IT were as fruitlesse a diligence for a Divine in writing of this nature, as this excellent book of Prouerbs is, to enquire out methodicall connexions of sentences,
IT were as fruitless a diligence for a Divine in writing of this nature, as this excellent book of Proverbs is, to inquire out methodical connexions of sentences,
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as it were for an artist to study the coherences of Bedes axiomes: Not therefore to trouble you with anxious prefaces this way let it suffice you (men, fathers,
as it were for an artist to study the coherences of Beds axioms: Not Therefore to trouble you with anxious prefaces this Way let it suffice you (men, Father's,
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and brethren) that our royall Preacher doth in this verse commend to his studious hearers, a commodity fittest for humane nature to desire and enioy, Truth: concerning which, his advice hath two branches, one in tearmes affirmatiue, it is to bee bought, the other in negatiue, it is not to be folde;
and brothers) that our royal Preacher does in this verse commend to his studious hearers, a commodity Fittest for humane nature to desire and enjoy, Truth: Concerning which, his Advice hath two branches, one in terms affirmative, it is to be bought, the other in negative, it is not to be fold;
Where first I must with Solomon take it for granted, that there is a truth, and that it may bee bought. For I hope I am not come amongst those Academists of whose schoole, those in Cicero, with Cicero himselfe were, who with an incongruous confidence deliuer, that there is nothing of whose truth we may bee confidently assured. Lactantius answeres this folly wittily:
Where First I must with Solomon take it for granted, that there is a truth, and that it may be bought. For I hope I am not come among those Academists of whose school, those in Cicero, with Cicero himself were, who with an incongruous confidence deliver, that there is nothing of whose truth we may be confidently assured. Lactantius answers this folly wittily:
if no truth may be knowen, why would they haue that passe for truth that nothing can be knowne Nay whereas it is their ambition to confute the opinions of all other men as false,
if no truth may be known, why would they have that pass for truth that nothing can be known Nay whereas it is their ambition to confute the opinions of all other men as false,
how can this be without a secret profession of some truth, for what can giue the foile to falshood but truth? Besides whereas they allow some verisimilitude, herein they confesse a truth, vnlesse which Austen laughes at, they will professe that what they see is the likenesse and purtrature of that which they neuer saw.
how can this be without a secret profession of Some truth, for what can give the foil to falsehood but truth? Beside whereas they allow Some verisimilitude, herein they confess a truth, unless which Austen laughs At, they will profess that what they see is the likeness and purtrature of that which they never saw.
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hee obserues that what one cries vp for an holy truth, an other cries downe for blasphemous error, that both sides with confident asseueration produce and plead their euidences,
he observes that what one cries up for an holy truth, an other cries down for blasphemous error, that both sides with confident asseveration produce and plead their evidences,
and withall, that princes and rulers of the earth doe equally serue their turnes, with either doctrines to manage their affaires, herevpon he is suspitious that there is no constant verity in whatsoeuer is proposed,
and withal, that Princes and Rulers of the earth do equally serve their turns, with either doctrines to manage their affairs, hereupon he is suspicious that there is no constant verity in whatsoever is proposed,
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or it may bee, because he findes by some experience that those vpon whose iudgments he hath relyed, haue sometimes deceiued him (though this were his owne fault to take things soe ouerhastily vpon trust) yet to ease himselfe, he will vnaduisedly complaine of that great vncertainty that is in all things, thinking it best for the time to come rather to suspend his assent, then venture a new cosening:
or it may be, Because he finds by Some experience that those upon whose Judgments he hath relied, have sometime deceived him (though this were his own fault to take things so overhastily upon trust) yet to ease himself, he will unadvisedly complain of that great uncertainty that is in all things, thinking it best for the time to come rather to suspend his assent, then venture a new cosening:
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the vpshot of all is this, that he will be so bablish, as because there is much deceit and sophistication in wares therefore he will conculde no wares are good,
the upshot of all is this, that he will be so bablish, as Because there is much deceit and sophistication in wares Therefore he will conculde no wares Are good,
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The contentious man, who in the pride of his wit glories that he is able to gainesay whatsoeuer any shall averre for true, (for there wanted not an* odde fellow that would crosse you if you said the snow is white) hee at last comes to be so farre transported in opinion as to thinke there is nothing but opinion, which you well know falls short of certaine knowledge,
The contentious man, who in the pride of his wit Glories that he is able to gainsay whatsoever any shall aver for true, (for there wanted not an* odd fellow that would cross you if you said the snow is white) he At last comes to be so Far transported in opinion as to think there is nothing but opinion, which you well know falls short of certain knowledge,
to which improbous labour I suppose hee much forceth himselfe, knowing how much it might concerne him, that there were no God to punish his villany, no immortality of that soule, no resurrection of that body, that must bee reserued for eternall torments,
to which improbous labour I suppose he much forceth himself, knowing how much it might concern him, that there were no God to Punish his villainy, no immortality of that soul, no resurrection of that body, that must be reserved for Eternal torments,
but these vnworthy conceits are as (more then my hope is) farre from any of you my beloued bretheren, who haue learnt in the schoole of Aristotle (herein well deseruing of humane nature) that euery man hath in him that which is accommodate to truth, and that hee is not denyed the finding out of many certainties,
but these unworthy conceits Are as (more then my hope is) Far from any of you my Beloved brethren, who have learned in the school of Aristotle (herein well deserving of humane nature) that every man hath in him that which is accommodate to truth, and that he is not denied the finding out of many certainties,
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nay you haue beene taught in a higher schoole, that truth (the noble plant that came downe from heauen) shall spring out of the earth also as Dauid sings, and that many shall runne too and fro, and knowledge (knowledge not meere opinion) shall bee increased ) as speaketh Daniell. But this will better appeare when I shall somewhat open the kinde & nature of that truth whereof our author here treateth.
nay you have been taught in a higher school, that truth (the noble plant that Come down from heaven) shall spring out of the earth also as David sings, and that many shall run too and from, and knowledge (knowledge not mere opinion) shall be increased) as speaks Daniell. But this will better appear when I shall somewhat open the kind & nature of that truth whereof our author Here Treateth.
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Solomon who wrote so many bookes euen to wearinesse of flesh giues this as the Epitome of all, Feare God and keepe his commandements, which being the whole duty of man, may well be thought the chiefe scope of those writings wherein he hath preached to posterity:
Solomon who wrote so many books even to weariness of Flesh gives this as the Epitome of all, fear God and keep his Commandments, which being the Whole duty of man, may well be Thought the chief scope of those writings wherein he hath preached to posterity:
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more particularly, for this booke of his parables, hee salutes his reader in the very entrance with a discouery of his full drift, which is, that men should know wisdome and instruction,
more particularly, for this book of his parables, he salutes his reader in the very Entrance with a discovery of his full drift, which is, that men should know Wisdom and instruction,
and that they should perceiue the words of vnderstanding, now the vnderstanding he promiseth, is not (as we may well suppose) only of earthly and worldly things, which wee can all well and soone enough finde out without the helpe of so great a teacher,
and that they should perceive the words of understanding, now the understanding he promises, is not (as we may well suppose) only of earthly and worldly things, which we can all well and soon enough find out without the help of so great a teacher,
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It remains then that the truth here spoken of, should finde an interpretation agreeable to the maine scope of the author and consequently import the true knowledge, which appertaineth to the true worship of the most true God, in whose right service, stands the whole duty and felicity of man;
It remains then that the truth Here spoken of, should find an Interpretation agreeable to the main scope of the author and consequently import the true knowledge, which appertaineth to the true worship of the most true God, in whose right service, Stands the Whole duty and felicity of man;
Following then this sense, as knowing none other to follow, I must a little resume my former obseruation, that Solomon supposeth there is such a true knowledge in diuine matters,
Following then this sense, as knowing none other to follow, I must a little resume my former observation, that Solomon Supposeth there is such a true knowledge in divine matters,
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For Montagnie and Charron those two French writers that call for such a suspence of iudgments, almost in all inferiour things, allowing vs rather to cheapen then buy:
For Montagnie and Charron those two French writers that call for such a suspense of Judgments, almost in all inferior things, allowing us rather to cheapen then buy:
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now a sonne honoureth his father, and a seruant his Lord, as the Prophet Malachy, but not only by the spirit of prophecy (as I take it) but following herein the very light of nature well inferres.
now a son Honoureth his father, and a servant his Lord, as the Prophet Malachy, but not only by the Spirit of prophecy (as I take it) but following herein the very Light of nature well infers.
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If then at the very instant of our being, that bill was drawne whereby we stand obliged to God, it is necessarily requisite, that there should be some certaine rule of that worship which wee owe to him,
If then At the very instant of our being, that bill was drawn whereby we stand obliged to God, it is necessarily requisite, that there should be Some certain Rule of that worship which we owe to him,
For as Lactantius well shewes, euen by the testimony of those, who saw nothing but by the twilight of nature, man is naturally inclined to some religious conceits.
For as Lactantius well shows, even by the testimony of those, who saw nothing but by the twilight of nature, man is naturally inclined to Some religious conceits.
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and our late nauigations haue plentifully discouered, there is not any so wild a portion of mākind which doth not serue some deity, striuing to content it with those kinds of worships which they hope will be accepted.
and our late navigations have plentifully discovered, there is not any so wild a portion of mankind which does not serve Some deity, striving to content it with those Kinds of worships which they hope will be accepted.
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Is there then this propension of all to some religion, & is there no religiō which may truly satisfie it? Why is our vnderstanding desirous of the knowledg of an infinit truth,
Is there then this propension of all to Some Religion, & is there no Religion which may truly satisfy it? Why is our understanding desirous of the knowledge of an infinite truth,
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Adde in the last place that man, a creature of one of the highest formes (for he is but little inferiour to the Angells) should bee one of the foolishest and most wretched,
Add in the last place that man, a creature of one of the highest forms (for he is but little inferior to the Angels) should be one of the foolishest and most wretched,
or vexing our selues for the omitted duty to that divine power which we acknowledge: now if all this were vtterly in vaine, we are most vaine and miserable, especially,
or vexing our selves for the omitted duty to that divine power which we acknowledge: now if all this were utterly in vain, we Are most vain and miserable, especially,
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& therefore will vpon the premises which even nature may subscribe vnto, conclude, that there is some where extant a forme of the true worship of God, whereof man may bee partaker.
& Therefore will upon the premises which even nature may subscribe unto, conclude, that there is Some where extant a Form of the true worship of God, whereof man may be partaker.
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Let mee hasten then to these points, not vnfit for this place, necessary I am sure for these times, wherein so many are at a stand which way to take, not a few haue turned their backs to that wherein they ought to haue proceeded:
Let me hasten then to these points, not unfit for this place, necessary I am sure for these times, wherein so many Are At a stand which Way to take, not a few have turned their backs to that wherein they ought to have proceeded:
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for the law of this action is, that wee consider of the wares that are tendred vnto vs. Hee that would haue vs take things because offered, doth not fell but impose and tirannize.
for the law of this actium is, that we Consider of the wares that Are tendered unto us He that would have us take things Because offered, does not fell but impose and tyrannise.
The basenesse of falshood shuns the light, but truth as Tertullian speaketh, nihil erubescit nisi solummodo abscondi, is ashamed of nothing but to be hid:
The baseness of falsehood shuns the Light, but truth as Tertullian speaks, nihil erubescit nisi solummodo abscondi, is ashamed of nothing but to be hid:
if it were onely guilded ouer, it might forbid touching or scraping, but being massy & solid gold throughout, the more you handle and examine it the brighter it will appeare.
if it were only Guilded over, it might forbid touching or scraping, but being massy & solid gold throughout, the more you handle and examine it the Brighter it will appear.
but because she findes the ignorance of the most to bee her greatest reuenue shakels the soules of infinit numbers in the prison of a darke implicit faith,
but Because she finds the ignorance of the most to be her greatest revenue shakels the Souls of infinite numbers in the prison of a dark implicit faith,
as religion is, vpon the truth whereof dependes the saluation of our soules? Why? Is it not possible for men to be men and erre, are not many false prophets gone out into the world, are there not many falshoods for one truth,
as Religion is, upon the truth whereof depends the salvation of our Souls? Why? Is it not possible for men to be men and err, Are not many false Prophets gone out into the world, Are there not many falsehoods for one truth,
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& doth not falshood at the first blush sometimes, seeme as truth? Was there neuer any rotten wood varnished or painted, was it neuer knowne that a strumpet put vpon her the attire and gestures of an honest matron? Now how shall all this fraud bee discouered,
& does not falsehood At the First blush sometime, seem as truth? Was there never any rotten wood varnished or painted, was it never known that a strumpet put upon her the attire and gestures of an honest matron? Now how shall all this fraud be discovered,
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I confesse indeed that if we will resigne vp our selues, wholy to some others opinion and degrade our selues of our own vnderstanding, wee may fall vpon some truths in the worship of God,
I confess indeed that if we will resign up our selves, wholly to Some Others opinion and degrade our selves of our own understanding, we may fallen upon Some truths in the worship of God,
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To remedy all these inconueniences, let vs embrace the allowance of the blessed Apostles, of St Paule who exhorts vs to try all things and hold that which is good:
To remedy all these inconveniences, let us embrace the allowance of the blessed Apostles, of Saint Paul who exhorts us to try all things and hold that which is good:
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of St Peter who requires, that wee be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. This that wee may be able to doe, let vs goe on and shew the best meanes whereby wee may discerne truth from falshood in matter of religion.
of Saint Peter who requires, that we be ready always to give an answer to every man that asks a reason of the hope that is in us This that we may be able to do, let us go on and show the best means whereby we may discern truth from falsehood in matter of Religion.
for who should prescribe what belongs to his honour but himselfe? Shall man who knowes so little in and about himselfe? (especially since his vnderstanding grew crazie by his fall) attempt to define how his maker shall bee serued? The effect of this presumption, is too well known in the superstitious, who measuring God by themselues, thrust such vnseemely kindnesses vpon him as are wholy vnworthy of his maiesty:
for who should prescribe what belongs to his honour but himself? Shall man who knows so little in and about himself? (especially since his understanding grew crazy by his fallen) attempt to define how his maker shall be served? The Effect of this presumption, is too well known in the superstitious, who measuring God by themselves, thrust such unseemly Kindnesses upon him as Are wholly unworthy of his majesty:
he is best knowne how great he is to himselfe, and can surely tell vs what his will is, he cannot be deceiued because most wise, he will not deceiue, because most good.
he is best known how great he is to himself, and can surely tell us what his will is, he cannot be deceived Because most wise, he will not deceive, Because most good.
and therefore for this point, wee may set vp our resolution with Ambrose in his epistle against Symmachus: coeli mysteria doceat me Deus ipse, qui condidit, non homo qui seipsum ignorauit, cui magis de Deo quam Deo credam? As for the mysteries of heauen, let God teach vs who made vs, not man who knowes not himselfe, concerning God whom should we better trust then God himselfe? That of Saint Hilary is of kinne to this, concedamus cognitionem sui Deo: idoneus enim sibi testis est, qui nisi per se cognitus non est;
and Therefore for this point, we may Set up our resolution with Ambrose in his epistle against Symmachus: coeli Mysteries doceat me Deus ipse, qui condidit, non homo qui seipsum ignorauit, cui magis de God quam God Creed? As for the Mysteres of heaven, let God teach us who made us, not man who knows not himself, Concerning God whom should we better trust then God himself? That of Saint Hilary is of kin to this, Concedamus cognitionem sui God: Idoneus enim sibi testis est, qui nisi per se cognitus non est;
but let vs with attentivest reverence, marke the seuerity of God himselfe in the prophecy of his seruant Esay, the words whereof his owne sonne repeates in the fifteenth of Matthew, In vaine doe they worship me teaching for doctrines the commandements of men.
but let us with attentivest Reverence, mark the severity of God himself in the prophecy of his servant Isaiah, the words whereof his own son repeats in the fifteenth of Matthew, In vain do they worship me teaching for doctrines the Commandments of men.
Now since the conceit of man, is so vaine a measure of diuine worship, and that God must bee honoured after his owne way, it remaines to be but enquired where the seate of his will is * Saluianus readily answeres vs, ip sum sacrae scripturae oraculum, Dei mens est, the oracle of holy scripture is the mind of God.
Now since the conceit of man, is so vain a measure of divine worship, and that God must be honoured After his own Way, it remains to be but inquired where the seat of his will is * Saluianus readily answers us, ip sum Sacrae Scriptures oraculum, Dei Mens est, the oracle of holy scripture is the mind of God.
when by reason of our lame and blinde vnderstanding wee could not soare vp to God, to enter our selues into his acquaintance, hee hath descended downe to vs;
when by reason of our lame and blind understanding we could not soar up to God, to enter our selves into his acquaintance, he hath descended down to us;
by those who haue beene from euerlasting in his bosome, his deare sonne and spirit, he hath conveied vnto vs his counsailes, and by the men who spake and wrote as they were inspired, hath sent vs (as Gregories phrase is) diverse epistles concerning his will:
by those who have been from everlasting in his bosom, his deer son and Spirit, he hath conveyed unto us his Counsels, and by the men who spoke and wrote as they were inspired, hath sent us (as Gregories phrase is) diverse Epistles Concerning his will:
here then may we rest, that whatsoeuer his word enioineth, is wellpleasing, whatsoeuer it forbiddeth is vnacceptable to him, whatsoeuer is of a middle nature, it is vncertaine whether it may be wellcome;
Here then may we rest, that whatsoever his word enjoineth, is Well-pleasing, whatsoever it forbiddeth is unacceptable to him, whatsoever is of a middle nature, it is uncertain whither it may be welcome;
They are then too daring that thrust vpon the people of God, as necessary to their saluation or their makers worship, those obseruances, that we are sure are beside, they are not sure are not against this written word.
They Are then too daring that thrust upon the people of God, as necessary to their salvation or their makers worship, those observances, that we Are sure Are beside, they Are not sure Are not against this written word.
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If it were possible in these contentious times, for any one man of an humble and indifferent spirit, no more to heare of those differences of religion, which so much troubles the world,
If it were possible in these contentious times, for any one man of an humble and indifferent Spirit, no more to hear of those differences of Religion, which so much Troubles the world,
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before hee had diligently read ouer the holy scriptures, and if afterwards there should without all forestalling perswasions or Oratory inference be nakedly layd downe the articles of our doctrine and the tenents of the Romish Church, it were not possible but he should admire the sweet consent, which our religion hath with Gods word,
before he had diligently read over the holy Scriptures, and if afterwards there should without all forestalling persuasions or Oratory Inference be nakedly laid down the Articles of our Doctrine and the tenants of the Romish Church, it were not possible but he should admire the sweet consent, which our Religion hath with God's word,
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and he would more then wonder from whence all the rest were fetcht, and would conclude that if what they teach in many points, be true, there hath crept into the world a new Gospell, whereof no footsteps in the many writings of the holy Prophets and Apostles doe appeare.
and he would more then wonder from whence all the rest were fetched, and would conclude that if what they teach in many points, be true, there hath crept into the world a new Gospel, whereof no footsteps in the many writings of the holy prophets and Apostles do appear.
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These additaments are stiled sacred traditions, but by what chaine were they let downe from heauen? Or how can their necessary vse by prudent hearted christians bee embraced,
These additaments Are styled sacred traditions, but by what chain were they let down from heaven? Or how can their necessary use by prudent hearted Christians bee embraced,
and that it is a great contentment to man, that God himselfe is become his teacher, by whom if he bee deceiued he may say as he of old, Si erròr è Domine a te decepti sumus,
and that it is a great contentment to man, that God himself is become his teacher, by whom if he be deceived he may say as he of old, Si erròr è Domine a te decepti sumus,
yet how shall these writings bee vnderstood by vs? For wee heare many and those none of the meanest clerkes, complaining of the great obscurity to be found in that booke,
yet how shall these writings be understood by us? For we hear many and those none of the Meanest Clerks, complaining of the great obscurity to be found in that book,
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to this I can giue no better answere, but doe yee with humble diligence and teachable affections read ouer this heauenly booke and you will answere your selues:
to this I can give no better answer, but do ye with humble diligence and teachable affections read over this heavenly book and you will answer your selves:
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yet we shall also light vpon exceeding many foords, and those streaming likewise with the waters of life, wherein those that are yet but lambes may wade and be refreshed;
yet we shall also Light upon exceeding many fords, and those streaming likewise with the waters of life, wherein those that Are yet but Lambs may wade and be refreshed;
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admirable is the temper of holy scriptures, as the Author thereof takes care of all and is rich to all that call vpon him as speakes the Apostle, so is the stile thereof disposed and bending towards all, that approach with reuerence:
admirable is the temper of holy Scriptures, as the Author thereof Takes care of all and is rich to all that call upon him as speaks the Apostle, so is the style thereof disposed and bending towards all, that approach with Reverence:
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for hauing differing children and seruants and having commandes for all of them, he must needs attemper his speech to each seuerall capacity, that euery one may know his duty in the place hee holds vnder him.
for having differing children and Servants and having commands for all of them, he must needs attemper his speech to each several capacity, that every one may know his duty in the place he holds under him.
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Howsoeuer then the olde Philosophers savouring of the heathenish envy and pride, and mindeing onely the benefit of a few, professe they will write obscurely,
Howsoever then the old Philosophers savouring of the Heathenish envy and pride, and minding only the benefit of a few, profess they will write obscurely,
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for what shall he be the God onely of vniversities, shall the witty onely ingrosse him? No, doubtlesse hee is a God of the* vallies as well as of the mountaines & the showres of his gratious pleasures shall equally descend on both:
for what shall he be the God only of universities, shall the witty only engross him? No, doubtless he is a God of the* valleys as well as of the Mountains & the showers of his gracious pleasures shall equally descend on both:
naked and to be clothed lost and to be found, and therefore there is doubtlesse in his word, that medicine, meat, succor, saluation, that shall bee fit for all, there is a spirituall market where all may buy:
naked and to be clothed lost and to be found, and Therefore there is doubtless in his word, that medicine, meat, succour, salvation, that shall be fit for all, there is a spiritual market where all may buy:
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and some of vs it may bee drunke with inordinate affections, and then like drundards though the way bee broad and plaine inough yet we find fault with the narrownesse & vneuennesse;
and Some of us it may be drunk with inordinate affections, and then like drundards though the Way be broad and plain enough yet we find fault with the narrowness & unevenness;
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yea by the abuse of our selues and the word of God, instead of buying his truth wee purchase that his grieuous iudgement, that seeing wee shall not see,
yea by the abuse of our selves and the word of God, instead of buying his truth we purchase that his grievous judgement, that seeing we shall not see,
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if the Gospell bee hid it is hid vnto them that perish, in whom the God of this world hath blinded their mindes, that the light of the glorious Gospell of Christ should not shine vnto them.
if the Gospel be hid it is hid unto them that perish, in whom the God of this world hath blinded their minds, that the Light of the glorious Gospel of christ should not shine unto them.
yet if we practise, but so many duties of piety, and embrace so many articles of faith, which wee may clearely vnderstand, there will remaine of easy lessons such store,
yet if we practise, but so many duties of piety, and embrace so many Articles of faith, which we may clearly understand, there will remain of easy Lessons such store,
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shewing that nothing is to be retained as necessary to the true worship of God, which beares not conformity to his will, whereof the letters patents are the holy scriptures;
showing that nothing is to be retained as necessary to the true worship of God, which bears not conformity to his will, whereof the letters patents Are the holy Scriptures;
but further, because in the ware it selfe, which we would get into our hand, there are found certaine proper qualities or characters whereby it may be distinctly knowne from sophisticate falshoods, it will not be impertinent to admonish somewhat herein.
but further, Because in the ware it self, which we would get into our hand, there Are found certain proper qualities or characters whereby it may be distinctly known from sophisticate falsehoods, it will not be impertinent to admonish somewhat herein.
euen as God himselfe the parent thereof is, in whom is no variablenesse or shadowe of turning saith St Iames, as one Lord so one faith, is St Paules doctrine;
even as God himself the parent thereof is, in whom is no variableness or shadow of turning Says Saint James, as one Lord so one faith, is Saint Paul's Doctrine;
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to imagine that diuers and contrary traditions in religion may be true, is to bring in a plurality of Gods. For the one and simple vnderstanding of one God, cannot possibly cast forth the beames of two truths.
to imagine that diverse and contrary traditions in Religion may be true, is to bring in a plurality of God's For the one and simple understanding of one God, cannot possibly cast forth the beams of two truths.
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Well then may Austen call that opinion of Rhetorius, haeresin nimium mirabilis vanitatis, an heresy of a prodigious vanity, who held that all heretiques though of neuer so different fancies, did yet speake the truth,
Well then may Austen call that opinion of Rhetorius, Heresy Nimium mirabilis vanitatis, an heresy of a prodigious vanity, who held that all Heretics though of never so different fancies, did yet speak the truth,
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no, no, truth is more vniforme and constant, insomuch that if we suruey all the parcels of this rich & beautifull commodity, we shall finde each seuerall to agree with the rest in admirable consent;
no, no, truth is more uniform and constant, insomuch that if we survey all the parcels of this rich & beautiful commodity, we shall find each several to agree with the rest in admirable consent;
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and therefore she, as wisdome in the booke of Proverbs, gets her to the top of the high places, shee stands at euery entrance and sings that Psalme with a chearefull voice, Giue vnto the Lord O yee mighty, giue vnto the Lord Glory and strength, giue vnto the Lord the glory due vnto his name:
and Therefore she, as Wisdom in the book of Proverbs, gets her to the top of the high places, she Stands At every Entrance and sings that Psalm with a cheerful voice, Give unto the Lord Oh ye mighty, give unto the Lord Glory and strength, give unto the Lord the glory due unto his name:
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she bids miserable man at last know and acknowledge his misery, and begin to confesse himselfe altogether vnworthy of the least of his provoked makers mercy:
she bids miserable man At last know and acknowledge his misery, and begin to confess himself altogether unworthy of the least of his provoked makers mercy:
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she preaceth to him, not to stand vpon the prerogatiues of naturall goodnesse, shee counselleth him to cast away the insolent conceit of his owne merits and satisfactions,
she preaceth to him, not to stand upon the prerogatives of natural Goodness, she counselleth him to cast away the insolent conceit of his own merits and satisfactions,
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but when I heare a skreaking, that I am not so poore but that doeing what I may doe, by my depraued nature, I deserue at leastwise in congruity, that God should looke favourably vpon mee,
but when I hear a skreaking, that I am not so poor but that doing what I may do, by my depraved nature, I deserve At leastwise in congruity, that God should look favourably upon me,
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or pay some of mine owne satisfactions to helpe out the merits of my saviour (as if there were some want in him of whose fulnsse wee may all receiue grace for grace ) when I am sollicited in performance of religion, to doe besides and sometimes against the command of God,
or pay Some of mine own satisfactions to help out the merits of my Saviour (as if there were Some want in him of whose fulnsse we may all receive grace for grace) when I am solicited in performance of Religion, to do beside and sometime against the command of God,
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these sounds must needs bee vntuneable to truth, since they set not forth the grace and glory of God in that highest strain, which heauenly doctrines should reach vnto.
these sounds must needs be untuneable to truth, since they Set not forth the grace and glory of God in that highest strain, which heavenly doctrines should reach unto.
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Thirdly if amongst a heape of fruitlesse & comfortlesse doctrines that vsually lye vpon the stall, we would finde out and buy the truth, let vs enquire after that which containes the most certaine and safe method of our reconciliation with God:
Thirdly if among a heap of fruitless & comfortless doctrines that usually lie upon the stall, we would find out and buy the truth, let us inquire After that which contains the most certain and safe method of our reconciliation with God:
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if being by sin brought vnto the very margent of that bottomles hellish pit, there should be no bridge appointed, to conveigh vs ouer in safety to the mercies of heauen,
if being by since brought unto the very margin of that bottomless hellish pit, there should be no bridge appointed, to convey us over in safety to the Mercies of heaven,
but herein the grace of God, (which the scripture hath the honour to publish helps by bringing vs certaine newes of an Emmanuella God-man, a mediatour, who by his infinitely meritorious sufferings (for what cannot the blood of the son of God obtaine) payd off all the scores of his Fathers iustice, extinquished all the fiery fiercenesse of his wrath and reconciled vs to his euerlasting loue, wherein is euerlasting life and health:
but herein the grace of God, (which the scripture hath the honour to publish helps by bringing us certain news of an Emmanuella God-man, a Mediator, who by his infinitely meritorious sufferings (for what cannot the blood of the son of God obtain) paid off all the scores of his Father's Justice, extinguished all the fiery fierceness of his wrath and reconciled us to his everlasting love, wherein is everlasting life and health:
whereas all other waies in the case of mans reconciliation with God, are but as thinne, rotten, short threads, applyed to the bowing of a mighty Cedar, to a poore shrubbe of wonderfull great distance from it,
whereas all other ways in the case of men reconciliation with God, Are but as thin, rotten, short threads, applied to the bowing of a mighty Cedar, to a poor shrub of wonderful great distance from it,
Fourthly, it may passe for an indiuiduall marke of true religion, that it is a leader to true sanctity The wisdome that is from aboue, is first pure? saith St Iames, and in the last verse of his first chapter hee giues this character thereof, charity towards others and cleanesse in our selues.
Fourthly, it may pass for an Individu mark of true Religion, that it is a leader to true sanctity The Wisdom that is from above, is First pure? Says Saint James, and in the last verse of his First chapter he gives this character thereof, charity towards Others and cleanesse in our selves.
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Not that all professors of the truth, are presently possessed with sanctity, not that the sanctity which is in the best, is in this life perfectly squared to the exact rule of truth;
Not that all professors of the truth, Are presently possessed with sanctity, not that the sanctity which is in the best, is in this life perfectly squared to the exact Rule of truth;
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It must needs bee so, since truth is the daughter of God, the Holy of holies; when therefore we heare a doctrine that fauours our sensuality, that giues dispensation to carnall liberty, that lendes patronage to the fopperies of our time, vt honeste peccare videamur, that we may seeme honestly vaine;
It must needs be so, since truth is the daughter of God, the Holy of holies; when Therefore we hear a Doctrine that favours our sensuality, that gives Dispensation to carnal liberty, that lends patronage to the fopperies of our time, vt honest Peccare videamur, that we may seem honestly vain;
The voice thereof, bewraies the falshood of it, nay it is a very vnlucky truth (if any truth can haue that misfortune) which when entertained moues no man the more to the loue of God or practise of any goodnesse.
The voice thereof, bewrays the falsehood of it, nay it is a very unlucky truth (if any truth can have that misfortune) which when entertained moves no man the more to the love of God or practice of any Goodness.
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but if it bee fitted to the rendring of a man, not onely a full renouncer of his owne lusts but a sincere imitator of his makers holinesse, this is the truth, that is fallen downe from heauen, to bring vs vp thither.
but if it be fitted to the rendering of a man, not only a full renouncer of his own Lustiest but a sincere imitator of his makers holiness, this is the truth, that is fallen down from heaven, to bring us up thither.
& going about to put vpon him their owne humors, place all religion in externall gawdes and shewes, what a deale of mechannicall religion, is there in the world whilest the Pharisaicall Iew is busy in the washing of his cupps,
& going about to put upon him their own humours, place all Religion in external gawdes and shows, what a deal of mechanical Religion, is there in the world whilst the Pharisaical Iew is busy in the washing of his cups,
neither bringing in nor carrying away any in their mindes, which should be the hourely liuing Temples of God, beautified with modesty perfumed with innocency,
neither bringing in nor carrying away any in their minds, which should be the hourly living Temples of God, beautified with modesty perfumed with innocency,
seruices of the body were decent, haue their place, but not as distinctiue notes of a true religion, which rather calls for the offices of a good and well guided minde.
services of the body were decent, have their place, but not as distinctive notes of a true Religion, which rather calls for the Offices of a good and well guided mind.
because it is the of spring of him that was, and is, and is to come: heere those of the Church of Rome will bee ready to pleade a purchase, nameing vs Popes and auncestors for many yeares, in whose hands their doctrine hath bin kept, wee deny it not to bee too olde,
Because it is the of spring of him that was, and is, and is to come: Here those of the Church of Room will be ready to plead a purchase, naming us Popes and Ancestors for many Years, in whose hands their Doctrine hath been kept, we deny it not to be too old,
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nor to vse Cyprians Apologie, doe wee so much attende, what any others before vs, haue done or taught, sed quid, qui ante omnes est Christus prior fecerit, what Christ who was before them all did,
nor to use Cyprians Apology, do we so much attend, what any Others before us, have done or taught, sed quid, qui ante omnes est Christus prior fecerit, what christ who was before them all did,
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and this truth which in the Primitiue times was cleerely professed and in the darker daies of Antichristianisme preserued, both in the Oracles of the vncorrupted word,
and this truth which in the Primitive times was clearly professed and in the Darker days of Antichristianism preserved, both in the Oracles of the uncorrupted word,
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and in the hearts of persecuted witnesses, our eyes (eyes blessed if thankfull) behold it, not new but renewed, and vindicated from the tirannie of former times,
and in the hearts of persecuted Witnesses, our eyes (eyes blessed if thankful) behold it, not new but renewed, and vindicated from the tyranny of former times,
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Hauing thus shewed where truth is shopt, and how it may be discouered the onely labour that is left mee, is, to stirre you vp to bee so affected that it may be possessed by you:
Having thus showed where truth is shopt, and how it may be discovered the only labour that is left me, is, to stir you up to be so affected that it may be possessed by you:
and languages, and such like helps, to the inquisition euen of divine truths, this I leaue to the Gamaliels & maisters of the Israell at whose feet I wish I might haue longer sate.
and languages, and such like helps, to the inquisition even of divine truths, this I leave to the Gamaliels & masters of the Israel At whose feet I wish I might have longer sat.
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I shall onely accompt it my duty, to admonish you and my selfe in a few words of the chiefest qualities wherewith wee should bee inuested, who are inioyned to buy the truth.
I shall only account it my duty, to admonish you and my self in a few words of the chiefest qualities wherewith we should be invested, who Are enjoined to buy the truth.
for doubtlesse here is a thing of rich value before vs, since the holy ghost doth so sollicite vs to the purchasing thereof, wee may well giue it out, that this is that one pearle of great price mentioned in the Gospell, which caused the wise merchant to goe and sell all that he had and buy it, for if it be an excellency, drawing toward Angellicall perfection, to consider of things as indeed they are:
for doubtless Here is a thing of rich valve before us, since the holy ghost does so solicit us to the purchasing thereof, we may well give it out, that this is that one pearl of great price mentioned in the Gospel, which caused the wise merchant to go and fell all that he had and buy it, for if it be an excellency, drawing towards Angelical perfection, to Consider of things as indeed they Are:
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Therefore I hope the next thing will bee heeded by vs, which is, as heartily to be affected with the excellency of scriptures, aboue all other writings,
Therefore I hope the next thing will be heeded by us, which is, as heartily to be affected with the excellency of Scriptures, above all other writings,
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much time would then bee spent as was done by Timothy in knowing the sacred letters, and not suffer our selues to bee so bewitched with the name of humane polite literature, that Philosophers, Historians, Poets, yea and those Diuines too, with whom Aristotle is more frequent then Paule, should take vp our solemnest,
much time would then be spent as was done by Timothy in knowing the sacred letters, and not suffer our selves to be so bewitched with the name of humane polite literature, that Philosophers, Historians, Poets, yea and those Divines too, with whom Aristotle is more frequent then Paul, should take up our solemnest,
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and devoutest studies, and the Bible bee onely read at some by houres, rather because we would not bee altogether ignorant, thē that we would be very skil full in it:
and devoutest studies, and the bible be only read At Some by hours, rather Because we would not be altogether ignorant, them that we would be very skill full in it:
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surely they are worthy to bee deceiued in diuine matters, who are infected with the humour of Angelus Palitianus who would not vouchsafe the reading of scriptures, as not containeing elegancies sutable to his wit and stile,
surely they Are worthy to be deceived in divine matters, who Are infected with the humour of Angelus Palitianus who would not vouchsafe the reading of Scriptures, as not containing Elegances suitable to his wit and style,
as if he meant to be saued by Criticismes and quainter phrases. St Austen bewailes this vanity of his, with whom whilest not conuerted Tully aboue all compares seemed worthier of his study,
as if he meant to be saved by Criticisms and quainter phrases. Saint Austen bewails this vanity of his, with whom whilst not converted Tully above all compares seemed Worthier of his study,
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Now as we loue truth and the records of it, so if we would store our selues therewith, I know nothing more necessary then to come with honest and purged affections:
Now as we love truth and the records of it, so if we would store our selves therewith, I know nothing more necessary then to come with honest and purged affections:
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Into a malicious soule wisdome (as it is in the booke of Wisdome) shall not enter nor dwell in the body that is a subiect vnto sinne, If pride be the domineering sinne in vs, and hath giuen vs any of the waters of strife to drinke, Lord,
Into a malicious soul Wisdom (as it is in the book of Wisdom) shall not enter nor dwell in the body that is a Subject unto sin, If pride be the domineering sin in us, and hath given us any of the waters of strife to drink, Lord,
and as the leauen of pride is so soure, so is it wonderfully swelling, as if plaine and certaine truths were occupata materia, a matter already taken vp by others of low and vulgar wits,
and as the leaven of pride is so sour, so is it wonderfully swelling, as if plain and certain truths were occupata materia, a matter already taken up by Others of low and Vulgar wits,
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wee peremptorily determine where wee should onely religiously admire, againe, if this spirit haunt vs, a new error pleaseth vs better then an auncient established truth, thinking it a brauer act to be the maister of a young vanity,
we peremptorily determine where we should only religiously admire, again, if this Spirit haunt us, a new error Pleases us better then an ancient established truth, thinking it a braver act to be the master of a young vanity,
then the disciple of an aged truth, no wonder then if some, now and then, picke out of their authors such a point for their venting, which others saw as well as they, and could haue bought it;
then the disciple of an aged truth, no wonder then if Some, now and then, pick out of their Authors such a point for their venting, which Others saw as well as they, and could have bought it;
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but being but a toy and not worth the expence, haue wisely scorned it, these marketings can hardly bee avoided by men of pride, humility is more thirsty and still on the getting hand;
but being but a toy and not worth the expense, have wisely scorned it, these marketings can hardly be avoided by men of pride, humility is more thirsty and still on the getting hand;
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nay though our vnderstandings be sometimes of their owne naturall vigour soaring, yet as the very Eagles made for stight, can onely flutter, not mount when weighty stones are tyed to their feet;
nay though our understandings be sometime of their own natural vigour soaring, yet as the very Eagles made for stight, can only flutter, not mount when weighty stones Are tied to their feet;
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but did wee carry in our breasts, contented, chast, moderate peaceable affections, indeavouring nothing more then, to be holy as God is holy, the eye of our soules would oft see more cleerely & pearce more deepely into heauenly misteries:
but did we carry in our breasts, contented, chaste, moderate peaceable affections, endeavouring nothing more then, to be holy as God is holy, the eye of our Souls would oft see more clearly & pierce more deeply into heavenly Mysteres:
nor is I will not say a counsell of Saints but men, a quire of Angells to bee welcomed with any other curtesy then a curse, if they bring things contrary to what hath bin receiued from Christ.
nor is I will not say a counsel of Saints but men, a choir of Angels to be welcomed with any other courtesy then a curse, if they bring things contrary to what hath been received from christ.
the Apostle saith it vpon deliberation what Dauid did in hast, euery man is a lyar, what through Ignorance, what through negligence: what through malice;
the Apostle Says it upon deliberation what David did in haste, every man is a liar, what through Ignorance, what through negligence: what through malice;
or did the considerations of mine owne meannesse deterre mee, since I knew I came amongst the wise, with whom as Prospers phrase is, truth is not then onely great, when great ones teach it.
or did the considerations of mine own meanness deter me, since I knew I Come among the wise, with whom as Prospers phrase is, truth is not then only great, when great ones teach it.
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But if you will except, wee need no encouragement in this kind, for wee haue bought truth already then I haue nothing to say but this, euermore defend it with your tongue and penne,
But if you will except, we need no encouragement in this kind, for we have bought truth already then I have nothing to say but this, evermore defend it with your tongue and pen,
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euer more adorne it with the holinesse, and integrity of your liues, that so when this life shall bee changed into a better, you may with soules full of truth the more comfortably come into the presence of the God of truth, to whom Father, sonne and holy ghost bee ascribed all glory and praise now & for euer. FINIS.
ever more adorn it with the holiness, and integrity of your lives, that so when this life shall be changed into a better, you may with Souls full of truth the more comfortably come into the presence of the God of truth, to whom Father, son and holy ghost be ascribed all glory and praise now & for ever. FINIS.
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IF error were only the disease of the ignorant, it might reasonably bee said vnto me, Physition heale thine owne country flocke, & come not hither where various learning hath provided sufficient preseruatiues against this euill,
IF error were only the disease of the ignorant, it might reasonably be said unto me, physician heal thine own country flock, & come not hither where various learning hath provided sufficient preservatives against this evil,
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or if this malady of the soule, might be cured by a bare information of the vnderstanding the matter more conueniently might bee left to your publicke schooles,
or if this malady of the soul, might be cured by a bore information of the understanding the matter more conveniently might be left to your public Schools,
I could not take it so misbeseeming a worke for a preacher, who hath so much to doe with the ordering of mens affections, to take in hand this subiect in this place, let mee then once more (Reuerent Fathers & beloued brethren) venture vpon your patience,
I could not take it so misbeseeming a work for a preacher, who hath so much to do with the ordering of men's affections, to take in hand this Subject in this place, let me then once more (Reverent Father's & Beloved brothers) venture upon your patience,
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& incongruity betwixt our vnderstanding, and the things which God and nature haue established? For as it is the iustice of truth to consider euery thing as indeed it is, herein nobly doing right to the first truth, God (the fountaine of that setled being which things haue) so on the contrary iniurious error is a false witnes-bearer against God, reporting otherwise of things,
& incongruity betwixt our understanding, and the things which God and nature have established? For as it is the Justice of truth to Consider every thing as indeed it is, herein nobly doing right to the First truth, God (the fountain of that settled being which things have) so on the contrary injurious error is a false witnes-bearer against God, reporting otherwise of things,
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then God made them, or then hee would haue them to bee apprehēded by vs; either fastning vpon things what belongs not to them, or denying to them what doth.
then God made them, or then he would have them to be apprehended by us; either fastening upon things what belongs not to them, or denying to them what does.
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and that which is the shadow thereof, error hath put out this light, and so deprived vs of that which is the soule of the soule to vse Philo his words euen as the apple is the eye of the eye.
and that which is the shadow thereof, error hath put out this Light, and so deprived us of that which is the soul of the soul to use Philo his words even as the apple is the eye of the eye.
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for if you will surveigh the verses bordering vpon my text, you shall finde him labouring to root that impiously absurd conceit out of mens minds that God is a sollicitor and temptor to sinne, The diuell greedy after the destruction of soules, was it seems impatient of any long delay, ere hee wrought his feates,
for if you will survey the Verses bordering upon my text, you shall find him labouring to root that impiously absurd conceit out of men's minds that God is a solicitor and Tempter to sin, The Devil greedy After the destruction of Souls, was it seems impatient of any long Delay, ere he wrought his feats,
and therefore not tarrying vntill the Gospell of our Sauiour were generally planted and strongly rooted in mens hearts by the preaching of the apostles, hee very early began to sow his tares, where the Lords first husband men had cast in their good seed.
and Therefore not tarrying until the Gospel of our Saviour were generally planted and strongly rooted in men's hearts by the preaching of the Apostles, he very early began to sow his tares, where the lords First husband men had cast in their good seed.
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Nay so diligent was the malice of Satan, in his hireling Simon Magus, the Patriarch of hereticks, that the Apostles were prevented, for as Theodoret writeth when he had quitted Samaria, he trauelled into diuers parts, where the Apostles had not preached, forestalling as he went along the mindes of men, with his detestable impostures, that the doctrine of Apostolicall teachers, might wholly bee shut out, or enter with greater difficulty;
Nay so diligent was the malice of Satan, in his hireling Simon Magus, the Patriarch of Heretics, that the Apostles were prevented, for as Theodoret Writeth when he had quit Samaria, he traveled into diverse parts, where the Apostles had not preached, forestalling as he went along the minds of men, with his detestable Impostors, that the Doctrine of Apostolical Teachers, might wholly be shut out, or enter with greater difficulty;
It is probable that some in the Apostles time had drunk of Simons cuppe, which might moue Saint Iames to giue caveats to his schollers, that they erre not in this point:
It is probable that Some in the Apostles time had drunk of Simons cup, which might move Saint James to give caveats to his Scholars, that they err not in this point:
Howsoeuer we deeme of the occasion, moving him to write, his admonition, is so much the waightier, the more grieuous the error which hee speakes of, is:
Howsoever we deem of the occasion, moving him to write, his admonition, is so much the Weightier, the more grievous the error which he speaks of, is:
But although our Apostle hath especiall reference to this one particular most impious error, yet there is no doubt, but as Paraeus rightly comments the admonition here giuen extends to our auoidance of all other foule errors about the doctrines of faith.
But although our Apostle hath especial Referente to this one particular most impious error, yet there is no doubt, but as Pareus rightly comments the admonition Here given extends to our avoidance of all other foul errors about the doctrines of faith.
For if wee bee vntoucht of this falshood, there are besides this, many others, iniurious to God and dangerous to soules, wherewith if wee are likely to be tainted, our Apostles watchword is still in force. Erre not my beloued brethren.
For if we be untouched of this falsehood, there Are beside this, many Others, injurious to God and dangerous to Souls, wherewith if we Are likely to be tainted, our Apostles watchword is still in force. Err not my Beloved brothers.
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which is to lay downe a course how wee may recouer others and preserue our selues form errors in religion, that so this monitory speech of out Apostle may take effect among vs. And of this,
which is to lay down a course how we may recover Others and preserve our selves from errors in Religion, that so this monitory speech of out Apostle may take Effect among us And of this,
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Concerning our recouery of others faln into error, though herein much may bee said, yet in this scantnesse of time, it will be thriftiest for me, to obserue only our Apostles method herein, first wee must haue a care as well to instruct them,
Concerning our recovery of Others fallen into error, though herein much may be said, yet in this scantness of time, it will be thriftiest for me, to observe only our Apostles method herein, First we must have a care as well to instruct them,
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and here I cannot but dislike the course taken vp by some of our calling, who sometimes in the pulpet doe with greater eagernes of passion, inveigh against popish errors,
and Here I cannot but dislike the course taken up by Some of our calling, who sometime in the pulpit do with greater eagerness of passion, inveigh against popish errors,
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and molifies that had opinion into the gentler name of error and now hee calls from this error he salutes his schollers after a milde & louing manner, Erre not beloued brethren. If we could doe any good vpon others errors, this behauiour is of all others the most winning;
and mollifies that had opinion into the Gentler name of error and now he calls from this error he salutes his Scholars After a mild & loving manner, Err not Beloved brothers. If we could do any good upon Others errors, this behaviour is of all Others the most winning;
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Aseruant of the Lords, especially he that doth the Lords service in freeing mens soules from error, Must be as Saint Paule describes him, gentle to all men, apt to teach, patient, in meeknesse instructing those that oppose themselues,
Aseruant of the lords, especially he that does the lords service in freeing men's Souls from error, Must be as Saint Paul describes him, gentle to all men, apt to teach, patient, in meekness instructing those that oppose themselves,
it fares with him that hath put on error, as it did with him in the Apoloag whom the sunne fairely and serenely shining vpon, might haue woode to cast off his cloake, which the blustering winde made him to keepe closer on;
it fares with him that hath put on error, as it did with him in the Apoloag whom the sun fairly and serenely shining upon, might have wood to cast off his cloak, which the blustering wind made him to keep closer on;
They seeme then smally acquainted with the discretion of admonishers, or condition of humane nature, who fly into the face of their erring brethren, with biting inuectiues,
They seem then smally acquainted with the discretion of admonishers, or condition of humane nature, who fly into the face of their erring brothers, with biting invectives,
I speake not against the due punishment of men obstinate and irreclaimable, but that they may not bee so, I would haue all louing meanes first tryed to recall them;
I speak not against the due punishment of men obstinate and irreclaimable, but that they may not be so, I would have all loving means First tried to Recall them;
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as the primitiue Church did her censures with much mourning; as may bee gatherered by St Paules epistles with whom to correct & lament are symonimas as the iuditious writer of the Trent counsells history hath noted, who obserues farther, that in those times the excesse of charity in correcting did make the corrector feele greater paine then the corrected;
as the primitive Church did her censures with much mourning; as may be gatherered by Saint Paul's Epistles with whom to correct & lament Are symonimas as the judicious writer of the Trent Counsels history hath noted, who observes farther, that in those times the excess of charity in correcting did make the corrector feel greater pain then the corrected;
the proceedings of latter times, haue bin so harsh and feirce, that it may bee thought that some haue beene so far from greiving at the errors of others, that rather they haue beene glad of them, especially if they bee such, the sedulous discouery & punishment whereof would as they hoped insinuate them into the fauours of the great ones, of the world, men thus being more beholding to the errors of others,
the proceedings of latter times, have been so harsh and fierce, that it may be Thought that Some have been so Far from grieving At the errors of Others, that rather they have been glad of them, especially if they be such, the sedulous discovery & punishment whereof would as they hoped insinuate them into the favours of the great ones, of the world, men thus being more beholding to the errors of Others,
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but to desire errors to make ostentation of this skill, is a perverseambition, voide of all brotherly charity, non vt quod scimus doceamus aliorum ignor antiam opt are debemus saith Austen, to the end we may teach the world what wee know, wee may not wish for the ignorance or error of another.
but to desire errors to make ostentation of this skill, is a perverseambition, void of all brotherly charity, non vt quod scimus doceamus Aliorum Ignore antiam opt Are debemus Says Austen, to the end we may teach the world what we know, we may not wish for the ignorance or error of Another.
where lying, and God as Dauid sets it forth, looking downe from heauen vpon the children of men, to see if there were any that would vnderstand, he findes not one they are all corrupt as in their wills so in their vnderstandings: hee that readeth the third to the Romans where this passage of Dauid is alleaged shall perceaue, that no fauourable synecdoche can saue any of the posterity of Adam from his epidemicall contagion:
where lying, and God as David sets it forth, looking down from heaven upon the children of men, to see if there were any that would understand, he finds not one they Are all corrupt as in their wills so in their understandings: he that readeth the third to the Romans where this passage of David is alleged shall perceive, that no favourable synecdoche can save any of the posterity of Adam from his epidemical contagion:
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Not only they bewray their ignorance but their error, as Dauid ingeniously confesseth that before he went into the sanctuary, the schoole of God, in a matter of no small importance, he was foolish and ignorant, and euen brutish before God.
Not only they bewray their ignorance but their error, as David ingeniously Confesses that before he went into the sanctuary, the school of God, in a matter of no small importance, he was foolish and ignorant, and even brutish before God.
and if also since wee want the happinesse of being free from error and ignorance, wee want not the wisdome to bee forry for our defects, andto pray for their forgiuenesse and couering in Christ.
and if also since we want the happiness of being free from error and ignorance, we want not the Wisdom to be forry for our defects, andto pray for their forgiveness and covering in christ.
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so when once the will is in ordinately affected and mainely bent to that ill vpon which the affection is placed, it giues little leasure and no leaue to the vnderstanding to dissent from it,
so when once the will is in ordinately affected and mainly bent to that ill upon which the affection is placed, it gives little leisure and no leave to the understanding to dissent from it,
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yea it dimns the eye of the sould, that it cannot discerne the truth, or fashions the sight to its owne wrong guise, when I read the story of Sampson I meet with no vnfit Embleme of this the affections dealing with the vnderstanding;
yea it dimns the eye of the should, that it cannot discern the truth, or fashions the sighed to its own wrong guise, when I read the story of Sampson I meet with no unfit Emblem of this the affections dealing with the understanding;
so doe the affections first emasculat the vnderstaning, and corrupt its abilities, and then deliuer it ouer into the hands of some dangerous falshood.
so do the affections First emasculat the understanding, and corrupt its abilities, and then deliver it over into the hands of Some dangerous falsehood.
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for the most part haue beene ill mannered men, & such in whom the distempers either of the concupiscible or irascible part, of the soule, haue beene eminent.
for the most part have been ill mannered men, & such in whom the distempers either of the concupiscible or irascible part, of the soul, have been eminent.
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couetous, boasters, what not, & afterwardes declares that of this rotten timber should teachers of falshood be made deceiuing, & being deceiued, resisting the truth,
covetous, boaster's, what not, & afterwards declares that of this rotten timber should Teachers of falsehood be made deceiving, & being deceived, resisting the truth,
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and surely if wee take a list, of the present errors of the Church of Rome, which wee most condemne, it were no hard matter to finde out their genealogy and shew that the greatest part of their false doctrines,
and surely if we take a list, of the present errors of the Church of Rome, which we most condemn, it were no hard matter to find out their genealogy and show that the greatest part of their false doctrines,
If then we would not fall backe into the same, or plunge our selues into as bad errors, wee must take heed of certaine vitious humors & affections, the accustomed originalls of false opinions in matters of religion, the chiefe whereof I shall name vnto you.
If then we would not fallen back into the same, or plunge our selves into as bad errors, we must take heed of certain vicious humours & affections, the accustomed originals of false opinions in matters of Religion, the chief whereof I shall name unto you.
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And first omitting to charge that natuall flatnes and dulnesse of spirit in some (which I had rather commiserat) there is a voluntary sluggishnesse and affected lazinesse of the minde, which cannot but expose a man to error;
And First omitting to charge that natuall flatness and dulness of Spirit in Some (which I had rather commiserate) there is a voluntary sluggishness and affected laziness of the mind, which cannot but expose a man to error;
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as not to reveale her selfe to any but those who studiously seeke her; this slouthfull, and negligent fort of men must needs misse her, and fall into error,
as not to reveal her self to any but those who studiously seek her; this slothful, and negligent fort of men must needs miss her, and fallen into error,
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as this NONLATINALPHABET, this spiritlesse, and languishing sloth of the minde: if the soule be of neuer so rich mettall, idlenesse will fennew and rust it,
as this, this spiritless, and languishing sloth of the mind: if the soul be of never so rich mettle, idleness will fennew and rust it,
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as for that aduice of the Apostle St Paule, proue all things, and hold that which is good, or that of St Iohn, try the spirits whether they are of God, it is with them too cumbersome, and tedious a businesse;
as for that Advice of the Apostle Saint Paul, prove all things, and hold that which is good, or that of Saint John, try the spirits whither they Are of God, it is with them too cumbersome, and tedious a business;
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but euen free and able men put themselues into the hazard, to liue the more easily and idly, taedio investigandae penitus veritatis, cuilibet opinioni temerè potiùs succumbere malunt, quàm in explorando pertinaci diligentiâ perseuerare, as hee said not amisse in the dialogue of Minutius Faelix. out of a wearinesse to search deepely into truth, they had rather rashly I may say basely fall into the hands of any opinion,
but even free and able men put themselves into the hazard, to live the more Easily and idly, taedio investigandae penitus veritatis, cuilibet opinioni temerè potiùs succumbere Malunt, quàm in explorando pertinaci diligentiâ perseuerare, as he said not amiss in the dialogue of Minutius Felix. out of a weariness to search deeply into truth, they had rather rashly I may say basely fallen into the hands of any opinion,
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The next sort of men most obnoxious to error, are of a more elate and lofty spirit, Simon Mangus consorts, that would haue himselfe thought to bee some great one, as it is in the acts,
The next sort of men most obnoxious to error, Are of a more elate and lofty Spirit, Simon Mangus consorts, that would have himself Thought to be Some great one, as it is in the acts,
and all antiquity proclaimes his pride, a malady discouered by St Paule, in the sixt chapter of his first epistle to Timothy,1. Tim. 6.4. 2 Pet. 2.10.
and all antiquity proclaims his pride, a malady discovered by Saint Paul, in the sixt chapter of his First epistle to Timothy,1. Tim. 6.4. 2 Pet. 2.10.
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and whether his pride be conioined with ignorance or learning (as 'tis hard to say which is the more vnlucky coniunction) he is confident he erres not,
and whither his pride be conjoined with ignorance or learning (as it's hard to say which is the more unlucky conjunction) he is confident he erres not,
Nectorius boasted Saram scripturam seprimum, & solum intelligere, he first and alone vnderstood the scriptures, and all other Doctors before him meere Ignaroes; hee deserued to erre, that would be wise alone.
Nectorius boasted Saram scripturam seprimum, & solum intelligere, he First and alone understood the Scriptures, and all other Doctors before him mere Ignaroes; he deserved to err, that would be wise alone.
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of which branne are those of our times with whom (saucily herein leuelling God with themselues) 1000 yeares are but as yesterday, no regard had by them to Godly antiquity,
of which bran Are those of our times with whom (saucily herein levelling God with themselves) 1000 Years Are but as yesterday, no regard had by them to Godly antiquity,
and what may wee thinke of their spirit, by whom the most renowned diuines of our present times, to whom the happy reformation of our Church next vnder God is so much indebted àre sleightned and cast off as tribolary writers.
and what may we think of their Spirit, by whom the most renowned Divines of our present times, to whom the happy Reformation of our Church next under God is so much indebted àre sleightned and cast off as tribolary writers.
and I account it a seruility vnworthy of free and generous Christians, to mancipat our vnderstandings to the iudgement of others, which may carry vs into errors as soone as any other thing, as I haue already noted:
and I account it a servility unworthy of free and generous Christians, to mancipat our understandings to the judgement of Others, which may carry us into errors as soon as any other thing, as I have already noted:
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I onely call for so much modesty, and good maners, that when wee perceaue a doctrine to bee generally receaued, by holy and learned men, in our owne and elder Churches, we take them along with vs in our inquiry after truth,
I only call for so much modesty, and good manners, that when we perceive a Doctrine to be generally received, by holy and learned men, in our own and elder Churches, we take them along with us in our inquiry After truth,
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and not hastily breake from them, to follow our wone way vpon a presumptuous conceit of our wone iudgements which we haue as much if not more reason to mistrust,
and not hastily break from them, to follow our won Way upon a presumptuous conceit of our won Judgments which we have as much if not more reason to mistrust,
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Againe whereas naturall reason is but a blind & wandring guide in matters spirituall, this man is too ftifly addicted to the dictats thereof, it is a foule staine of iudgement when a man conceiues that there are the same bounds of things naturall,
Again whereas natural reason is but a blind & wandering guide in matters spiritual, this man is too ftifly addicted to the dictates thereof, it is a foul stain of judgement when a man conceives that there Are the same bounds of things natural,
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& of his owne apprehension (for things may bee in themselues, though they be not vnderstood by vs) and it is an vneuen measuring, of a mans sese when hee imagins there is same latitude of his owne,
& of his own apprehension (for things may be in themselves, though they be not understood by us) and it is an uneven measuring, of a men seize when he imagins there is same latitude of his own,
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but solly is then enraged euen to balsphemy, when in an ouer proud indulgence to his owne wit, a man shall thinke that God were able to speake or doe nothing which he is not able to comprehend:
but solly is then enraged even to balsphemy, when in an over proud indulgence to his own wit, a man shall think that God were able to speak or do nothing which he is not able to comprehend:
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of this giantlike presumption, was Eunomius of whom Theodoret reports that hee gaue out, he had the same notice of God, as God had of himselfe as no odds were to bee put betwixt a finite, and infinite knowledge: for as Lactantius wisely saith:
of this giantlike presumption, was Eunomius of whom Theodoret reports that he gave out, he had the same notice of God, as God had of himself as no odds were to be put betwixt a finite, and infinite knowledge: for as Lactantius wisely Says:
Nibilinter deum hominem { que } distaret, siconsilia illa maie statis aeternae cogitatio assequeret ur humana, there were no distance betwixt God & man, if humane cogitation could attaine vnto the counsailes of the aeternall maiesty.
Nibilinter God hominem { que } distaret, siconsilia illa may statis aeternae cogitatio assequeret ur Humana, there were no distance betwixt God & man, if humane cogitation could attain unto the Counsels of the Eternal majesty.
of saucily murmures that God should challenge our assent, and giue vs not alwaies logicall demontrations of what he faith (as if it were not inough for this supreame legislator to pronounce a truth or law vnlesse he argue it before the tribunall of our reason) or else he giues a faaint credit to whatsoeuer crosseth his affection,
of saucily murmurs that God should challenge our assent, and give us not always logical demontrations of what he faith (as if it were not enough for this supreme legislator to pronounce a truth or law unless he argue it before the tribunal of our reason) or Else he gives a faaint credit to whatsoever Crosseth his affection,
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and these interpretations are for the most part made in hast, for hee takes it to bee a kinde of disparagement, to the nimblenesse of his witt to seeme to doubt,
and these interpretations Are for the most part made in haste, for he Takes it to be a kind of disparagement, to the nimbleness of his wit to seem to doubt,
or deliberat long, and whiles hee makes more care to hasten then examine his opinion, he speedily pronounceth and as easily errs. for want of mature deliberation;
or deliberate long, and while he makes more care to hasten then examine his opinion, he speedily pronounceth and as Easily errs. for want of mature deliberation;
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some pretty and perhaps probable strange opinion is started vp before it, which it runns away with in very quick sent and great delight, we are marveilously favorable to our owne conceits,
Some pretty and perhaps probable strange opinion is started up before it, which it runs away with in very quick sent and great delight, we Are marvelously favourable to our own conceits,
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yet if hee findes some falshes of goodnesse, in himselfe, hee thinks that want abundantly supplyed by certaine revelations of the spirit, whose great acquaintance he professeth himselfe to be, that now he thinkes that he hath arriued to an impeccancy of iudgement in matters spirituall:
yet if he finds Some falshes of Goodness, in himself, he thinks that want abundantly supplied by certain revelations of the Spirit, whose great acquaintance he Professes himself to be, that now he thinks that he hath arrived to an impeccancy of judgement in matters spiritual:
and (as Vincentius speakes of some, that boasted of the grace of the spirit indiuiduated to them ) that hee is ordered by God, that carried as it were by Angells hands, he can neuer dash his foot against any stone of error:
and (as Vincentius speaks of Some, that boasted of the grace of the Spirit individuated to them) that he is ordered by God, that carried as it were by Angels hands, he can never dash his foot against any stone of error:
but alas this is the pronest way to the wildest error, when euery outleaping & wantonesse of fancy (as it happeneth among fanaticall enthusiasts) shall be reputed an inspiration and reuelation of the spirit:
but alas this is the pronest Way to the Wildest error, when every outleaping & wantonness of fancy (as it Happeneth among fanatical enthusiasts) shall be reputed an inspiration and Revelation of the Spirit:
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To pride in the thired place let vs adioine as of neerest familiarity with it, the angry spirit of faction and contention, to be contentious and not to bee obedient to truth, are things coupled together by Saint Paul, and St Iames hath rightly obserued as of enuy so of strife, where it is there is NONLATINALPHABET an vnsetled and tumultuous confusion,
To pride in the thired place let us adjoin as of nearest familiarity with it, the angry Spirit of faction and contention, to be contentious and not to be obedient to truth, Are things coupled together by Saint Paul, and Saint James hath rightly observed as of envy so of strife, where it is there is an unsettled and tumultuous confusion,
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if a question bee moued, which moues their choller with little or no choice they will crosse whatsoeuer you propose, their humor carrying them not so much to know as oppugne truth, against which if they can bee witty, it is a braue sufficiency;
if a question be moved, which moves their choler with little or no choice they will cross whatsoever you propose, their humour carrying them not so much to know as oppugn truth, against which if they can be witty, it is a brave sufficiency;
their fury will proceed in the brable, vntill they haue improved their brable into a heresy, this pettishnesse when it is sowred into malice, hath often carried some (who would bee at the most diametral disagreement, with their aduersaries) not only to dissent from their persons,
their fury will proceed in the brabble, until they have improved their brabble into a heresy, this pettishness when it is soured into malice, hath often carried Some (who would be At the most diametral disagreement, with their Adversaries) not only to dissent from their Persons,
And here let me giue warning, that in matter of religion, wee vse no inordinate hast in binding our iudgements to the opinions of others, whom either the fame of learning,
And Here let me give warning, that in matter of Religion, we use no inordinate haste in binding our Judgments to the opinions of Others, whom either the fame of learning,
or the greatnesse of place, or the neerenesse of blood, or the likenesse of manners or the sweetnesse of profit (all which haue great forces vpon the mind) hath wrought into our estimation;
or the greatness of place, or the nearness of blood, or the likeness of manners or the sweetness of profit (all which have great forces upon the mind) hath wrought into our estimation;
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how many false visions did couetousnesse helpe the lying Prophets too of old? The preists in Esaies time were become shepheards that could not vnder stand for they were as greedy as their doggs, they looked to their owne way, euery one for his owne againe from his quarter.
how many false visions did covetousness help the lying prophets too of old? The Priests in Isaiah time were become shepherds that could not under stand for they were as greedy as their Dogs, they looked to their own Way, every one for his own again from his quarter.
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and who were spotted with filthy lucre, as St Paul giues vs their character, those as St Peter saith, who had hearts exercised with couetous practises, right Balaamites;
and who were spotted with filthy lucre, as Saint Paul gives us their character, those as Saint Peter Says, who had hearts exercised with covetous practises, right Balaamites;
Euen that famous Osius of Corduba if Isidore charge him iustly, consented to the Arrian impiety, that in his olde age he might not loose those riches which he had got together in his youth;
Even that famous Osius of Cordova if Isidore charge him justly, consented to the Arrian impiety, that in his old age he might not lose those riches which he had god together in his youth;
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and certainely the feare of losing, the hope of gaining these temporall things hath so prevailed with many, that wee must conclude with holy Paul, the loue of money is the root of all euill, which while some coueted after, they haue erred from the faith,
and Certainly the Fear of losing, the hope of gaining these temporal things hath so prevailed with many, that we must conclude with holy Paul, the love of money is the root of all evil, which while Some coveted After, they have erred from the faith,
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A worldling already hath admitted, that grand error into his heart, that riches is the soueraigne good, fom which idolatry, a man may quickly slip into any heresy that will sort with it, such a much worme considers not what is true, but what is profitable:
A worldling already hath admitted, that grand error into his heart, that riches is the sovereign good, From which idolatry, a man may quickly slip into any heresy that will sort with it, such a much worm considers not what is true, but what is profitable:
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if hee cannot thriue in the way of truth, his discontented and reuengefull heart, will turne ouer vnto such opinions, which may bee professed with better preferment.
if he cannot thrive in the Way of truth, his discontented and revengeful heart, will turn over unto such opinions, which may be professed with better preferment.
Besides the men that study preferment, are of a very supple and plyant vnderstanding, and can beleeue at the pleasure of another, at the disposition of him, who disposeth of the dignities hee expects;
Beside the men that study preferment, Are of a very supple and pliant understanding, and can believe At the pleasure of Another, At the disposition of him, who Disposeth of the dignities he expects;
as if he had lost his owne soule and were wholy actuated with the soule of his Maecenas, In the meane while how can ye beleeue as our sauiour told the Iewes which receaue honour one of another and seeke not the honour which cometh from God alone, how can a man alwaies thinke aright that must thinke as the grandees, who oft are as great in crime as place, will haue him.
as if he had lost his own soul and were wholly actuated with the soul of his Maecenas, In the mean while how can you believe as our Saviour told the Iewes which receive honour one of Another and seek not the honour which comes from God alone, how can a man always think aright that must think as the grandees, who oft Are as great in crime as place, will have him.
The Apostle hath a text, perhaps misread, doubtlesse misvnderstood by the Eceboliuses of our age who are too oft found NONLATINALPHABET when it should bee NONLATINALPHABET seruing not the Lord but the time, and that in the most reprobate sence of the phrase;
The Apostle hath a text, perhaps misread, doubtless misunderstood by the Eceboliuses of our age who Are too oft found when it should be serving not the Lord but the time, and that in the most Reprobate sense of the phrase;
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Certaine popular men there are, such as those false Apostles in the dayes of the truth, who would haue blinded the religion of Christ with the ordinances of Moses and superadded circumcision to baptisme perhaps that both Iew and Gentile might be pleased;
Certain popular men there Are, such as those false Apostles in the days of the truth, who would have blinded the Religion of christ with the ordinances of Moses and superadded circumcision to Baptism perhaps that both Iew and Gentile might be pleased;
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In the fift and last place we are to brand a licentious and dissolute life, with the stile of corruptor of the faith, some putting away a good conscience (which inferrs the leading a bad life) concerning the faith, haue made shipwracke saith St Paul, and St Peter repors of the bringers in of damnable haeresies that they had their pernitious, or as some bookes lasciuious waies, that they walked after the flesh in the lusts of vncleanesse;
In the fift and last place we Are to brand a licentious and dissolute life, with the style of corruptor of the faith, Some putting away a good conscience (which infers the leading a bad life) Concerning the faith, have made shipwreck Says Saint Paul, and Saint Peter reports of the bringers in of damnable heresies that they had their pernicious, or as Some books lascivious ways, that they walked After the Flesh in the Lustiest of uncleanness;
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that they had eyes full of adultery and that could not cease from sinne, great promisers of liberty to others they themselues being the servants of corruption,
that they had eyes full of adultery and that could not cease from sin, great promisers of liberty to Others they themselves being the Servants of corruption,
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whatsoeuer vigor, and cleerenesse and intentiuenesse of the mind, is requisite to the right discerning of things, the very strength of the soule, is lost in the armes of Dalilah; frugality & sobriety (the sinewes of a sound iudgement) are loosed;
whatsoever vigor, and clearness and intentiveness of the mind, is requisite to the right discerning of things, the very strength of the soul, is lost in the arms of Delilah; frugality & sobriety (the sinews of a found judgement) Are loosed;
and a little matter will improue a wish into a beleefe, quod volumus facile credimus; as on the contrary he is apt to take those doctrines to be true which are indulgent to his dareling vices;
and a little matter will improve a wish into a belief, quod volumus facile Credimus; as on the contrary he is apt to take those doctrines to be true which Are indulgent to his darling vices;
natur a hominis procliuis in vitia vult non modo cum veniâ sed cum ratione peccare, Lib. 4. c. saith Lactantius and therefore he sedulously hunts after and would gladly finde out some doctrines vnder whose protection he may offend, in this purfuite euen the passages of scriptures are serched into by some, to see what patronage they will afford to their intemperances, that so they may securely inioy the pleasure of ill deeds;
Nature a hominis Proclivus in Vices vult non modo cum veniâ sed cum ratione Peccare, Lib. 4. c. Says Lactantius and Therefore he sedulously hunt's After and would gladly find out Some doctrines under whose protection he may offend, in this purfuite even the passages of Scriptures Are searched into by Some, to see what patronage they will afford to their intemperances, that so they may securely enjoy the pleasure of ill Deeds;
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Thus haue I (Fathers and brethren) as breifely as so many particulars would permit, shewed that they are our morrall evills to which wee may lay most of our errors in matters of religion;
Thus have I (Father's and brothers) as briefly as so many particulars would permit, showed that they Are our moral evils to which we may lay most of our errors in matters of Religion;
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that wherein I should now enlarge my selfe, but cannot (vnlesse I should trespasse to much vpon your patience) is, that for the avoidance of error wee would all of vs study true piety, which standing in the feare of God, must needs be the beginning of sauing wisdome, this feare it being grounded in loue, will make you still haue an eye to your fathers will:
that wherein I should now enlarge my self, but cannot (unless I should trespass to much upon your patience) is, that for the avoidance of error we would all of us study true piety, which standing in the Fear of God, must needs be the beginning of Saving Wisdom, this Fear it being grounded in love, will make you still have an eye to your Father's will:
sooner a great deale, then by all the provisions of naturall witt, or secular learning. One of the heathens had this speech, Quibus satis persuasum vt nihil mallent esse quam viros bonos his reliqua facilis est doctrina:
sooner a great deal, then by all the provisions of natural wit, or secular learning. One of the Heathens had this speech, Quibus satis Persuasum vt nihil Mallet esse quam viros bonos his Rest Facilis est Doctrina:
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and can be content to be guided by Gods spirit, for such haue the vnction whereof St Iohn speakes, and shall know all things, all things meet for such knowledge,
and can be content to be guided by God's Spirit, for such have the unction whereof Saint John speaks, and shall know all things, all things meet for such knowledge,
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