A sermon preached at Pauls-Crosse, May 30. 1626 vvherein may be seene whom we are to repute hereticks, and schismaticks, what sleights they vse to deceiue, Gods iust iudgements on them, and how we may escape those nets which they lay for vs : also good councell to the magistrate, minister, and subiects, necessary for these times / by Mattheuu Brookes.
For they that are such, serue not our Lord Iesus Christ, but their owne belly, and by good words, and faire speeches, deceiue the hearts of the simple.
For they that Are such, serve not our Lord Iesus christ, but their own belly, and by good words, and fair Speeches, deceive the hearts of the simple.
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but where it is called Hierusalem, it cannot but minde me, how fitly it may be compared to Hierusalem besieged by the Romans. For as the forraine enemie did streightly beg〈 … 〉t the Citie without:
but where it is called Jerusalem, it cannot but mind me, how fitly it may be compared to Jerusalem besieged by the Romans. For as the foreign enemy did streightly beg〈 … 〉t the city without:
So Gods Church is affronted by a double enemie, the one externall, shooting against it the arrowes of blasphemous speeches, out of the bowe of impiety;
So God's Church is affronted by a double enemy, the one external, shooting against it the arrows of blasphemous Speeches, out of the bow of impiety;
But the other enemies are within the Citie, and they are ambitious of honour, who will be counted zealous for the defence of it, notwithstanding they cast fire on it of all sides,
But the other enemies Are within the city, and they Are ambitious of honour, who will be counted zealous for the defence of it, notwithstanding they cast fire on it of all sides,
Certainly, these zealous enemies are more dangerous to the poore Citizens than the other, for as Cyprian saith, Facilior cautio est, vbi manifestior formido est ;
Certainly, these zealous enemies Are more dangerous to the poor Citizens than the other, for as Cyprian Says, Facilior Caution est, vbi manifestior Fear est;
and least they might lesse regard the seditious within, in the very end of his Epistle, hee presents them in their colours, that so be might leaue his exhortation as it were freshly imprinted in their memories. Now I beseech you brethren.
and lest they might less regard the seditious within, in the very end of his Epistle, he presents them in their colours, that so be might leave his exhortation as it were freshly imprinted in their memories. Now I beseech you brothers.
Such diuisions and offences, are contrary to the doctrine which yee haue learned. The last is Pia admonitio, godly counsell how wee should deale with them.
Such divisions and offences, Are contrary to the Doctrine which ye have learned. The last is Pia admonitio, godly counsel how we should deal with them.
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And this conteyneth two precepts, first to marke them, secondly to avoide them: thus farre goeth his request or intreatie, ver. 17. The Narration containes an Aetiologie, that is an exposition of the cause or reason why such men are to be auoided, which is three-fold;
And this Containeth two Precepts, First to mark them, secondly to avoid them: thus Far Goes his request or intreaty, ver. 17. The Narration contains an Aetiology, that is an exposition of the cause or reason why such men Are to be avoided, which is threefold;
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but they serue their owne belly. The second is from the plausiblenesse of their behauiour: they vse first good words, wherein wee note their diuine ▪ like conference.
but they serve their own belly. The second is from the plausibleness of their behaviour: they use First good words, wherein we note their divine ▪ like conference.
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as St. Paul was, thought good to confect so strong a potion; they are in the common language of the Church, Heretickes and Schismatickes, with which names,
as Saint Paul was, Thought good to confect so strong a potion; they Are in the Common language of the Church, Heretics and Schismatics, with which names,
First then Heretickes, haue their name from the word NONLATINALPHABET which signifies choosing, for that they make choyce of a peculiar religion fitting their owne fancie,
First then Heretics, have their name from the word which signifies choosing, for that they make choice of a peculiar Religion fitting their own fancy,
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but the vse of the Church, (since Heretickes after the Resurrection, and more especially within the first fiue hundred yeares, sprang vp thickly among the people of God,
but the use of the Church, (since Heretics After the Resurrection, and more especially within the First fiue hundred Years, sprang up thickly among the people of God,
as tares among Wheate, swarming in the light of the Gospell, like Locusts of Egipt, and men, reiecting the true way of Gods worship, made choyce of peculiar manners of worships, according to their seuerall fancies,) hath brought to passe, that this word is onely taken in the worst sense,
as tares among Wheat, swarming in the Light of the Gospel, like Locusts of Egypt, and men, rejecting the true Way of God's worship, made choice of peculiar manners of worships, according to their several fancies,) hath brought to pass, that this word is only taken in the worst sense,
so that from the word it selfe, it is easie to define an hereticke; Hee is one that professeth the name of Christ, and who maintaineth obstinately any one,
so that from the word it self, it is easy to define an heretic; He is one that Professes the name of christ, and who maintaineth obstinately any one,
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whereby he is distinguished, first from all licentious Christians, who, though by their euill liues, they deny euen that blessed name by which they are redeemed,
whereby he is distinguished, First from all licentious Christians, who, though by their evil lives, they deny even that blessed name by which they Are redeemed,
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And least any man should thinke this to be a small matter, let him note that an Heretick is worse than a murtherer, by how much the soule is more noble than the body,
And lest any man should think this to be a small matter, let him note that an Heretic is Worse than a murderer, by how much the soul is more noble than the body,
In a word, hee is worse than a Schismaticke, because whereas the Schismaticke quatenùs, a Schismaticke breakes onely the bond of loue, whereby wee are tied one to another, the Hereticke cuts the very throate of faith, wherewith we are vnited to God himselfe.
In a word, he is Worse than a Schismatic, Because whereas the Schismatic quatenùs, a Schismatic breaks only the bound of love, whereby we Are tied one to Another, the Heretic cuts the very throat of faith, wherewith we Are united to God himself.
Then stand amazed at Gods dreadfull iudgements, poured on such persons in this life, like plagues on the Aegiptians, and fore-running their plagues eternall in the life to come.
Then stand amazed At God's dreadful Judgments, poured on such Persons in this life, like plagues on the egyptians, and forerunning their plagues Eternal in the life to come.
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Paulus Samosatenus, who denied Christ to be the naturall Sonne of God, was stricken in his body with a contagious Leprosie, he was excōmunicated in all Churches,
Paulus Samosatene, who denied christ to be the natural Son of God, was stricken in his body with a contagious Leprosy, he was excommunicated in all Churches,
Manes who had amassed & heaped together diuers absolute heresies, out of which hee confected his venim, was imprisoned by the King of Persia, and by his commandement skinned aliue, and his skinne was stuffed full of chaffe,
Manes who had amassed & heaped together diverse absolute heresies, out of which he confected his venom, was imprisoned by the King of Persiam, and by his Commandment skinned alive, and his skin was stuffed full of chaff,
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The Arian Bishops intending to meet in the Town of Nicomedia, and there to consult together for the propagation of their heresie, the Lord by a fearefull Earth-quake ouerthrow the Towne to preuent their meeting.
The Arian Bishops intending to meet in the Town of Nicomedia, and there to consult together for the propagation of their heresy, the Lord by a fearful Earthquake overthrow the Town to prevent their meeting.
as he was with them, knowing that if we turne our faces against the fundamentall points of Christian beleefe, we are worse than murtherers, we are worse than Infidells, we are worse than Schismaticks, Gods plagues hang ouer our heads in this life,
as he was with them, knowing that if we turn our faces against the fundamental points of Christian belief, we Are Worse than murderers, we Are Worse than Infidels, we Are Worse than Schismatics, God's plagues hang over our Heads in this life,
a late experience we had in the ruines of certaine roomes of a house in this Citie, nota est historia, though I feare it bee almost forgotten such are the first sort of the deceiuers here mentioned, those that oppose the grounds and principles of Christian religion.
a late experience we had in the ruins of certain rooms of a house in this city, nota est History, though I Fear it be almost forgotten such Are the First sort of the deceivers Here mentioned, those that oppose the grounds and principles of Christian Religion.
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because they deuide themselues from the body of the Church and Congregation, and haue their conuents by themselues, the difference betweene Heretickes and Schismatickes, St. Augustine wi•l haue to bee, Quod illi falsis d•gmatibus, fidei sinceritatem corrumpant;
Because they divide themselves from the body of the Church and Congregation, and have their convents by themselves, the difference between Heretics and Schismatics, Saint Augustine wi•l have to be, Quod illi falsis d•gmatibus, fidei sinceritatem corrumpant;
that Hereticks with false doctrine, doe corrupt the sincerity of the faith, but Schismatickes sometimes euen in the similitude of faith, doe breake asunder the bond of loue.
that Heretics with false Doctrine, do corrupt the sincerity of the faith, but Schismatics sometime even in the similitude of faith, do break asunder the bound of love.
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for that hee deuided himselfe from Eusebius B. of Vercellis, and from the Church of Antiochia, for that they disapproued the ordination of Paulinus, whom hee had ordained to be Bishop there.
for that he divided himself from Eusebius B. of Vercelli, and from the Church of Antiochia, for that they disapproved the ordination of Paulinus, whom he had ordained to be Bishop there.
If I dissemble not with you, or goe about to deceiue you, I must needs conclude, with a learned Diuine, that schismes are crimina atrocissima, most crying sinnes.
If I dissemble not with you, or go about to deceive you, I must needs conclude, with a learned Divine, that schisms Are Crimes atrocissima, most crying Sins.
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To these he dedicated his Epistle, To all that be in Rome, beloued of God, called to be Saints, and all these hee here styleth by the name of Brethren.
To these he dedicated his Epistle, To all that be in Room, Beloved of God, called to be Saints, and all these he Here styleth by the name of Brothers.
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Secondly, the members of the Church are ioyned together in a more neere fraternity, for God doth become our Father in Christ his Sonne, by faith wee are made the sonnes of God.
Secondly, the members of the Church Are joined together in a more near fraternity, for God does become our Father in christ his Son, by faith we Are made the Sons of God.
As many as receiued him, to them gaue he power to be the sonnes of God, and we are adopted to bee the heires of God, and ioynt heires with Christ, it is therefore no indignitie to the person of the Apostle, to salute the meanest Christian by the name of Brother ;
As many as received him, to them gave he power to be the Sons of God, and we Are adopted to be the Heirs of God, and joint Heirs with christ, it is Therefore no indignity to the person of the Apostle, to salute the Meanest Christian by the name of Brother;
and account him so to be, for hee is redeemed by the same price, and bought with the same blood, he is the adopted sonne to the same Father, and hath the same inheritance.
and account him so to be, for he is redeemed by the same price, and bought with the same blood, he is the adopted son to the same Father, and hath the same inheritance.
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or gifts more excellent than your brethren haue, presumptuously thanke God with the foolish proud Pharisee in the Gospell, that you are not as Other men are ) come hither and learne humilitie, lest because you exalt your selues now, God humble you hereafter:
or Gifts more excellent than your brothers have, presumptuously thank God with the foolish proud Pharisee in the Gospel, that you Are not as Other men Are) come hither and Learn humility, lest Because you exalt your selves now, God humble you hereafter:
And when you shine in your gold and siluer, like Herode in his royalty, and with admiration of these outward things, like that NONLATINALPHABET that boasting bird the Peacocke beholding his goodly feathers with great reioycing,
And when you shine in your gold and silver, like Herod in his royalty, and with admiration of these outward things, like that that boasting bird the Peacock beholding his goodly Feathers with great rejoicing,
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hee is bought with the same price, and heire vnto that kingdome, to which all the kingdomes of the world are not worthy to bee compared; behold his noblenesse.
he is bought with the same price, and heir unto that Kingdom, to which all the kingdoms of the world Are not worthy to be compared; behold his nobleness.
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And let that proud Commander of the world, who will be called Vniuersall Bishop, the head of the Church, the Ruler of both the Swords, the high Conveener of Councells, who dareth to haue it affirmed, that the whole world is his Diocesse, that hee hath all power both in heauen and in earth, that hee cannot bee iudged by all the Cleargie,
And let that proud Commander of the world, who will be called Universal Bishop, the head of the Church, the Ruler of both the Swords, the high Conveener of Counsels, who dareth to have it affirmed, that the Whole world is his Diocese, that he hath all power both in heaven and in earth, that he cannot be judged by all the Clergy,
nor by all the people, that all Kings and Emperours haue all their power & authority from him, that he is seuenty times seuen times greater than the greatest Kings, that his power is more ample than all other Patriarkes, that hee is the Lord God, no pure man,
nor by all the people, that all Kings and emperors have all their power & Authority from him, that he is seuenty times seuen times greater than the greatest Kings, that his power is more ample than all other Patriarchs, that he is the Lord God, no pure man,
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but something made and compounded of God and man, who is wont to command Purgatorie, and the fire of hell, and to send the blessed Angels to fetch bring, deliuer,
but something made and compounded of God and man, who is wont to command Purgatory, and the fire of hell, and to send the blessed Angels to fetch bring, deliver,
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and carry soules out of Purgatory into heauen (with as good discretion as sometimes King Xerxes commanded the great Mount Athos in Macedonia, to stand still,
and carry Souls out of Purgatory into heaven (with as good discretion as sometime King Xerxes commanded the great Mount Athos in Macedonia, to stand still,
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and not to stirre one foote out of his place, and to cause no trouble vnto him or his Army, vpon paine of his high displeasure.) Let him learne humilitie well suiting with Apostolicall sanctity;
and not to stir one foot out of his place, and to cause no trouble unto him or his Army, upon pain of his high displeasure.) Let him Learn humility well suiting with Apostolical sanctity;
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And there are two reasons why the Apostle doth rather intreate then command. First, he is ardently zealous, the greatnesse of the cause moued him to be so.
And there Are two Reasons why the Apostle does rather entreat then command. First, he is ardently zealous, the greatness of the cause moved him to be so.
and their soules destroyed, the more the danger is to be feared, the more ardent is his obsecration, I beseech you brethren. Secondly, it is more suitable to the nature of a brother, to bee requested, then commanded by a brother:
and their Souls destroyed, the more the danger is to be feared, the more Ardent is his obsecration, I beseech you brothers. Secondly, it is more suitable to the nature of a brother, to be requested, then commanded by a brother:
And therefore in all his Epistles you shall finde him seldome or neuer commanding, alwayes intreating and beseeching vt precibus flecti possint, to bow them,
And Therefore in all his Epistles you shall find him seldom or never commanding, always entreating and beseeching vt precibus flecti possint, to bow them,
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and bend them to their duties with his earnest suite, I beseech you brethren. I beseech you brethren by the mercy of God, that yee present your bodies a liuing sacrifice.
and bend them to their duties with his earnest suit, I beseech you brothers. I beseech you brothers by the mercy of God, that ye present your bodies a living sacrifice.
I beseech you brethren, for the Lord Iesus Christ his sake, and for the loue of the Spirit, that yee striue together with mee, in your Prayers to God for me.
I beseech you brothers, for the Lord Iesus christ his sake, and for the love of the Spirit, that ye strive together with me, in your Prayers to God for me.
Which caùse deuisions and offences contrary to the doctrine which yee haue learned. He inditeth them of two capitall crimes, Diuisions and offences by them caused;
Which caùse divisions and offences contrary to the Doctrine which ye have learned. He inditeth them of two capital crimes, Divisions and offences by them caused;
so that it must necessarily implie sects, and devisions in Religion, divers doctrines, contrary to the truth of Christ for so the text expounds it selfe.
so that it must necessarily imply Sects, and divisions in Religion, diverse doctrines, contrary to the truth of christ for so the text expounds it self.
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Hee first caused a faction among the Angells in heauen, and with those whom he found to adhere to his part, he left his habitation. Hee stirred vp Schisme, He deuided himselfe from God,
He First caused a faction among the Angels in heaven, and with those whom he found to adhere to his part, he left his habitation. He stirred up Schism, He divided himself from God,
By his studie he is a deuider, and therefore properly called in our English tongue the diuell, from the word Diuello, which signifieth to vnioyne or pull in sunder;
By his study he is a divider, and Therefore properly called in our English tongue the Devil, from the word Diuello, which signifies to unjoin or pull in sunder;
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And hence it is, that when a Schisme was made in old time in the Church, they had wont to call the author of it the diuells sonne. Paul called Elymas the Sorcerer;
And hence it is, that when a Schism was made in old time in the Church, they had wont to call the author of it the Devils son. Paul called Elymas the Sorcerer;
as if the diuell had beene there, because Cerinthus the diuells sonne was there. And when Marcion the Hereticke meeting Polycarpus, said vnto him, Cognoscenos :
as if the Devil had been there, Because Cerinthus the Devils son was there. And when Marcion the Heretic meeting Polycarp, said unto him, Cognoscenos:
So greatly stood the Apostles and their disciples in feare (lest Heresies and Schismes shou•d preuaile) that they would not communicate, no not so much as in exchange of a word with any of those who had depraued the truth of Christ. Vpon this ground divisions are noted;
So greatly stood the Apostles and their Disciples in Fear (lest Heresies and Schisms shou•d prevail) that they would not communicate, no not so much as in exchange of a word with any of those who had depraved the truth of christ. Upon this ground divisions Are noted;
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and heires apparant to his kingdome. ( Offences. ) The word is NONLATINALPHABET. that is to say, any manner of things whereat a man stumbleth and taketh harme;
and Heirs apparent to his Kingdom. (Offences.) The word is. that is to say, any manner of things whereat a man stumbleth and Takes harm;
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and indeed those that cause deuisions, cannot choose but cause offences, vpon the same reason, because they cause deuisions; and therefore the Apostle saith, NONLATINALPHABET. Diuisions and offences ;
and indeed those that cause divisions, cannot choose but cause offences, upon the same reason, Because they cause divisions; and Therefore the Apostle Says,. Divisions and offences;
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or rather false doctrine and schisme, is the vegetatiue power of offences. It is true, that there is sometimes Scandalum acceptum, where there is not Scandalum datum ;
or rather false Doctrine and Schism, is the vegetative power of offences. It is true, that there is sometime Scandalum acceptum, where there is not Scandalum datum;
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and Christs commandement, who hath commanded vs to loue one another, as hee hath loued vs, and contrary to the Apostles rule, that wee should consider one another, to prouoke vnto loue, and to good workes.
and Christ Commandment, who hath commanded us to love one Another, as he hath loved us, and contrary to the Apostles Rule, that we should Consider one Another, to provoke unto love, and to good works.
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And woe to him to whom our Sauiour Christ saith, Woe, for what said he a little before? It were better for him that a milstone were hanged about his necke, and that hee were drowned in the depth of the Sea.
And woe to him to whom our Saviour christ Says, Woe, for what said he a little before? It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea.
But for what cause is a woe so grieuous pronounced against him that causeth offences? St. Paul giues the reason, By this m•ane• shall the weake brother perish, for whom Christ dyed:
But for what cause is a woe so grievous pronounced against him that Causes offences? Saint Paul gives the reason, By this m•ane• shall the weak brother perish, for whom christ died:
For Gods loue take this to heart, yee of vncircumcised hearts and eares, who neuer diue into the reckoning of it, what it is to wound the weake consciences of your brethren:
For God's love take this to heart, ye of uncircumcised hearts and ears, who never dive into the reckoning of it, what it is to wound the weak Consciences of your brothers:
and I speake not to those onely that maketh deuisions in our Church, either in matter of Doctrine or of Ceremonie; (if there be any such that heare me this day.) But to you that offend your brethren by your euill liues, either in the abuse of Christian liberty to your lusts, as drinking to drunkennesse: dressing to pride: sparing to couetousnesse;
and I speak not to those only that makes divisions in our Church, either in matter of Doctrine or of Ceremony; (if there be any such that hear me this day.) But to you that offend your brothers by your evil lives, either in the abuse of Christian liberty to your Lustiest, as drinking to Drunkenness: dressing to pride: sparing to covetousness;
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repent and amend your liues, or let me tell you, that yee your selues will say hereafter, that it were better if that a milstone had beene hanged about your neckes,
Repent and amend your lives, or let me tell you, that ye your selves will say hereafter, that it were better if that a millstone had been hanged about your necks,
and if wee cause offences to them, as Lot to the Sodomites, and the faithfull of the primitiue Church to the Idolatrous Gentiles, by the synceritie of our Religion,
and if we cause offences to them, as Lot to the Sodomites, and the faithful of the primitive Church to the Idolatrous Gentiles, by the sincerity of our Religion,
thereby wee feed our faith, thereby wee aduance our hope, thereby wee confirme our trust; for this is the power of God vnto saluation to all those that beleeue;
thereby we feed our faith, thereby we advance our hope, thereby we confirm our trust; for this is the power of God unto salvation to all those that believe;
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this is able to make vs wise vnto saluation through faith which is in Christ Iesus, and therefore though we, or an Angell from heauen, preach any ether Gospell vnto you,
this is able to make us wise unto salvation through faith which is in christ Iesus, and Therefore though we, or an Angel from heaven, preach any either Gospel unto you,
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Wee must marke them, and avoide them, (Marke them) the word is NONLATINALPHABET, which signifieth, that wee must bee like vnto those that sit vpon watch Towers to obserue the comming of the enemie.
we must mark them, and avoid them, (Mark them) the word is, which signifies, that we must be like unto those that fit upon watch Towers to observe the coming of the enemy.
if hee shall gaine the whole world, and lose his owne soule? or what shall a man giue in exchange for his soule? So more especially it is the dutie of those that are in authoritie, either in the Church or Common-wealth, vpon this reason, that in the Scriptures they are called Watch-men, for how doe they watch, if they defend not Gods flocke diligently against these rauening Wolues? And against whom doe they watch, if not against these enemies of mens soules.
if he shall gain the Whole world, and loose his own soul? or what shall a man give in exchange for his soul? So more especially it is the duty of those that Are in Authority, either in the Church or Commonwealth, upon this reason, that in the Scriptures they Are called Watchmen, for how do they watch, if they defend not God's flock diligently against these ravening Wolves? And against whom do they watch, if not against these enemies of men's Souls.
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Let them marke them by making them knowne vnto Gods people in their colours, as Paul marked Hymenaeus and Philetus, and Alexander the Copper-smith: as St. Iohn marked Diotrephes :
Let them mark them by making them known unto God's people in their colours, as Paul marked Hymenaeus and Philetus, and Alexander the Coppersmith: as Saint John marked Diotrephes:
Let them admonish the people to take heed of the leauen of Iesuites, Anabaptists, Brownists, and all deuiders and offenders whatsoeuer, and let them marke them to restraine their madnesse.
Let them admonish the people to take heed of the leaven of Iesuites, Anabaptists, Brownists, and all deuiders and offenders whatsoever, and let them mark them to restrain their madness.
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Excellently St. Augustine in his Epistle to Donatus, Deputie of Affrick, Sic igitur eorum peccata compesce, vt sint quos paeniteat peccasse, Doe thou so bridle their sinnes, that they may repent at heart, that euer they haue sinned.
Excellently Saint Augustine in his Epistle to Donatus, Deputy of Affrick, Sic igitur Their Peccata compesce, vt sint quos paeniteat peccasse, Do thou so bridle their Sins, that they may Repent At heart, that ever they have sinned.
Epiphanius doth well compare them to the Serpent called Dypsas, which poysoneth those pooles of water, at which he drinketh, whence it commeth to passe, that the beasts which drinke there, fall downe dead suddenly,
Epiphanius does well compare them to the Serpent called Dypsas, which poisoneth those pools of water, At which he Drinketh, whence it comes to pass, that the beasts which drink there, fallen down dead suddenly,
how farre it may bee lawfull for a man to conferre with those that cause Devisions and offences ▪ I will onely presse you with the words of the blessed Apostle and Euangelist St. Iohn, If there come any vnto you, and bring not this doctrine, receiue him not into your house, neither bid him God speed.
how Far it may be lawful for a man to confer with those that cause Divisions and offences ▪ I will only press you with the words of the blessed Apostle and Evangelist Saint John, If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed.
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By the rule of contraries, he that receiueth those that serue not Christ, in the worke of the ministry, hee receiueth not Christ, but them and him whose workes they doe, that is the diuell:
By the Rule of contraries, he that receiveth those that serve not christ, in the work of the Ministry, he receiveth not christ, but them and him whose works they do, that is the Devil:
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A roaring Lyon who would meete him? but how mad is hee that will receiue him into his society, to be familiar with him? In three things those that cause deuisions,
A roaring lion who would meet him? but how mad is he that will receive him into his society, to be familiar with him? In three things those that cause divisions,
for as the Serpent called Drynas, is like the colour of an Oken leafe, whence he hath his name, (and yet indeed is a venimous beast:) so though they seeme to be like Christians, they are not so indeed,
for as the Serpent called Drynas, is like the colour of an Oaken leaf, whence he hath his name, (and yet indeed is a venomous beast:) so though they seem to be like Christians, they Are not so indeed,
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those that were members of the Church indeed, they called sometimes Ambrosians, sometimes Athanasians, sometimes Ioannites, in derision of the truth of God, which those holy and learned Fathers, Ambrose, Athanasius, and Iohn Chrysostome had preached:
those that were members of the Church indeed, they called sometime Ambrosians, sometime Athanasians, sometime Ioannites, in derision of the truth of God, which those holy and learned Father's, Ambrose, Athanasius, and John Chrysostom had preached:
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so many myriads of Godly men and women persecuted, whose soules lye vnder the altar and cry with a loude voice and saying, How long Lord holy and true, doest thou not iudge,
so many myriads of Godly men and women persecuted, whose Souls lie under the altar and cry with a loud voice and saying, How long Lord holy and true, dost thou not judge,
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and auenge our blood, on them that dwell on the earth? All these shall witnesse with me, that the tyrannous persecutions which haue beene raised within the Church, haue beene greater then those which haue beene raised without the Church;
and avenge our blood, on them that dwell on the earth? All these shall witness with me, that the tyrannous persecutions which have been raised within the Church, have been greater then those which have been raised without the Church;
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I will not staine your chaste eares with the fleshly deeds and godlesse practices of such kinde of people in all ages, by authoritie of Ecclesiasticall histories,
I will not stain your chaste ears with the fleshly Deeds and godless practices of such kind of people in all ages, by Authority of Ecclesiastical histories,
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let it be sufficient to note with our Apostle this one thing, that they haue renounced the seruice of our Lord Iesus Christ, and serue their owne belly.
let it be sufficient to note with our Apostle this one thing, that they have renounced the service of our Lord Iesus christ, and serve their own belly.
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as where we reade that Phinchas the sonne of Eleazar the sonne of Aaron the Priest, thoust Zimry the man of Israel, and Cozby the Midianitish woman, with his Iauelin through her belly :
as where we read that Phinchas the son of Eleazar the son of Aaron the Priest, thoust Zimri the man of Israel, and Cozbi the Midianitish woman, with his Javelin through her belly:
Somtimes it signifieth a drunkard, a gluttonous person, and one that is profuse and lauish, vpon his owne Lusts. So Paul calleth the Cretians NONLATINALPHABET, slowe bellies. Sometimes it is taken for all worldly things, especially those that conduce to the present maintenance of life;
Sometimes it signifies a drunkard, a gluttonous person, and one that is profuse and lavish, upon his own Lusts. So Paul calls the Cretians, slow bellies. Sometime it is taken for all worldly things, especially those that conduce to the present maintenance of life;
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so obstinately maintaine their masses, Indulgencies, Pardons, and such like Satanicall sigments, for (because they are separated from the Congregation of the Lord) it cannot bee,
so obstinately maintain their masses, Indulgences, Pardons, and such like Satanical figments, for (Because they Are separated from the Congregation of the Lord) it cannot be,
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and authorised by law, you haue yet many among you, who willingly would (and doe as farre as they dare) alter the forme of our publike Church-Seruice, and Ceremonies:
and authorised by law, you have yet many among you, who willingly would (and do as Far as they Dare) altar the Form of our public Church-Seruice, and Ceremonies:
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and feigne would innouate something, either in respect of substance or of circumstance, and if you haue Sects of Anabaptists, Brownists, Papists, Familists, Catharists, and those who mislike all things but their owne inuentions.
and feign would innovate something, either in respect of substance or of circumstance, and if you have Sects of Anabaptists, Brownists, Papists, Familists, Catharists, and those who mislike all things but their own Inventions.
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For what wonder shall I bring ▪ if that I tell you, that it is possible there may be couetous men among vs? For, the loue of money is the roote of all euill, which while some coueted after, they haue erred from the faith,
For what wonder shall I bring ▪ if that I tell you, that it is possible there may be covetous men among us? For, the love of money is the root of all evil, which while Some coveted After, they have erred from the faith,
Now because these Leopards doe hide their clawes, and sometimes vnder the profession of voluntary pouertie doe practice couetousnesse, the Apostle will therefore shew you wherein they hide them,
Now Because these Leopards do hide their claws, and sometime under the profession of voluntary poverty do practice covetousness, the Apostle will Therefore show you wherein they hide them,
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Now because it is true, that false Prophets shall come in sheepes cloathing to deceiue, therefore it doth follow, that they shall bring nothing more than the Scripture in their mouthes, which they haue wrested to their owne damnation.
Now Because it is true, that false prophets shall come in Sheep clothing to deceive, Therefore it does follow, that they shall bring nothing more than the Scripture in their mouths, which they have wrested to their own damnation.
A thing which the diuell himselfe hath taught them, who when hee tempted our Sauiour Christ in the Wildernesse, could yet cite the Scripture to his purpose.
A thing which the Devil himself hath taught them, who when he tempted our Saviour christ in the Wilderness, could yet Cite the Scripture to his purpose.
Adaptare cupientes ea, quae bené dicta sunt, ijs quae malè adinventa sunt ab ipsis, Striuing to fit those things which in the Scriptures are well spoken, (according as there they are spoken,) to what they themselues haue mis-inuented.
Adaptare Cupientes ea, Quae bené dicta sunt, ijs Quae malè adinventa sunt ab Ipse, Striving to fit those things which in the Scriptures Are well spoken, (according as there they Are spoken,) to what they themselves have mis-inuented.
but will first trie it, and proue it by the touchstone (especially if it be an vnknowne coyne.) So if any man bring vnto vs any newes in matters of religion,
but will First try it, and prove it by the touchstone (especially if it be an unknown coin.) So if any man bring unto us any news in matters of Religion,
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and compare Scripture with Scripture, that so wee may iudiciously discerne and see Quis nummus probus sit, quis adulter, which is good coyne, which is Copper.
and compare Scripture with Scripture, that so we may judiciously discern and see Quis nummus probus sit, quis adulter, which is good coin, which is Copper.
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It is true, that their end is their belly, yet doe their outward actions, beare such a shew of holinesse and charitie, that (to our shame it may bee spoken) to the sight of the world they exceed vs farre,
It is true, that their end is their belly, yet do their outward actions, bear such a show of holiness and charity, that (to our shame it may be spoken) to the sighed of the world they exceed us Far,
to say the truth, we scarce repaire and vphold those most necessary buildings of all sorts, which our Progenitors, in the time that they dranke of the waters of Babylon, haue erected to our hands.
to say the truth, we scarce repair and uphold those most necessary buildings of all sorts, which our Progenitors, in the time that they drank of the waters of Babylon, have erected to our hands.
for because their good deeds are directed to a wrong end, they are but Vmbrae & simulachra virtutum, the shadowes, pictures, and counterfeites of vertues,
for Because their good Deeds Are directed to a wrong end, they Are but Vmbrae & Simulacra Virtues, the shadows, pictures, and counterfeits of Virtues,
the Bribery of Courtiers, the loosenesse of Cleargie men, the infidelitie of Lawyers, the prodigalitie of Gentlemen, the deformed pride of Ladyes, the poling avariciousnesse of Citizens,
the Bribery of Courtiers, the looseness of Clergy men, the infidelity of Lawyers, the prodigality of Gentlemen, the deformed pride of Ladies, the poling avariciousness of Citizens,
Therefore as the third persecution of the Emperour Traiane, raised against the Church of Christ, was counted greater than the two former, moued by Nero and Domitian, vpon this reason, that contempt and shame was added to their afflictions;
Therefore as the third persecution of the Emperor Trajan, raised against the Church of christ, was counted greater than the two former, moved by Nero and Domitian, upon this reason, that contempt and shame was added to their afflictions;
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and like as the fish are carried in the pleasant streames of Iordane, sporting and floating, till they fall into the dead Sea, where by and by they perish:
and like as the Fish Are carried in the pleasant streams of Iordane, sporting and floating, till they fallen into the dead Sea, where by and by they perish:
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so in the sweete streames of their good words and faire speeches, doe they carry their disciples (as it were sporting and floating in a pleasant course) till on the sudden they fall to their owne destruction.
so in the sweet streams of their good words and fair Speeches, do they carry their Disciples (as it were sporting and floating in a pleasant course) till on the sudden they fallen to their own destruction.
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They deceiue the hearts of the simple. The Scripture attributeth the whole rationall power, the vnderstanding, the will, iudgement, cogitation, consultation, election, and indeauour to the heart.
They deceive the hearts of the simple. The Scripture attributeth the Whole rational power, the understanding, the will, judgement, cogitation, consultation, election, and endeavour to the heart.
Oh whither goes that miserable man? Hee goeth from the Church of God, which is Mater viuentium, quam aedificauit Deus in ipso summo angulari lapide Christo, the Mother of those that are elected to life eternall, which God hath builded in Christ Iesus, the chiefe corner stone.
O whither Goes that miserable man? He Goes from the Church of God, which is Mater viuentium, quam aedificauit Deus in ipso Summo angulari Lapide Christ, the Mother of those that Are elected to life Eternal, which God hath built in christ Iesus, the chief corner stone.
and in so doing hath no possibilitie (if hee continue vnto his last gaspe) to enioy the companie of the blessed Saints in heauen, which is by glory in the life to come.
and in so doing hath no possibility (if he continue unto his last gasp) to enjoy the company of the blessed Saints in heaven, which is by glory in the life to come.
therefore keepe that, and stoppe thy cares against the melodious tunings of these Syrens, be of ripe age in vnderstanding and if by good words & faire speeches, they preuaile on the simple, let them not preuaile on thee.
Therefore keep that, and stop thy Cares against the melodious tunings of these Sire's, be of ripe age in understanding and if by good words & fair Speeches, they prevail on the simple, let them not prevail on thee.
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Thus haue you the Quid, and doe see what is seduced ( the heart. ) Now come we to the Cuius, that we may see whose heart is deceiued, that is to say, the heart of the simple, they doe soonest of all lend their eares to good words and faire speeches.
Thus have you the Quid, and do see what is seduced (the heart.) Now come we to the Cuius, that we may see whose heart is deceived, that is to say, the heart of the simple, they do soonest of all lend their ears to good words and fair Speeches.
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And hence it is that plaine dealing men, voide of fraud and deceipt, Masters of their words, morall honest men, in the sight and appearance of the world, are called simple men.
And hence it is that plain dealing men, void of fraud and deceit, Masters of their words, moral honest men, in the sighed and appearance of the world, Are called simple men.
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whether Papists, Anabaptists, Brownists, Familists, or what else you may call them, for that wee obserue many excellent Ministers, endowed with many rare and admirable gifts and qualities, to teach their heresies;
whither Papists, Anabaptists, Brownists, Familists, or what Else you may call them, for that we observe many excellent Ministers, endowed with many rare and admirable Gifts and qualities, to teach their heresies;
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For what if they haue learning, wit, and eloquence? what if in outward gifts they shine as the Starres? is not that great red Dragon in the Reuelation, said to drawe with his tayle the third part of the Starres of Heauen,
For what if they have learning, wit, and eloquence? what if in outward Gifts they shine as the Stars? is not that great read Dragon in the Revelation, said to draw with his tail the third part of the Stars of Heaven,
for such were they whom Absolom, by faire speeches and large promises, had drawne to his part against the King his father, euen to commit treason, and rebellion with him.
for such were they whom Absalom, by fair Speeches and large promises, had drawn to his part against the King his father, even to commit treason, and rebellion with him.
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Let not their age, let not their authority deceiue you, faith Cyprian. Againe, we must not vncharitaby iudge them to bee vtterly cast away, all who decline from,
Let not their age, let not their Authority deceive you, faith Cyprian. Again, we must not vncharitaby judge them to be utterly cast away, all who decline from,
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but rather let vs pray that their fall be not finall, and if it please God of his mercy, to send them backe againe vnto vs, let vs not refuse them as Nouatus did,
but rather let us pray that their fallen be not final, and if it please God of his mercy, to send them back again unto us, let us not refuse them as Nouatus did,
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for that they haue sinned so scandalously against our good profession, to the dishonour of God and of our Church, I will end here with the words of Cyprian, Sufficiat lapsis vna ruina. &c. Let one fall bee sufficient to those that are fallen, let no man deceitefully throw downe those that are willing to rise vp againe:
for that they have sinned so scandalously against our good profession, to the dishonour of God and of our Church, I will end Here with the words of Cyprian, Sufficiat Lapsis Una ruina. etc. Let one fallen be sufficient to those that Are fallen, let no man deceitfully throw down those that Are willing to rise up again:
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let no man presse downe more grieuously, those that already lye flat on the earth, for whom we pray that God with his hand and arme would helpe them vp;
let no man press down more grievously, those that already lie flat on the earth, for whom we pray that God with his hand and arm would help them up;
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and grappleing for life, and being ready to die, doe lie in darkenesse, and in the shadow of death, it followeth that those who deceiue their hearts, throw them downe, stabbe them,
and grappleing for life, and being ready to die, do lie in darkness, and in the shadow of death, it follows that those who deceive their hearts, throw them down, stab them,
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and wound them euen vnto death, therefore that I may draw to a conclusion, I will binde vp all that hitherto hath beene spoken in the words of the text.
and wound them even unto death, Therefore that I may draw to a conclusion, I will bind up all that hitherto hath been spoken in the words of the text.
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For they that are such, serue not our Lord Iesus Chrest, but their owne belly, and by good words, and faire speeches, deceiue the hearts of the simple.
For they that Are such, serve not our Lord Iesus Chrest, but their own belly, and by good words, and fair Speeches, deceive the hearts of the simple.
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And now to recapitulate what hath beene spoken, you must remember, that the enemies of the Church and people of God are of two sorts, forraine and domesticke, the first are those that make no profession at all of Christianitie,
And now to recapitulate what hath been spoken, you must Remember, that the enemies of the Church and people of God Are of two sorts, foreign and domestic, the First Are those that make no profession At all of Christianity,
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and to auoide them, vpon this reason, that they are most dangerous enemies to the soule ▪ causing deuisions and offences in the Church, contrary to the doctrine of the Gospell.
and to avoid them, upon this reason, that they Are most dangerous enemies to the soul ▪ causing divisions and offences in the Church, contrary to the Doctrine of the Gospel.
and auoide them, viz. their aime is not to serue God by so doing, but they haue worldly respects, tending to their owne aduantage, they talke like Diuines,
and avoid them, viz. their aim is not to serve God by so doing, but they have worldly respects, tending to their own advantage, they talk like Divines,
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Vpon which great causes (that I may end with application) I am bold to direct my speech first to those that are in authoritie, whom (though I cannot accuse for former negligence,
Upon which great Causes (that I may end with application) I am bold to Direct my speech First to those that Are in Authority, whom (though I cannot accuse for former negligence,
and euen in my owne conscience, am confident that they will carefully discharge their duties in their seuerall places with wisdome and iudgement) yet doe I desire that they will be pleased to let me minde them of it,
and even in my own conscience, am confident that they will carefully discharge their duties in their several places with Wisdom and judgement) yet do I desire that they will be pleased to let me mind them of it,
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God and the King hath committed the Sword vnto them, which Sword they beare not in vaine. Therefore by the power of the sword committed to their trust, may they marke those that cause deuisions,
God and the King hath committed the Sword unto them, which Sword they bear not in vain. Therefore by the power of the sword committed to their trust, may they mark those that cause divisions,
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and some are tractable) as also of the deuisions, and offences by them caused and maintained; (for of those also, some are damnable, some onely dangerous,
and Some Are tractable) as also of the divisions, and offences by them caused and maintained; (for of those also, Some Are damnable, Some only dangerous,
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For the better effecting of this, let me remember them further, that the old Aegiptians, who were not altogether sottish in worldly matters, were wont to paint their Iudges blindfolded,
For the better effecting of this, let me Remember them further, that the old egyptians, who were not altogether sottish in worldly matters, were wont to paint their Judges blindfolded,
who are the ministers of Christ, and stewards of the mysteries of God.) To looke backe vpon those forenamed Articles, and to remember whereunto they haue all subscribed with their owne hands;
who Are the Ministers of christ, and Stewards of the Mysteres of God.) To look back upon those forenamed Articles, and to Remember whereunto they have all subscribed with their own hands;
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as men of God should doe, and therefore ioyntly with their hearts and mouthes, to stand in defence of that truth vnto which they haue giuen their hands.
as men of God should do, and Therefore jointly with their hearts and mouths, to stand in defence of that truth unto which they have given their hands.
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On the other side, if any man preach another Gospell, or defend or maintaine any contrary opinion, by which the peace of our Church is disrupted, with such a one, according to the Apostol call counsell to haue conference,
On the other side, if any man preach Another Gospel, or defend or maintain any contrary opinion, by which the peace of our Church is disrupted, with such a one, according to the Apostle call counsel to have conference,
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Where I desire them to obserue that ( admonition ) in that place is NONLATINALPHABET, which word pointeth out the end and purpose of our trauells, rather than the paine and labour of them;
Where I desire them to observe that (admonition) in that place is, which word pointeth out the end and purpose of our travels, rather than the pain and labour of them;
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Berillus Bishop of Bostra in Arabia, who denyed that Christ was existent before hee tooke flesh of the Virgin, by the painefull trauell of Origen was brought into his wits againe.
Berillus Bishop of Bostra in Arabia, who denied that christ was existent before he took Flesh of the Virgae, by the painful travel of Origen was brought into his wits again.
In like manner Coracion, who had beene infected with the error of Nepos an Aegiptian Byshop, father of the Chiliastes, was conuerted to the faith by Dionysius B. of Alexandria. But if none of our admonitions will preuaile with them, (but because they are filthy, they will still be filthy) let vs then reiect them, for their prophane, and vaine babblings, will increase vnto more vngodlinesse,
In like manner Coracion, who had been infected with the error of Nepos an Egyptian Bishop, father of the Chiliasts, was converted to the faith by Dionysius B. of Alexandria. But if none of our admonitions will prevail with them, (but Because they Are filthy, they will still be filthy) let us then reject them, for their profane, and vain babblings, will increase unto more ungodliness,
Let those that haue authority in the Church, after the example of the Apostles, and the godly Fathers of the prime age of the Church, deliuer them to Sathan, that they may learne not to blaspheme.
Let those that have Authority in the Church, After the Exampl of the Apostles, and the godly Father's of the prime age of the Church, deliver them to Sathan, that they may Learn not to Blaspheme.
And let vs, after the like examples, vtterly auoide their companie and societie, as knowing them to bee the diuells sonnes, which doe gigantum more, bellare cum dijs, warre against God,
And let us, After the like Examples, utterly avoid their company and society, as knowing them to be the Devils Sons, which do Gigantum more, bellare cum Dis, war against God,
and vtterly to reiect them, lest God say vnto vs, as he said to the Angell or Bishop of the Church of Pergamos, thou hast them that maintaine the Doctrine of Balaam, &c. For if we proceed not against them, by that lawfull power which God and the King hath giuen vs,
and utterly to reject them, lest God say unto us, as he said to the Angel or Bishop of the Church of Pergamum, thou hast them that maintain the Doctrine of balaam, etc. For if we proceed not against them, by that lawful power which God and the King hath given us,
Let me first direct my speech vnto those that are fallen (whom I will not terrifie with the greatnesse of their fall, by pointing vpward from whence they fell,
Let me First Direct my speech unto those that Are fallen (whom I will not terrify with the greatness of their fallen, by pointing upward from whence they fell,
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and downeward to let them see whither they are fallen) I beseech them to looke on our Christian charitie, who doe not esteeme them to be Heretickes or Schismatickes,
and downward to let them see whither they Are fallen) I beseech them to look on our Christian charity, who do not esteem them to be Heretics or Schismatics,
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and if ioyntly with this they will follow Christ his counsell, searching the Scriptures, adding instant prayer vnto God, that hee would be pleased to reueale vnto them the mysteries thereof, they shall doe well;
and if jointly with this they will follow christ his counsel, searching the Scriptures, adding instant prayer unto God, that he would be pleased to reveal unto them the Mysteres thereof, they shall do well;
and I doubt not but they will returne againe into the bosome of our Church, to bee ingrafted as naturall branches into the true Oliue, from which for a time they haue been cut off,
and I doubt not but they will return again into the bosom of our Church, to be ingrafted as natural branches into the true Olive, from which for a time they have been Cut off,
yet so long as they interpret nothing contrary to the Articles of their faith, Augustine will tell them that they are like vnto a certaine traueller, who hauing lost the direct way, wandreth in those fieldes that leade to the Towne, whither he is bent to goe.
yet so long as they interpret nothing contrary to the Articles of their faith, Augustine will tell them that they Are like unto a certain traveller, who having lost the Direct Way, wanders in those fields that lead to the Town, whither he is bent to go.
Lastly, those who are wont to wound the Magistrates person, and to speak euill of the Ruler of Gods people, by noting vnto the people his personall sinnes and vices, either in publike or in priuate, to the end to make him odious in the eyes and eares of men.
Lastly, those who Are wont to wound the Magistrates person, and to speak evil of the Ruler of God's people, by noting unto the people his personal Sins and vices, either in public or in private, to the end to make him odious in the eyes and ears of men.
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These filthy dreamers defile the flesh, despise dominion, and speake euill of dignities. And God Almighty blesse this, and what hath beene said this day vnto your hearts,
These filthy dreamers defile the Flesh, despise dominion, and speak evil of dignities. And God Almighty bless this, and what hath been said this day unto your hearts,
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Of the particulars of the text, and therin first of the first part, wherin he maketh request, ver 17. wherein the first thing obserued, is his humble Introduction. Rom. 1.7.
Of the particulars of the text, and therein First of the First part, wherein he makes request, for 17. wherein the First thing observed, is his humble Introduction. Rom. 1.7.
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De Maior. & Obed. Vnam Sanctam in extrauag: Bonifacij 8. Durandu• Concil ▪ Lat. Sub. Iulio 2. Dist 9. Innocent. De Maior: & in obe. li: 50. lit•. in extrauag• Ioh. 22 cap cum inter nonnullos. in gloss• finali in editione impressa Parisiis. 1503.
De Maior. & Obed. Vnam Sanctam in Extravagance: Bonifacij 8. Durandu• Council ▪ Lat. Sub. Iulio 2. Dist 9. Innocent. De Maior: & in obe. li: 50. lit•. in extrauag• John 22 cap cum inter Some. in gloss• finali in edition impressam Parisiis. 1503.
