BABEL, OR THE CONFVSION OF LANGVAGES. GEN. 11. vers. 7. Goe to, let vs goe downe and there confound their language, that they may not vnderstand one anothers speech.
BABEL, OR THE CONFUSION OF LANGVAGES. GEN. 11. vers. 7. Go to, let us go down and there confound their language, that they may not understand one another's speech.
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THe Holy Ghost hauing in the precedent Chapter, set downe vnto vs, the Propagation and Plantation of Noahs off-spring, according to their Countries, Heads,
THe Holy Ghost having in the precedent Chapter, Set down unto us, the Propagation and Plantation of Noahs offspring, according to their Countries, Heads,
The offence which the sonnes of men committed against God, was that arrogant and presumptuous worke of building Babel, Audax omnia perpeti gens humana, ruit per vectitum nefas.
The offence which the Sons of men committed against God, was that arrogant and presumptuous work of building Babel, Audax omnia perpeti gens Humana, ruit per vectitum nefas.
Goe to, say they, goe to, saith God, a kind of Consultation in either, but the scope and conclusion of the Consultations were contrarie, theirs was Aedificemus, let vs build;
Go to, say they, go to, Says God, a kind of Consultation in either, but the scope and conclusion of the Consultations were contrary, theirs was Aedificemus, let us built;
to note that where God is not a Builder, he will be there found as a Confounder. Suppose the reliques of mankind, within little more then an hundred yeeres, either in the Arke,
to note that where God is not a Builder, he will be there found as a Confounder. Suppose the Relics of mankind, within little more then an hundred Years, either in the Ark,
and yet not daring •o descend Armenias Mountaynes, at length increasing through that word, which bade them multiply and replenish the Earth, to bee compelled to leaue Ararat, and iournying from the East westward, to find a Plaine in the Land of Shinar. This Shinar, as most Geographers thinke, was a part of the Garden of Eden, fruitfull for the watering of two most famous Riuers, Tigris and Euphrates, fruitfull for the temperate situation in regard of the heauenly influence, fruitfull for the nature of the soile, returning, if Herodotus and Plinie may be beleeued, the seede sowne in it beyond credulitie.
and yet not daring •o descend Armenias Mountains, At length increasing through that word, which bade them multiply and replenish the Earth, to be compelled to leave Ararat, and journeying from the East westward, to find a Plain in the Land of Shinar. This Shinar, as most Geographers think, was a part of the Garden of Eden, fruitful for the watering of two most famous rivers, Tigris and Euphrates, fruitful for the temperate situation in regard of the heavenly influence, fruitful for the nature of the soil, returning, if Herodotus and Pliny may be believed, the seed sown in it beyond credulity.
Who would not haue thought, that man lately preserued by Gods great mercy from the tyrannie of the Deluge, would now by feeling so fresh a taste of his goodnesse, haue consecrated vnto him some immortal monument of gratitude and thankfulnesse? Who could haue imagined Mans affections to haue beene so obdurate,
Who would not have Thought, that man lately preserved by God's great mercy from the tyranny of the Deluge, would now by feeling so fresh a taste of his Goodness, have consecrated unto him Some immortal monument of gratitude and thankfulness? Who could have imagined men affections to have been so obdurate,
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as not to performe some memorable act redounding to Gods glorie? When, behold, turning this blessing to a curse, they say one to another, Goe to, let vs build, Non Deo sed nobis ipsis, let vs build vs a Citie and a Tower, whose top may reach vp vnto heauen.
as not to perform Some memorable act redounding to God's glory? When, behold, turning this blessing to a curse, they say one to Another, Go to, let us built, Non God sed nobis Ipse, let us built us a city and a Tower, whose top may reach up unto heaven.
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What would vaine and humane presumption haue done, althogh it could haue built a Tower as high as heauen? Tutam veram { que } in coelum viam molitur humilitas, saith Saint Augustine, low humilitie is that which best conueyes vs vp to heauen.
What would vain and humane presumption have done, although it could have built a Tower as high as heaven? Tutam Veram { que } in coelum viam molitur humilitas, Says Saint Augustine, low humility is that which best conveys us up to heaven.
Now what this scattering should meane, some cōtrouersie amongst Interpreters rests yet vndecided; Iosephus thinks they feared the danger of a second Floud.
Now what this scattering should mean, Some controversy among Interpreters rests yet undecided; Iosephus thinks they feared the danger of a second Flood.
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Cajetan would rather haue it that they would not bee dispersed one from another, because, Homo est Animal politicum & societate gaudens, as the Philosopher teacheth vs;
Cajetan would rather have it that they would not be dispersed one from Another, Because, Homo est Animal Politicum & Societate gaudens, as the Philosopher Teaches us;
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For, Nimrod and his Complices, hoping to reduce all men vnder one gouernment, and by that meanes to make themselues sole Monarchs of the whole Earth, made Babel perhaps the beginning of their Kingdome, and the subiect of their plot;
For, Nimrod and his Accomplices, hoping to reduce all men under one government, and by that means to make themselves sole Monarchs of the Whole Earth, made Babel perhaps the beginning of their Kingdom, and the Subject of their plot;
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and such presumption as incensed the Maker of Nature, to change and confound Nature in his best workmanship, Tanquam si aduersus coelestia tela cauere sibi hoc modo possent, saith one,
and such presumption as incensed the Maker of Nature, to change and confound Nature in his best workmanship, Tanquam si Adversus coelestia Tela cauere sibi hoc modo possent, Says one,
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Whether they feared a second Floud, or whether a dispersion, they thought their owne inuentions had beene powerfull enough to frustrate the decree of the most High.
Whither they feared a second Flood, or whither a dispersion, they Thought their own Inventions had been powerful enough to frustrate the Decree of the most High.
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they should haue harkned vnto the voyce of aged Noah, who, no doubt, as before the Floud hee ceased not to forewarne the old World of the Deluge to come,
they should have hearkened unto the voice of aged Noah, who, no doubt, as before the Flood he ceased not to forewarn the old World of the Deluge to come,
but they, hard hearted as they were, disobedient to their carefull Parent, reprobate to euery good worke, will needs follow the steps of cursed Cham, and his issue,
but they, hard hearted as they were, disobedient to their careful Parent, Reprobate to every good work, will needs follow the steps of cursed Cham, and his issue,
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But the Lord in the meane time came down to see the Citie and the Tower, which the sonnes of men builded, where see an Omnipotent Iudge stirred vp with iust furie against peruerse and presumptuous offenders:
But the Lord in the mean time Come down to see the city and the Tower, which the Sons of men built, where see an Omnipotent Judge stirred up with just fury against perverse and presumptuous offenders:
and short as becomming the Person of so great a Maiestie, contayning in it a Consultation, and a Decree; an Exaggeration, or an Accusation and a Sentence, the former in the Verse going before;
and short as becoming the Person of so great a Majesty, containing in it a Consultation, and a decree; an Exaggeration, or an Accusation and a Sentence, the former in the Verse going before;
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Did I to that end preserue your Progenitors from the Floud, that Children issuing from their loines, should requite me with this contumely? Did I giue you fruitfull Shinar to possesse,
Did I to that end preserve your Progenitors from the Flood, that Children issuing from their loins, should requite me with this contumely? Did I give you fruitful Shinar to possess,
and blesse you with the fat of the Earth, that plentie should make you stiffe-necked and rebellious against me? Did I endue you with one language & one speech, that you should abuse it in inciting one another to such impieties? Behold, I haue hitherto but looked downe from Heauen,
and bless you with the fat of the Earth, that plenty should make you Stiffnecked and rebellious against me? Did I endue you with one language & one speech, that you should abuse it in inciting one Another to such impieties? Behold, I have hitherto but looked down from Heaven,
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for the sinnes of your mouth, & for the words of your lips, you shall be taken in your pride, I will confound your Language, that you may not vnderstand one anothers speech.
for the Sins of your Mouth, & for the words of your lips, you shall be taken in your pride, I will confound your Language, that you may not understand one another's speech.
as Gods grace shal enable me, and your Christian patience affoord me leaue, and first, de profectione, of Gods progresse or expedition against these wicked Rebels, which commeth in the first place to be considered, Goe to, let vs goe downe, &c.
as God's grace shall enable me, and your Christian patience afford me leave, and First, the profection, of God's progress or expedition against these wicked Rebels, which comes in the First place to be considered, Go to, let us go down, etc.
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Fourthly, It is doubted amongst some Interperters, who they should be to whom this descendamus, let vs goe downe (it being a Verbe of the plurall number) ought to bee referred.
Fourthly, It is doubted among Some Interpreters, who they should be to whom this Descendamus, let us go down (it being a Verb of the plural number) ought to be referred.
The Iewes ignorant of the blessed Trinitie, as also some others, would haue it to be spoken to those Angels which God purposed to vse as Instruments in the effecting of this miraculous confusion.
The Iewes ignorant of the blessed Trinity, as also Some Others, would have it to be spoken to those Angels which God purposed to use as Instruments in the effecting of this miraculous confusion.
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But were it so, the Phrase would haue rather beene (goe yee) then (let vs goe) for (let vs) imports an equalitie betweene the speaker and the hearer, which equalitie cannot bee found betweene the Creator and the Creature;
But were it so, the Phrase would have rather been (go ye) then (let us go) for (let us) imports an equality between the speaker and the hearer, which equality cannot be found between the Creator and the Creature;
besides, Angels being of a finite essence, can haue but finite and successiue operations, but to frame and infuse in one and the selfe-same moment, such varietie of sounds,
beside, Angels being of a finite essence, can have but finite and successive operations, but to frame and infuse in one and the selfsame moment, such variety of sounds,
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I rather ioyne therefore with our owne Interpreters, and amongst the rest with Caluine, who ex hoc loco non ineptè probatur, subesse in vna Dei essentia •res personas:
I rather join Therefore with our own Interpreters, and among the rest with Calvin, who ex hoc loco non ineptè Probatum, Subesse in Una Dei Essentia •res personas:
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that from this place the pluralitie of persons in one essence may be well inferred. But my purpose is not stand vpon a point so sufficiently resolued by others.
that from this place the plurality of Persons in one essence may be well inferred. But my purpose is not stand upon a point so sufficiently resolved by Others.
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Another doubt here in my Text is, how God may bee said to goe downe; For is it possible, that hee which is totus in toto mundo, should now want a locall descent to make him aliquid in parte mundi? Whither shall I goe from thy spirit, saith Dauid, or whither shall I flye from thy presence? If I ascend vp into Heauen, thou art there? If I goe downe into Hell thou art there also? If I take the wings of the morning,
another doubt Here in my Text is, how God may be said to go down; For is it possible, that he which is totus in toto mundo, should now want a local descent to make him Aliquid in part mundi? Whither shall I go from thy Spirit, Says David, or whither shall I fly from thy presence? If I ascend up into Heaven, thou art there? If I go down into Hell thou art there also? If I take the wings of the morning,
To the clearing of this point, we must obserue, that this word descend, hath a double signication in the holy Scriptures, somtimes it is taken properly, for a locall motion from a higher place to a lower,
To the clearing of this point, we must observe, that this word descend, hath a double signication in the holy Scriptures, sometimes it is taken properly, for a local motion from a higher place to a lower,
and so the Angell of the Lord is said to descend from Heauen, when hee rolled away the stone from the mouth of our Sauiours Sepulchre, Matth. 28. sometimes it is taken Metaphorically, when one by manifesting himselfe in his actions, resembleth a kind of descent in his person,
and so the Angel of the Lord is said to descend from Heaven, when he rolled away the stone from the Mouth of our Saviour's Sepulchre, Matthew 28. sometime it is taken Metaphorically, when one by manifesting himself in his actions, resembles a kind of descent in his person,
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Now this going downe against these haughtie builders is sufficiently expressed in my Text, where God by the similitude of a King, who minding to punish wicked and rebellious subiects, sends not others,
Now this going down against these haughty Builders is sufficiently expressed in my Text, where God by the similitude of a King, who minding to Punish wicked and rebellious Subjects, sends not Others,
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but himselfe goes downe in person to doe Iustice, notes out vnto vs his iust seueritie and vigilant care in rewarding head-strong and ambitious Miscreants;
but himself Goes down in person to do justice, notes out unto us his just severity and vigilant care in rewarding headstrong and ambitious Miscreants;
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Secondly, their resolution, that vnlesse hee with his Omnipotent arme should interpose, nothing would bee restrayned from them which they imagined to do, he addeth immediatly these words, Goe to, let vs goe downe, which beeing as it were a Decree grounded vpon the former communication, may not vnfitly afford vs this obseruation.
Secondly, their resolution, that unless he with his Omnipotent arm should interpose, nothing would be restrained from them which they imagined to do, he adds immediately these words, Go to, let us go down, which being as it were a decree grounded upon the former communication, may not unfitly afford us this observation.
or our neighbours, but this directly as it were, opposeth it self vnto God, by remembring our selues too much, it vtterly makes vs forget our Creator.
or our neighbours, but this directly as it were, Opposeth it self unto God, by remembering our selves too much, it utterly makes us forget our Creator.
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Assyrias Monarch affects but a name from his strength and wisdome, and is threatned to bee consumed like thornes with a flame, Esay 10. Nebuchadnezzar but triumphs in his Maiestie and glory,
Assyria Monarch affects but a name from his strength and Wisdom, and is threatened to be consumed like thorns with a flame, Isaiah 10. Nebuchadnezzar but Triumphos in his Majesty and glory,
and that goodly Tree must bee hewne downe, and exposed amongst the beasts of the Field, Dan. 4. Looke vpon the Prince of Tyrus, Ezech. 28. or the Israelites, Amos 6. and wee shall find that the exalting of their owne name for blessings receiued of God, was that which puld downe plagues and afflictions vpon them.
and that goodly Tree must be hewed down, and exposed among the beasts of the Field, Dan. 4. Look upon the Prince of Tyre, Ezekiel 28. or the Israelites, Amos 6. and we shall find that the exalting of their own name for blessings received of God, was that which pulled down plagues and afflictions upon them.
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But what will some obiect, may no Fame bee affected or Name bee sought for? Hath God enriched some with such admirable gifts and excellent endowments aboue others,
But what will Some Object, may no Fame be affected or Name be sought for? Hath God enriched Some with such admirable Gifts and excellent endowments above Others,
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and must all these bee buryed in obscuritie without speaking of? Beloue, mistake me not, it is not a good name, neyther is it a great Name, which I heere dislike,
and must all these be buried in obscurity without speaking of? Belove, mistake me not, it is not a good name, neither is it a great Name, which I Here dislike,
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Lastly, as it is Argumentum cuiusdam excellentiae diuinae in nobis, as Thomas speaketh, it worketh an acknowledgement of Gods graces towards man in vs all,
Lastly, as it is Argumentum cuiusdam excellentiae diuinae in nobis, as Thomas speaks, it works an acknowledgement of God's graces towards man in us all,
when in stead thereof wee are assured of the light of the Sunne. And indeed, Saint Paul giues and excellent example, to illustrate and confirme this doctrine:
when in stead thereof we Are assured of the Light of the Sun. And indeed, Saint Paul gives and excellent Exampl, to illustrate and confirm this Doctrine:
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he that he might by bringing them to esteeme of himselfe, bring them also to esteeme of the Gospell which he preached, stucke not to tell them, that he was not a whit behind the chiefest of the Apostles:
he that he might by bringing them to esteem of himself, bring them also to esteem of the Gospel which he preached, stuck not to tell them, that he was not a whit behind the chiefest of the Apostles:
and to boast, that he had been in labors more abundant, in stripes aboue measure, in prisons more frequent, in deaths oft, 2. Cor. 11. vsing the magnifying of his name,
and to boast, that he had been in labors more abundant, in stripes above measure, in prisons more frequent, in death's oft, 2. Cor. 11. using the magnifying of his name,
But when on the contrary side, othersome more fierce in their censures then the rest, would giue no equall hearing to his iust defence, hee appeald from man to Gods Tribunall,
But when on the contrary side, Othersome more fierce in their censures then the rest, would give no equal hearing to his just defence, he appealed from man to God's Tribunal,
and the glory of God, wee are commanded to let our works shine before men, and to purchase a good report amongst all men, but as it is a thing in it selfe, meerely considered without further vse, we strictly are forbidden ambitiously to seeke it.
and the glory of God, we Are commanded to let our works shine before men, and to purchase a good report among all men, but as it is a thing in it self, merely considered without further use, we strictly Are forbidden ambitiously to seek it.
Prayers must bee so secretly powred forth, that the Chamber doore may not stand open when wee make them: Vers. 6. and a chearefull countenance must so colour our fastings, that we may not seeme to men to fast,
Prayers must be so secretly poured forth, that the Chamber door may not stand open when we make them: Vers. 6. and a cheerful countenance must so colour our Fastings, that we may not seem to men to fast,
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but would also as willingly make vse of it in hypothesi. It serues notably first against those, who, liue they how Epicurlike they list, be their possessions by fraud or oppression gotten, they care not;
but would also as willingly make use of it in Hypothesis. It serves notably First against those, who, live they how Epicurlike they list, be their possessions by fraud or oppression got, they care not;
Build not Palaces, erect not Marble Monuments to win a name, disce meo exemplo monitus, thy fore-fathers example may teach thee, that though thou build them,
Built not Palaces, erect not Marble Monuments to win a name, Disce meo exemplo monitus, thy Forefathers Exampl may teach thee, that though thou built them,
yet God may name them, and to deride thy vanitie, terme them as hee did this Babell, a Confusion. Beloued, there bee some here, whom if not now, yet hereafter it may concerne;
yet God may name them, and to deride thy vanity, term them as he did this Babel, a Confusion. beloved, there be Some Here, whom if not now, yet hereafter it may concern;
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But if you would get a name, I will shew you a way (saith Chrysostome, ) doe good deeds, giue to the poore, distribute your Almes to the necessitous, these things will bee liuing monuments,
But if you would get a name, I will show you a Way (Says Chrysostom,) doe good Deeds, give to the poor, distribute your Alms to the necessitous, these things will be living monuments,
Would you line your walls with Tapestry and rich Imagetie? yet remember when you haue cloathed them, that you leaue not Christ naked and destitute of cloathing.
Would you line your walls with Tapestry and rich Imagery? yet Remember when you have clothed them, that you leave not christ naked and destitute of clothing.
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Build you houses for habitation, not ostentation, and bee sure of this, that ouer-much outward pompe will proue like a shoo being to bigge for you, it will hinder you in your way towards the heauenly Ierusalem.
Built you houses for habitation, not ostentation, and be sure of this, that overmuch outward pomp will prove like a shoo being to big for you, it will hinder you in your Way towards the heavenly Ierusalem.
But let mee wade a little farther (my brethren) for neyther must this Example altogether so litterally be applyed, but that it may likewise yeeld some matter of admonition euen to vs, which in this place haue consecrated our selues to our set professions.
But let me wade a little farther (my brothers) for neither must this Exampl altogether so literally be applied, but that it may likewise yield Some matter of admonition even to us, which in this place have consecrated our selves to our Set professions.
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Commentators much disputes the question, whether it were this lower, which is so described by Diodore and Herodotus, and whether it were to be seene in Saint Hierome and Theodorets time;
Commentators much disputes the question, whither it were this lower, which is so described by Diodore and Herodotus, and whither it were to be seen in Saint Jerome and Theodoret time;
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No beloued, let him look at home and in a Mappe decipher his owne affections, he needs not with Galileus vse perspectrue Glasses to descry Mountaynes in the Moone.
No Beloved, let him look At home and in a Map decipher his own affections, he needs not with Galileus use perspectrue Glasses to descry Mountains in the Moon.
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whether here may not bee some day-labourers, which set their hands to the laying of that foundation? Perhaps one amongst our selues would reply, that here are none but such as haue renounced those forded Trades,
whither Here may not be Some day-labourers, which Set their hands to the laying of that Foundation? Perhaps one among our selves would reply, that Here Are none but such as have renounced those forded Trades,
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beloued, wee are not sharpe-sighted enough in our owne cause, Cucullus non facit Monachum; let's aske Elezeus Seruant, hee which could discerne the Mountayne couered with fiery Chariots,
Beloved, we Are not sharp-sighted enough in our own cause, Cucullus non facit Monachum; let's ask Eligius Servant, he which could discern the Mountain covered with fiery Chariots,
Babylon (beleeue it) may as well be built in a Schollars braine, as in the Plaines of Shinar, and vaine glory may in the one be as fit an Instrument to promote the Deuils kingdom,
Babylon (believe it) may as well be built in a Scholars brain, as in the Plains of Shinar, and vain glory may in the one be as fit an Instrument to promote the Devils Kingdom,
What corruptions of Arts arose from Pride? What Sects arose like Locusts to deuoure the flowers of all good learning? How by them Philosophy losing her profitable vses, was turned to abstractiue and sophisticall speculations,
What corruptions of Arts arose from Pride? What Sects arose like Locusts to devour the flowers of all good learning? How by them Philosophy losing her profitable uses, was turned to abstractive and sophistical speculations,
An Agrippa could supply my Meditations with Examples, and tel you how all Disciplines assumed first their vanitie from the affectation of humane glory,
an Agrippa could supply my Meditations with Examples, and tell you how all Disciplines assumed First their vanity from the affectation of humane glory,
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With our tongue wee will preuaile, say the wicked, Psal. 12. Death and life are in the power of it, Prou. 18. And to conclude, It is a fire, a world of wickednesse,
With our tongue we will prevail, say the wicked, Psalm 12. Death and life Are in the power of it, Prou. 18. And to conclude, It is a fire, a world of wickedness,
Iam. 3. No maruell therefore, if the Lord, when he saw that man by depriuing himselfe of his originall iustice, had lost the true skil of vsing this weapon, did now somewhat shorten the length of it, to the end that some proportion might bee found betweene the wounded and worne Souldier, and his vnweeldie blade.
Iam. 3. No marvel Therefore, if the Lord, when he saw that man by depriving himself of his original Justice, had lost the true skill of using this weapon, did now somewhat shorten the length of it, to the end that Some proportion might be found between the wounded and worn Soldier, and his vnweeldie blade.
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but their eloquence must end with the bounds of Greece: and Caius Curio may be facundus malo publico; but his Rethoricke shall be powerfull onely in Romes Territories.
but their eloquence must end with the bounds of Greece: and Caius Curio may be facundus Malo Publico; but his Rhetoric shall be powerful only in Romes Territories.
From hence wee may obserue many points worth our consideration, as first, that all the punishments which it pleaseth God to inflict on the wicked in this life, are no other then so many steps and staires to promote the welfare of his Church.
From hence we may observe many points worth our consideration, as First, that all the punishments which it Pleases God to inflict on the wicked in this life, Are not other then so many steps and stairs to promote the welfare of his Church.
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Secondly, wee may note the end of Gods punishments, how it is to represse the ragings of sinne, and to restraine it from growing to that prodigious hight which these builders had raised it vnto.
Secondly, we may note the end of God's punishments, how it is to repress the ragings of sin, and to restrain it from growing to that prodigious hight which these Builders had raised it unto.
and that this vnitie of speech so much serued the wicked to win them partners in their wickednesse, vsed this confusion of Languages as a bridle to curbe their audacious spirits, that if notwithstanding all this, they should haue as much will to sinne,
and that this unity of speech so much served the wicked to win them partners in their wickedness, used this confusion of Languages as a bridle to curb their audacious spirits, that if notwithstanding all this, they should have as much will to sin,
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Wherefore hee like a prudent Iudge, that this malum poenae, this punishment which he would inflict vpon them, might take some effect in all their Posterity, suits their punishment to their offence:
Wherefore he like a prudent Judge, that this malum Poenae, this punishment which he would inflict upon them, might take Some Effect in all their Posterity, suits their punishment to their offence:
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Kingdomes bee diuided by speeches, and speeches by the causes of the diuisions of Kingdomes so that now to reunite all men againe vnder one visible forme of gouernment, is to reedifie Babel, and to frustrate that course which God by this confusion of languages established in the world.
Kingdoms be divided by Speeches, and Speeches by the Causes of the divisions of Kingdoms so that now to reunite all men again under one visible Form of government, is to re-edify Babel, and to frustrate that course which God by this confusion of languages established in the world.
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I cannot tell what others may coniecture, but, mee thinkes, it cannot bee but a fond imagination of the Papists, to think that now all Nations should againe conspire and agree vnder one visible head:
I cannot tell what Others may conjecture, but, me thinks, it cannot be but a found imagination of the Papists, to think that now all nations should again conspire and agree under one visible head:
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and must all Mankind subiect it selfe once more to the command of one Nimrod, and all concurre to the raysing of a second Babel? I confesse with Aristotle in the third of his Politickes, that a Monarchy is the best forme of Regiment absolutely,
and must all Mankind Subject it self once more to the command of one Nimrod, and all concur to the raising of a second Babel? I confess with Aristotle in the third of his Politics, that a Monarchy is the best Form of Regiment absolutely,
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yet considering the manifold defects of men, amongst which this confusion of Languages is not the least; (and therefore when our Sauiour was to giue his Apostles a large Commission to preach vnto all Nations, he supplyed it with the gift of Tongues) considering, I say, the imperfections of Nature, I deny a Monarchy to bee the best forme of Regiment, in respect of the whole World,
yet considering the manifold defects of men, among which this confusion of Languages is not the least; (and Therefore when our Saviour was to give his Apostles a large Commission to preach unto all nations, he supplied it with the gift of Tongues) considering, I say, the imperfections of Nature, I deny a Monarchy to be the best Form of Regiment, in respect of the Whole World,
For to omit the impossibilitie and inconueniences alleaged by Ocham, a Schoolman of their owne, in the second of his Dialogues and first Tract, who thinkes it most dangerous to haue all men subiect their eares and vnderstandings to one mans Dictates;
For to omit the impossibility and inconveniences alleged by Ocham, a Schoolman of their own, in the second of his Dialogues and First Tract, who thinks it most dangerous to have all men Subject their ears and understandings to one men Dictates;
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least hee in whom they put so much confidence by falling into errour, like the Serpent, should draw the most part of the starres from Heauen with his tayle;
lest he in whom they put so much confidence by falling into error, like the Serpent, should draw the most part of the Stars from Heaven with his tail;
because a vniuersall combination of men in the infancie of the World brought forth such prodigious births as was this Babel, into what wickednesse may wee conceiue, might Mankind in its more declining Age head-long throw it selfe to its greater confusion? This only, I say, old Babylon rayseth the doubt,
Because a universal combination of men in the infancy of the World brought forth such prodigious births as was this Babel, into what wickedness may we conceive, might Mankind in its more declining Age headlong throw it self to its greater confusion? This only, I say, old Babylon raises the doubt,
But whilest wee striue to subdue our open Enemies, wee must be wary, least our bosome friends, our owne affections, subdue vs. Lets see therefore, what lesson each of vs in particular may for his priuate vse deduce from the manner of punishing, which God vsed in this place.
But whilst we strive to subdue our open Enemies, we must be wary, lest our bosom Friends, our own affections, subdue us Lets see Therefore, what Lesson each of us in particular may for his private use deduce from the manner of punishing, which God used in this place.
The whole Earth was of one Language (sayth the Pen man of this story) & dixerunt alter alteri, aedificemus, and they said one to another, let vs build vs a Citie and a Tower;
The Whole Earth was of one Language (say the Pen man of this story) & dixerunt alter Alteri, aedificemus, and they said one to Another, let us built us a city and a Tower;
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Wherefore hee dealt not with them, as sometimes Physicians doe, who for a Disease in the head apply the Playster to the foot, he punished not their eyes with blindnesse,
Wherefore he dealt not with them, as sometime Physicians do, who for a Disease in the head apply the Plaster to the foot, he punished not their eyes with blindness,
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that member which stird them vp NONLATINALPHABET, to wage warre against him, by the same he makes them NONLATINALPHABET, in Languages to discord amongst themselues.
that member which stirred them up, to wage war against him, by the same he makes them, in Languages to discord among themselves.
Austin saith it was, Vt qui alto superbiae tumore membra contempserant, in fragilissimo substantiae suae membro poenam vti { que } sermonis sentirent, that by the iust Iudgement of God, they which pust vp with Pride did contemne and abuse their parts, should in the weakest part they had sustayne the punishment of confusion.
Austin Says it was, Vt qui alto superbiae tumore membra contempserant, in fragilissimo substantiae suae membro poenam vti { que } Sermon sentirent, that by the just Judgement of God, they which pust up with Pride did contemn and abuse their parts, should in the Weakest part they had sustain the punishment of confusion.
Howsoeuer these men hauing by the tongue so heinously offended, and being by the confusion of tongues so seuerely punished, may yeeld a generall caueat vnto all those which abuse those gifts and good parts, whatsoeuer they bee which God endowes them withall,
Howsoever these men having by the tongue so heinously offended, and being by the confusion of tongues so severely punished, may yield a general caveat unto all those which abuse those Gifts and good parts, whatsoever they be which God endows them withal,
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but heere is the difference, the godly they haue their Persecutors without them, but the wicked hath his owne members rebellious within him, and he knowes not;
but Here is the difference, the godly they have their Persecutors without them, but the wicked hath his own members rebellious within him, and he knows not;
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and streight wayes his hand withered, 1. King. 13. Zachary, Luke 1. doubting of the Angels promise, asked, Whereby shall I know this, and the Angell gaue him this for a signe, thou shalt be dumbe; NONLATINALPHABET.
and straight ways his hand withered, 1. King. 13. Zachary, Lycia 1. doubting of the Angels promise, asked, Whereby shall I know this, and the Angel gave him this for a Signen, thou shalt be dumb;.
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Ninthly, We need not runne through all particulars, Cum per orbis multiformes ruinas tam delictorum poena sit varia, quàm delinquentium multitudo numerosa;
Ninthly, We need not run through all particulars, Cum per Orbis multiformes ruinas tam delictorum poena sit Varia, quàm delinquentium multitudo numerosa;
vnusquisque consideret, non quid alius passus sit, sed quid pati & ipse mereatur, sayth Cyprian, when through the manifold ruines of the World, the punishment of offences is as various,
vnusquisque Consider, non quid alius passus sit, sed quid pati & ipse mereatur, say Cyprian, when through the manifold ruins of the World, the punishment of offences is as various,
Why, may not that which befell them befall vs? Why, may not wee sustayne the like punishment which doe commit the like offences? Examples of this nature are more frequent amongst vs, then wee are aware of;
Why, may not that which befell them befall us? Why, may not we sustain the like punishment which do commit the like offences? Examples of this nature Are more frequent among us, then we Are aware of;
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he instigates the tongue to reuilings, the hands to blowes, Vt dum zelo frater in fratris odio conuertitur, gladio suo nescius ipse perimatur, sayth Cyprian, That whilest one Brother is incensed with hatred against the other, hee may vnwittingly become his owne Murderer:
he instigates the tongue to revilings, the hands to blows, Vt dum Zeal frater in fratris odio conuertitur, Gladio Sue nescius ipse perimatur, say Cyprian, That whilst one Brother is incensed with hatred against the other, he may unwittingly become his own Murderer:
when their feet are swift to shed bloud, or they suffer them to walke in the broad way, they vse them but as Carts or Hurdles which daily conuey them on their way to their place of execution;
when their feet Are swift to shed blood, or they suffer them to walk in the broad Way, they use them but as Carts or Hurdles which daily convey them on their Way to their place of execution;
when they are bitter in censuring one another, they doe but teach God how to iudge them in another life, which in this life were so seuere Iudgers of their Brethren.
when they Are bitter in censuring one Another, they do but teach God how to judge them in Another life, which in this life were so severe Judgers of their Brothers.
so the mischiefes which befall vnto vs from our selues, and of which our owne members or affections are the Authors, are hardlyest remedied because they are such sinnes,
so the mischiefs which befall unto us from our selves, and of which our own members or affections Are the Authors, Are hardlyest remedied Because they Are such Sins,
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And so I come, ab intentione adrationem, from the intention to the reason of this confusion, which followeth in the last place to be spoken of, That they may not vnderstand one anothers speech.
And so I come, ab intention adrationem, from the intention to the reason of this confusion, which follows in the last place to be spoken of, That they may not understand one another's speech.
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in those tongues which we vnderstand not, we are but deafe, saith Cicero. And this giues vs a good foundation for the answering of that obiection which some make vpon this place,
in those tongues which we understand not, we Are but deaf, Says Cicero. And this gives us a good Foundation for the answering of that objection which Some make upon this place,
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how the gift of Tongues in the second of the Acts could be as a blessing giuen to the Apostles, when as here the multiplying of Languages was a curse inflicted vpon mankind for their arrogancie and pride? Wee answere therefore (beloued) that the punishment consisted not in hauing many Tongues,
how the gift of Tongues in the second of the Acts could be as a blessing given to the Apostles, when as Here the multiplying of Languages was a curse inflicted upon mankind for their arrogancy and pride? we answer Therefore (Beloved) that the punishment consisted not in having many Tongues,
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but in the not vnderstanding of them. The Apostles, they indeed had seuerall Tongues: but to the end that others might vnderstand them, and they others; and therein was the blessing:
but in the not understanding of them. The Apostles, they indeed had several Tongues: but to the end that Others might understand them, and they Others; and therein was the blessing:
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these builders of Babel had many Languages likewise, but to this end, as my Text speaketh, that they might not vnderstand one anothers speech, and therein consisted the curse;
these Builders of Babel had many Languages likewise, but to this end, as my Text speaks, that they might not understand one another's speech, and therein consisted the curse;
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so that so farre I am from assenting any thing to our aduersaries, which pretend Latin Seruice to be most profitable and conuenient for an illiterate Auditorie, that me thinkes if other proofes were deficient,
so that so Far I am from assenting any thing to our Adversaries, which pretend Latin Service to be most profitable and convenient for an illiterate Auditory, that me thinks if other proofs were deficient,
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how hard a Captiuitie it was they should vndergoe, he amplifies it from their iron yoakes, presseth their hunger and thirst, describes their nakednesse which they must sustaine, quis talia fando temperet à lachrymis, but hee goes one degree farther,
how hard a Captivity it was they should undergo, he amplifies it from their iron yokes, Presseth their hunger and thirst, describes their nakedness which they must sustain, quis Talia Fando temperet à Lachrymis, but he Goes one degree farther,
might this but pleade his owners cause, the furie of the enemie perhaps would be asswaged by the supplications of the Captiue, the victorious Conquerour would melt and relent at the crie of the oppressed;
might this but plead his owners cause, the fury of the enemy perhaps would be assuaged by the supplications of the Captive, the victorious Conqueror would melt and relent At the cry of the oppressed;
Ieremy therefore, Chap. 5. after that, for their Atheisme and carnall securitie, hee had denounced the terrible Iudgements of the Lord against the men of Israel, addes this as the accumulation of their misery to ensue, that God would bring vpon them an ancient Nation, a Nation whose Language they knew not, neither vnderstood what they said.
Ieremy Therefore, Chap. 5. After that, for their Atheism and carnal security, he had denounced the terrible Judgments of the Lord against the men of Israel, adds this as the accumulation of their misery to ensue, that God would bring upon them an ancient nation, a nation whose Language they knew not, neither understood what they said.
In Ciuill conuersation therefore, we will see what a tyrant to our wills, and how aduerse to our earnest desires, is this, not vnderstanding of one anothers speech:
In Civil Conversation Therefore, we will see what a tyrant to our wills, and how adverse to our earnest Desires, is this, not understanding of one another's speech:
for when the Corinthians much glorying in the gifts of strange tongues, did impertinently oftentimes abuse them to the preiudice of their Auditors, the Apostle arguing their vanity, tells them, that Tongues are for a signe, not to them that beleeue,
for when the Corinthians much glorying in the Gifts of strange tongues, did impertinently oftentimes abuse them to the prejudice of their Auditors, the Apostle arguing their vanity, tells them, that Tongues Are for a Signen, not to them that believe,
For with men of other tongues, and other lips, will I speake vnto this people, saith the Lord, Esay 28. and it followeth, that they may goe and fall backwards,
For with men of other tongues, and other lips, will I speak unto this people, Says the Lord, Isaiah 28. and it follows, that they may go and fallen backwards,
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This is Rome, which as in respect of her Ciuil estate she resembleth Babylon, hauing lost her Language, left her seuen Mountaines to plant her selfe in Campo Martio, changed her face and fashion,
This is Rome, which as in respect of her Civil estate she resembles Babylon, having lost her Language, left her seuen Mountains to plant her self in Campo Martio, changed her face and fashion,
and the Daughter of Sion is become the Whore of Babylon. Many Writers haue obserued many seuerall circumstances, by reason whereof the holy Ghost rightly termed Rome vnder Antechrist, by the title of Babylon, for Power, Glorie, Whoredomes, Tyranny.
and the Daughter of Sion is become the Whore of Babylon. Many Writers have observed many several Circumstances, by reason whereof the holy Ghost rightly termed Room under Antichrist, by the title of Babylon, for Power, Glory, Whoredoms, Tyranny.
For is not their prayer in an vnknowne Tongue, a present proofe of this confusion? What is their prohibiting of vulgar Translations, what their celebrating of Diuine Seruice in Latin onely? What the intermixing of barbarous and vnsignificant termes in all their Missalls and Breuiaries,
For is not their prayer in an unknown Tongue, a present proof of this confusion? What is their prohibiting of Vulgar Translations, what their celebrating of Divine Service in Latin only? What the intermixing of barbarous and unsignificant terms in all their Missals and Breviaries,
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because Bosius in his sixth Book, de signis Ecclesiae, and fifth Chapter, hath made the gift of Tongues to be an euident note, that the present Church of Rome is the true Church.
Because Bosius in his sixth Book, de signis Ecclesiae, and fifth Chapter, hath made the gift of Tongues to be an evident note, that the present Church of Room is the true Church.
To let passe his brags of their Linguists, we must obserue, that this confusion of Languages consisted not simply in not vnderstanding of Languages and Tongues:
To let pass his brags of their Linguists, we must observe, that this confusion of Languages consisted not simply in not understanding of Languages and Tongues:
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It is strange (beloued) how in other things men are Eagle-eyed, and prie too farre, onely in those things which concerne regnum coelorum, the Kingdome of Heauen, they desire to bee purblind,
It is strange (Beloved) how in other things men Are Eagle-eyed, and pry too Far, only in those things which concern Kingdom Coelorum, the Kingdom of Heaven, they desire to be purblind,
and is't not the like case with our aduersaries, who being encountred by a potent enemie, the deuill, will striue to put him to flight by such weapons only,
and is't not the like case with our Adversaries, who being encountered by a potent enemy, the Devil, will strive to put him to flight by such weapons only,
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and I knew it not, Gen. 28. For what absurdities haue daily issued from this Romish confusion, not the practice onely of the Lay ignorant doe testifie, who promiscuously apply the same prayers to God, to our Lady, to the Nayles,
and I knew it not, Gen. 28. For what absurdities have daily issued from this Romish confusion, not the practice only of the Lay ignorant do testify, who promiscuously apply the same Prayers to God, to our Lady, to the Nails,
How good their Linguists are, which Bosius vaunts of, in other things I know not, in these cases I am sure the Delphian sword seruing for all purposes, and the Philophers, quidlibet ex quolibet comes to short;
How good their Linguists Are, which Bosius vaunts of, in other things I know not, in these cases I am sure the Delphian sword serving for all Purposes, and the Philosophers, quidlibet ex quolibet comes to short;
either they make the Romish dialect more flexible then any other, or else the world hath beene defectiue hitherto of an expurged Priscian. But I will go no farther in the pursuite of our Common aduersarie.
either they make the Romish dialect more flexible then any other, or Else the world hath been defective hitherto of an expurged Priscian. But I will go no farther in the pursuit of our Common adversary.
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O Thou which formest the hearts of thy seruants, and openest their eyes, that they may behold the worderful things of thy Law, send knowledge we beseech thee out of thine holy heauen,
Oh Thou which formest the hearts of thy Servants, and openest their eyes, that they may behold the worderful things of thy Law, send knowledge we beseech thee out of thine holy heaven,
and that those which are now in bondage to him, as in the house of Aegypt, may no longer speake the Language of Babylon, not vnderstanding one anothers speech,
and that those which Are now in bondage to him, as in the house of Egypt, may no longer speak the Language of Babylon, not understanding one another's speech,
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IT is the beaten policie of Satan, that olde Serpent, when he cannot master the Truth by meaner Agents, to interest great ones in his cause, and to pretend the Kings Title.
IT is the beaten policy of Satan, that old Serpent, when he cannot master the Truth by meaner Agents, to Interest great ones in his cause, and to pretend the Kings Title.
Eliah's must be thought Enemie to Ahab, Christ a Corriuall with Caesar, and Amos in this Chapter, a Conspirator against Ierobeams person, at least a figure-flinger of his Fortunes, rather then Amaziah the Priest of Bethel should haue his Traffique decay,
Elijah's must be Thought Enemy to Ahab, christ a Corrival with Caesar, and Amos in this Chapter, a Conspirator against Jeroboams person, At least a figure-flinger of his Fortune's, rather then Amaziah the Priest of Bethel should have his Traffic decay,
then that they are their trustiest Guard and securest Pensioners, and that in maintayning of them their owne safetie and assurance doth depend? What other streines doth their pretended Zeale resound,
then that they Are their trustiest Guard and securest Pensioners, and that in maintaining of them their own safety and assurance does depend? What other strains does their pretended Zeal resound,
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then what Amaziah with the voice of a Trumpet chaunts in the Court and amidst the Counsellors of Ieroboam? It is not priuate lucre that makes him by profession of Priest-hood deuoted to peace and quiet, at length to sustayne that odious and vngratefull office of a Promoter, the Swords of Amos his Complices hang ouer thy head, O Ieroboam, this, this, is that, which makes Amaziah an accuser, and in accusing vehement.
then what Amaziah with the voice of a Trumpet chants in the Court and amid the Counsellors of Jeroboam? It is not private lucre that makes him by profession of Priesthood devoted to peace and quiet, At length to sustain that odious and ungrateful office of a Promoter, the Swords of Amos his Accomplices hang over thy head, Oh Jeroboam, this, this, is that, which makes Amaziah an accuser, and in accusing vehement.
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as here it did not, then puts hee off the frocke of a Woolfe, and as our Sauiour foretold, makes his next encounter in sheepes clothing. False priests are his best Chaplaines, and follow him neerer at the heeles then any other.
as Here it did not, then puts he off the frock of a Wolf, and as our Saviour foretold, makes his next encounter in Sheep clothing. False Priests Are his best Chaplains, and follow him nearer At the heals then any other.
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He first suggests vnto him the danger he was in, and vpon this ground counselleth him to flye into Iudah. Secondly, he presents before him the duty and reuerence hee ought the King,
He First suggests unto him the danger he was in, and upon this ground counselleth him to fly into Iudah. Secondly, he presents before him the duty and Reverence he ought the King,
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and therefore wisheth him vpon a double respect to forbeare Bethel, his Diocesse, (as Hugo Cardinalis termes it) the one religious, because it was the Kings Chappel, the other ciuill, because it was the Kings Court.
and Therefore wishes him upon a double respect to forbear Bethel, his Diocese, (as Hugo Cardinalis terms it) the one religious, Because it was the Kings Chapel, the other civil, Because it was the Kings Court.
and his priests conspire to fortifie their workes of malice with the Kings Signet, yet, hoc vnum necessarium, this one thing is necessary for thee, Amos, it is the command of the Lord of Hostes, that great Captaine, that thou shouldst stand Centinel in Bethel, & lye Perdu in Israel, what euer betyde thee.
and his Priests conspire to fortify their works of malice with the Kings Signet, yet, hoc One Necessary, this one thing is necessary for thee, Amos, it is the command of the Lord of Hosts, that great Captain, that thou Shouldst stand Centinel in Bethel, & lie Perdu in Israel, what ever betide thee.
who begges not attention, or inoculates not his faithfull endeauours into his Friends Creed and Beliefe, with a Tale of vtile, profit, commoditie? But when God hath made it thy calling to prophesie vnto his people Israel, there is nullus consultandi locus, no choice left thee, that Roman magnanimitie now challengeth to find place in thee, Necesse vt cas, non vt vinas:
who begs not attention, or inoculates not his faithful endeavours into his Friends Creed and Belief, with a Tale of utile, profit, commodity? But when God hath made it thy calling to prophesy unto his people Israel, there is nullus consultandi locus, no choice left thee, that Roman magnanimity now Challengeth to find place in thee, Necessary vt case, non vt vinas:
Nor may any man take the honour of the Ministerie vnto himselfe, but he that is called of God as was Aaron, who gaue thee this authoritie? Produce thy Commission, shew thy Orders.
Nor may any man take the honour of the Ministry unto himself, but he that is called of God as was Aaron, who gave thee this Authority? Produce thy Commission, show thy Order.
and 2. Kings 2. the Sonnes of the Prophets which were to view at Iericho, seeing Elisha part the waters of Iericho, with Eliahs Mantle, sayd, The spirit of Eliah resteth on Elisha, thus were these mens callings reade in these Miracles,
and 2. Kings 2. the Sons of the prophets which were to view At Jericho, seeing Elisha part the waters of Jericho, with Elijah's Mantle, said, The Spirit of Elijah rests on Elisha, thus were these men's callings read in these Miracles,
it was that one argument which put the subtile and profound Masters of the Iewes to a non plus, Iohn 7. How knoweth this man Letters, seeing hee neuer learned, and to say the Truth, it is an Epitome, and an abridgement of all other Miracles whatsoeuer:
it was that one argument which put the subtle and profound Masters of the Iewes to a non plus, John 7. How Knoweth this man Letters, seeing he never learned, and to say the Truth, it is an Epitome, and an abridgement of all other Miracles whatsoever:
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in this a Steward and Dispenser of Gods Word, hath the abiltie to feed fiue thousand soules at once with the same Barley Loafe, to awaken the very dead out of their graues of corruption,
in this a Steward and Dispenser of God's Word, hath the abiltie to feed fiue thousand Souls At once with the same Barley Loaf, to awaken the very dead out of their graves of corruption,
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and to rayse vp euen of stones Children vnto Abraham. If therefore any in this Assembly prize the Learning required in a Teacher at that low rate, that they conceiue the purchase of it to bee but a few idle houres worke,
and to raise up even of stones Children unto Abraham. If Therefore any in this Assembly prize the Learning required in a Teacher At that low rate, that they conceive the purchase of it to be but a few idle hours work,
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and that such slender prouision of theirs, for a worke consisting of so many parts, requiring such varietie of Tongues, dexteritie in Arts, profoundnesse in Sciences, may be as conuertible an Argument to prooue them, no Prophets Sonnes,
and that such slender provision of theirs, for a work consisting of so many parts, requiring such variety of Tongues, dexterity in Arts, profoundness in Sciences, may be as convertible an Argument to prove them, no prophets Sons,
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The summe (you see) of Amos his Answere (as concerning my Text) is a confirmation or proofe of his extraordinary calling to the Ministerie, from the meanenesse and simplenesse of his education, which hee exemplifies two wayes principally,
The sum (you see) of Amos his Answer (as Concerning my Text) is a confirmation or proof of his extraordinary calling to the Ministry, from the meanenesse and simpleness of his education, which he exemplifies two ways principally,
And now haue I presented before your eyes, the Inauguration, or Generation rather (if I may speake Physically in a Diuine subiect) of a Prophet, his progresse, à non esse adesse, his terminus à quo & ad quem, it is a sampler of our new birth in Christ, where the Author of all Prophesie by the anoynting Oyle of his Spirit, takes vs from amongst the heards, whose companions wee are by imitation,
And now have I presented before your eyes, the Inauguration, or Generation rather (if I may speak Physically in a Divine Subject) of a Prophet, his progress, à non esse Adesse, his terminus à quo & ad Whom, it is a sampler of our new birth in christ, where the Author of all Prophesy by the anointing Oil of his Spirit, Takes us from among the heards, whose Sodales we Are by imitation,
Thirdly, the word Prophet, hath euer enioyed a sacred and religious vse, and although the Heathens were guiltie of that Sacrilege, that they stole it from the Church to adorne their Poets with it,
Thirdly, the word Prophet, hath ever enjoyed a sacred and religious use, and although the heathens were guilty of that Sacrilege, that they stole it from the Church to adorn their Poets with it,
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and so Dauid erecting or preparing rather a Quire for the Temple, is said to separate the sonnes of Asaph and of Heman, and of Iedulthion, who should prophesie with Harpes, with Psalteries and with Cymbals;
and so David erecting or preparing rather a Choir for the Temple, is said to separate the Sons of Asaph and of Heman, and of Iedulthion, who should prophesy with Harps, with Psalteries and with Cymbals;
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and so of Aaron it is said, Exod. 7. That hee should bee Moses Prophet, which Iunius and Tremelius render, constitui Aaronem vt esset interpres tuus, and in this sense Saint Paul opposeth Prophesie as an ordinary gift, to that extraordinary gift of Tongues, 1. Cor. 14. making Prophets and Doctors of the Church (saith Mercer ) to be Synonima's and of equiualent sense.
and so of Aaron it is said, Exod 7. That he should be Moses Prophet, which Iunius and Tremelius render, constitui Aaronem vt esset Interpret Thy, and in this sense Saint Paul Opposeth Prophesy as an ordinary gift, to that extraordinary gift of Tongues, 1. Cor. 14. making prophets and Doctors of the Church (Says Mercer) to be Synonima's and of equivalent sense.
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Now relatiues being best knowne by their correlatiues, the surest way to find out the meaning of this word Prophet in my Text, will be by his sonnes, quaelis filius talis pater, Like son, like father.
Now relatives being best known by their correlatives, the Surest Way to find out the meaning of this word Prophet in my Text, will be by his Sons, quaelis filius Talis pater, Like son, like father.
For whom doe we find standing ouer the Prophets in that illustrious Schoole of Nayoth, but Samuel? 1. Sam. 19. whom ouer the Colledges in Bethel, Ierico, and Gilgal, but first Elias, and after him Elisha, 2. Kin. 2. and fourth Chapter? So that the Office and function of Teachers in Schooles, being adorned with that sacred title of Prophet, and the Chaire consecrated by the Prophets themselues, who were the King of Heauens, Professors in those most ancient Accademies of the Prophets sons, warrants me to inferre, the institution and erection of Schooles, or to speake plainely, of Vniuersities, the ordination of Masters and Instructers in the same, the cōcourse of Youth reduced vnder a certain prescript of Discipline therein, not to be a plot (as some imagine) of human inuention, but sacred and of Diuine institution.
For whom do we find standing over the prophets in that illustrious School of Nayoth, but Samuel? 1. Sam. 19. whom over the Colleges in Bethel, Jericho, and Gilgal, but First Elias, and After him Elisha, 2. Kin. 2. and fourth Chapter? So that the Office and function of Teachers in Schools, being adorned with that sacred title of Prophet, and the Chair consecrated by the prophets themselves, who were the King of Heavens, Professors in those most ancient Academies of the prophets Sons, warrants me to infer, the Institution and erection of Schools, or to speak plainly, of Universities, the ordination of Masters and Instructers in the same, the concourse of Youth reduced under a certain prescript of Discipline therein, not to be a plot (as Some imagine) of human invention, but sacred and of Divine Institution.
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What was Paradice before the fall of our first Parents, but a glorious Schoole, wherin magnus ille peripateticus, God who was heard walking in the Garden, did till that time possesse the Chaire? What was the Euening, wherein Adam gaue names to creatures according to their Natures,
What was Paradise before the fallen of our First Parents, but a glorious School, wherein magnus Isle peripateticus, God who was herd walking in the Garden, did till that time possess the Chair? What was the Evening, wherein Adam gave names to creatures according to their Nature's,
where such was the fortune of the day, that the Serpent which before was but allowed to aske a Placet, and dispute an argument vpon the victorie then gotten, mounted the Chayre,
where such was the fortune of the day, that the Serpent which before was but allowed to ask a Placet, and dispute an argument upon the victory then got, mounted the Chair,
Iabal the Architecture of those dayes, he was the Father of all such as dwell in tents (saith the Scripture) Iubal inuented Musick, hee was the Father of all such as handle the Harpe and Organ;
Iabal the Architecture of those days, he was the Father of all such as dwell in tents (Says the Scripture) Iubal invented Music, he was the Father of all such as handle the Harp and Organ;
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And Tubalcaine an instructer of euery Artificer in Brasse and Iron. Thus was there a mixt Accademy of Mechanicks and Mathematicks erected within the Serpents Pale.
And Tubalcaine an instructer of every Artificer in Brass and Iron. Thus was there a mixed Academy of Mechanics and Mathematics erected within the Serpents Pale.
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The Deuil might here bragge as much as Endemon, or any Iesuite, penes se esse imperium litterarum, that the Empire of Learning was within his Dominion.
The devil might Here brag as much as Endemon, or any Iesuite, penes se esse imperium litterarum, that the Empire of Learning was within his Dominion.
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It had been no disgrace to the Church to say, these were their Drudges to make Instruments and Tooles for them to imploy in the maine worke, to wit, in the doctrine of true Religion,
It had been no disgrace to the Church to say, these were their Drudges to make Instruments and Tools for them to employ in the main work, to wit, in the Doctrine of true Religion,
nay, compleate Accademies of these and other Sciences? Seth (saith Iosephus ) liu'd in an wonderfull happy state with his sonnes, they were all of a towardly disposition,
nay, complete Academies of these and other Sciences? Seth (Says Iosephus) lived in an wonderful happy state with his Sons, they were all of a towardly disposition,
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and inhabited their Countrie in marueilous tranquilitie, without sedition, they found out the knowledge of Astronomy, the which against the malignitie of Fortune they wrote vpon two Pillars, the one of Brick, the other of Stone.
and inhabited their Country in marvelous tranquillity, without sedition, they found out the knowledge of Astronomy, the which against the malignity of Fortune they wrote upon two Pillars, the one of Brick, the other of Stone.
I will not dispute the certainty of this, though Iosephus affirmes, that one of them was to be seene in his time in Syria; thus much is certaine, that the Houses of those Patriarches were very Schooles of all these Disciplines.
I will not dispute the certainty of this, though Iosephus affirms, that one of them was to be seen in his time in Syria; thus much is certain, that the Houses of those Patriarchs were very Schools of all these Disciplines.
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I call to witnesse the Arke, the fabricke and building whereof was a very Lecture of exquisite Mathematicks, as Buteo vpon this point hath learnedly declared.
I call to witness the Ark, the fabric and building whereof was a very Lecture of exquisite Mathematics, as Buteo upon this point hath learnedly declared.
some mentions Chams Astrologie, others Abrahams Lectures to the Egyptians: there are not wanting, that specifie the Wisdome which Ioseph taught the Senators of Pharaoh to be the Arts, which that Country hath been alwaies proud of:
Some mentions Chams Astrology, Others Abrahams Lectures to the egyptians: there Are not wanting, that specify the Wisdom which Ioseph taught the Senators of Pharaoh to be the Arts, which that Country hath been always proud of:
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and it is not credible, that the Egyptians within that small space of time comparatiuely being but seuen hundred and sixtie yeares after the Flood, besides, hauing their liues shortned, should attain vnto that exactnesse in all Arts, which the long-liued Fathers before the Floud, in one thousand sixe hundred could not.
and it is not credible, that the egyptians within that small Molle of time comparatively being but seuen hundred and sixtie Years After the Flood, beside, having their lives shortened, should attain unto that exactness in all Arts, which the long-lived Father's before the Flood, in one thousand sixe hundred could not.
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Lets see the Arke but once stationary, and the Church wel secured from enemies, & then what more eminent thing in the whole Land of Iurie then these Schooles? they are no more couched in valleyes,
Lets see the Ark but once stationary, and the Church well secured from enemies, & then what more eminent thing in the Whole Land of Jury then these Schools? they Are no more couched in valleys,
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but seated vpon Mountaines, vpon which ground (as Iunius obserues) they were termed Gibha, which is as much with the Iewes and Syrians, as an hill or high place,
but seated upon Mountains, upon which ground (as Iunius observes) they were termed Gibeah, which is as much with the Iewes and Syrians, as an hill or high place,
but an high place, and the Hill of God? As who would say, that Schooles of Learning and Pietie are the Beacons which must giue light to the whole Land,
but an high place, and the Hill of God? As who would say, that Schools of Learning and Piety Are the Beacons which must give Light to the Whole Land,
for who can deny it to be in Israel during the raigne of Salomon, where they were guiltie of that happinesse to haue a Philosopher to bee their King, and their King a Philosopher.
for who can deny it to be in Israel during the Reign of Solomon, where they were guilty of that happiness to have a Philosopher to be their King, and their King a Philosopher.
I passe by his bookes of Prouerbs, Ecclesiastes, and Canticles, which Hierom diuides into Morall, Theoricall, and Supernaturall, obseruing in them Ethickes, Physicks, and Metaphysicks. I omit his learning in the Mathematicall Disciplines, wherein it is meant as I suppose, that he excelled the Children of the East,
I pass by his books of Proverbs, Ecclesiastes, and Canticles, which Hieronymus divides into Moral, Theorical, and Supernatural, observing in them Ethics, Physics, and Metaphysics. I omit his learning in the Mathematical Disciplines, wherein it is meant as I suppose, that he excelled the Children of the East,
I will not trouble you with his Lectures of Plants, and Beasts, & foules, and creeping things, whereof a Gesner is fitter to discourse then a Preacher, thus much let me say of them before I passe farther, that he which thinkes Schooles euen of these subiects superfluous, calles Salomons Wisdome into question,
I will not trouble you with his Lectures of Plants, and Beasts, & fowls, and creeping things, whereof a Gesner is fitter to discourse then a Preacher, thus much let me say of them before I pass farther, that he which thinks Schools even of these Subjects superfluous, calls Solomon's Wisdom into question,
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Well, Schooles being thus enobled by a King, had sacred Heralds to draw from thence forth a perpetuall pedegree of their descents, to shew how they branched themselues into sundrie Families in Bethel, Gilgal, and Iericho, vnder the auspicious conduct of Elias and Elisha; they had likewise the Kings Chroniclers to register their fortunes amongst the acts of the Kings, to tel the diuine protection they enioyed by the meanes of Obadiah; they wanted not Ieremie to insert their dismall disasters into his lamentations;
Well, Schools being thus ennobled by a King, had sacred Heralds to draw from thence forth a perpetual pedigree of their descents, to show how they branched themselves into sundry Families in Bethel, Gilgal, and Jericho, under the auspicious conduct of Elias and Elisha; they had likewise the Kings Chroniclers to register their fortune's among the acts of the Kings, to tell the divine protection they enjoyed by the means of Obadiah; they wanted not Ieremie to insert their dismal disasters into his lamentations;
Then was their pouertie and exile beautified with the rich and incomparable learning aboue all the Chaldeyes, of Daniel, Hananiah, Mishael, and Azariah: from thence issued that skilfull Scribe and perfect Rabbi in the Law, Ezra, whom the Iewes make the Founder of that Accademie in Hierusalem, in which Gamaliel taught,
Then was their poverty and exile beautified with the rich and incomparable learning above all the Chaldeans, of daniel, Hananiah, Mishael, and Azariah: from thence issued that skilful Scribe and perfect Rabbi in the Law, Ezra, whom the Iewes make the Founder of that Accademie in Jerusalem, in which Gamaliel taught,
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I should burden your patience in recounting the seuerall Sects amongst the Iewes, as Pharisies, Saduces, Herodians, and others, each of which had their petty Accademies;
I should burden your patience in recounting the several Sects among the Iewes, as Pharisees, Sadducees, Herodians, and Others, each of which had their Petty Academies;
and what maruell, Dico illorum hominum (saith Austen ) non tantum linguam, sed etiam vitam fuisse propheticam, totumque illud regnum gentis flebraea quendam magnum,
and what marvel, Dico Illorum hominum (Says Austen) non Tantum Linguam, sed etiam vitam Fuisse propheticam, totumque illud Kingdom gentis flebraea quendam magnum,
And now haue I deriued the race of our Prophets and Prophets sonnes, through the whole volume almost of sacred Writ, I find yet farther a forme of a Scholasticall exercise;
And now have I derived the raze of our prophets and prophets Sons, through the Whole volume almost of sacred Writ, I find yet farther a Form of a Scholastical exercise;
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thus much Zanchius bids mee say, that wheresoeuer you find Catechizing mentioned by the Apostle, you may affirme, that there was training vp of Youth in this Discipline:
thus much Zanchius bids me say, that wheresoever you find Catechizing mentioned by the Apostle, you may affirm, that there was training up of Youth in this Discipline:
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And so hauing seene the Doctrinalls of this Prophet and Prophets sonne in my Text, lets see what vse and application, wee may frame thereof vnto our selues.
And so having seen the Doctrinals of this Prophet and prophets son in my Text, lets see what use and application, we may frame thereof unto our selves.
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and the wordes and stile of the foundation exprest by those most glorious titles of Prophets and Prophets Children. Other dignities are borowed from the world,
and the words and style of the Foundation expressed by those most glorious titles of prophets and prophets Children. Other dignities Are borrowed from the world,
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it is the language of the Spirit of God, and this none can take from vs. If we be religious in preseruing the Liberties and Immunities granted vs by the Princes of the earth, we should be sacriligious in neglecting this which proceeds from the King of Heauen, tis high impietie to haue one word of this raz'd,
it is the language of the Spirit of God, and this none can take from us If we be religious in preserving the Liberties and Immunities granted us by the Princes of the earth, we should be sacrilegious in neglecting this which proceeds from the King of Heaven, this high impiety to have one word of this razed,
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or one tittle alter'd, it must bee ingrost not with letters of inke, but in the Characters of mans life, our actions and professions, that whosoeuer can vnderstand, may reade,
or one tittle altered, it must be engrossed not with letters of ink, but in the Characters of men life, our actions and professions, that whosoever can understand, may read,
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and whosoeuer reade may find, as it were engrauen in the liuing frontispiece of this our body, prophetas & prophetarum filios, both Prophets and Prophets sonnes.
and whosoever read may find, as it were engraved in the living frontispiece of this our body, Prophets & prophetarum Sons, both prophets and prophets Sons.
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and here I turne to those, who lothing the beautie of their natiue Soyle, vpbraide vs with defects and imperfections in our Nurseries, extolling the superficiall and histrionical teaching of the Iesuits, with the title of Methode and Expedition;
and Here I turn to those, who loathing the beauty of their native Soil, upbraid us with defects and imperfections in our Nurseries, extolling the superficial and histrionical teaching of the Iesuits, with the title of Method and Expedition;
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the barbarousnesse of the Friers with the appellation of solliditie and soundnesse, and aske, what are those ballances in which they weigh the ware of these men? I am sure there neuer wanted on our side a Dauid to encounter the stoutest Goliah which they could bring into the field:
the barbarousness of the Friars with the appellation of solidity and soundness, and ask, what Are those balances in which they weigh the ware of these men? I am sure there never wanted on our side a David to encounter the Stoutest Goliath which they could bring into the field:
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but via Thomae, the way of Thomas, as the Dominicans speake, and via Scoti, the way of Scotus, as the Franciscans, where the Masters of the Sentences are not the Prophets,
but via Thomae, the Way of Thomas, as the Dominicans speak, and via Scoti, the Way of Scotus, as the Franciscans, where the Masters of the Sentences Are not the prophets,
For, not to speake with that rigor in Logick, a sonne may analogically be the matter, and a Prophet the forme; the one the genus, the other the differentia, in the definition of a Scholer or Disciple.
For, not to speak with that rigor in Logic, a son may analogically be the matter, and a Prophet the Form; the one the genus, the other the differentia, in the definition of a Scholar or Disciple.
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Take the common qualities of a sonne with the restringent qualifications of a Prophet, and they make that sweete harmonie which the Psalmist found in Brethren that dwell together in vnitie:
Take the Common qualities of a son with the restringent qualifications of a Prophet, and they make that sweet harmony which the Psalmist found in Brothers that dwell together in unity:
And lastly, as a naturall sonne is a part of his fathers family, so whosoeuer is truly the sonne of a Prophet, is incorporated into the family of a Prophet, submits himselfe to liue in ranke and place and obedience of a sonne;
And lastly, as a natural son is a part of his Father's family, so whosoever is truly the son of a Prophet, is incorporated into the family of a Prophet, submits himself to live in rank and place and Obedience of a son;
and a Schoole of fashions, or with cursed Esau contemnes his Birth-right, and sells his Fathers inheritance for pottage, hee is no true sonne of a Prophet but an embrio, an abortiue fruite, a Changling,
and a School of fashions, or with cursed Esau contemnes his Birthright, and sells his Father's inheritance for pottage, he is no true son of a Prophet but an Embryo, an abortive fruit, a Changeling,
or rather a Cucko hatcht in his neast, making perhaps a ridiculous singing in the Spring and May-time of his life, stammering for good reason before the Summer of it, in the Autumne dumbe,
or rather a Cucko hatched in his nest, making perhaps a ridiculous singing in the Spring and May-time of his life, stammering for good reason before the Summer of it, in the Autumn dumb,
and when the Winter of old age approacheth, taking no other thought, then how to shroud his nakednesse in some obscure hole from the sight of the world.
and when the Winter of old age Approaches, taking no other Thought, then how to shroud his nakedness in Some Obscure hold from the sighed of the world.
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For, if Vices once ascend Gibha, the Hill of God, where shall they not enter? If Sathan plant ill manners in the most eminent place of the Church, in the houses of Prophets, what will he not doe in priuate Families? Samuel, the first builder (wee reade) of Colledges, calleth his Colledge Naioth, that is, euen beautie itselfe,
For, if Vices once ascend Gibeah, the Hill of God, where shall they not enter? If Sathan plant ill manners in the most eminent place of the Church, in the houses of prophets, what will he not do in private Families? Samuel, the First builder (we read) of Colleges, calls his College Naioth, that is, even beauty itself,
againe, Colledges are Epitomes of the Common-wealth, as Athens was of Greece, and what a thing were it in an Epitome to find superfluitie? Vniuersities are the Eyes of a Kingdome,
again, Colleges Are Epitomes of the Commonwealth, as Athens was of Greece, and what a thing were it in an Epitome to find superfluity? Universities Are the Eyes of a Kingdom,
but if the salt lose its sauour, wherewith shall it be salted? They are not as some conceiue, those Parian Mines, those lapidarie materials, wherewith the wombe of the Earth trauailes at our doores, that haue raised vs from such modest beginnings to this splendor, the pollisht stones to garnish the house of the Lord are you;
but if the salt loose its savour, wherewith shall it be salted? They Are not as Some conceive, those Parian Mines, those lapidary materials, wherewith the womb of the Earth travails At our doors, that have raised us from such modest beginnings to this splendour, the pollisht stones to garnish the house of the Lord Are you;
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not those shady Groues which encircle this Palace of the Muses, that haue contributed to our Architecture, the Lebanon from whence Timber must bee fecht to build the Temple, are you;
not those shady Groves which encircle this Palace of the Muses, that have contributed to our Architecture, the Lebanon from whence Timber must be fetched to built the Temple, Are you;
not those Appian aquaducts you see, or that sweet confluence of Tigris and Euphrates to to this our Eden, that crowne our happinesse, the Fountaines and Conduits, to deriue water into the whole Land, are you;
not those Appian aquaducts you see, or that sweet confluence of Tigris and Euphrates to to this our Eden, that crown our happiness, the Fountains and Conduits, to derive water into the Whole Land, Are you;
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you that Ptolomean structure to bee gaz'd vpon, you that common Librarie of this Ile, the bookes to bee read by euery capacitie, you, the liuing Glosses, Commentaries, Institutions, Fathers, Prophets, are you, and you onely.
you that Ptolemean structure to be gazed upon, you that Common Library of this I'll, the books to be read by every capacity, you, the living Glosses, Commentaries, Institutions, Father's, prophets, Are you, and you only.
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Much more doe the termes of Prophets and Prophets children in my Text, vtter in a reall and Laconike fluencie, where lest weight should be wanting to words, Amos himselfe interposeth,
Much more do the terms of prophets and prophets children in my Text, utter in a real and Laconic fluency, where lest weight should be wanting to words, Amos himself interposeth,
and bids vs consider them no more absolutely in themselues, but in relation to him which succeeds in the second place to bee treated of, I was no Prophet, neither was I a Prophets sonne.
and bids us Consider them no more absolutely in themselves, but in Relation to him which succeeds in the second place to be treated of, I was no Prophet, neither was I a prophets son.
For the vulgar renders it in the present tense, non sum Propheta, I am no Prophet, Iunius and Tremellius in the preterimperfect, non Propheta eram, I was no Prophet, Arias Montanus without any note of time,
For the Vulgar renders it in the present tense, non sum Propheta, I am no Prophet, Iunius and Tremellius in the preterimperfect, non Propheta eram, I was no Prophet, Arias Montanus without any note of time,
and to vse a tricke of mentall reseruation, allowed by Parsons and others, in case the partie conuenting bee held an Heretike, not much differing from this, I am no Priest, that is, according to the Order of Melchisedech. Wherefore Ribera, as also Caluin, Pellican, and the best of our reformed Interpreters, are contented that hee shall by this negation, shake off the name of a Prophet, not in that superlatine sence,
and to use a trick of mental reservation, allowed by Parsons and Others, in case the party conventing bee held an Heretic, not much differing from this, I am no Priest, that is, according to the Order of Melchizedek. Wherefore Ribera, as also Calvin, Pelican, and the best of our reformed Interpreters, Are contented that he shall by this negation, shake off the name of a Prophet, not in that superlatine sense,
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and that hee betooke himselfe to prophesying, rather for by-respects, to begge his bread like a Friar mendicant, then otherwise, he falls smoothly vpon the most weightie question,
and that he betook himself to prophesying, rather for by-respects, to beg his bred like a Friar mendicant, then otherwise, he falls smoothly upon the most weighty question,
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how shall we know the words that the Lord hath not spoken? why, when (sayth he) the thing followeth not, neither comes to passe, thou shalt not be afraid of him;
how shall we know the words that the Lord hath not spoken? why, when (say he) the thing follows not, neither comes to pass, thou shalt not be afraid of him;
and therefore if Amaziah doubt of Amos his extraordinarie calling, he tells him, that he should ere long reade the truth of it in his owne calamities, Namque dies aderit quam non procul auguror esse, the day would come,
and Therefore if Amaziah doubt of Amos his extraordinary calling, he tells him, that he should ere long read the truth of it in his own calamities, Namque dies aderit quam non procul auguror esse, the day would come,
and his Sonnes and Daughters die by the sword, and himselfe die in a polluted Land. v. 17. The other demonstration or rule for the discerning of a Prophet inspired, are Miracles, which are not conuertible with this kind of Prophet we speake of,
and his Sons and Daughters die by the sword, and himself die in a polluted Land. v. 17. The other demonstration or Rule for the discerning of a Prophet inspired, Are Miracles, which Are not convertible with this kind of Prophet we speak of,
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This is Eliah's sending confirmed by fire from Heauen, 1. Kings 18. The Apostles mission, by signes and wonders, Marc. 16. And to be briefe, Amos his extraordinarie gift of Preaching, by denying in him the ordinarie, I meane, the gift obtained by ordinarie meanes, by instruction in the Schooles of the Prophets;
This is Elijah's sending confirmed by fire from Heaven, 1. Kings 18. The Apostles mission, by Signs and wonders, Marc. 16. And to be brief, Amos his extraordinary gift of Preaching, by denying in him the ordinary, I mean, the gift obtained by ordinary means, by instruction in the Schools of the prophets;
nay if hee neuer went so farre as to been an Hearer or Disciple of such Teachers and Instructors, which is meant by the Prophets sonne, then that he now ascends the Pulpit,
nay if he never went so Far as to been an Hearer or Disciple of such Teachers and Instructors, which is meant by the prophets son, then that he now ascends the Pulpit,
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and like a perfect Scribe in the Law, becomes a publisher of the Mysteries of God, must needs be miraculous, argue his Calling to be immediat from God,
and like a perfect Scribe in the Law, becomes a publisher of the Mysteres of God, must needs be miraculous, argue his Calling to be immediate from God,
and a mistake of that order which God hath now setled in his Church, for any man that hath not that immediat Calling to intrude himselfe into the Function of the Ministrie, with the neglect and contempt of that Discipline.
and a mistake of that order which God hath now settled in his Church, for any man that hath not that immediate Calling to intrude himself into the Function of the Ministry, with the neglect and contempt of that Discipline.
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The Soule of euery one comes as naked into the world as his Bodie, not hauing so much freedome as to set open Shop in the meanest Trade without seruing an apprentiship.
The Soul of every one comes as naked into the world as his Body, not having so much freedom as to Set open Shop in the Meanest Trade without serving an apprenticeship.
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it was the priuiledge of those Legats, à latere, in the new Testament, the Apostles and the truely Apostolicall Nuncio's; the Euangelists, when they were brought before Kings to speake their embassage without conning,
it was the privilege of those Legates, à later, in the new Testament, the Apostles and the truly Apostolical Nuntio's; the Evangelists, when they were brought before Kings to speak their Embassy without cunning,
and though (saith Austen, de doctr. Christ. ) it be reported that Saint Anthonie could without any knowledge of Letters, repeate the whole Scriptures by heart,
and though (Says Austen, the Doctrine. christ.) it be reported that Saint Anthony could without any knowledge of Letters, repeat the Whole Scriptures by heart,
Cornelius, though an Angell certifies him, his praiers found their acceptance with God, yet to reade vnto him the Doctrine of his Redemption, the Angell meddles not with the taske,
Cornelius, though an Angel certifies him, his Prayers found their acceptance with God, yet to read unto him the Doctrine of his Redemption, the Angel meddles not with the task,
nor dispatcheth a winged Messenger from Heauen, to informe him, but sets Philip like a speaking Commentarie in the way to be his Guide, Act. 8. Saint Paul found that grace to bee spoken vnto by Christ, and to haue that sweet Oratorie of our blessed Sauiour, sollicite him in his iourney,
nor dispatcheth a winged Messenger from Heaven, to inform him, but sets Philip like a speaking Commentary in the Way to be his Guide, Act. 8. Saint Paul found that grace to be spoken unto by christ, and to have that sweet Oratory of our blessed Saviour, solicit him in his journey,
and there Ananias shall tell thee, Act. 9. The ends hereof are many, to procure honour and respect to teaching, to make vs the true Temples of the holy Ghost, by deliuering his Oracles;
and there Ananias shall tell thee, Act. 9. The ends hereof Are many, to procure honour and respect to teaching, to make us the true Temples of the holy Ghost, by delivering his Oracles;
This made the most excellent and most renowned in both testaments for learning, both acquisite and infused, to propose their owne education in this kind vnto others, for a rule to imitate;
This made the most excellent and most renowned in both Testaments for learning, both acquisite and infused, to propose their own education in this kind unto Others, for a Rule to imitate;
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for his gestures, a true Academick & a perfect Schooleman, obseruing the formes of the Schooles in his Questions and Answeres. Was it that hee would recommend vnto vs from his owne practice;
for his gestures, a true Academic & a perfect Schoolman, observing the forms of the Schools in his Questions and Answers. Was it that he would recommend unto us from his own practice;
first, (this being, as it were, the first fruits of his propheticall office) to the Prophets and Prophets sonnes, such as in the Schoole of pietie are industrious and vigilant in the purchase of Knowledge,
First, (this being, as it were, the First fruits of his prophetical office) to the prophets and prophets Sons, such as in the School of piety Are Industria and vigilant in the purchase of Knowledge,
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and presented in the Temple with the stile of Illuminate Doctor by Simeon, whom Galatinus makes to be the Diuinitie Reader in the Hierusolymitane Vniuersitie.
and presented in the Temple with the style of Illuminate Doctor by Simeon, whom Galatinus makes to be the Divinity Reader in the Hierusolymitane university.
The Fathers in the primitiue Church, who were the Guardians of Christian Religion in its None-age, knew well the behoofe and necessitie of this Doctrine,
The Father's in the primitive Church, who were the Guardians of Christian Religion in its None-age, knew well the behoof and necessity of this Doctrine,
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and therefore whom preferd they to the stern of the Church, but such as had not onely beene sonnes of the Prophets, but also were worthy in respect of their rare and excellent learning, to be Prophets themselues? For from whence was Polycarp aduanced to the See of Smyrna; or Irenaeus to that of Lions; but as Irenaeus himselfe tells vs, from that flourishing Vniuersitie of Ephesus, founded by Iohn the Apostle? Whence Gregorius Neocaesariensis lifted to the Pontick Bishopricke,
and Therefore whom preferred they to the stern of the Church, but such as had not only been Sons of the prophets, but also were worthy in respect of their rare and excellent learning, to be prophets themselves? For from whence was Polycarp advanced to the See of Smyrna; or Irnaeus to that of Lions; but as Irnaeus himself tells us, from that flourishing university of Ephesus, founded by John the Apostle? Whence Gregorius Neocaesarean lifted to the Pontic Bishopric,
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but as Socrates recites, from Caesarea, that renowned Schoole of Palestina? Whence Nazianzen set ouer the Sasimians; or Basil ouer the Capadocians, but from the Athenian Academie? In a word, whence were Pantenus, Origen, Clemens Alexandrinus, and so many able and victorious Captaines, in that desperate and forlorne state of the Church, prest forth to stand in the Gap,
but as Socrates recites, from Caesarea, that renowned School of Palestine? Whence Nazianzen Set over the Sasimians; or Basil over the Capadocians, but from the Athenian Academy? In a word, whence were Pantenus, Origen, Clemens Alexandrian, and so many able and victorious Captains, in that desperate and forlorn state of the Church, pressed forth to stand in the Gap,
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and in the fore-front of the Battaile, but from the Seminarie and Source (as Saint Hierome hath it) of all good Literature, erected by Saint Marke himselfe in Alexandria? The reason is,
and in the forefront of the Battle, but from the Seminary and Source (as Saint Jerome hath it) of all good Literature, erected by Saint Mark himself in Alexandria? The reason is,
but whatsoeuer it heares that doth it speake. Ioh. 16. A notable lesson (beloued) for these Fanaticall times of ours, wherein a bastardly brood discended from the loines of Montanus, and his prophecesses, Priscilla and Maximilla, haue multiplied and encreased aboue measure;
but whatsoever it hears that does it speak. John 16. A notable Lesson (Beloved) for these Fanatical times of ours, wherein a bastardly brood descended from the loins of Montanus, and his prophecesses, Priscilla and Maximilla, have multiplied and increased above measure;
and as if reuelations were parcells of their Trade, Heardsmen haue stept in to the Pulpit with Amos, thinking this warrant sufficient, that they can say with him, Non Propheta eram, ne { que } filius Prophetae, I was no Prophet,
and as if revelations were parcels of their Trade, Herdsmen have stepped in to the Pulpit with Amos, thinking this warrant sufficient, that they can say with him, Non Propheta eram, ne { que } filius Prophets, I was no Prophet,
I will passe by the Swinckfeldians and Libertines, out of whose camps, Storkius in Saxonie, Shackerus in Heluetia, and that Leiden Botcher in Munster, laid siege to the very roote of Christian institution, by fostering this opinatiue inspiration,
I will pass by the Swinckfeldians and Libertines, out of whose camps, Storkius in Saxony, Shackerus in Helvetia, and that Leiden Butcher in Munster, laid siege to the very root of Christian Institution, by fostering this opinative inspiration,
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because with such Innouators as destroyed the Principles of Faith, and tooke away the common Medium of all Disputation, God himselfe the onely Disputant in a desperate case, confuted them with horrible and feareful destructions, as Historians doe manifest.
Because with such Innovators as destroyed the Principles of Faith, and took away the Common Medium of all Disputation, God himself the only Disputant in a desperate case, confuted them with horrible and fearful destructions, as Historians do manifest.
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But the apparitions so talked of in Poperie are but their ghosts, and the spirit so much bragd of by some more zealous then knowing, Pythagoras would sweare were their soules trauailed into other mens bodies.
But the apparitions so talked of in Popery Are but their Ghosts, and the Spirit so much bragd of by Some more zealous then knowing, Pythagoras would swear were their Souls travailed into other men's bodies.
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The Popish Scholemen bid me reflect for this tenent vpon the Anabaptists in Germany, but by their leaue, howsoeuer Bellarmine disclaimes new reuelations;
The Popish Schoolmen bid me reflect for this tenent upon the Anabaptists in Germany, but by their leave, howsoever Bellarmine disclaims new revelations;
and Cajetan aduiseth the Pope not to relie vpon them, in as much as Saint Brigit and Saint Katherine of Sienna, pretended contrarie reuelations for the conception of the Virgin Marie in originall sinne,
and Cajetan adviseth the Pope not to rely upon them, in as much as Saint Brigit and Saint Katherine of Sienna, pretended contrary revelations for the conception of the Virgae Marry in original sin,
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whether vsing his reasonable assent, or with Caiphas and Balams Asse, speaking what he knowes not, to bee so farre assisted by the Spirit of Christ, that in his interpretations of the Scriptures hee shall be out of the Sorbons lash, Magister hic non tenetur, what doe they in effect, but put the mad-man of Munster vpon their Lord the Pope,
whither using his reasonable assent, or with Caiaphas and Balams Ass, speaking what he knows not, to be so Far assisted by the Spirit of christ, that in his interpretations of the Scriptures he shall be out of the Sorbons lash, Magister hic non tenetur, what do they in Effect, but put the madman of Munster upon their Lord the Pope,
and by supposing him to bee such an irrefragable Doctor, without being either this Propheta or Prophetae filio, in my Text, depose him of his ordinarie Pastorship, which they so mainely auouch,
and by supposing him to be such an irrefragable Doctor, without being either this Prophetam or Prophets filio, in my Text, depose him of his ordinary Pastorship, which they so mainly avouch,
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Not much inferior in madnes are those, who as if perfection still reigned, or the highest points of Religion were a seruice for a second course, inuite the Determinations of the Schooles to their priuate Tables, presume to raise and define more confidently, hauing neuer beene either Prophets or Prophets sonnes,
Not much inferior in madness Are those, who as if perfection still reigned, or the highest points of Religion were a service for a second course, invite the Determinations of the Schools to their private Tables, presume to raise and define more confidently, having never been either prophets or prophets Sons,
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that whereas the Practitioners of all other Artes, contained themselues within the bounds of their professions, Quod medicorum est promittunt medici, tractant fabrilia fabri, onely the skill of the Scriptures euery one challenged to himselfe, Scribimus indocti docti { que } poemata passim, hanc garula anus, hanc delirus senex, hanc sophista verbosus, hanc vniuersi praesumunt, lacerant, docent, antequam discunt.
that whereas the Practitioners of all other Arts, contained themselves within the bounds of their professions, Quod Medicorum est promittunt medici, tractant fabrilia Fabri, only the skill of the Scriptures every one challenged to himself, Scribimus Indocti Learned { que } poemata passim, hanc garula anus, hanc delirus senex, hanc sophista verbosus, hanc vniuersi praesumunt, lacerant, docent, antequam discunt.
Nor doth Saint Basil enforce lesse in his sharpe reply (mentioned by Theodoret ) to one Demosthenes, who being but an Officer of the Emperours kitchin, durst encounter that Doctor of the whole world with wrested Scriptures, NONLATINALPHABET, It belongs to thee to looke to the pottage pot, whereby hee condemnes not the reading of the Scriptures by the ignorant,
Nor does Saint Basil enforce less in his sharp reply (mentioned by Theodoret) to one Demosthenes, who being but an Officer of the emperors kitchen, durst encounter that Doctor of the Whole world with wrested Scriptures,, It belongs to thee to look to the pottage pot, whereby he condemns not the reading of the Scriptures by the ignorant,
nor the reasoning vpon them by the common sort, but that sottish arrogāce which quickly inuades the simple, whereby they will vndertake to runne before they can goe, reade before they can spell,
nor the reasoning upon them by the Common sort, but that sottish arrogance which quickly invades the simple, whereby they will undertake to run before they can go, read before they can spell,
whilest yet (God knowes) they see but glimmeringly and vncertainly, and with Zebul in holy storie, either take men to be but the shadowes of Mountaines,
whilst yet (God knows) they see but glimmeringly and uncertainly, and with Zebul in holy story, either take men to be but the shadows of Mountains,
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makes them corriualls with him for his Chaire, and works a facile beliefe that there might bee a Pope Ioane at Rome and shee Angla, when experience tells vs, there be so many of them of like qualitie here in England. Good God, is it so that we so lately abandoned Rome, and rescued our selues from the worship of the Beast,
makes them corrivals with him for his Chair, and works a facile belief that there might be a Pope Ioane At Room and she Anglia, when experience tells us, there be so many of them of like quality Here in England. Good God, is it so that we so lately abandoned Room, and rescued our selves from the worship of the Beast,
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and shrunke vnder the burden of one Ecclesiasticall Head, and must wee now play the Arithmeticians and multiply the number? Surgunt indocti & rapiunt regnum coelorum (saith a Father) the vnlearned arise and take by violence, they take indeed,
and shrunk under the burden of one Ecclesiastical Head, and must we now play the Arithmeticians and multiply the number? Surgunt Indocti & rapiunt Kingdom Coelorum (Says a Father) the unlearned arise and take by violence, they take indeed,
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but it was à custodibus qui obeunt ciuitatem, of the Watchmen of the Citie, those wise and learned Teachers, whom God hath set as so many watchmen vpon the walls of his Hierusalem. The parents of our Sauiour in the second of Luke (as you haue heard) sought for him too,
but it was à custodibus qui obeunt ciuitatem, of the Watchmen of the city, those wise and learned Teachers, whom God hath Set as so many watchmen upon the walls of his Jerusalem. The Parents of our Saviour in the second of Lycia (as you have herd) sought for him too,
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because they sought amisse, they enquired for him in the Citie, and in priuate Conuenticles amongst their familiars, hee which will most expeditely find him out, must first walk into the Temple,
Because they sought amiss, they inquired for him in the city, and in private Conventicles among their familiars, he which will most expeditely find him out, must First walk into the Temple,
as Origen allegorically expounds it, (which pertaines to the iudgement of Direction) for this we must aske counsell at Abel, it is the birth-right of the Prophets and Prophets sonnes to do it.
as Origen allegorically expounds it, (which pertains to the judgement of Direction) for this we must ask counsel At Abel, it is the birthright of the prophets and prophets Sons to do it.
yet they call you friends and kinsfolkes, and shall they salute any in the way with amice, vnde venisti, friend, whence camest thou, who finding his nakednesse, shall become speechlesse? or with more courteous language, God speed my Brother, and haue this answer returned, Non sum Propheta, neque filius Prophetae, I am no Prophet? neither am I the sonne of a Prophet? Others may esteeme the training vp vnder Samuels and Elisha's, in the Schooles of the Prophets, to be a matter of ornament, to thee, which art a Guide of the Blind, a Light of them which sit in darknesse,
yet they call you Friends and kinsfolks, and shall they salute any in the Way with amice, vnde venisti, friend, whence camest thou, who finding his nakedness, shall become speechless? or with more courteous language, God speed my Brother, and have this answer returned, Non sum Propheta, neque filius Prophets, I am no Prophet? neither am I the son of a Prophet? Others may esteem the training up under Samuels and Elisha's, in the Schools of the prophets, to be a matter of ornament, to thee, which art a Guide of the Blind, a Light of them which fit in darkness,
behold, the Targets of Salomon, all of beaten gold, are there? Art thou to encounter a blaspheming Philistim, & art destitute of a weapon, come to the Schooles of the Prophets, the Sling of Dauid and the Sword, wherewith hee smote off Goliahs head, are there? Hast thou a Speare whose point is blunt and wants sharpning, goe down to the Schooles of the Prophets, the Grind-stones of the Philistims are there? in a word, wantest thou ought for the furniture of so great a Warre, repair to the Schooles of the Prophets, for,
behold, the Targets of Solomon, all of beaten gold, Are there? Art thou to encounter a blaspheming Philistim, & art destitute of a weapon, come to the Schools of the prophets, the Sling of David and the Sword, wherewith he smote off Goliath's head, Are there? Hast thou a Spear whose point is blunt and Wants sharpening, go down to the Schools of the prophets, the Grind-stones of the philistines Are there? in a word, Wantest thou ought for the furniture of so great a War, repair to the Schools of the prophets, for,
if the time would permit, and shew how vnprofitable Souldiers they bee, who presse themselues into this holy Warre, hauing neither borrowed Armes from these sacred Armories,
if the time would permit, and show how unprofitable Soldiers they be, who press themselves into this holy War, having neither borrowed Arms from these sacred Armories,
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nor Buteo for a Ship-wright, to take the measure and summe the Tunnes of her Princely Admirall, the Arke of Noah; nor Ribera and Villalpandus, for Masters in Architecture, to ouer-see the workmanship of her royall Mansion house the Temple of Salomon; nor Ruens for a Lapidarie, to shew her Casket of precious stones;
nor Buteo for a Shipwright, to take the measure and sum the Tons of her Princely Admiral, the Ark of Noah; nor Ribera and Villalpandus, for Masters in Architecture, to oversee the workmanship of her royal Mansion house the Temple of Solomon; nor Ruens for a Lapidary, to show her Casket of precious stones;
For, as in the first plantation of his Gospel in Europe, hee shipped the Artes before into Greece, that they might be Harbengers vnto it, as Tertullian speaks;
For, as in the First plantation of his Gospel in Europe, he shipped the Arts before into Greece, that they might be Harbingers unto it, as Tertullian speaks;
and the effectuall meanes of all this, a discouerie of that most noble Arte of Typographie, which seemes reseru'd vnto the weightiest times of the Church,
and the effectual means of all this, a discovery of that most noble Art of Typography, which seems reserved unto the Weightiest times of the Church,
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euen the reuealing of Antichrist, that so the whole powers of Nature and gifts of Grace, might vnite their forces and ioyne in one battaile against the Dragon and the Beast.
even the revealing of Antichrist, that so the Whole Powers of Nature and Gifts of Grace, might unite their forces and join in one battle against the Dragon and the Beast.
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but against the sons of Anacke, those Giantlike voluminous writers of Rome, in regard of whom, ought but a well growne sonne of the Prophets, will seeme but a Grasse-hopper;
but against the Sons of Attack, those Giantlike voluminous writers of Room, in regard of whom, ought but a well grown son of the prophets, will seem but a Grasshopper;
where are now those famous Schooles of Alexandria? where those seuen renowned Churches of lesser Asia? where those Colledges of Monks disperst throughout Egypt and Syria? where those Basils, Nazianzens, Chrysostomes, Nissens, Cyrils? were they not (being vngratefull) vnworthy of those treasures,
where Are now those famous Schools of Alexandria? where those seuen renowned Churches of lesser Asia? where those Colleges of Monks dispersed throughout Egypt and Syria? where those Basil's, Nazianzens, Chrysostomes, Nissens, Cyril's? were they not (being ungrateful) unworthy of those treasures,
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and therefore as the barrennesse of the good Oliue tree, caused the engrafting of the wilde, that is, the vnbeliefe of the Iewes, the communicating of Gods mysteries to the Gentiles; so by the iust iudgement of God, where these meanes haue beene despised or abused, the functions of the Scribe haue beene deputed to Fisher-men,
and Therefore as the Barrenness of the good Olive tree, caused the engrafting of the wild, that is, the unbelief of the Iewes, the communicating of God's Mysteres to the Gentiles; so by the just judgement of God, where these means have been despised or abused, the functions of the Scribe have been deputed to Fishermen,
so were it to conspire with Amaziah the Priest, in remouing our Prophet from Bethel, to present him before you in the Plaines of Techoah amidst his flocks, and I cannot tell:
so were it to conspire with Amaziah the Priest, in removing our Prophet from Bethel, to present him before you in the Plains of Techoah amid his flocks, and I cannot tell:
besides, the vnseasonablenesse of the day for so long a iourney, whether the learned palates of my Auditors, could rellish such homely entertainment as those barren Desarts doe here in my Text promise, of a dish of Sycomore fruits,
beside, the unseasonableness of the day for so long a journey, whither the learned palates of my Auditors, could relish such homely entertainment as those barren Deserts do Here in my Text promise, of a dish of Sycomore fruits,
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I will therefore keep home for this time, and circumscribe my Meditations within this present circle of the Prophets and Prophets sons. And so, to GOD the Father, GOD the Sonne, and GOD the Holy Ghost, bee rendred all Honour and Glorie, Might, Maiestie,
I will Therefore keep home for this time, and circumscribe my Meditations within this present circle of the prophets and prophets Sons. And so, to GOD the Father, GOD the Son, and GOD the Holy Ghost, be rendered all Honour and Glory, Might, Majesty,
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HE which shall peruse the Annals of the Apostles, shall find Sathan; not like a Sage of the more ancient and better times, apparelled still in one and the same fashion,
HE which shall peruse the Annals of the Apostles, shall find Sathan; not like a Sage of the more ancient and better times, appareled still in one and the same fashion,
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At Lystria he appenres like a Commediun, as if a Scene of Plautus were to bee presented vpon the Stage, would haue Iupiter and Mercurie bee thought to act the parts of Paul and Barnabas. At Antioch he comes like a Iesuite with Traditions in his mouth, and would choake the proceedings of the Gospell by the mixture of abolished Ceremonies:
At Lystria he appenres like a Commediun, as if a Scene of Plautus were to be presented upon the Stage, would have Iupiter and Mercury be Thought to act the parts of Paul and Barnabas. At Antioch he comes like a Iesuite with Traditions in his Mouth, and would choke the proceedings of the Gospel by the mixture of abolished Ceremonies:
either then, when hee masked vnder the Philosophers Gowne at Athens; or now, when hee makes himselfe no better then a Townes-man of Ephesus. I am not ignorant, what Sectes Philosophie hath beene distracted into at Athens, nor what, contentions haue arisen amongst the professors of each part, witnesse the heart-burning which sometimes Aristotle cannot dissemble against Plato, but the fray still ended with words,
either then, when he masked under the Philosophers Gown At Athens; or now, when he makes himself no better then a Townsman of Ephesus. I am not ignorant, what Sects Philosophy hath been distracted into At Athens, nor what, contentions have arisen among the professors of each part, witness the heartburning which sometime Aristotle cannot dissemble against Plato, but the fray still ended with words,
neither was Saint Paul more discourteously, entertained amongst them then with scoffes or sarcasmes, What will this Babler say? or, Wee will hears thee againe of this matter.
neither was Saint Paul more discourteously, entertained among them then with scoffs or sarcasms, What will this Babbler say? or, we will hears thee again of this matter.
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Profit and Commoditie, the most potent arguments of Rhetoricke are cull'd out, by this man, our Craft is in danger 〈 ◊ 〉 be set at nought, and if by great chance Religion lurke in the skirt of some mans Conscience,
Profit and Commodity, the most potent Arguments of Rhetoric Are culled out, by this man, our Craft is in danger 〈 ◊ 〉 be Set At nought, and if by great chance Religion lurk in the skirt of Some men Conscience,
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then a Climax promotes the businesse, and the Theam• is aggrauated from an amicle of their Creed, the Temple of the great Goddesse Diana is despised by him, and her Magnificencie is destroyed whom all Asia and the World worshippeth.
then a Climax promotes the business, and the Theam• is aggravated from an amicle of their Creed, the Temple of the great Goddess Diana is despised by him, and her Magnificency is destroyed whom all Asia and the World Worshippeth.
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no maruaile, if the violence of these blasts shake the foundations of Ephesus, and the Citie so subiect as Geographers relate, to the rackings and tremblings of the inferiour Element, doe now feele and vnwonted and vnheard of Earth-quake in the bowels of her Inhabitants:
no marvel, if the violence of these blasts shake the foundations of Ephesus, and the city so Subject as Geographers relate, to the rackings and tremblings of the inferior Element, do now feel and unwonted and unheard of Earthquake in the bowels of her Inhabitants:
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And thinke it as soon done as said, onely passe forwards, if you please, and imagine this done, what place such a mixrand heady multitude would picke out, to breath forth those sulphurious and restlesse vapours which disquiet them within.
And think it as soon done as said, only pass forward, if you please, and imagine this done, what place such a mixrand heady multitude would pick out, to breath forth those sulphurous and restless vapours which disquiet them within.
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if they erre, who would haue this Day to haue beene the Time, and this Assemblie in the Theater, the Beasts which Saint Paul, in the 1. Cor. is said to haue fought with at Ephesus after the manner of men.
if they err, who would have this Day to have been the Time, and this Assembly in the Theater, the Beasts which Saint Paul, in the 1. Cor. is said to have fought with At Ephesus After the manner of men.
Let me spare, for breuitie sake, other passages of the Storie, the Ephesians acclamations, Saint Pauls couragious resolution, his friends discreet counsel, Alexander the Iewes enterprise,
Let me spare, for brevity sake, other passages of the Story, the Ephesians acclamations, Saint Paul's courageous resolution, his Friends discreet counsel, Alexander the Iewes enterprise,
The titles and names, wherein thou now liuest, had here perished and breathed their last, hadst thou consented to redeeme thy safetie by such an Aduocate.
The titles and names, wherein thou now Livest, had Here perished and breathed their last, Hadst thou consented to Redeem thy safety by such an Advocate.
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Furie with Iustice, and in my Text diuerts the rapid streame of an hare-brain'd Assembly, by presenting the maiesty of an Assises or Sessions, where you may obserue,
Fury with justice, and in my Text diverts the rapid stream of an harebrained Assembly, by presenting the majesty of an Assizes or Sessions, where you may observe,
viz. First, A producing of accusers, Demetrius and the Crafts-men. viz. Secondly, Directions for their hearing, The law is open, and there are Deputies.
viz. First, A producing of accusers, Demetrius and the Craftsmen. viz. Secondly, Directions for their hearing, The law is open, and there Are Deputies.
Thus haue you the parts and parcels of this Text disioynted, let me craue your patience and attention (right Honourable and the rest Beloued) in my handling of them,
Thus have you the parts and parcels of this Text disjointed, let me crave your patience and attention (right Honourable and the rest beloved) in my handling of them,
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whilest, first, I shall produce the accuse•s, for whom I will desire your fauour no otherwise then they deserue, Demetrius and the Craftsmen which are with him.
whilst, First, I shall produce the accuse•s, for whom I will desire your favour no otherwise then they deserve, Demetrius and the Craftsmen which Are with him.
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As heere these Siluer-smiths amongst the rest, whose Trade is approued for vse, affected for ornament, warranted by the skill inspired into Bezaliel and Aholiab by the Holy Ghost, Exod. 35. haue yet some additions from Sathan, and become in many things the fosterers of Idolatrie and Superstition.
As Here these Silversmiths among the rest, whose Trade is approved for use, affected for ornament, warranted by the skill inspired into Bezaliel and Aholiab by the Holy Ghost, Exod 35. have yet Some additions from Sathan, and become in many things the fosterers of Idolatry and Superstition.
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Had Demetrius and the Crasts-men employed their industrie onely in what their Trade was ordayned for, Pauls preaching would neither haue preiudiced their commoditie,
Had Demetrius and the Crasts-men employed their industry only in what their Trade was ordained for, Paul's preaching would neither have prejudiced their commodity,
But now they find sweet gaines in making Shrines for Diana, which, whether they were such concaue Cells as in Popish Churches the Images of Saints are housed in, as Lyranus thinkes,
But now they find sweet gains in making Shrines for Diana, which, whither they were such concave Cells as in Popish Churches the Images of Saints Are housed in, as Lyranus thinks,
or rather Images representing the Temple of Diana, not vnlike to those which are now made for our Ladies Chappell at Loretto, as Lorinus conceiues, I will not now stand to dispute;
or rather Images representing the Temple of Diana, not unlike to those which Are now made for our Ladies Chapel At Loretto, as Lorinus conceives, I will not now stand to dispute;
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and we not vnfurnished of a Lesson for our instruction, learne, how in an honest course of life which men professe, vnlawfull gaines may make them to be vniust accusers.
and we not unfurnished of a lesson for our instruction, Learn, how in an honest course of life which men profess, unlawful gains may make them to be unjust accusers.
as if the remembrance of the Pharsalian Field twixt Caesar and Pompey, had yet some impression in the Inhabitants of Philippi, are the Apostles worse encountred then there? for that Paul spoyles the market of one which made a new-found commoditie of the Deuill.
as if the remembrance of the Pharsalian Field betwixt Caesar and Pompey, had yet Some impression in the Inhabitants of Philippi, Are the Apostles Worse encountered then there? for that Paul spoils the market of one which made a newfound commodity of the devil.
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why did the Priests and Pharisies conspire his ouerthrow? their consciences pronounce gaine; for they said, If wee let him thus alone, all men will beleeue on him,
why did the Priests and Pharisees conspire his overthrow? their Consciences pronounce gain; for they said, If we let him thus alone, all men will believe on him,
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and the Romans shall come and take away our place, Ioh. 11. Thus doe those arguments drawne, à vtili, sway the world, whereof our times doe yeeld pregnant testimonies.
and the Roman shall come and take away our place, John 11. Thus do those Arguments drawn, à Useful, sway the world, whereof our times do yield pregnant testimonies.
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but if they be but the Popes Exchequors, and their Priests, but like the Publicans which sit at the receit of custome, pretend what they can, alleage what they will, their quarrell against vs is but the same of Demetrius and the Crafts-men against Paul, they fight not so much, pro aris as pro focis, I may english it,
but if they be but the Popes Exchequors, and their Priests, but like the Publicans which fit At the receipt of custom, pretend what they can, allege what they will, their quarrel against us is but the same of Demetrius and the Craftsmen against Paul, they fight not so much, Pro aris as Pro focis, I may english it,
yet creeping into the Temples of mens hearts, and aduancing therein the high and shining Idoll of Riches, the all-commanding Image of bright Gold, hee prompts the Heires of Demetrius and the Crafts-men, to continue the quarrell against the Ministers of the Gospell,
yet creeping into the Temples of men's hearts, and advancing therein the high and shining Idol of Riches, the All-commanding Image of bright Gold, he prompts the Heirs of Demetrius and the Craftsmen, to continue the quarrel against the Ministers of the Gospel,
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I mind not to impose vpon you, that the Temple of Diana is yet standing, no, the ruines of that wonder are intombed within the entrals of the Earth, which once bare it;
I mind not to impose upon you, that the Temple of Diana is yet standing, no, the ruins of that wonder Are entombed within the entrails of the Earth, which once bore it;
but, good God, other Deities doe now bring gaines to the Crafts-men, and which is to bee pitied rather or admired, I cannot tell, such as feare no period but the dissolution of the world, nor whose Oracles shall cease but with Christs second comming,
but, good God, other Deities do now bring gains to the Craftsmen, and which is to be pitied rather or admired, I cannot tell, such as Fear no Period but the dissolution of the world, nor whose Oracles shall cease but with Christ second coming,
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What Shrines are now erected to Intemperancie, what Altars to Pride, what Phanes to Luxurie? Let Paul himselfe disswade his auditors from approaching of these Temples,
What Shrines Are now erected to Intemperancy, what Altars to Pride, what Phanes to Luxury? Let Paul himself dissuade his Auditors from approaching of these Temples,
If wee touch Simonie, how many Patrons thinke the Church would depriue them of some part of their iust inheritance? O what Logicians are the Deuils scholers,
If we touch Simony, how many Patrons think the Church would deprive them of Some part of their just inheritance? O what Logicians Are the Devils Scholars,
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but when Paul onely preacheth Christ vnto the Ephesians, and winnes them vnto his Gospell, what Enthemems, what Consequences must Demetrius inferre one vpon the necke of another,
but when Paul only Preacheth christ unto the Ephesians, and wins them unto his Gospel, what Enthemems, what Consequences must Demetrius infer one upon the neck of Another,
before he can make Pauls preaching to be either his owne or the Crafts-mens vndoing? I congratulate here (beloued) the humilitie of Diuine Sciences, which hauing sequestred,
before he can make Paul's preaching to be either his own or the Craftsmen's undoing? I congratulate Here (Beloved) the humility of Divine Sciences, which having sequestered,
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as it were, themselues from the corruption of the World, doe with a dutifull acknowledgement of superioritie, without these repinings submit themselues to the correction and checke of Gods Word;
as it were, themselves from the corruption of the World, do with a dutiful acknowledgement of superiority, without these repinings submit themselves to the correction and check of God's Word;
Indeed Demetrius might giue a good reason of this quiet and still temper of Mercurie; for in dealing in principles of Arts and Sciences, the Preacher toucheth no mans commoditie;
Indeed Demetrius might give a good reason of this quiet and still temper of Mercury; for in dealing in principles of Arts and Sciences, the Preacher touches no men commodity;
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for what was Aristotle the richer for denying Vacuum in the World, or Democritus the poorer for affirming it? what is Galilaeus the wealthier for discrying mountaines in the Moone,
for what was Aristotle the Richer for denying Vacuum in the World, or Democritus the Poorer for affirming it? what is Galileus the wealthier for descrying Mountains in the Moon,
or if you list to looke ouer sea, and denye the Popes Ecclesiasticall and Temporall Iurisdiction, or question Purgatorie, his Market-towne; Indulgences and Pardons, his Ware;
or if you list to look over sea, and deny the Popes Ecclesiastical and Temporal Jurisdiction, or question Purgatory, his Market-town; Indulgences and Pardons, his Ware;
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The Generall of these Troupes is not a bodily but a spirituall Enemie, whose Dragon eyes pries into all aduantages against them, intermits no time to entrap them, no stratagem to subdue them.
The General of these Troops is not a bodily but a spiritual Enemy, whose Dragon eyes pries into all advantages against them, intermits no time to entrap them, no stratagem to subdue them.
when if he cease or omit to reprehend others, hee shall be punished for their sinnes? so that in this naked Warfare which we vndergoe, in this plaine Song of the Word which we sing, we find a weapon offensiue perhaps to some, no way defensiue to shield vs from their malignitie;
when if he cease or omit to reprehend Others, he shall be punished for their Sins? so that in this naked Warfare which we undergo, in this plain Song of the Word which we sing, we find a weapon offensive perhaps to Some, no Way defensive to shield us from their malignity;
when the Diuine eloquence of the Apostles was so harsh vnto it? or will the sonnes of the Earth suffer without indignation the least diminution of their riches by our meanes,
when the Divine eloquence of the Apostles was so harsh unto it? or will the Sons of the Earth suffer without Indignation the least diminution of their riches by our means,
But I hope better things of this Auditorie, I trust (right Honourable) that your graue wisedomes will bee a Sanctuarie vnto those which are accused by Demetrius or their factious complices.
But I hope better things of this Auditory, I trust (right Honourable) that your graven wisdoms will be a Sanctuary unto those which Are accused by Demetrius or their factious accomplices.
O what an happy thing were it then for England, if the place which I now stand in to defend against the Crafts-men, were lesse contemned, more reuerenced and obeyed, we should then need no Assises but the Iudgement Seat of God, no Accusers but Conscience, no Bloud to shed but Teares, no Torments to affrighten but Hell, no Death to die but to Sinne and Iniquitie;
O what an happy thing were it then for England, if the place which I now stand in to defend against the Craftsmen, were less contemned, more reverenced and obeyed, we should then need no Assizes but the Judgement Seat of God, no Accusers but Conscience, no Blood to shed but Tears, no Torments to affrighten but Hell, no Death to die but to Sin and Iniquity;
As for the rest of this iudicious Assemblie, whereof the greater part are interested in Pauls cause, my best hopes are, that they will not leaue any which possesse his roome to the bitings of such Dogs,
As for the rest of this judicious Assembly, whereof the greater part Are interested in Paul's cause, my best hope's Are, that they will not leave any which possess his room to the bitings of such Dogs,
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if their merchandise haue corrupted any to be fauourers of their gaines or touched with their losse, I should rather hold them meet to bee admitted into the Corporation of Demetrius and the Crafts-men,
if their merchandise have corrupted any to be favourers of their gains or touched with their loss, I should rather hold them meet to be admitted into the Corporation of Demetrius and the Craftsmen,
And so I passe from the accusers produced, Demetrius and the craftsmen, to the directions for hearing, which come in the second place to be treated of, The law is open, and there are Deputies.
And so I pass from the accusers produced, Demetrius and the craftsmen, to the directions for hearing, which come in the second place to be treated of, The law is open, and there Are Deputies.
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NONLATINALPHABET, saith the Originall, which in Latine may bee rendred, Forenses aguntur, or to vse Cicero's phrase, Forum agunt, the Pleas are held, or the Courts are kept.
, Says the Original, which in Latin may be rendered, Forenses aguntur, or to use Cicero's phrase, Forum Agunt, the Pleasant Are held, or the Courts Are kept.
The Syriack translation implies (as Tremellius obserues) the Corporations of Artificers, to which either Numa, as Dionysius Halycarnassaeus and Plinie report;
The Syriac Translation Implies (as Tremellius observes) the Corporations of Artificers, to which either Numa, as Dionysius Halycarnassaeus and Pliny report;
Baronius would haue them to bee vnderstood of certaine Circuits, which the Roman Proconsuls deputed for Asia, (whom hee would haue here meant by Deputies ) made at set seasons in those Prouinces,
Baronius would have them to be understood of certain Circuits, which the Roman Proconsuls deputed for Asia, (whom he would have Here meant by Deputies) made At Set seasons in those Provinces,
the one, the free accesse which •ourts of Iustice doe yeeld to all Plaintiffes, argued in that hee saith, The Law is open. The other, the due Ministers of Iustice,
the one, the free access which •ourts of justice do yield to all Plaintiffs, argued in that he Says, The Law is open. The other, the due Ministers of justice,
for the satisfaction of all complaints, where he addes, And there are Deputies. For the first, where it is here said, The Law is open, the question ariseth how farre the borders of this Libertie doe extend.
for the satisfaction of all complaints, where he adds, And there Are Deputies. For the First, where it is Here said, The Law is open, the question arises how Far the borders of this Liberty do extend.
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because the forgiuenesse of trespasses, which our Sauiour enioynes his followers to performe, is an act appertaining to a man in his absolute state of Christianitie, and not as he is respectiuely considered in some Office or Function of the common-wealth;
Because the forgiveness of Trespasses, which our Saviour enjoins his followers to perform, is an act appertaining to a man in his absolute state of Christianity, and not as he is respectively considered in Some Office or Function of the commonwealth;
therefore, vnlesse the pardoning of a crime in an Offendor, bee more expedient for the common good (to which euery priuate person is to submit his Cause) the Law, saith he, is open on the Magistrates side to all;
Therefore, unless the pardoning of a crime in an Offender, be more expedient for the Common good (to which every private person is to submit his Cause) the Law, Says he, is open on the Magistrates side to all;
And indeed in such Cases, beside that (as Ambrose saith) qui indulget indigno, ad prolapsionis contagium prouocat vniuersos, in being pittifull to some one, we may be cruell vnto many, Achans stealth vnreuealed, Eli and his sonnes defaults vnreformed, cost the liues of many Israelites; one Ionahs disobediece almost sunke a ship, wherein were many I••ocents;
And indeed in such Cases, beside that (as Ambrose Says) qui indulget indigno, ad prolapsionis contagium prouocat Universos, in being pitiful to Some one, we may be cruel unto many, Achans stealth unrevealed, Eli and his Sons defaults unreformed, cost the lives of many Israelites; one Jonahs disobedience almost sunk a ship, wherein were many I••ocents;
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for in this latter Case (saith Austen ) he which meditateth Iustice, Eleemosynam facit quia misericordiam praeslat, doth Almesdeeds in that he compassionately reclaimes his brother from an errour.
for in this latter Case (Says Austen) he which meditateth justice, Eleemosynary facit quia misericordiam praeslat, does Almsdeeds in that he compassionately reclaims his brother from an error.
and, lastly, if such, as is subiect to restitution. [ As alwaies we must forgiue our Aduersaries, in respect of hatred to their person, and of priuate reuenge;
and, lastly, if such, as is Subject to restitution. [ As always we must forgive our Adversaries, in respect of hatred to their person, and of private revenge;
as one hundred pence, haue had cōpassion on an Equall of thine, thy fellow seruant? The application is easie, we our selues aske pardon daily for talent sinnes, as I may call them,
as one hundred pence, have had compassion on an Equal of thine, thy fellow servant? The application is easy, we our selves ask pardon daily for talon Sins, as I may call them,
It were good that wee should marke this Clause more carefully, least we be constrained to doe as Latimer reports of some in his daies, who being not willing to forgiue their Enemies, would not say their Pater noster at all,
It were good that we should mark this Clause more carefully, lest we be constrained to do as Latimer reports of Some in his days, who being not willing to forgive their Enemies, would not say their Pater Noster At all,
but in stead thereof tooke our Ladies Psalter in hand, because they were perswaded, that by that, they might obtaine such fauour as forgiuenesse of their sinnes at Gods hands, without putting in of so hard a Condition,
but in stead thereof took our Ladies Psalter in hand, Because they were persuaded, that by that, they might obtain such favour as forgiveness of their Sins At God's hands, without putting in of so hard a Condition,
But I need not insist longer vpon the explication of our Towne Clerks, meaning, where he saith, The Law is open; if hee had done this to incite them to Law, vnder fauour, I might iustly thinke that hee had either spoken for his commoditie,
But I need not insist longer upon the explication of our Town Clerks, meaning, where he Says, The Law is open; if he had done this to incite them to Law, under favour, I might justly think that he had either spoken for his commodity,
as Saint Paul. He which would not haue his Cause suspected by bribing Felix, would not now haue sought fauour by feeing the Towne Clerke, and therefore I leaue this phrase with its fauorable construction.
as Saint Paul. He which would not have his Cause suspected by bribing Felix, would not now have sought favour by feeing the Town Clerk, and Therefore I leave this phrase with its favourable construction.
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The second point, with the Towne Clerke, in this direction mentioneth, was the Ministers of iustice, specified here by the name of Deputies. A double way of satisfaction is intimated in my Text, the one priuate, vsed at this time by Demetrius, who suspecting, perhaps, the equitie of his Cause, brought not the matter before the lawfull Magistrates,
The second point, with the Town Clerk, in this direction mentioneth, was the Ministers of Justice, specified Here by the name of Deputies. A double Way of satisfaction is intimated in my Text, the one private, used At this time by Demetrius, who suspecting, perhaps, the equity of his Cause, brought not the matter before the lawful Magistrates,
therefore, the Towne Clerke tells them of another remedie for their griefs, if they had ought against any man, by making their complaints knowne in open Courts,
Therefore, the Town Clerk tells them of Another remedy for their griefs, if they had ought against any man, by making their complaints known in open Courts,
This course, not the twelue Tables of Rome, not the Edicts of the Emperors, not the Plebiscites of the people, not the Decrees of the Senate doe authorize,
This course, not the twelue Tables of Room, not the Edicts of the Emperor's, not the Plebiscites of the people, not the Decrees of the Senate do authorise,
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I might here summon for confirmation, those frequent admonitions ingeminated againe and againe in the Lawes of Moses, to incite the Iudges to the due performance of their iudiciall authoritie;
I might Here summon for confirmation, those frequent admonitions ingeminated again and again in the Laws of Moses, to incite the Judges to the due performance of their judicial Authority;
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I could fortifie it with the presence of the Almightie, whom the Psalmist makes the President of the Bench, Deus stat in medio Deorum, God standeth or assisteth in the midst of the Iudges, Psal. 82. I might,
I could fortify it with the presence of the Almighty, whom the Psalmist makes the President of the Bench, Deus stat in medio Gods, God Stands or assisteth in the midst of the Judges, Psalm 82. I might,
if it were not preiudiciall to the Pope, adde that appeale of Saint Pauls to Caesar, Act. 25. or that Patent which hee deliuers Magistrates from Heauen, that their power is ordained of God, Rom. 13.
if it were not prejudicial to the Pope, add that appeal of Saint Paul's to Caesar, Act. 25. or that Patent which he delivers Magistrates from Heaven, that their power is ordained of God, Rom. 13.
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as if, forsooth, euery man were to bee a watchman ouer his owne wayes, but the care of the Common-wealth were out-lawed by Christ, and had pitched her Tabernacle onely amongst the Tents of Kedar. To goe to the Court of Iustice for redresse, was a thing (say they) permitted the Iewes, who were but as Children in the knowledge of Diuine Mysteries;
as if, forsooth, every man were to be a watchman over his own ways, but the care of the Commonwealth were outlawed by christ, and had pitched her Tabernacle only among the Tents of Kedar. To go to the Court of justice for redress, was a thing (say they) permitted the Iewes, who were but as Children in the knowledge of Divine Mysteres;
Truly, with some contentious Aduersaries, this doctrine may liberally hold for good counsell, lest by too much wrangling one spend not his Cloke onely and Coat, that is, his outsides,
Truly, with Some contentious Adversaries, this Doctrine may liberally hold for good counsel, lest by too much wrangling one spend not his Cloak only and Coat, that is, his outsides,
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It is true indeed, that if we speake comparatiuely, rather then to set our minds vpon priuate reuenge, the magnaminitie of a Christian should bee shewed in sufferings,
It is true indeed, that if we speak comparatively, rather then to Set our minds upon private revenge, the magnanimity of a Christian should be showed in sufferings,
But when wee reade these or the like sayings in holy Writ (as are aboue mentioned) Saint Austin ad Marcellinum, well determines the doubt, that these are precepts and necessarie, quoad animi praeparationem, that is,
But when we read these or the like sayings in holy Writ (as Are above mentioned) Saint Austin and Marcellinum, well determines the doubt, that these Are Precepts and necessary, quoad animi praeparationem, that is,
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for the inward disposing and preparation of the mind, but quoad executionem externam, for outward proceedings, we are euer to doe that which we shall see most expedient for the glorie of God, the good of the Church and Common-weale;
for the inward disposing and preparation of the mind, but quoad executionem externam, for outward proceedings, we Are ever to do that which we shall see most expedient for the glory of God, the good of the Church and Commonweal;
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and I know not where to find any more which offend in this defectiue vice, the world is more pestered with the redundant qualitie, with those Demetriuses which are so farre from not returning euill for euill, that rather then the Magistrate shall faile in retaliating their iniuries, will take the Sword into their owne hands,
and I know not where to find any more which offend in this defective vice, the world is more pestered with the redundant quality, with those Demetriuses which Are so Far from not returning evil for evil, that rather then the Magistrate shall fail in retaliating their injuries, will take the Sword into their own hands,
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There is nothing so bad which hath not found its Patron and Extoller, Baldnesse its Synesius, the quartan Feuer its Fauorinus, Folly its Erasmus, Drunkennesse its Furner, the Deuill its Bruno, the Pope his Aduocates, and I know not with what successe our Humorists, conciued vnder Mars and borne in the Dog-daies, haue found some Italians or other, to vp-hold their Paradoxe of counterfeit valour, against the rule of Equitie and square of Iustice. Bee they who they will, seeing their practice sauours no more honorably then of Demetrius and the Crafts-mens proceedings in my Text, who sought not to the Magistrate for satisfaction,
There is nothing so bad which hath not found its Patron and Extoller, Baldness its Synesius, the quartan Fever its Favorinus, Folly its Erasmus, drunkenness its Furner, the devil its Bruno, the Pope his Advocates, and I know not with what success our Humorists, conceived under Mars and born in the Dogdays, have found Some Italians or other, to uphold their Paradox of counterfeit valour, against the Rule of Equity and square of Justice Bee they who they will, seeing their practice savours no more honorably then of Demetrius and the Craftsmen's proceedings in my Text, who sought not to the Magistrate for satisfaction,
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It hath beene the practice in Liuonia, and is an old relike of the Gottish Empire, in some countries of Europe to make it a part of iudiciall proceeding, that yet few or none doe peremptorily maintaine the lawfulnesse of it,
It hath been the practice in Livonia, and is an old Relike of the Gottish Empire, in Some countries of Europe to make it a part of judicial proceeding, that yet few or none do peremptorily maintain the lawfulness of it,
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then any wise allow the vse, and the reason giuen, is this, that whereas it is taken vp as a diuine lot to discouer the Truth, the meanes is nothing correspondent to the end, in as much as the victorie falleth rather to the more strong or more skilfull,
then any wise allow the use, and the reason given, is this, that whereas it is taken up as a divine lot to discover the Truth, the means is nothing correspondent to the end, in as much as the victory falls rather to the more strong or more skilful,
yet it may be lawfull for a partie to accept it, and that is, when an innocent person is vniustly adiudged, that either he must accept the Combat or suffer death;
yet it may be lawful for a party to accept it, and that is, when an innocent person is unjustly adjudged, that either he must accept the Combat or suffer death;
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and I will repay it, saith the Lord, wee may see the goodnesse of the cause by the persons which euer haue beene practitioners in this Art. If wee search the antiquitie thereof in Records, wee shall find the originall master of this science to haue beene him, who was a Lier and a Murderer from the beginning;
and I will repay it, Says the Lord, we may see the Goodness of the cause by the Persons which ever have been practitioners in this Art. If we search the antiquity thereof in Records, we shall find the original master of this science to have been him, who was a Liar and a Murderer from the beginning;
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The Schoole which hee erected was not amongst the Sonnes of God, whom the Scripture makes to descend from Seth, these could not bee caught with such fallacies,
The School which he erected was not among the Sons of God, whom the Scripture makes to descend from Seth, these could not be caught with such fallacies,
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but it was amongst the posterity of Cain, which the sixt of Gen. distinguishing from the seede of faithfull Seth, to shew what wee should expect from them, stiles with the name of the sonnes of men.
but it was among the posterity of Cain, which the sixt of Gen. distinguishing from the seed of faithful Seth, to show what we should expect from them, stile with the name of the Sons of men.
Amongst these, Caine himselfe was the first Scholler that practised this Art, who slaying his Brother Abel, seemes to haue layd downe some rough hewed principles thereof,
among these, Cain himself was the First Scholar that practised this Art, who slaying his Brother Abel, seems to have laid down Some rough hewed principles thereof,
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he did it grosso modo, basely, but Lamech perhaps seeing the reproach of Cain, painted the face of that vgly monster, reuenge, with the beautifull colours of Fortitude,
he did it Grosso modo, basely, but Lamech perhaps seeing the reproach of Cain, painted the face of that ugly monster, revenge, with the beautiful colours of Fortitude,
the other, that his conscience told him, a presumptuous and brauing murder to be as odious in Gods sight as an insidious, If Cain shall be auenged seuen fold,
the other, that his conscience told him, a presumptuous and braving murder to be as odious in God's sighed as an insidious, If Cain shall be avenged seuen fold,
The example of Dauids Combat with Goliah, makes nothing for their purpose, for besides, that he was licenced by Saul the King to enterprise this action, all writers doe agree, that hee did it by an immediate instinct from God,
The Exampl of David Combat with Goliath, makes nothing for their purpose, for beside, that he was licenced by Saul the King to enterprise this actium, all writers do agree, that he did it by an immediate instinct from God,
Nor of greater moment is the Combat mentioned betweene twelue of the Tribe of Beniamin, and twelue of the seruants of Dauid, for besides, that these were authorised hereunto by two Generalls of either side, Abner and Ioab, Valentia doubts much,
Nor of greater moment is the Combat mentioned between twelue of the Tribe of Benjamin, and twelue of the Servants of David, for beside, that these were authorised hereunto by two Generals of either side, Abner and Ioab, Valentia doubts much,
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and so to dishearten the other, as the fall of Goliah did the whole Armie of the Philistins, so that vnlesse our Duelists will pretend more subtiltie then the Schoole-men themselues, I cannot see any thing in the Scriptures that can auaile them.
and so to dishearten the other, as the fallen of Goliath did the Whole Army of the philistines, so that unless our Duelists will pretend more subtlety then the Schoolmen themselves, I cannot see any thing in the Scriptures that can avail them.
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Some bring in here Peter smiting off Malchus his eare with his Sword, but this Bellarmine makes to be none of the eight and twentie prerogatiues of Saint Peter, nor can more warrant this cause,
some bring in Here Peter smiting off Malchus his ear with his Sword, but this Bellarmine makes to be none of the eight and twentie prerogatives of Saint Peter, nor can more warrant this cause,
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because it was done by priuate authoritie, besides, an other goodly reason which I cannot omit, tunc enim Petro nondum Pontifex sed discipulus erat, for that Peter was then only a priuate Disciple and not Pope.
Because it was done by private Authority, beside, an other goodly reason which I cannot omit, tunc enim Peter Nondum Pontifex sed discipulus erat, for that Peter was then only a private Disciple and not Pope.
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So then by his reason it were a laudable thing in the Pope to play the Swordman, to smite off not the eares only of his subiects, that they may not heare the Scriptures read in a tongue knowne,
So then by his reason it were a laudable thing in the Pope to play the Swordman, to smite off not the ears only of his Subjects, that they may not hear the Scriptures read in a tongue known,
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I might here say with Saint Bernard, quid tu denuo vsurpare gladium tentas, quem semel iussus es ponere in vaginam, why dost thou attempt to handle that Sword, which once thou wert commanded to put vp into the scabbard? Why doth the Tradentine councell excommunicate, euen the spectators of single combates,
I might Here say with Saint Bernard, quid tu anew vsurpare Gladium tentas, Whom semel Iussus es ponere in vaginam, why dost thou attempt to handle that Sword, which once thou Wertenberg commanded to put up into the scabbard? Why does the Tradentine council excommunicate, even the spectators of single combats,
And because there is a new kind of philosophie inuented for this practice, I wil examine it acording to the grounds of Philosophie vsually deliuered, that so those which are now trained vp among vs, may when they come into the world remember,
And Because there is a new kind of philosophy invented for this practice, I will examine it according to the grounds of Philosophy usually Delivered, that so those which Are now trained up among us, may when they come into the world Remember,
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in his Politickes, by branding him with Traytor, or Violator of the Law, or else a man may come to bee considered in some particular science or profession which hee is of,
in his Politics, by branding him with Traitor, or Violator of the Law, or Else a man may come to be considered in Some particular science or profession which he is of,
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Opposita must bee ad idem, you cleare your selfe of that which was neuer obiected to you, that which you were vpbraided with, that you answer not, no more then if two Painters should contend about their skil in painting,
Opposita must be ad idem, you clear your self of that which was never objected to you, that which you were upbraided with, that you answer not, no more then if two Painters should contend about their skill in painting,
if about honesty, let honesty by actions proportionable to it selfe vanqiush the accuser; if about wisdome, let discreet proceedings quell the spirit of the ditractor;
if about honesty, let honesty by actions proportionable to it self vanqiush the accuser; if about Wisdom, let discreet proceedings quell the Spirit of the ditractor;
and in this action declarest, that thou canst no more moderate thy affections then a mad beast, thou frettest that any conceiue thy reputation to be weak or sick,
and in this actium declarest, that thou Canst no more moderate thy affections then a mad beast, thou frettest that any conceive thy reputation to be weak or sick,
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thou wouldest maintaine the credit of thy familie, but thou stainest it with bloud & vnchristian-like actions, thou wouldest bee highly esteemed of by others,
thou Wouldst maintain the credit of thy family, but thou stainest it with blood & unchristianlike actions, thou Wouldst be highly esteemed of by Others,
Time is too precious to be wasted the pursute of such ignis fatui, such braynes which conceiue nothing but phantasmes and apparant meteors of true Fortitude.
Time is too precious to be wasted the pursuit of such ignis Fatui, such brains which conceive nothing but phantasms and apparent meteors of true Fortitude.
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yet I doubt not, but many punies heere meanely grounded in the rudiments of Philosophie, would with ease so abase their high looke in a iust disputation at this time, that they should rather seeme the Grasse-hoppers of Aegypt, or fained Pigmyes, supposed by Geographers beyond Lapland. Yet,
yet I doubt not, but many punies Here meanly grounded in the rudiments of Philosophy, would with ease so abase their high look in a just disputation At this time, that they should rather seem the Grasshoppers of Egypt, or feigned Pigmies, supposed by Geographers beyond Lapland. Yet,
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if thy constitution bee so vnproportionably tempered with the elements, that nothing will satisfie thee but fighting and combating, I will shew you another Duell which is behoofefull for thee to accept.
if thy constitution be so unproportionably tempered with the elements, that nothing will satisfy thee but fighting and combating, I will show you Another Duel which is behooveful for thee to accept.
and not shielded them, Passions and Perturbations besiege Reason, and not queld them; Traitors to Christ and Religion harbour within thy breast, and not expulsed them;
and not shielded them, Passion and Perturbations besiege Reason, and not quelled them; Traitors to christ and Religion harbour within thy breast, and not Expulsed them;
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lest you should not thinke them to be the subiect of praise and honour, but the Apostle describes them to be, Principalities, and Powers, and Rulers of the darknesse of this world, and spirituall wickednesses in high places.
lest you should not think them to be the Subject of praise and honour, but the Apostle describes them to be, Principalities, and Powers, and Rulers of the darkness of this world, and spiritual Wickednesses in high places.
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Amongst all the Symbols of a iust Iudge, that Character which our Sauiour fastened vpon those, whom hee constituted for Iudges of the World, hath not the least ranke, Vos estis lux mundi, yee are the light of the World.
among all the Symbols of a just Judge, that Character which our Saviour fastened upon those, whom he constituted for Judges of the World, hath not the least rank, Vos Ye are lux mundi, ye Are the Light of the World.
The light of the World is the Sunne, seated in the midst of the Planets, in Heauen, equally communicating his beames to all inferiour vessels of illumination,
The Light of the World is the Sun, seated in the midst of the Planets, in Heaven, equally communicating his beams to all inferior vessels of illumination,
yet because Vice is exorbitant and irregularly distant from this Centre, the Lines drawne out, make oftentimes sharper Angles in the one then in the other;
yet Because Vice is exorbitant and irregularly distant from this Centre, the Lines drawn out, make oftentimes sharper Angles in the one then in the other;
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so that, Iustice which in conclusion seperates the Goats from the Sheepe, with her all-discerning Touch-stone tryes drosse and sophisticat Gold, as well as pure;
so that, justice which in conclusion separates the Goats from the Sheep, with her All-discerning Touchstone tries dross and sophisticate Gold, as well as pure;
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Such is the indifferencie or Apathie (if I should not seeme Stoike ) which the Oracles of Iustice should bee possest with, towards the Accuser and Defendant, till,
Such is the indifferency or Apathy (if I should not seem Stoic) which the Oracles of justice should be possessed with, towards the Accuser and Defendant, till,
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The rudiments of this practice were first by God himselfe deliuered in the Arraignement of Adam and Eue; he was neerer to the Offender then the Barke to the Tree, by reason of the presence of his Godhead, which filleth Heauen and Earth;
The rudiments of this practice were First by God himself Delivered in the Arraignment of Adam and Eve; he was nearer to the Offender then the Bark to the Tree, by reason of the presence of his Godhead, which fills Heaven and Earth;
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but to dictate a forme vnto Man-kind of executing Iustice, from himselfe the Fountaine of Iustice, he first cites Man to the Barre, Vbi es Adam, Where art thou Adam? there Man making his appearance;
but to dictate a Form unto Mankind of executing justice, from himself the Fountain of justice, he First cites Man to the Bar, Vbi es Adam, Where art thou Adam? there Man making his appearance;
God beginnes an inquirie, but which in effect implies an Accusation against him, and produceth Conscience for a Witnesse, Hast thou eaten of that Tree, whereof I commanded thee that thou shouldst not eate? Verdict might forthwith haue beene giuen vp, where Conscience confessed the guilt;
God begins an inquiry, but which in Effect Implies an Accusation against him, and Produceth Conscience for a Witness, Hast thou eaten of that Tree, whereof I commanded thee that thou Shouldst not eat? Verdict might forthwith have been given up, where Conscience confessed the guilt;
What patience, what mercie, what indifferencie was here shewed by God to Man, what should Man be to Man, Brother to Brother? Wee reade how after this Cain slue Abel, Abel said nothing,
What patience, what mercy, what indifferency was Here showed by God to Man, what should Man be to Man, Brother to Brother? we read how After this Cain slew Abel, Abel said nothing,
almost two thousand yeeres after this, hee deales in the like kind with Miriam and Aaron, when in Arabia's Desarts they murmured against Moses, Numb. 12. But hee hath not onely by example,
almost two thousand Years After this, he deals in the like kind with Miriam and Aaron, when in Arabia's Deserts they murmured against Moses, Numb. 12. But he hath not only by Exampl,
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but by precept also established this forme of Iudiciall proceedings, in the thirteenth of Deut. sayth Moses, If thou shall heare say, that certaine men of the children of Belial are gone out from amongst you,
but by precept also established this Form of Judicial proceedings, in the thirteenth of Deuteronomy say Moses, If thou shall hear say, that certain men of the children of Belial Are gone out from among you,
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and to raze their Walls leuell with the earth? no, the Text sayth, and that with great Emphasis and weight of words, Thou shall enquire, and not so only,
and to raze their Walls level with the earth? no, the Text say, and that with great Emphasis and weight of words, Thou shall inquire, and not so only,
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enquiring, searching, asking, diligent asking, words of industrious and sedulous inquisition, glossed and expounded by Nicodemus in our Sauiours case, Ioh. 7. doth our Law iudge any man before it heare him? had Pharaoh and Potapher obserued this precept;
inquiring, searching, asking, diligent asking, words of Industria and sedulous inquisition, glossed and expounded by Nicodemus in our Saviour's case, John 7. does our Law judge any man before it hear him? had Pharaoh and Potapher observed this precept;
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Ioseph, innocent Ioseph, had not so long felt the miseries of wrong imprisonment, Gen. 39. Had Irijah, Captaine of a Ward in Ierusalem, vsed this preseruatiue;
Ioseph, innocent Ioseph, had not so long felt the misery's of wrong imprisonment, Gen. 39. Had Irijah, Captain of a Ward in Ierusalem, used this preservative;
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poore Ieremiah the Prophet had not beene deliuered into the hands of his persecutors, Ier. 37. Had the Magistrates of Philippi vsed this equitie towards Paul and Silas, these Saints had felt the warmth of some iustice,
poor Jeremiah the Prophet had not been Delivered into the hands of his persecutors, Jeremiah 37. Had the Magistrates of Philippi used this equity towards Paul and Silas, these Saints had felt the warmth of Some Justice,
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and not beene beaten vnheard and vncondemned, Act. 16. The law of Reason, therefore hath set this print of her foot in all well-founded Policies, to giue free audience to both parties.
and not been beaten unheard and uncondemned, Act. 16. The law of Reason, Therefore hath Set this print of her foot in all well-founded Policies, to give free audience to both parties.
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I must confesse, that the manner is diuers, for in the Areopage at Athens, the Accuser might freely accuse, but the Defendant only speake to what was obiected, but in the Forum of Rome, whereas the Accuser had but sixe houres allotted him to accuse, the guiltie had nine houres to make his answere;
I must confess, that the manner is diverse, for in the Areopagus At Athens, the Accuser might freely accuse, but the Defendant only speak to what was objected, but in the Forum of Room, whereas the Accuser had but sixe hours allotted him to accuse, the guilty had nine hours to make his answer;
and haue licence to answere for himselfe, concerning the crime layd against him, Act. 25. But whilest I presse, the excellencie and equitie of this forme, mistake me not (beloued) as if taxed heereby all those formes, where the Magistrate proceeds against the Offender, not by producing Witnesses to implead,
and have licence to answer for himself, Concerning the crime laid against him, Act. 25. But whilst I press, the excellency and equity of this Form, mistake me not (Beloved) as if taxed hereby all those forms, where the Magistrate proceeds against the Offender, not by producing Witnesses to implead,
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so that in an important businesse, which concernes the good either of Church or Common-wealth, let not the Partie questioned say, that he is brought contrarie to the law of Nature to accuse himselfe,
so that in an important business, which concerns the good either of Church or Commonwealth, let not the Party questioned say, that he is brought contrary to the law of Nature to accuse himself,
or that hee shall bee condemned without impleading of Accusers, for the Infamie, the Suspicions, or the Witnesse, though perhaps not sufficient to condemne thee, haue alreadie accused thee,
or that he shall be condemned without impleading of Accusers, for the Infamy, the Suspicions, or the Witness, though perhaps not sufficient to condemn thee, have already accused thee,
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doe thou see how thou canst purge thy selfe, ho thou canst preserue that reputation of an honest man, which if thou neuer hadst beene vrged by the Magistrate,
do thou see how thou Canst purge thy self, ho thou Canst preserve that reputation of an honest man, which if thou never Hadst been urged by the Magistrate,
Secondly, that the cause be not Capitall; for in such a case, the Deuill, who is the authour of perjurie, hath taught Man his frailty, Pellin pro pelle, & quicquid est•viri daturus est pro seipso, Skin for skin,
Secondly, that the cause be not Capital; for in such a case, the devil, who is the author of perjury, hath taught Man his frailty, Pellin Pro pelle, & quicquid est•viri Daturus est Pro Seipso, Skin for skin,
the Man suspected of stealth, Exod. 22. the Woman of breach of Wedlocke, Num. 5. were both to purge themselues by such an Oath, where if in this, the suspected of Stealth sware falsely, the atonement by Sacrifice is set downe, Leu. 6. and a Prayer of Salemons for the pardon of it, 1. Kin. 8.31.
the Man suspected of stealth, Exod 22. the Woman of breach of Wedlock, Num. 5. were both to purge themselves by such an Oath, where if in this, the suspected of Stealth sware falsely, the atonement by Sacrifice is Set down, Leu. 6. and a Prayer of Salemons for the pardon of it, 1. Kin. 8.31.
Where impleadings faile (as for crimes of higher nature, I leaue) for ordinarie, let me say with Saint Austin, Misericorditer corripiat homo quod potest, quod non potest patienter ferat.
Where impleadings fail (as for crimes of higher nature, I leave) for ordinary, let me say with Saint Austin, Mercifully Corripiat homo quod potest, quod non potest Patienter ferat.
It is an excellent saying of Chrysostomes, in his sixe and fortieth Homilie, ad populum Antiochenum, God doth neither exact punishment of all men in this life,
It is an excellent saying of Chrysostomes, in his sixe and fortieth Homily, ad Populum Antiochene, God does neither exact punishment of all men in this life,
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Thus haue I detayned you as Soiourners in a strange Land, you haue all this while trauailed in the East, where to your eyes haue beene presented the Iustices and Tribunals of Ephesus. It might bee here expected, that hauing finished this (as I may well feare) so tedious and irksome a voyage, I should in the Port where our Ship is now arriued, make some collation and application of that, which in those remote Countries wee haue discouered.
Thus have I detained you as Sojourners in a strange Land, you have all this while travailed in the East, where to your eyes have been presented the Justices and Tribunals of Ephesus. It might be Here expected, that having finished this (as I may well Fear) so tedious and irksome a voyage, I should in the Port where our Ship is now arrived, make Some collation and application of that, which in those remote Countries we have discovered.
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the Cities, many Degrees distant, the one, sometimes the Metropolis of lesser Asia, the other, at this time the Light and Pharos of great Brittanie. And truely, amongst other accidents, wherein I cannot but note a great difference, this is not the least vnremarkable, that in the same cause which the Towne-clerke and my selfe haue vndertaken to manage, my felicitie hath surmounted his;
the Cities, many Degrees distant, the one, sometime the Metropolis of lesser Asia, the other, At this time the Light and Pharos of great Britain. And truly, among other accidents, wherein I cannot but note a great difference, this is not the least unremarkable, that in the same cause which the Town clerk and my self have undertaken to manage, my felicity hath surmounted his;
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where, if my weake oratorie hath beene deficient, the presence of Iustice hath (I doubt not) engrafted that which my Text aymes at, with a silent Sermon and reall perswasion of its owne.
where, if my weak oratory hath been deficient, the presence of justice hath (I doubt not) engrafted that which my Text aims At, with a silent Sermon and real persuasion of its own.
I shall thinke mine owne taske sufficiently discharged, if I haue in such wise vnfolded the points deliuered, that without much difficultie, your selues may be so farre Preachers,
I shall think mine own task sufficiently discharged, if I have in such wise unfolded the points Delivered, that without much difficulty, your selves may be so Far Preachers,
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Now after the death of Iosua, it came to passe, that the children of Israel asked the Lord, saying, who shall goe vp for vs against the Canaanites first, to fight against them;
Now After the death of Iosua, it Come to pass, that the children of Israel asked the Lord, saying, who shall go up for us against the Canaanites First, to fight against them;
so proper for our weake capacities, and vsed a method therein, so sutable and correspondent to our inbred dulnes, that our meditations which Serpent-like feed vpon the dust;
so proper for our weak capacities, and used a method therein, so suitable and correspondent to our inbred dulness, that our meditations which Serpent-like feed upon the dust;
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In euery person, are they engrauen in ordinarie Characters, and in a lesser print, so the Sonne hath them to view in the decease of his Father, the Husband in the departure of his Wife, the Seruant in the losse of his Master;
In every person, Are they engraved in ordinary Characters, and in a lesser print, so the Son hath them to view in the decease of his Father, the Husband in the departure of his Wife, the Servant in the loss of his Master;
but let them reflect an eye vpon the state and condition they are now in, let them from the top of Nebo discouer the potencie of their Enemies, whom they had incensed;
but let them reflect an eye upon the state and condition they Are now in, let them from the top of Nebo discover the potency of their Enemies, whom they had incensed;
And with this mournefull Preface doth my Text beginne, the summe whereof, is a passage betwixt the Children of Israel, and GOD: the one, in distresse crauing;
And with this mournful Preface does my Text begin, the sum whereof, is a passage betwixt the Children of Israel, and GOD: the one, in distress craving;
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Viz. Thirdly, What they petition, Who shall goe vp for vs against the Canaanites first, to fight against them, &c. The Grant is, Who should goe vp? Iudah. And the Lord said, Iudah shall goe vp.
Viz. Thirdly, What they petition, Who shall go up for us against the Canaanites First, to fight against them, etc. The Grant is, Who should go up? Iudah. And the Lord said, Iudah shall go up.
I trust that Wee, which perswade our selues to bee the Israel of God, and euen now iourneying to a Canaan which is aboue, shall not need arguments to stirre vp our attention, to listen to what befell Israel in their passage into Canaan, whilest I discourse, first, of their Petition, and that of the ground or motiue of it, being an Interregnum or Vacancie, intimated in the death of Ioshua, and comes in the first place to be handled.
I trust that we, which persuade our selves to be the Israel of God, and even now journeying to a Canaan which is above, shall not need Arguments to stir up our attention, to listen to what befell Israel in their passage into Canaan, whilst I discourse, First, of their Petition, and that of the ground or motive of it, being an Interregnum or Vacancy, intimated in the death of Ioshua, and comes in the First place to be handled.
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Ciuill gouernement vnder a supreme Magistrate, is so naturall to a State, that the Common-weale which is destitute of it altogether, is like to one of those mis-shapen Blemmij, whom ancient Geopraphie hath made an headlesse Nation,
Civil government under a supreme Magistrate, is so natural to a State, that the Commonweal which is destitute of it altogether, is like to one of those misshapen Blemmij, whom ancient Geopraphie hath made an headless nation,
is as a bodie, each member whereof liues by a seuerall soule, and is prone (as in the Tale of Menenius Agrippa ) to ioyne in a ciuill combustion against his fellowes.
is as a body, each member whereof lives by a several soul, and is prove (as in the Tale of Menenius Agrippa) to join in a civil combustion against his Fellows.
nor could agree vpon a Tribe, which should goe vp before them against the Canaanites. This death of Ioshua, had they not in time implored Gods helpe, had beene as ominous to them,
nor could agree upon a Tribe, which should go up before them against the Canaanites. This death of Ioshua, had they not in time implored God's help, had been as ominous to them,
and their estimatiue facultie so instructed, that without any more tuition, they can skill each kind their proper architecture, their congruent cookerie, their physick and cherurgerie,
and their estimative faculty so instructed, that without any more tuition, they can skill each kind their proper architecture, their congruent cookery, their physic and cherurgerie,
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But, Man, how step mother-like doth Nature present him to the light, with not a ragge to his backe, not a dinner drest to his belly, not a cottage to his head, his hands vnweaponed, his vnderstanding like a raz'd table-booke, wherein nothing is written,
But, Man, how step motherlike does Nature present him to the Light, with not a rag to his back, not a dinner dressed to his belly, not a cottage to his head, his hands unweaponed, his understanding like a razed table-book, wherein nothing is written,
To this end and purpose, God hath be autified the minds of men with varietie of Arts and Disciplines, to the perfecting whereof many heads must ioyne together, he hath endowed them with speech and language, to inuite one another to societie, hee hath planted in them the principles of iustice and equitie, which cannot be exercised, but in a communitie;
To this end and purpose, God hath be autified the minds of men with variety of Arts and Disciplines, to the perfecting whereof many Heads must join together, he hath endowed them with speech and language, to invite one Another to society, he hath planted in them the principles of Justice and equity, which cannot be exercised, but in a community;
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so take away but them which sit at the Helme of a Common-wealth, and wee shall liue a life more irrationall then beasts, biting and eating one another like Canibals;
so take away but them which fit At the Helm of a Commonwealth, and we shall live a life more irrational then beasts, biting and eating one Another like Cannibals;
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Here therefore may iustly be refuted, that pernicious doctrine of the Anabaptists and Libertines, which abrogates the vse of Magistracie amongst Christians,
Here Therefore may justly be refuted, that pernicious Doctrine of the Anabaptists and Libertines, which abrogates the use of Magistracy among Christians,
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What miserable effects it brought with it in Germanie, vnder the patronage of Muncer Fiferus, and particularly in Munster by Leidensis, and others of his compact, who seemed to no other end to depose lawfull Magistrates,
What miserable effects it brought with it in Germany, under the patronage of Muncer Fiferus, and particularly in Munster by Leidensis, and Others of his compact, who seemed to no other end to depose lawful Magistrates,
The greatest griefe is, that the Anarchy which hath been held prodigious in a Common-weale, is entertained by some Enthysiasts as most conuenient in a Church,
The greatest grief is, that the Anarchy which hath been held prodigious in a Commonweal, is entertained by Some Enthusiasts as most convenient in a Church,
but so ill doe they cloake their ends, that they which cannot brooke one Pope in the world, would bee glad, were they of the number, to haue ten in a Parish,
but so ill doe they cloak their ends, that they which cannot brook one Pope in the world, would be glad, were they of the number, to have ten in a Parish,
and so I passe from the motiue of the Israelites Petition, which was, as I told you, the Interregnum, or want of a Gouernour, occasioned by the death of Ioshua, vnto the person whom they petition, which succeedes in the second place to bee spoken of, the Lord. Now after the death of Ioshua, it came to passe that the children of Israel asked the Lord, &c.
and so I pass from the motive of the Israelites Petition, which was, as I told you, the Interregnum, or want of a Governor, occasioned by the death of Ioshua, unto the person whom they petition, which succeeds in the second place to be spoken of, the Lord. Now After the death of Ioshua, it Come to pass that the children of Israel asked the Lord, etc.
whether by lots or by dreames, by Vrim, or by Prophets, it varies not the case, is it not still tempting? For resoluing of which doubt, two things are to be examined, first, what that tempting is properly, which is forbidden in the Scriptures;
whither by lots or by dreams, by Urim, or by prophets, it Varies not the case, is it not still tempting? For resolving of which doubt, two things Are to be examined, First, what that tempting is properly, which is forbidden in the Scriptures;
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and this happens, when one neglecting the ordinarie meanes constituted by Gods prouidence, doth some action, expecting the effect therof from God alone, no iust or necessarie cause mouing him thereunto.
and this happens, when one neglecting the ordinary means constituted by God's providence, does Some actium, expecting the Effect thereof from God alone, no just or necessary cause moving him thereunto.
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Now, God is tempted (saith Austen ) cum signa flagitantur non ad salutem, sed ad experientiam desiderata, when signes are sought, not for safetie, but for experiments sake;
Now, God is tempted (Says Austen) cum Signs flagitantur non ad salutem, sed ad experientiam desiderata, when Signs Are sought, not for safety, but for experiments sake;
but onely ex dubitatione de obiecto quod terminat diuinam voluntatem, as if one should say, the doubt was onely in the obiect which terminated the will of God, they beleeued that God would deliuer the Canaanites into their hands,
but only ex dubitatione de obiecto quod terminat diuinam voluntatem, as if one should say, the doubt was only in the Object which terminated the will of God, they believed that God would deliver the Canaanites into their hands,
but the state of the children of Israel, both in their passage into Canaan, and in the enioying of it, was, quid extraordinarium, an extraordinary thing, of a diuine constitution,
but the state of the children of Israel, both in their passage into Canaan, and in the enjoying of it, was, quid extraordinarium, an extraordinary thing, of a divine constitution,
Their Hierusalem below, a type of that heuenly Hierusalem which is aboue, Gal. 6. Their country a shadow of a bettet country, Heb. 11. to be briefe, dico illorum hominum (saith Austen ) non tantam linguam sed etiam vitam fuisse propheticam, totumque illud regnum, gentis Hebraeae magnum quendam;
Their Jerusalem below, a type of that heavenly Jerusalem which is above, Gal. 6. Their country a shadow of a bettet country, Hebrew 11. to be brief, dico Illorum hominum (Says Austen) non Tantam Linguam sed etiam vitam Fuisse propheticam, totumque illud Kingdom, gentis Hebraeae magnum quendam;
So that the land of Canaan, being but a Memento, and a lecture vnto them of the celestiall Canaan which wee expect, what did they in this asking of God, concerning the Tribe which should goe vp for them,
So that the land of Canaan, being but a Memento, and a lecture unto them of the celestial Canaan which we expect, what did they in this asking of God, Concerning the Tribe which should go up for them,
but acknowledge first their owne insufficiency, and impossibility of gaining heauen, without the light of his direction, Secondly, the dispaire they had, of euer casting out the Cananitish affections within them,
but acknowledge First their own insufficiency, and impossibility of gaining heaven, without the Light of his direction, Secondly, the despair they had, of ever casting out the Canaanite affections within them,
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and the Deuill, who like the sonnes of Anake doe amaze and affright vs, vnlesse hee should bid the Tribe of Iudah, or rather the Lion of that Tribe, Christ Iesus to goe vp first for them, to fight against them.
and the devil, who like the Sons of Snake do amaze and affright us, unless he should bid the Tribe of Iudah, or rather the lion of that Tribe, christ Iesus to go up First for them, to fight against them.
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but rather a consulting with him in an enterprise of religious vse, and holy signification, this extraordinarie manner of enquirie of things of so high a nature,
but rather a consulting with him in an enterprise of religious use, and holy signification, this extraordinary manner of enquiry of things of so high a nature,
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and the other augmented, were no lesse then a tempting of God, and a running to extraordinarie courses, where ordinarie meanes are plentifully offered.
and the other augmented, were no less then a tempting of God, and a running to extraordinary courses, where ordinary means Are plentifully offered.
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wee haue all these included in the written Oracles of God, the old and new Testament, the reuealed mysteries whereof are now published complete, and promise no second Edition;
we have all these included in the written Oracles of God, the old and new Testament, the revealed Mysteres whereof Are now published complete, and promise no second Edition;
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or Amsterdamian visions, what Teacher must goe vp before vs: Behold, the Lord hath in his Scriptures proclaimed our Captaine, and nominated our Generall;
or Amsterdamian visions, what Teacher must go up before us: Behold, the Lord hath in his Scriptures proclaimed our Captain, and nominated our General;
then goe vp; and if they goe vp, yet the victorie being wonne, it is rather mortificare, then pugnare, to kill, then to fight; and if to fight, yet their actions being not communicable, it is pro se, for themselues; not pro nobis, for vs;
then go up; and if they go up, yet the victory being won, it is rather mortificare, then pugnare, to kill, then to fight; and if to fight, yet their actions being not communicable, it is Pro se, for themselves; not Pro nobis, for us;
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and suppose for vs, yet not primi, but secundi; they fight, not as Firsts, but as Seconds; of Christ onely wee can say, who shall goe vp, and for vs, and against the Canaanites first, and that to fight against them: which is the Israelites Petition in my Text,
and suppose for us, yet not Primi, but secundi; they fight, not as Firsts, but as Seconds; of christ only we can say, who shall go up, and for us, and against the Canaanites First, and that to fight against them: which is the Israelites Petition in my Text,
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Although wee cannot allow that which some Papists require, that euery thing in the Scripture may haue a quadruple sense, they being diuers applications, rather then diuers kinds from the other;
Although we cannot allow that which Some Papists require, that every thing in the Scripture may have a quadruple sense, they being diverse applications, rather then diverse Kinds from the other;
yet in a good sense some things may haue a transient and ambulatorie Predicate; by reason whereof, they may haue a compounded literall sense, one Subiect whereof, may direct and point out vnto the other of greater excellencie.
yet in a good sense Some things may have a Transient and ambulatory Predicate; by reason whereof, they may have a compounded literal sense, one Subject whereof, may Direct and point out unto the other of greater excellency.
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And howsoeuer the request of the Israelites in so significatiue, and prefiguratiue a subiect as the ingresse into Canaan, and the specification of Iudah in the Grant, enforce a speculation of the great Leader of that Tribe Iesus Christ, who conducts vs into the blessed Land, whereof Canaan was but a shadow;
And howsoever the request of the Israelites in so significative, and prefigurative a Subject as the ingress into Canaan, and the specification of Iudah in the Grant, enforce a speculation of the great Leader of that Tribe Iesus christ, who conducts us into the blessed Land, whereof Canaan was but a shadow;
yet not the onely, for according to the letter also, we cannot denie, but that originally it was meant of the personall and particular occurrences of those times.
yet not the only, for according to the Letter also, we cannot deny, but that originally it was meant of the personal and particular occurrences of those times.
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Some say, that they craued a General or Captain ouer their whole Armie, in the place and roome of Ioshua; and of this opinion are most of the old Popish Commentators, who follow herein the corrupt vulgar Edition, which renders it, Quis ascendet ante nos, contra Cananaeum,
some say, that they craved a General or Captain over their Whole Army, in the place and room of Ioshua; and of this opinion Are most of the old Popish Commentators, who follow herein the corrupt Vulgar Edition, which renders it, Quis ascendet ante nos, contra Cananaeum,
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and these are some of our new Diuines, following the translation of Iunius, Quis ascendet ex nobis contra reliquum Cananaeum, which of vs shall goe vp against the remainder of the Canaanites. For mine owne part, seeing these diuers interpretations doe proceed chiefly from the diuersity of translating, I will walke in the midst,
and these Are Some of our new Divines, following the Translation of Iunius, Quis ascendet ex nobis contra Reliquum Cananaeum, which of us shall go up against the remainder of the Canaanites. For mine own part, seeing these diverse interpretations do proceed chiefly from the diversity of translating, I will walk in the midst,
Now, the Septuagint, Hierome, Arias, Pagnine, the Complutensian edition, and our owne correct vulgar, say, NONLATINALPHABET, nobis, for vs, Who shall goe vp for vs? So that,
Now, the septuagint, Jerome, Arias, Pagnine, the Complutensian edition, and our own correct Vulgar, say,, nobis, for us, Who shall go up for us? So that,
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if we collect the summe of all, we shall haue a vniuersall, royall, and highest dignitie, with which the Israelites are not here as importun'd, contented,
if we collect the sum of all, we shall have a universal, royal, and highest dignity, with which the Israelites Are not Here as importuned, contented,
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as, who should exercise that royall prerogatiue of putting them in possession, and displacing the Canaanites. Thirdly, they sue that it may be vniuersall, and that in two respects;
as, who should exercise that royal prerogative of putting them in possession, and displacing the Canaanites. Thirdly, they sue that it may be universal, and that in two respects;
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Another marke or token of this vniuersall and extended dignitie, consists in the enemies of the Israelites the Canaanites. Sometimes, I confesse, they note a particular Nation of the People inhabiting those tracts;
another mark or token of this universal and extended dignity, consists in the enemies of the Israelites the Canaanites. Sometime, I confess, they note a particular nation of the People inhabiting those tracts;
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now Canaans eldest sonne was Sydon, Gen. 10. and Sydon was the chiefe Citie of Phoenicia. Againe, all ancient Writers make the Carthaginians to be Phoenicians, and the Carthaginians, besides the likenesse of Speech, obserued by Hierome, vpon that of Esay, Behold a Virgin shall conceiue;
now Canaans eldest son was Sidon, Gen. 10. and Sidon was the chief city of Phoenicia. Again, all ancient Writers make the Carthaginians to be Phoenicians, and the Carthaginians, beside the likeness of Speech, observed by Jerome, upon that of Isaiah, Behold a Virgae shall conceive;
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The same Father, in his Exposition begun vpon the Romans, sayth, that the Countrie people about Carthage, being demanded what they were, would answere in the Punike language, that they were Canaanites; and Procopius reports, that the People inhabiting Africa, as Hercules Pillars, vsed the Semiphoenician Dialect,
The same Father, in his Exposition begun upon the Roman, say, that the Country people about Carthage, being demanded what they were, would answer in the Punic language, that they were Canaanites; and Procopius reports, that the People inhabiting Africa, as Hercules Pillars, used the Semiphoenician Dialect,
and destinated for the lot of Iudah; but the whole Countrey, designed by God for the Territories of all the Children of Israel, who here doe ioyne in one generall petition,
and destinated for the lot of Iudah; but the Whole Country, designed by God for the Territories of all the Children of Israel, who Here do join in one general petition,
Not good Rulers onely, but bad also, haue this of him, euen persecuting Pilats; Thou couldest haue no power at all against me (sayth our Sauiour, Ioh. 19.) except it were giuen thee from aboue.
Not good Rulers only, but bade also, have this of him, even persecuting Pilats; Thou Couldst have no power At all against me (say our Saviour, John 19.) except it were given thee from above.
They are termed Gods, not indeed NONLATINALPHABET, by reason of their Nature; but NONLATINALPHABET, by reason of their Office, and that for three respects, as Iustine Martyr notes, NONLATINALPHABET, for their Calling; NONLATINALPHABET, for their Order and Place;
They Are termed God's, not indeed, by reason of their Nature; but, by reason of their Office, and that for three respects, as Justin Martyr notes,, for their Calling;, for their Order and Place;
They were anoynted also in the old Testament with holy and consecrated oyle, and that by the high Priest, to represent vnto them in types and figures, the sacred originall of their Calling.
They were anointed also in the old Testament with holy and consecrated oil, and that by the high Priest, to represent unto them in types and figures, the sacred original of their Calling.
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yet it was GOD himselfe that first kindled the light in the minds of men, whereby they saw that they could not liue and be perserued without a Ruler and Conducter.
yet it was GOD himself that First kindled the Light in the minds of men, whereby they saw that they could not live and be perserued without a Ruler and Conductor.
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Euen nature it selfe, which Scaliger termes the ordinarie power of God, and Saint Paul, the Law written in the heart, dictates the same lesson to all creatures;
Even nature it self, which Scaliger terms the ordinary power of God, and Saint Paul, the Law written in the heart, dictates the same Lesson to all creatures;
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q. 10. art. 10. Dominium & Praelatio introducta sunt ex jure humano, Rule and preheminencie were brought in by the Law of Man. Bellarmine, I confesse, in his third Booke, de Laicis, and sixth chapter, tempers somewhat the rigour of his Master in this point,
q. 10. art. 10. Dominium & Praelatio introducta sunt ex jure Human, Rule and Preeminence were brought in by the Law of Man. Bellarmine, I confess, in his third Book, de Laicis, and sixth chapter, tempers somewhat the rigour of his Master in this point,
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But it seemes that Bellarmines Logike is not the same with ours, for if it were, hee could not be ignorant, that quod praedicatur de genere, praedicatur de specie & indiuiduo, that which is affirmed of the generall, may also bee affirmed of the speciall and particular;
But it seems that Bellarmines Logic is not the same with ours, for if it were, he could not be ignorant, that quod praedicatur de genere, praedicatur de specie & indiuiduo, that which is affirmed of the general, may also be affirmed of the special and particular;
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God indeed forbids me to hurt my Neighbour, but not to hurt thee Bellarmine, it would bee scarce safe to preach at Rome, that Popes are the successors of Peter by the Law of God,
God indeed forbids me to hurt my Neighbour, but not to hurt thee Bellarmine, it would be scarce safe to preach At Room, that Popes Are the Successors of Peter by the Law of God,
but for Paulus Quinsus, that now is, hee is Peters successor onely by the Law of Man. I am sure, that here in my Text, they come not to God to authorise or establish a going vp against the Canaanite in generall,
but for Paulus Quinsus, that now is, he is Peter's successor only by the Law of Man. I am sure, that Here in my Text, they come not to God to authorise or establish a going up against the Canaanite in general,
I aske one Daniel, that great Counsellor of State to two Monarchies, and à secretis to foure Kings, what that Mysterium Imperij should be, which translates and entailes Crownes to a Familie,
I ask one daniel, that great Counsellor of State to two Monarchies, and à secretis to foure Kings, what that Mysterium Imperij should be, which translates and entails Crowns to a Family,
And why should Iudah goe vp? why should hee bee graced more then all his brethren, with this Royall and Soueraigne execution vpon the Canaanites? was it because hee surmounted the rest in number and potencie? But God is not wooed with these respects, especially, where he meanes to be seene foremost most in the battell himselfe,
And why should Iudah go up? why should he be graced more then all his brothers, with this Royal and Sovereign execution upon the Canaanites? was it Because he surmounted the rest in number and potency? But God is not wooed with these respects, especially, where he means to be seen foremost most in the battle himself,
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What then? why, if you please to looke backe to the fortie nine of Genesis, you shall there find the Kingdome bequeathed by Iacob, as a Legacie to Iudah. Iudah, thou art he, whom thy brethren shall praise, thy fathers children shall bow downe vnto thee, the Scepter shall not depart from Iudah,
What then? why, if you please to look back to the fortie nine of Genesis, you shall there find the Kingdom bequeathed by Iacob, as a Legacy to Iudah. Iudah, thou art he, whom thy brothers shall praise, thy Father's children shall bow down unto thee, the Sceptre shall not depart from Iudah,
The promises of God are sure hold, they are, Yea and Amen: yet because they are performed, not alwaies suddenly and forthwith, but in their due season;
The promises of God Are sure hold, they Are, Yea and Amen: yet Because they Are performed, not always suddenly and forthwith, but in their due season;
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as to prop vp our feeble beliefes, and to ruine our languishing hopes of things so long to come, by vouchsafing often glimpses and tastes of them, which should serue as gages and pawnes vntill the things themselues be accomplished;
as to prop up our feeble beliefs, and to ruin our languishing hope's of things so long to come, by vouchsafing often glimpses and tastes of them, which should serve as gages and pawns until the things themselves be accomplished;
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so did hee often renew his promises to the Patriarks, for assurance of their enioying of the Land of Canaan; so did hee deale with the Fathers vnder the Law, by signes and prophesies euer now and anon, rowse them vp to a firme confidence in the Messiah to come;
so did he often renew his promises to the Patriarchs, for assurance of their enjoying of the Land of Canaan; so did he deal with the Father's under the Law, by Signs and prophecies ever now and anon, rouse them up to a firm confidence in the Messiah to come;
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whether it was reckoned vpon or no, but strengthens (as one might say) the weake hammes of Iudahs credency, with notable and remarkable tokens of his remembrance of them,
whither it was reckoned upon or not, but strengthens (as one might say) the weak hammes of Judas credency, with notable and remarkable tokens of his remembrance of them,
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I passe by that precedency giuen them, as the Hebrewes affirme, in their passage ouer the Red Sea, where they make that Tribe as dux gregis, to leade the way.
I pass by that precedency given them, as the Hebrews affirm, in their passage over the Read Sea, where they make that Tribe as dux Gregis, to lead the Way.
but the first? Numb. 10. Of what Tribe was their first Iudge, hee which deliuered them from the hand of Cushan Rishathaim, king of Mesopotamia, but Othniel the sonne of Kenaz, of the Tribe of Iudah, Iudg. 3. When the Israelites aske of God who should goe vp against the Benjamites, to administer high iustice against them for their enormious fact, whom doth the Lord nominate,
but the First? Numb. 10. Of what Tribe was their First Judge, he which Delivered them from the hand of Cushan Rishathaim, King of Mesopotamia, but Othniel the son of Kenaz, of the Tribe of Iudah, Judges 3. When the Israelites ask of God who should go up against the Benjamites, to administer high Justice against them for their enormous fact, whom does the Lord nominate,
but Iudah, Iud. 20. and to come home to my Text, Whom doth God preferre in this place to that Kingly office of disposing the Canaanites, but Iudah. Iudah shall goe vp:
but Iudah, Iud. 20. and to come home to my Text, Whom does God prefer in this place to that Kingly office of disposing the Canaanites, but Iudah. Iudah shall go up:
Ioshua is dead, and doe you aske who shall goe vp first for you against the Canaanites? why, by a threefold right, who should but Iudah? Behold, in this Royall expedition against the Canaanites; I renew and confirme my Graunt of the Kingdome to him, hee shall haue this as a Seale and assurance for the future enioying of it, Iudah shall goe vp.
Ioshua is dead, and do you ask who shall go up First for you against the Canaanites? why, by a threefold right, who should but Iudah? Behold, in this Royal expedition against the Canaanites; I renew and confirm my Grant of the Kingdom to him, he shall have this as a Seal and assurance for the future enjoying of it, Iudah shall go up.
Here then doth God by his owne example warrant that fundamentall maxime of State, obserued as a Law of the Medes and Persians, by almost all the renowned Empires that euer were, which entailes Scepters to Tribes, and Crownes to Families.
Here then does God by his own Exampl warrant that fundamental maxim of State, observed as a Law of the Medes and Persians, by almost all the renowned Empires that ever were, which entails Sceptres to Tribes, and Crowns to Families.
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for mine owne part, I should hold it but a wittie impietie, such as hath beene shewed by diuers, in the commendations of exorbitant subiects, to magnifie any policie of man, aboue the wisedome of God, who in the kingdome of the Iewes, which hee made his seate of Majestie vpon earth,
for mine own part, I should hold it but a witty impiety, such as hath been showed by diverse, in the commendations of exorbitant Subjects, to magnify any policy of man, above the Wisdom of God, who in the Kingdom of the Iewes, which he made his seat of Majesty upon earth,
and wherin he more visibly reigned, then in any other Empire of the world, annexed the ensignes of Soueraigntie to this one Tribe of Iudah, and excepting the time of the Iudges, which were rather Dictators, extraordinarily stirred vp by God, to deliuer the people from some speciall seruitude, then ordinarie Magistrates;
and wherein he more visibly reigned, then in any other Empire of the world, annexed the ensigns of Sovereignty to this one Tribe of Iudah, and excepting the time of the Judges, which were rather Dictators, extraordinarily stirred up by God, to deliver the people from Some special servitude, then ordinary Magistrates;
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and one Saul, from whose house God rented the Kingdome for his disobedience, we find euer after by the expresse act of God, the Scepter committed to the sway of one Family in Iudah, euen the House of Dauid, and that not without speciall reasons in Religion;
and one Saul, from whose house God rented the Kingdom for his disobedience, we find ever After by the express act of God, the Sceptre committed to the sway of one Family in Iudah, even the House of David, and that not without special Reasons in Religion;
the truth also of Gods promises and threats, which hee extends euen to the fourth generation of them which loue or hate him, is made by so much the more euident to the eyes of men, by how much the glorie of a Familie in this wise continued, makes the fortunes of it the more noted and obserued by the World.
the truth also of God's promises and Treats, which he extends even to the fourth generation of them which love or hate him, is made by so much the more evident to the eyes of men, by how much the glory of a Family in this wise continued, makes the fortune's of it the more noted and observed by the World.
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And now haue I brought the Israelites to their wished Port, there seemed but one thing wanting to secure them of their felicitie, a Iudah to goe vp before them,
And now have I brought the Israelites to their wished Port, there seemed but one thing wanting to secure them of their felicity, a Iudah to go up before them,
It may be now expected according to the solemnitie of the day, that I should vndergoe the taske of Plutarch; and no lesse paralell the fortunes of Englands Inhabitants,
It may be now expected according to the solemnity of the day, that I should undergo the task of Plutarch; and no less parallel the fortune's of Englands Inhabitants,
and the posteritie of Israel, then hee that liues of Greekes and Romans: wherein I must confesse the constant and euen hand of God ouer his distressed Church in all Ages, hath made the burden wherewith I trauaile, capable of a more facile birth, which there required the wit and industrie of a deepe Philosopher.
and the posterity of Israel, then he that lives of Greeks and Romans: wherein I must confess the constant and even hand of God over his distressed Church in all Ages, hath made the burden wherewith I travail, capable of a more facile birth, which there required the wit and industry of a deep Philosopher.
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If I would play the Logician, and begin the affinitie and kindred (as one might say) of both people, à notatione, a likenesse might there be found, they come thus neere, Iacobi filij, Iacobi subditi.
If I would play the Logician, and begin the affinity and kindred (as one might say) of both people, à notatione, a likeness might there be found, they come thus near, James filij, James Subditi.
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The people of Israel serued miserable apprentiship of bondage, ere they could be free in the land of Egypt; wee in more then Egyptian darknesse, in the Territories of Babylon. They in seruitude to Pharaoh; we to Antichrist. Their manumission and freedome was through the red Sea;
The people of Israel served miserable apprenticeship of bondage, ere they could be free in the land of Egypt; we in more then Egyptian darkness, in the Territories of Babylon. They in servitude to Pharaoh; we to Antichrist. Their manumission and freedom was through the read Sea;
and truly, those yeares in which our cause seemed to breathe, vnder the first Prince that wholly shooke off the yoke of Antichrist, were so few, that in them wee might more truly be said to behold our libertie in speculation, then to enioy it;
and truly, those Years in which our cause seemed to breathe, under the First Prince that wholly shook off the yoke of Antichrist, were so few, that in them we might more truly be said to behold our liberty in speculation, then to enjoy it;
yet their earthly Tabernacles are not of so durable mettall, as not to suggest vnto suruiuing Ages, that they possesse so much of Man in them, as makes them mortall.
yet their earthly Tabernacles Are not of so durable mettle, as not to suggest unto surviving Ages, that they possess so much of Man in them, as makes them Mortal.
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It is true indeed, that the Canaanites, both there and here were much diminished and brought vnder, yet were they not wholly as yet cast out, they dwelt still amongst the people God,
It is true indeed, that the Canaanites, both there and Here were much diminished and brought under, yet were they not wholly as yet cast out, they dwelled still among the people God,
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and now or neuer, when the Ioshua's are gone, when the Cloud by day, and Pillar of fire by night, seeme to be vanisht, are they in hope, either to expell Israel out of the Land,
and now or never, when the Joshua's Are gone, when the Cloud by day, and Pillar of fire by night, seem to be vanished, Are they in hope, either to expel Israel out of the Land,
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And let any speake, whether in this point also the Children of Israel, and wee, shared not alike in our dangers after the death's of our Ioshua's? And if wee did,
And let any speak, whither in this point also the Children of Israel, and we, shared not alike in our dangers After the death's of our Joshua's? And if we did,
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then doubtlesse the same reasons must enforce vs also, as did them, to seeke for some one or other in our Ioshua's rooms to goe vp before vs. But of whom should we aske? It is thought that the Children of Israel went to the high Priest in those dayes;
then doubtless the same Reasons must enforce us also, as did them, to seek for Some one or other in our Joshua's rooms to go up before us But of whom should we ask? It is Thought that the Children of Israel went to the high Priest in those days;
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and if some such were to bee found, yet Crownes and Scepters (as wee haue shewed) are more then of a humane mold, or a Gold-smiths composition; they are of God.
and if Some such were to be found, yet Crowns and Sceptres (as we have showed) Are more then of a humane mould, or a Goldsmiths composition; they Are of God.
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so we to the ordinarie course which he hath established amongst vs, for the knowing, of who should goe vp before vs. Truly, it was no small thing, that wee were to aske of God in this case.
so we to the ordinary course which he hath established among us, for the knowing, of who should go up before us Truly, it was no small thing, that we were to ask of God in this case.
Secondly, against the Canaanites, therein is specified, genus belli, the kind of warre, which was to be vndertaken, against the Canaanites of the Israelites; it was to be performed, ore gladij, with the edge of the sword;
Secondly, against the Canaanites, therein is specified, genus Belli, the kind of war, which was to be undertaken, against the Canaanites of the Israelites; it was to be performed, over gladij, with the edge of the sword;
it is rather to be acted, gladio oris, with the sword of the mouth, not Marte, but Mercurio; not basta but calamo. Thirdly, it was, who should goe vp for vs, not pro se, for himselfe onely,
it is rather to be acted, Gladio oris, with the sword of the Mouth, not Mars, but Mercury; not basta but Calamo. Thirdly, it was, who should go up for us, not Pro se, for himself only,
& in the first ranke, and be able not onely to be directed by others, but learned also to act himselfe, and that inter primos primus, chiefe amongst the chiefe;
& in the First rank, and be able not only to be directed by Others, but learned also to act himself, and that inter primos primus, chief among the chief;
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and for such a man, God, and none but God, hath answered, that we should haue him in Iudah, in the Tribe of the Kings, in the seminarie selected by him for the furnishing of Leaders.
and for such a man, God, and none but God, hath answered, that we should have him in Iudah, in the Tribe of the Kings, in the seminary selected by him for the furnishing of Leaders.
but it was the Lord that appointed vs a Captaine, and such a one as was able to goe vp, and expertagainst the Canaanites, and willing to bee for vs, and most worthie to be first, and all this in domo lacobi, in our Iudah, that beautifull Garden, wherein for so many Ages, the soueraigntie of this Ile hath taken root.
but it was the Lord that appointed us a Captain, and such a one as was able to go up, and expertagainst the Canaanites, and willing to be for us, and most worthy to be First, and all this in domo lacobi, in our Iudah, that beautiful Garden, wherein for so many Ages, the sovereignty of this I'll hath taken root.
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and blow vpon it, that the Spices thereof may flow out, that there neuer faile of that Stocke a Iudah to goe vp before vs, vntill the full and perfect fruition of that Canaan which thou hast appointed for vs. This grant for Iesus Christ his sake, to whom with thee and the Holy Ghost, be rendred all praise, honor,
and blow upon it, that the Spices thereof may flow out, that there never fail of that Stock a Iudah to go up before us, until the full and perfect fruition of that Canaan which thou hast appointed for us This grant for Iesus christ his sake, to whom with thee and the Holy Ghost, be rendered all praise, honour,
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Neuerthelesse hee left not himselfe without witnesse in that hee did good, and gaue vs raine from heauen and fruitfull seasons, filling our hearts with food and gladnesse.
Nevertheless he left not himself without witness in that he did good, and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.
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THe vse of miracles in the Apostles time, as Caietan shewes out of Gregorie, if not onely yet specially in respect of Infidels, serued to make the mysteries of God seeme credible to such,
THe use of Miracles in the Apostles time, as Caietan shows out of Gregory, if not only yet specially in respect of Infidels, served to make the Mysteres of God seem credible to such,
as it were to Sathan, be brought from their fathers traditions or diabolicall oracles to relie vpon them, had not the strange works that followed their publishers made them thinke, that those things were credible which were accompanied with so strange attendants.
as it were to Sathan, be brought from their Father's traditions or diabolical oracles to rely upon them, had not the strange works that followed their publishers made them think, that those things were credible which were accompanied with so strange attendants.
Thus farre Saint Paule and Barnabas had proceeded, when by a miracle wrought in Lystria, by restoring strength and streightnesse to an impotent cripple, the Lycoanians were roused vp to conceiue, that something more then flesh and bloud was preach't vnto them;
Thus Far Saint Paul and Barnabas had proceeded, when by a miracle wrought in Lystria, by restoring strength and straightness to an impotent cripple, the Lycoanians were roused up to conceive, that something more then Flesh and blood was preached unto them;
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and hardly make good that Paul is Paul, and not Mercurie, that Barnabas is Barnabas, and not Iupiter, Happie Lystrians had they but attended to what was preached,
and hardly make good that Paul is Paul, and not Mercury, that Barnabas is Barnabas, and not Iupiter, Happy Lystrians had they but attended to what was preached,
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but I would to God, that Lystria only might bee branded with this follie, and that it might haue there dyed where it first began in Lyconia, then should these blessed Apostles bee no more dishonoured with adoration,
but I would to God, that Lystria only might be branded with this folly, and that it might have there died where it First began in Lyconia, then should these blessed Apostles be no more dishonoured with adoration,
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and with that, of their fleshly desires, are now affected, when as being yet clothed, as it were, with temptation it selfe, they so greatly distasted their owne worship.
and with that, of their fleshly Desires, Are now affected, when as being yet clothed, as it were, with temptation it self, they so greatly distasted their own worship.
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I were more then an Orator, could I fuller expresse my Apostles Oration, and it would argue no small presumption, should I thinke with any paraphrase vpon their Rethorike to affect your tender eares,
I were more then an Orator, could I fuller express my Apostles Oration, and it would argue no small presumption, should I think with any Paraphrase upon their Rhetoric to affect your tender ears,
when the substance thereof proceeding from so diuine subiects as were these Embassadors of Christ, could scarcely appease or restraine a ruder Auditorie.
when the substance thereof proceeding from so divine Subjects as were these ambassadors of christ, could scarcely appease or restrain a Ruder Auditory.
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That themselues were not those Gods they tooke them for, they make good by two irrefragable arguments, the one taken from their nature, by which they professe themselues to be Men, subiest to the like passions that the Lystrians were, and therefore could bee no Gods and impatible deities:
That themselves were not those God's they took them for, they make good by two irrefragable Arguments, the one taken from their nature, by which they profess themselves to be Men, subiest to the like passion that the Lystrians were, and Therefore could be no God's and impatible deities:
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the other drawne from their office and function, which was so farre from giuing them authoritie to accept of any such worship, that on the contrarie side, they declare the end and scope of their comming, to be, to Preach vnto them, that they should turne, NONLATINALPHABET,
the other drawn from their office and function, which was so Far from giving them Authority to accept of any such worship, that on the contrary side, they declare the end and scope of their coming, to be, to Preach unto them, that they should turn,,
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But that God was the Lord, that hee was that Ceres which filled their garners with Corne, hee that Zeus which vìuificated and made nature fertile, he that Aeolus which brideled and kept the impetuous winds in subiection, might seeme a point of more difficultie to make good;
But that God was the Lord, that he was that Ceres which filled their garners with Corn, he that Zeus which vìuificated and made nature fertile, he that Aeolus which bridled and kept the impetuous winds in subjection, might seem a point of more difficulty to make good;
and Philosophers themselues might complaine they saw but through a mist, and that his misteries were not so plainly divulged to them as to the Iewes, yet this one argument which the Apostles here vrge, is sufficiēt to conuince them of this, that he left not himselfe to them also without witnesse, that he was the only and euerliuing God, in that hee did good, and gaue them raine from heauen and fruitfull seasons, filling their hearts with food and gladnesse.
and Philosophers themselves might complain they saw but through a missed, and that his Mysteres were not so plainly divulged to them as to the Iewes, yet this one argument which the Apostles Here urge, is sufficient to convince them of this, that he left not himself to them also without witness, that he was the only and everliving God, in that he did good, and gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness.
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Viz. Secondly, by an Epicurosis, or cōfirmation of that truth which they laid downe, which likewise they prosecute by two Mediums, to wit, by Gods benefits, pointed out,
Viz. Secondly, by an Epicurean, or confirmation of that truth which they laid down, which likewise they prosecute by two Mediums, to wit, by God's benefits, pointed out,
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The errour which is here remoued, may seeme to haue some dependencie vpon that question of Aristotles, An ignorantia excuset peccatum, whether ignorance doth excuse a fault;
The error which is Here removed, may seem to have Some dependency upon that question of Aristotle, an ignorantia excuset peccatum, whither ignorance does excuse a fault;
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it is not expressely set downe in the storie, but tacitely imployed, in that it is refuted NONLATINALPHABET neuerthelesse, being an Aduersatiue particle,
it is not expressly Set down in the story, but tacitly employed, in that it is refuted nevertheless, being an Adversative particle,
and here vsed as Destructiue, so, that whereas these Gentiles would perhaps haue pleaded ignorance to excuse their Idolatrie, the Apostle shews them that their ignorance was crassa & affectata, grosse and affected, such as the Pope now a dayes enioynes his subiects,
and Here used as Destructive, so, that whereas these Gentiles would perhaps have pleaded ignorance to excuse their Idolatry, the Apostle shows them that their ignorance was Crassa & Affectata, gross and affected, such as the Pope now a days enjoins his Subjects,
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seemes to intimate, yet limitatè with some limitation and restriction, they did; si non simpliciter verum Deum, tamen aliquid veri Dei, if not simply the true God,
seems to intimate, yet limitatè with Some limitation and restriction, they did; si non simpliciter verum God, tamen Aliquid very Dei, if not simply the true God,
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The light of Nature serued in grosse, to shew them that there was a God, that this God was one only, that he was to be worshipped, to be serued and adored,
The Light of Nature served in gross, to show them that there was a God, that this God was one only, that he was to be worshipped, to be served and adored,
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so this purblind progenie of Adam, being able to discerne no cleerer the Godhead, then he in the Gospell, which saw Men walking like Trees, tooke oftentimes the Shadow for the Substance, calling euery Creature a Creator,
so this purblind progeny of Adam, being able to discern no clearer the Godhead, then he in the Gospel, which saw Men walking like Trees, took oftentimes the Shadow for the Substance, calling every Creature a Creator,
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But for our cleerer proceeding, and easier accesse to our Apostles sense and meaning, when they say, God left not himselfe without witnesse, wee must note, that the witnesse which is here vnderstood, is the witnesse of Nature, and the thing witnessed, is God displayed by his workes of nature, the mayne doubt concernes the extent of this knowledge, quantum Deitatis, how much of the Godhead may be knowne of vs by this witnesse of Nature.
But for our clearer proceeding, and Easier access to our Apostles sense and meaning, when they say, God left not himself without witness, we must note, that the witness which is Here understood, is the witness of Nature, and the thing witnessed, is God displayed by his works of nature, the main doubt concerns the extent of this knowledge, quantum Deitatis, how much of the Godhead may be known of us by this witness of Nature.
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so either of his essence, or of his persons: as in his workes, so likewise it is either of his workes of Creation, or his workes of Redemption. As for him considered in his persons,
so either of his essence, or of his Persons: as in his works, so likewise it is either of his works of Creation, or his works of Redemption. As for him considered in his Persons,
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or in his workes of Redemption, I take, that the witnesse which is here implied, (in as much as it confines it selfe to the light of Nature) extends not further,
or in his works of Redemption, I take, that the witness which is Here implied, (in as much as it confines it self to the Light of Nature) extends not further,
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For first, concerning the workes of Redemption, almost all Diuines doe assent and agree in this, that Quamuis homo norit Deum esse, & esse optimum maximum, non norit tamen patrem in filio reconciliatum, though Man by nature knowes that there is a God,
For First, Concerning the works of Redemption, almost all Divines do assent and agree in this, that Quamuis homo norit God esse, & esse optimum maximum, non norit tamen patrem in filio reconciliatum, though Man by nature knows that there is a God,
And touching the doctrine of the three Persons, Thomas in the place aboue cited, resolues vs plainly, that, per rationem naturalem cognosci possint de Deo ea tantum quae pertinent ad vnitatem essentiae, non autem ea quae pertinent ad distinctionem personarum, by the light of nature, onely those things may bee knowne of God, which concerne the vnitie of his essence, not those which concerne the distinction of persons.
And touching the Doctrine of the three Persons, Thomas in the place above cited, resolves us plainly, that, per rationem naturalem Cognosci possint de God ea Tantum Quae pertinent ad vnitatem essentiae, non autem ea Quae pertinent ad distinctionem personarum, by the Light of nature, only those things may be known of God, which concern the unity of his essence, not those which concern the distinction of Persons.
like the Sun darting his beames vpon the Moone, reflect vpon it, before it can shine towards vs. The former way Natures resemblances of the Trinitie are not of such power and force,
like the Sun darting his beams upon the Moon, reflect upon it, before it can shine towards us The former Way Nature's resemblances of the Trinity Are not of such power and force,
as that by them a man in puris naturalibus constitutus, being left to the light of Nature onely, should bee able to come to the knowledge of that incomprehensible depth, no more (sayth Philip Mornay in his fifth Chapter, De veritate Religionis ) then cyphering Characters can shew him the summe they import, which was neuer instructed in their vse,
as that by them a man in puris Naturalibus Constituted, being left to the Light of Nature only, should be able to come to the knowledge of that incomprehensible depth, no more (say Philip Mornay in his fifth Chapter, De veritate Religion) then cyphering Characters can show him the sum they import, which was never instructed in their use,
though being considered cum indumento, with their perfections and additions which they receiue from the light of the Scripture, they make easie that doctrine, being to that purpose inuented by those (sayth one) qui prius crediderunt quam intellexerunt, who did first beleeue before they vnderstood.
though being considered cum indumento, with their perfections and additions which they receive from the Light of the Scripture, they make easy that Doctrine, being to that purpose invented by those (say one) qui prius crediderunt quam intellexerunt, who did First believe before they understood.
But though these mysteries of the Trinitie and of our Redemption, wrought by that incarnate Sonne of God Christ Iesus, are so remote from this witnesse of Nature,
But though these Mysteres of the Trinity and of our Redemption, wrought by that incarnate Son of God christ Iesus, Are so remote from this witness of Nature,
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yet in points concerning the essence of God in generall, or his workes of Creation, not illustrations onely or a bare fame may be had from the light of Nature,
yet in points Concerning the essence of God in general, or his works of Creation, not illustrations only or a bore fame may be had from the Light of Nature,
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The doctrine therefore which our Apostles in my Text doe insinuate vnto vs, when they say, that God left not himselfe to the Gentiles without witnesse, must needs be this.
The Doctrine Therefore which our Apostles in my Text do insinuate unto us, when they say, that God left not himself to the Gentiles without witness, must needs be this.
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God is in himselfe inuisible, and yet The inuisible things of him (sayth the Apostle, Rom. 1.20.) that is, his eternall Power and Godhead are seene by the creation of the World, being considered in his workes.
God is in himself invisible, and yet The invisible things of him (say the Apostle, Rom. 1.20.) that is, his Eternal Power and Godhead Are seen by the creation of the World, being considered in his works.
To resolue the members of which Verse, were to propose vnto you a whole systeme of naturall Diuinitie, each part being a scale (sayth Beza ) which whosoeuer will ascend, may by it attaine to the knowledge of Gods eternall Power and Diuinitie.
To resolve the members of which Verse, were to propose unto you a Whole system of natural Divinity, each part being a scale (say Beza) which whosoever will ascend, may by it attain to the knowledge of God's Eternal Power and Divinity.
and first moouer of all things, reason were no reason, if from hence it concluded not, that there is nothing left which can moue thee, or make thee mutable;
and First mover of all things, reason were no reason, if from hence it concluded not, that there is nothing left which can move thee, or make thee mutable;
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when thou alone madest the fabrike of the World by thy mightie power, & doest now sway each iota thereof by the Scepter of thy Word, it were sacriledge, should I say, thou wert not a Spirit, and that for time, eternall; for place, euery where; for power, omnipotent.
when thou alone Madest the fabric of the World by thy mighty power, & dost now sway each iota thereof by the Sceptre of thy Word, it were sacrilege, should I say, thou Wertenberg not a Spirit, and that for time, Eternal; for place, every where; for power, omnipotent.
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The old Testament is copious likewise in this subiect, there you may see how the deuout Saints, that they might prouoke themselues and others to sing praises vnto God, inuited breathlesse creatures to praise him ▪ and feigned them voyces and tongues to set forth his power and glorie.
The old Testament is copious likewise in this Subject, there you may see how the devout Saints, that they might provoke themselves and Others to sing praises unto God, invited breathless creatures to praise him ▪ and feigned them voices and tongues to Set forth his power and glory.
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But the Apostle goes something farther, and sayth, not onely the inuisible things of God are seene by his workes, but he addes moreouer, that they are so farre seene, as to make the Gentiles without excuse.
But the Apostle Goes something farther, and say, not only the invisible things of God Are seen by his works, but he adds moreover, that they Are so Far seen, as to make the Gentiles without excuse.
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And indeed it was the very scope of Saint Paul and Barnabas, in my Text, to teach the Lystrians thus much, that howsoeuer God left not such witnesse of himselfe vnto them as was sufficient to saue them;
And indeed it was the very scope of Saint Paul and Barnabas, in my Text, to teach the Lystrians thus much, that howsoever God left not such witness of himself unto them as was sufficient to save them;
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yet that by his workes of Nature he left them such a witnesse, as that they dishonouring his sacred person by Idolatrie, did take from themselues al matter which might excuse them.
yet that by his works of Nature he left them such a witness, as that they Dishonoring his sacred person by Idolatry, did take from themselves all matter which might excuse them.
For what if Nature condemned them not quoad totum, y•t it did quoad tantum; say, Nature reached not to the knowledge of the Trinitie, or of Christ the Redeemer, yet in that they went not so farre in acknowledging God as Creator or Gouernour of all things,
For what if Nature condemned them not quoad totum, y•t it did quoad Tantum; say, Nature reached not to the knowledge of the Trinity, or of christ the Redeemer, yet in that they went not so Far in acknowledging God as Creator or Governor of all things,
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that this God was before the World which he made, and that he is iustice and goodnesse it selfe, which is the Iudge of good and bad, is euident by the light of Nature, erronious therefore are our narrations of the gods parentages and of their actions, which were so prodigious, that onely they deserued (as Euripides sayth) to be banished out of Heauen, but vnworthie also they were to liue amongst mortall men.
that this God was before the World which he made, and that he is Justice and Goodness it self, which is the Judge of good and bad, is evident by the Light of Nature, erroneous Therefore Are our narrations of the God's parentages and of their actions, which were so prodigious, that only they deserved (as Euripides say) to be banished out of Heaven, but unworthy also they were to live among Mortal men.
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when as brute creatures with more then a Trumpets voice did euery where proclaime it? Should they vrge, they could not see the way which leads to the Schoole of knowledge,
when as brutus creatures with more then a Trumpets voice did every where proclaim it? Should they urge, they could not see the Way which leads to the School of knowledge,
when as blind creatures, and such as haue no eyes at all did point it out and shew it vnto them? Shall they obiect, the feeblenesse of their vnderstandings, where stockes and stones,
when as blind creatures, and such as have no eyes At all did point it out and show it unto them? Shall they Object, the feebleness of their understandings, where stocks and stones,
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so Basill; heard as in an harpe, so Austin; viewed as in a Picture, so Athanasius. The Apostle sayth not therefore, (as Saint Austin well notes) eos veritatis ignaros, that the Gentiles were ignorant of the truth, sed quod veritatem iniquitate detinuerint, but that they held the trueth in vnrighteousnesse;
so Basil; herd as in an harp, so Austin; viewed as in a Picture, so Athanasius. The Apostle say not Therefore, (as Saint Austin well notes) eos veritatis ignaros, that the Gentiles were ignorant of the truth, sed quod veritatem iniquitate detinuerint, but that they held the truth in unrighteousness;
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it seemes, they either squinted vpon the obiect, and could not discerne the nat•ue colours, or else, when they turned ouer Natures Text, they interpreted it by the Deuils comment.
it seems, they either squinted upon the Object, and could not discern the nat•ue colours, or Else, when they turned over Nature's Text, they interpreted it by the Devils comment.
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Since it hath pleased God to giue such euidence and witnesse of himselfe, by his works of Nature, wee should shew our selues triuants in his schoole, should we with lesse attentiue eares then is meet, obserue their dictates of the God head.
Since it hath pleased God to give such evidence and witness of himself, by his works of Nature, we should show our selves triuants in his school, should we with less attentive ears then is meet, observe their dictates of the God head.
Men are happie (sayth Chrysostome ) which haue so dextrous and perspicuous Teachers, for had this testimoniall of Nature beene written in paper or parchment, the learned indeed might haue read it,
Men Are happy (say Chrysostom) which have so dextrous and perspicuous Teachers, for had this testimonial of Nature been written in paper or parchment, the learned indeed might have read it,
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againe, they which vnderstand the language, would haue reaped some profit from it, but the Scythian, and Barbarian, and Indian, and Egyptian, whose Tongues it was not written in, would haue made no vse of it.
again, they which understand the language, would have reaped Some profit from it, but the Scythian, and Barbarian, and Indian, and Egyptian, whose Tongues it was not written in, would have made no use of it.
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Alas (beloued) if Guttenbergius which inuented printing, had but committed this testimoniall of Nature to the presse, I omit how Criticks would haue transposed whole elements, not of Grammar onely,
Alas (Beloved) if Guttenbergius which invented printing, had but committed this testimonial of Nature to the press, I omit how Critics would have transposed Whole elements, not of Grammar only,
thinke you that in what Nature it selfe, so mainely oppugneth Popish transubstantiation, the Councell of Trent would not haue condemned it as a prohibited book, at the least not haue permitted it to passe in the vulgar Tongue amongst the Laiks? But thankes be to God, which hath spread this booke of Nature open to euery mans view.
think you that in what Nature it self, so mainly oppugneth Popish transubstantiation, the Council of Trent would not have condemned it as a prohibited book, At the least not have permitted it to pass in the Vulgar Tongue among the Laiks? But thanks be to God, which hath spread this book of Nature open to every men view.
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The second is, vox admonentis, the voice of a monitor, redde, ô homo, debitum Deo officium, render, O man, the dutie thou owest to God, for giuing vs vnto thee.
The second is, vox admonentis, the voice of a monitor, red, o homo, Debitum God officium, render, Oh man, the duty thou owest to God, for giving us unto thee.
as witnesses to condemne vs. And so I passe from the Aphaeresis to the Epicurosis, from the Assertion to the Confirmation, which commeth in the next place to be handled.
as Witnesses to condemn us And so I pass from the Aphaeresis to the Epicurean, from the Assertion to the Confirmation, which comes in the next place to be handled.
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The benefits of God, which the Apostles doe here produce to confirme the former position, are pointed out by them (as before I shewed you) either in generall, or in particular. In generall, in that he did good;
The benefits of God, which the Apostles do Here produce to confirm the former position, Are pointed out by them (as before I showed you) either in general, or in particular. In general, in that he did good;
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As for the generall, wee are to note, that our Apostles proceed not heere with Aristotle, à motu ad primum motorem, from motion to conclude a first mouer;
As for the general, we Are to note, that our Apostles proceed not Here with Aristotle, à motu ad primum motorem, from motion to conclude a First mover;
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But although goodnesse be so desirable, yet that goodnesse which is here meant in my Text, is not the goodnesse that is in God; but that goodnesse, which is from God; not goodnesse in the subiect, but in the obiect; not that which is tanquam lux in lucido, but that which is tanquam lumen in diaphano. From this good which is done, our Apostles draw an argument to the Author which doth it:
But although Goodness be so desirable, yet that Goodness which is Here meant in my Text, is not the Goodness that is in God; but that Goodness, which is from God; not Goodness in the Subject, but in the Object; not that which is tanquam lux in lucido, but that which is tanquam lumen in diaphano. From this good which is done, our Apostles draw an argument to the Author which does it:
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but such as in sincere effectuall and thirstie hearts seeke for him? No, no, (beloued) his goodnesse no lesse extendeth her sphere then his omnipotencie her might;
but such as in sincere effectual and thirsty hearts seek for him? No, no, (Beloved) his Goodness no less extendeth her sphere then his omnipotency her might;
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and who euer liued or continued life, but by the beames of his inuisible goodnesse? they were not Iewes but Gentiles, which our Apostles here deale with;
and who ever lived or continued life, but by the beams of his invisible Goodness? they were not Iewes but Gentiles, which our Apostles Here deal with;
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Besides the speciall goodnesse, wherewith God seemes in a more especiall manner to endue his elect, the generall goodnesse which he conferres to all his creatures, consists in twofold kind, to wit, creando & sustentando, in creating,
Beside the special Goodness, wherewith God seems in a more especial manner to endue his elect, the general Goodness which he confers to all his creatures, consists in twofold kind, to wit, Creating & sustentando, in creating,
The goodnesse which hee endowes them withall in their creation, is either absolute, or as the Metaphysickes termes it, transcendentall, by which, things are good in themselues,
The Goodness which he endows them withal in their creation, is either absolute, or as the Metaphysics terms it, transcendental, by which, things Are good in themselves,
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as it is said, God saw euery thing that hee had made, and behold, it was very good, Gen. 1.3. or else it is respectiue, by which things are good, and vsefull in respect of others.
as it is said, God saw every thing that he had made, and behold, it was very good, Gen. 1.3. or Else it is respective, by which things Are good, and useful in respect of Others.
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Not that euery thing is bonum vniuersale, vniuersally good for all things (as the Schooles well distinguish) but that at least it is bonum particulare & contractum, euery thing is good for something:
Not that every thing is bonum vniuersale, universally good for all things (as the Schools well distinguish) but that At least it is bonum particular & contractum, every thing is good for something:
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For God composed the order and series of things, like a verse of Antithetaes, that so by cōtrarie the same ornaments might be in things which are in words.
For God composed the order and series of things, like a verse of Antithetaes, that so by contrary the same Ornament might be in things which Are in words.
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The not obseruing of which, gaue an aduantage to a Manichie, to perswade an ignorant man (as Saint Austin, de Genesi contra Manichcos relates it) to beleeue,
The not observing of which, gave an advantage to a Manichaean, to persuade an ignorant man (as Saint Austin, de Genesis contra Manichcos relates it) to believe,
The like doe the Manichies of our dayes, I meane the inconsiderate valuers of Gods benefits, conceiuing that whatsoeuer squares not with their humours, is not good.
The like doe the Manichaeans of our days, I mean the inconsiderate valuers of God's benefits, conceiving that whatsoever squares not with their humours, is not good.
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But what sayth Saint Austin to this? If (sayth he) an ignorant man chance to enter the shop of a cunning Artificer, hee sees there many instruments whose vse he knowes not,
But what say Saint Austin to this? If (say he) an ignorant man chance to enter the shop of a cunning Artificer, he sees there many Instruments whose use he knows not,
and if by chance hee falls into a furnace, or cuts himselfe with a sharpe toole through mishandling it, no doubt but he will iudge many things there to bee pernicious, and perhaps superfluous;
and if by chance he falls into a furnace, or cuts himself with a sharp tool through mishandling it, no doubt but he will judge many things there to be pernicious, and perhaps superfluous;
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and seeme to vilifie the instruments of so omnipotent an Artificer? Ego vere (addes the Father) fateor me nescire quare mures & ranae creata sunt aut muscae, aut vermiculae, video tamen omnia suo genere pulchra esse, qu•muis ob peccata nostra, multa nobis videantur aduersa.
and seem to vilify the Instruments of so omnipotent an Artificer? Ego vere (adds the Father) Fateor me Not know quare mures & Ranae Created sunt Or muscae, Or vermiculae, video tamen omnia Sue genere Beautiful esse, qu•muis ob Peccata nostra, Multa nobis videantur aduersa.
For doe wee conceiue his goodnesse to extend to the godly onely, and not to the wicked? our Sauiour will tell vs, that hee makes his Sunne to rise vpon the euill and the good, on the iust and on the vniust, Matt. 5.45. or imagine we his bountie to bee confined to men onely, and that it dilates not it selfe to dumbe creatures also and brute beasts? Harken then to those words of King Dauid, Psal. 14.5. The eyes of allwait vpon thee, O Lord, and thou giuest them their meate in due season;
For doe we conceive his Goodness to extend to the godly only, and not to the wicked? our Saviour will tell us, that he makes his Sun to rise upon the evil and the good, on the just and on the unjust, Matt. 5.45. or imagine we his bounty to be confined to men only, and that it dilates not it self to dumb creatures also and brutus beasts? Harken then to those words of King David, Psalm 14.5. The eyes of allwait upon thee, Oh Lord, and thou givest them their meat in due season;
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A true Louer of God therefore (saith Bernard ) which way soeuer hee turnes himselfe, hath a familiar admonition of his Creator, hee vseth al things as a Glasse,
A true Lover of God Therefore (Says Bernard) which Way soever he turns himself, hath a familiar admonition of his Creator, he uses all things as a Glass,
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and from the Creatures to the Creator, thus musing, he is eleuated, Si ista bona dulcia & pulchra videntur, quae creata cum tempore mutantur, quid bonitatis & dulcedinis habebit author eorum Deus.
and from the Creatures to the Creator, thus musing, he is elevated, Si ista Bona Dulce & Beautiful videntur, Quae Created cum tempore mutantur, quid bonitatis & dulcedinis habebit author Their Deus.
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so possest with Ethnicisme, that more blind then these idolatrous Lystrians, they can bee content to let God euery day showre downe his goodnes in plentie,
so possessed with Ethnicism, that more blind then these idolatrous Lystrians, they can be content to let God every day shower down his Goodness in plenty,
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Certainly, should Saint Paul and Barnabas produce Gods goodnesse, to induce the Worldlings of our dayes, to yeeld Assent to any Assertion, it would bee thought to be but Booke learning,
Certainly, should Saint Paul and Barnabas produce God's Goodness, to induce the Worldlings of our days, to yield Assent to any Assertion, it would be Thought to be but Book learning,
when commonly men conuert Gods benefits to their owne hurt, when from his bountie growes their impenitencie, from his forbearance their hardnesse, from his long suffering and goodnesse it comes to passe, that they treasure vnto themselues (as the Apostle saith) wrath against the day of wrath,
when commonly men convert God's benefits to their own hurt, when from his bounty grows their impenitency, from his forbearance their hardness, from his long suffering and Goodness it comes to pass, that they treasure unto themselves (as the Apostle Says) wrath against the day of wrath,
when they know no other vse of that good, then to conuert it to ill? And yet (beloued) when God left not himselfe without witnesse, a thousand wayes to make proofe of his God-head, the Apostles you see in my Text,
when they know no other use of that good, then to convert it to ill? And yet (Beloved) when God left not himself without witness, a thousand ways to make proof of his Godhead, the Apostles you see in my Text,
when many feele his rod of correction, and in this life are afflicted with sundrie and diuers calamities? I answere (beloued) and confesse, that some times God seemes to frowne vpon vs,
when many feel his rod of correction, and in this life Are afflicted with sundry and diverse calamities? I answer (Beloved) and confess, that Some times God seems to frown upon us,
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and to menace vs with vtter destruction, but yet when others like drones doe gather honey but from the Hiue, a true Beleeuer should gather it euen from Thistles,
and to menace us with utter destruction, but yet when Others like drones do gather honey but from the Hive, a true Believer should gather it even from Thistles,
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whilest it wanders in this desart of Sinne, but so farre are they from eclipsing the splendor of Gods goodnesse towards it, that rather they doe the more illustrate it.
whilst it wanders in this desert of Sin, but so Far Are they from eclipsing the splendour of God's Goodness towards it, that rather they do the more illustrate it.
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For whereas all other things by vexation and oppression doe wane and decay, the Church like the Moone when the Sunne of righteousnesse seemes to be most in opposition with it, giues euer the most light and is at the fullest.
For whereas all other things by vexation and oppression do wane and decay, the Church like the Moon when the Sun of righteousness seems to be most in opposition with it, gives ever the most Light and is At the Fullest.
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but wounds, and bruises, and putrifying sores; if therefore we would be healed, we must commit our selues to our Cherurgeon Christ Iesus, whither he will launce,
but wounds, and bruises, and Putrifying sores; if Therefore we would be healed, we must commit our selves to our Cherurgeon christ Iesus, whither he will lance,
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how may wee bee so hardie as to prescribe our heauenly Physician, how hee shall deale in the cure of our soules? To thinke that wee need no Cauteries, no bitter Potions, is to thinke that wee haue shooke off that hereditarie disease, which our first Father deriued to all his Posteritie;
how may we be so hardy as to prescribe our heavenly physician, how he shall deal in the cure of our Souls? To think that we need no Cauteries, no bitter Potions, is to think that we have shook off that hereditary disease, which our First Father derived to all his Posterity;
and are wee indeede so blinde, as to craue Gods mercy, to bee freed from the true Conductors and Guides to our heauenly habitations? Must we with our hearts looke back againe towards Egypt, from whence we are freed,
and Are we indeed so blind, as to crave God's mercy, to be freed from the true Conductors and Guides to our heavenly habitations? Must we with our hearts look back again towards Egypt, from whence we Are freed,
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because wee cannot attaine vnto the Land of Canaan, vnlesse we passe through the sandie and penurious desarts of Arabia? The vulgar, I know, is so mad and inconsiderate, that when it beholds any of Fortunes Minions,
Because we cannot attain unto the Land of Canaan, unless we pass through the sandy and penurious deserts of Arabia? The Vulgar, I know, is so mad and inconsiderate, that when it beholds any of Fortune's Minions,
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but should we looke with the eyes of Faith vnto Gods secret iudgements, we should see, that that poor man, that Lazer, that wretch, that abiect and despised creature owes more vnto Gods goodnesse, then the other;
but should we look with the eyes of Faith unto God's secret Judgments, we should see, that that poor man, that Lazar, that wretch, that abject and despised creature owes more unto God's Goodness, then the other;
yet compare but the endlesse and vnspeakable happines which that man shal enioy, and that perhaps by meanes of these afflictions, with the momentarie and sophisticate felicitie, which others do now possesse;
yet compare but the endless and unspeakable happiness which that man shall enjoy, and that perhaps by means of these afflictions, with the momentary and sophisticate felicity, which Others do now possess;
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yet mee thinks, the reward which one day we shal receiue for them, if with patience wee abide them, may well perswade vs, that it is no Paradoxt to affirme all crosses, which we endure in this life, to be no lesse then tokens of Gods goodnesse.
yet me thinks, the reward which one day we shall receive for them, if with patience we abide them, may well persuade us, that it is no Paradoxt to affirm all Crosses, which we endure in this life, to be no less then tokens of God's Goodness.
Doth any winne the Prize, that striues not for the Masterie? or is any graced with Conquest, which is loth to enter into the Field? If there were no Foes to combat with, where were the triumphant Palmes of them which follow the Lambe? if no persecutions, where were the Crowne of Martyrdom? if no toyling in the Vineyard,
Does any win the Prize, that strives not for the Mastery? or is any graced with Conquest, which is loath to enter into the Field? If there were no Foes to combat with, where were the triumphant Palms of them which follow the Lamb? if no persecutions, where were the Crown of Martyrdom? if no toiling in the Vineyard,
nor sustayning the brunt of the Day, where were the Peny at night? I will conclude therefore this Point, with that of the Apostle, Rom. 8.28. We know that all things worke together for good, to them that loue God, to them that are called according to his purpose.
nor sustaining the brunt of the Day, where were the Penny At night? I will conclude Therefore this Point, with that of the Apostle, Rom. 8.28. We know that all things work together for good, to them that love God, to them that Are called according to his purpose.
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And so, I passe from Gods benefits in generall, in that hee did good, to them here specified in particular (which follow in the last place to bee handled) in that hee gaue vs raine from Heauen,
And so, I pass from God's benefits in general, in that he did good, to them Here specified in particular (which follow in the last place to be handled) in that he gave us rain from Heaven,
and render it dans nobis, giuing vs raine from Heauen and fruitful seasons, as Beza and Arias Montanus. Howsoeuer, the matter is not great, all concurring in this, that the Lystrians or Gentiles are here to bee vnderstood,
and render it dans nobis, giving us rain from Heaven and fruitful seasons, as Beza and Arias Montanus. Howsoever, the matter is not great, all concurring in this, that the Lystrians or Gentiles Are Here to be understood,
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and therefore no maruell, if our Apostles by a vsuall Prosopopaea, speake as it were, in their owne persons, what concerned the persons, of them with whom they now argued the matter.
and Therefore no marvel, if our Apostles by a usual Prosopopoea, speak as it were, in their own Persons, what concerned the Persons, of them with whom they now argued the matter.
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as first, that seeing God was so bountifull, in conferring such fruitfull seasons and blessed showres from Heauen vpon the Gentiles, whom with patience and long suffering, he permitted to goe awry in the way of saluation,
as First, that seeing God was so bountiful, in conferring such fruitful seasons and blessed showers from Heaven upon the Gentiles, whom with patience and long suffering, he permitted to go awry in the Way of salvation,
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that neither temporall felicitie can bee a note of the true Church, as Bellarmine in his fourth Booke, de notis Ecclesiae and eighteenth Chapter, would faine haue it;
that neither temporal felicity can be a note of the true Church, as Bellarmine in his fourth Book, de Notes Ecclesiae and eighteenth Chapter, would feign have it;
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neuerthelesse, he left not himselfe without witnesse, that it was he which did good, he which gaue them raine and fruitfull seasons, he which filled their hearts with food and gladnes;
nevertheless, he left not himself without witness, that it was he which did good, he which gave them rain and fruitful seasons, he which filled their hearts with food and gladness;
hee strayned curtesies, as you see, with them, if possibly hee might, by them, turne them from those vanities vnto him alone, which made Heauen and Earth, the Sea and all things that are therein.
he strained courtesies, as you see, with them, if possibly he might, by them, turn them from those vanities unto him alone, which made Heaven and Earth, the Sea and all things that Are therein.
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or things out of the Church, to be a note of the true Religion, and yet to require no cheapnes in things in the Church, there, Pardons, Dispensations, Masses, Dirges, Absolutions, euery thing shall bee set at a racke Rent by his Holinesse,
or things out of the Church, to be a note of the true Religion, and yet to require no cheapness in things in the Church, there, Pardons, Dispensations, Masses, Dirges, Absolutions, every thing shall be Set At a rack Rend by his Holiness,
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But of this I spake somewhat in the former Part, my purpose is to insist at this time, especially vpon the ••ings mentioned in my Text, the first whereof is,
But of this I spoke somewhat in the former Part, my purpose is to insist At this time, especially upon the ••ings mentioned in my Text, the First whereof is,
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Seeing therefore, God witnesseth himselfe vnto vs, both by giuing vs things, which belong to vs internally and externally, to our bodies and to our mindes, we may well inferre this obseruation.
Seeing Therefore, God Witnesseth himself unto us, both by giving us things, which belong to us internally and externally, to our bodies and to our minds, we may well infer this observation.
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I list not to dispute with Fonseca and Suarez in their Metaphysicks, whether the action wherby God produceth raine and fruitfull seasons, be the same in number with the action of the Heauens, and other secundarie causes;
I list not to dispute with Fonseca and Suarez in their Metaphysics, whither the actium whereby God Produceth rain and fruitful seasons, be the same in number with the actium of the Heavens, and other secondary Causes;
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it is sufficient, that Gods prouidence hath a hand in all things: wee attribute vnto it notwithstanding the ordinarie course of nature, effection, direction, cohibition:
it is sufficient, that God's providence hath a hand in all things: we attribute unto it notwithstanding the ordinary course of nature, effection, direction, cohibition:
It were long to recount, how often the Lord promiseth in the Prophets, to declare his fauour towards men, by watering their Fields with dew and raine from Heauen;
It were long to recount, how often the Lord promises in the prophets, to declare his favour towards men, by watering their Fields with due and rain from Heaven;
but what saith he? If thou shalt hearken diligently vnto the voyce of the Lord thy God, to obserue and doe all his Commandements, the heauens shall giue the raine into thy land in his season;
but what Says he? If thou shalt harken diligently unto the voice of the Lord thy God, to observe and do all his commandments, the heavens shall give the rain into thy land in his season;
but if thou wilt not hearken vnto the voice of the Lord thy God, to obserue to doe all his commandements and his statutes, the heauen that is ouer thy head shall be brasse,
but if thou wilt not harken unto the voice of the Lord thy God, to observe to do all his Commandments and his statutes, the heaven that is over thy head shall be brass,
28. O foolish Astrologers, how is it, that you looke vpwards towards heauen, to descrie the seasons of succeeding yeeres? you should looke downwards into your selues, the constellations are on earth which produce these effects;
28. O foolish Astrologers, how is it, that you look upwards towards heaven, to descry the seasons of succeeding Years? you should look downwards into your selves, the constellations Are on earth which produce these effects;
here are Lions, and Beares, and Dragons, and Serpents, and Serpentarius's, and Hydraes, and Dog-starres, and I am almost of Copernicus his opinion, that the Sunne stands still in the Centre,
Here Are Lions, and Bears, and Dragons, and Serpents, and Serpentarius's, and Hydraes, and Dog-starres, and I am almost of Copernicus his opinion, that the Sun Stands still in the Centre,
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The latter benefits that are here specified in my Text, concerne man more inwardly; the first whereof toucheth his Bodie, when it is said, Hee fills his heart with food, the heart being by a Synecdoche of a part for the whole, taken for the whole man:
The latter benefits that Are Here specified in my Text, concern man more inwardly; the First whereof touches his Body, when it is said, He fills his heart with food, the heart being by a Synecdoche of a part for the Whole, taken for the Whole man:
But how farre God extends his fauour of not onely giuing, but also filling (as my Text hath it) our hearts with food, may well bee questioned? Abraham is termed iust, in the holy Scripture,
But how Far God extends his favour of not only giving, but also filling (as my Text hath it) our hearts with food, may well be questioned? Abraham is termed just, in the holy Scripture,
and Saint Paul, who bids vs be followers of him, as he was of Christ, gaue yet this testimonie of himselfe, Often was I in hunger and thirst, in cold and nakednesse.
and Saint Paul, who bids us be followers of him, as he was of christ, gave yet this testimony of himself, Often was I in hunger and thirst, in cold and nakedness.
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Now, if God so deale with his elect and chosen vessels, which he loues, how may it be said, that he witnesseth his Godhead euen vnto the Gentiles, a wilde Oliue which he loues not, by such ample blessings,
Now, if God so deal with his elect and chosen vessels, which he loves, how may it be said, that he Witnesseth his Godhead even unto the Gentiles, a wild Olive which he loves not, by such ample blessings,
The first is, that this filling bee not alwaies vnderstood of an immoderate filling, according to the insatiable desires of the flesh, this, God oftentimes debarres his owne seruants of;
The First is, that this filling bee not always understood of an immoderate filling, according to the insatiable Desires of the Flesh, this, God oftentimes debars his own Servants of;
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as he shall see it to be profitable and expedient for vs. The last benefit of God, mentioned in my Text, concernes the mind, in that he fills our hearts with gladnesse:
as he shall see it to be profitable and expedient for us The last benefit of God, mentioned in my Text, concerns the mind, in that he fills our hearts with gladness:
so when one conceiues a pleasing obiect, the heart dilates it selfe, and sends forth spirits into the outward parts to prosecute the thing it liketh, whereby the whole man becomes more liuely and gladsome then before, in which respect it may be said, that God which giues content and ioy vnto a man, doth fill likewise his heart with gladnesse.
so when one conceives a pleasing Object, the heart dilates it self, and sends forth spirits into the outward parts to prosecute the thing it liketh, whereby the Whole man becomes more lively and gladsome then before, in which respect it may be said, that God which gives content and joy unto a man, does fill likewise his heart with gladness.
The heart of man therefore (as some wittily note) is made of the forme of a triangle, but the world is round, implying, that if the heart of man should containe the whole world within it,
The heart of man Therefore (as Some wittily note) is made of the Form of a triangle, but the world is round, implying, that if the heart of man should contain the Whole world within it,
yet as a circle comprehended within a triangle, cannot fill the triangle so compleatly, but that alwaies there will be left void spaces in the angles or corners for more to be put in;
yet as a circle comprehended within a triangle, cannot fill the triangle so completely, but that always there will be left void spaces in the angles or corners for more to be put in;
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Now, if it be true which Mathematicians teach vs, that numbers in Arithmeticke doe beare a proportion to figures in Geometrie, this small triangle of man, the Heart, must be filled by the fruition of that glorious Trinitie which created it.
Now, if it be true which Mathematicians teach us, that numbers in Arithmetic do bear a proportion to figures in Geometry, this small triangle of man, the Heart, must be filled by the fruition of that glorious Trinity which created it.
what remaynes, but (what was the Apostles counsell to the Lystrians in this place) that with thankfulnes and gratefulnesse we should turne vnto him, who hath by so many benefits witnessed himselfe vnto vs. Be not deceiued (beloued) I mind not to disswade you, either from worshipping,
what remains, but (what was the Apostles counsel to the Lystrians in this place) that with thankfulness and gratefulness we should turn unto him, who hath by so many benefits witnessed himself unto us Be not deceived (Beloved) I mind not to dissuade you, either from worshipping,
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and erect Shrines to our owne Genius's. Doth our stocke multiplie and increase, or are our fields fatted with dew and raine from Heauen, we thinke not vpon the Cause aboue,
and erect Shrines to our own Genius's. Does our stock multiply and increase, or Are our fields fatted with due and rain from Heaven, we think not upon the Cause above,
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what though Saturne be deiected from his Throne, Plutus be confined to Hell, Phehus resigne his Chariot, the world yet shall want no gods to worship, Wee our selues will be Iupiters and Mercuries, come downe in the likenesse of men.
what though Saturn be dejected from his Throne, Plutus be confined to Hell, Phehus resign his Chariot, the world yet shall want no God's to worship, we our selves will be Iupiters and Mercuries, come down in the likeness of men.
A shame it is for vs Christians, amongst whom God should bee all in all, that we can be content to attribute the most to our selues, the rest to fortune:
A shame it is for us Christians, among whom God should be all in all, that we can be content to attribute the most to our selves, the rest to fortune:
Is it so, that we so lately abandoned Rome, and rescued our selues from the worship of the Beast, and are we now relapsed againe so suddenly to a new Idolatrie? Doe we thinke much to inuocate and adore those glorious Starres of the Empyriall Heauen, the Saints and Angels,
Is it so, that we so lately abandoned Room, and rescued our selves from the worship of the Beast, and Are we now relapsed again so suddenly to a new Idolatry? Do we think much to invocate and adore those glorious Stars of the Empyreal Heaven, the Saints and Angels,
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and shall wee be so sordid, as to giue diuine worship to dust and ashes? Where is the zeale of the Apostles in these our dayes? Whither is the godly indignation of those patternes of true humilitie proscribed? I wish you not (beloued) as they did, to rent your clothes;
and shall we be so sordid, as to give divine worship to dust and Ashes? Where is the zeal of the Apostles in these our days? Whither is the godly Indignation of those patterns of true humility proscribed? I wish you not (Beloved) as they did, to rend your clothes;
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whether yet thou canst auoid the clamorous cries euen of tonguelesse creatures? God hath beene bountifull vnto many Nations; France may boast her fertilitie; Spaine, her wealth; Italie, her beautie and magnificence:
whither yet thou Canst avoid the clamorous cries even of tongueless creatures? God hath been bountiful unto many nations; France may boast her fertility; Spain, her wealth; Italy, her beauty and magnificence:
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and these will tell thee, that God hath not witnessed himselfe so to any Nation, in doing good. But good may many wayes bee enioyed, there may bee peace at home, and warre abroad;
and these will tell thee, that God hath not witnessed himself so to any nation, in doing good. But good may many ways be enjoyed, there may be peace At home, and war abroad;
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plentie of gold and siluer, enough to lend vnto our neighbours, and yet we may haue a famine vpon our Land, lightnings and hailestones to consume the fruits of the earth,
plenty of gold and silver, enough to lend unto our neighbours, and yet we may have a famine upon our Land, lightnings and hailstones to consume the fruits of the earth,
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as it was in Aegypt, but the blessed times which we haue enioyed will tell thee, that he hath not left himselfe without witnesse likewise, in giuing vs raine, and fruitfull seasons:
as it was in Egypt, but the blessed times which we have enjoyed will tell thee, that he hath not left himself without witness likewise, in giving us rain, and fruitful seasons:
But say, we haue fruitfull seasons, yet inter pocula extrema { que } labra multa cadunt, intestine commotions may bereaue vs of our haruest, forraine inuasions may make vs turne our Mattockes into Speares,
But say, we have fruitful seasons, yet inter pocula extrema { que } labra Multa cadunt, intestine commotions may bereave us of our harvest, foreign invasions may make us turn our Mattocks into Spears,
and our Sythes into Swords, but God hath affoorded vs hitherto this testimoniall of his bountie, that he left not himselfe without witnesse, in filling our hearts with food also.
and our Scythes into Swords, but God hath afforded us hitherto this testimonial of his bounty, that he left not himself without witness, in filling our hearts with food also.
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the wicked hee hath made to fall into the pits they inuented for others, and this generation may tell it vnto another, that God hath not left himselfe without witnesse vnto vs, in filling our hearts with gladnesse also.
the wicked he hath made to fallen into the pits they invented for Others, and this generation may tell it unto Another, that God hath not left himself without witness unto us, in filling our hearts with gladness also.
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I Know not, how the Pens of Heathen writers haue so bewitched the iudgements of many men, that euen amongst Christians themselues, they haue found not a few Patrons.
I Know not, how the Pens of Heathen writers have so bewitched the Judgments of many men, that even among Christians themselves, they have found not a few Patrons.
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To omit Viues and Erasmus, who hauing made their Lines their Consorts and Companions in this pilgrimage on earth, pronounce with no small touch of affection, that one day they shall enioy likewise their sweet companie and societie in Heauen.
To omit Viues and Erasmus, who having made their Lines their Consorts and Sodales in this pilgrimage on earth, pronounce with no small touch of affection, that one day they shall enjoy likewise their sweet company and society in Heaven.
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Petrarch in the third of his Inuectiues, goes thus farre, Se non credere aliquem de Philosophis aut Poetis idola coluisse, that it cannot sinke into his thoughts, that any either of the Poets or Philosophers worshipped Idols.
Petrarch in the third of his Invectives, Goes thus Far, Se non Believe aliquem de Philosophis Or Poets idola coluisse, that it cannot sink into his thoughts, that any either of the Poets or Philosophers worshipped Idols.
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or at least haue wrought her Disciples to a more readie acceptance of higher mysteries, till I found her Royallest Palace, renowned Athens, so defiled with Idols,
or At least have wrought her Disciples to a more ready acceptance of higher Mysteres, till I found her Royalest Palace, renowned Athens, so defiled with Idols,
and Saint Paul himselfe so banded and oppugned by a rout of Epicures and Stoikes. How it should come to passe, that humane learning, forgetting as it were, that diuine Originall it had, should vnnaturally bend it selfe against Gods Diuinitie;
and Saint Paul himself so banded and oppugned by a rout of Epicureans and Stoics. How it should come to pass, that humane learning, forgetting as it were, that divine Original it had, should unnaturally bend it self against God's Divinity;
or that aspiring to discouer the secrets of the God-head, and wanting the light of the Gospell to direct it, the farther it wades, the farther it drawes the minde of man from the marke,
or that aspiring to discover the secrets of the Godhead, and wanting the Light of the Gospel to Direct it, the farther it wades, the farther it draws the mind of man from the mark,
or that God, to confound the wise in their wisdome, and the prudent in their prudencie, doth oftentimes conceale that knowledge from the Learned, which he reueales to Babes and Sucklings, I stand not now to discusse:
or that God, to confound the wise in their Wisdom, and the prudent in their prudency, does oftentimes conceal that knowledge from the Learned, which he reveals to Babes and Sucklings, I stand not now to discuss:
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NONLATINALPHABET, and grieuous Wolues, and yet I know not which seemed more difficult vnto him, whether that, when he fought with Beasts at Ephesus, after the manner of men,
, and grievous Wolves, and yet I know not which seemed more difficult unto him, whither that, when he fought with Beasts At Ephesus, After the manner of men,
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That we may allow the Epicures deboistnesse and rudenesse, which yet Epicurus himselfe (if wee may beleeue Seneca ) would not haue brookt in his Scholers;
That we may allow the Epicureans deboistness and rudeness, which yet Epicurus himself (if we may believe Senecca) would not have brooked in his Scholars;
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yet then, where was that composed grauitie of the Stoiks? where that modestie and ciuilitie, which Zeno and Chrysippus taught in their Schools? the Theame they argue, no lesse then the saluation of their soules,
yet then, where was that composed gravity of the Stoics? where that modesty and civility, which Zeno and Chrysippus taught in their Schools? the Theme they argue, no less then the salvation of their Souls,
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I see that Arts and Sciences doe not alwaies mollifie the rough inclinations of men, one would thinke that Philosophie her selfe grew cruell, to see such a troup of her followers lay violent hands vpon Saint Paul, and to dragge him from the place where he disputed as a Doctor in the Schooles, to a Tribunall, where he must change his Formes,
I see that Arts and Sciences do not always mollify the rough inclinations of men, one would think that Philosophy her self grew cruel, to see such a Troupe of her followers lay violent hands upon Saint Paul, and to drag him from the place where he disputed as a Doctor in the Schools, to a Tribunal, where he must change his Forms,
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To say little of the iudgement place, where you may suppose our Apostle now standing, it was the famous Senate of the Areopage, a noble Court, a more noble Cause;
To say little of the judgement place, where you may suppose our Apostle now standing, it was the famous Senate of the Areopagus, a noble Court, a more noble Cause;
no Demosthenes was entertayned to powre forth his streames of eloquence in his Cause; no thundring Pericles was found, to open his mouth in his defence;
no Demosthenes was entertained to pour forth his streams of eloquence in his Cause; no thundering Pericles was found, to open his Mouth in his defence;
for what? that dabitur in illa hora, which Christ bequeathed to his Disciples, was that, which could make Paul a perfect Orator, and an Orator powerfull;
for what? that dabitur in illa hora, which christ bequeathed to his Disciples, was that, which could make Paul a perfect Orator, and an Orator powerful;
he needed no penned Oration to affect the minds of his Auditors, for he at whose voyce the depths and foundations of the Earth are shaken, did speake in him;
he needed no penned Oration to affect the minds of his Auditors, for he At whose voice the depths and foundations of the Earth Are shaken, did speak in him;
and Laconike - breuitie had been Leeger in that Court so long, that Proems themselues (saith Sigonius ) were proscribed the Verse, and disvsed by the Orators of that Citie.
and Laconic - brevity had been Leeger in that Court so long, that Proems themselves (Says Sigonius) were proscribed the Verse, and disused by the Orators of that city.
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the whole Oration is but ro conuince the Athenians of idolatrie and superstition, my Text is an instance by way of induction, to confirme his Thesis or Position in that Point;
the Whole Oration is but ro convince the Athenians of idolatry and Superstition, my Text is an instance by Way of induction, to confirm his Thesis or Position in that Point;
the summe whereof, if wee should consider it in it selfe, is a relation of his Topographicall obseruations in his aboad at Athens, whilest hee walked the streets, not like that Cynick, to find an honest man at noone, by the light of a candle,
the sum whereof, if we should Consider it in it self, is a Relation of his Topographical observations in his abode At Athens, whilst he walked the streets, not like that Cynic, to find an honest man At noon, by the Light of a candle,
The things therein contayned, according to the Apostles termes, are two: first, NONLATINALPHABET, what he beheld: and secondly, NONLATINALPHABET, in beholding what hee had found:
The things therein contained, according to the Apostles terms, Are two: First,, what he beheld: and secondly,, in beholding what he had found:
In the things hee is said to behold, wee may consider, first, the things themselues, their deuotions: and secondly, the prudencie and cautelousnesse which he vsed in beholding them, as he passed by. In the things he found, wee are likewise to note, what it was, it was an Altar; and the title it had, An inscription to the vnknowne God.
In the things he is said to behold, we may Consider, First, the things themselves, their devotions: and secondly, the prudency and cautelousness which he used in beholding them, as he passed by. In the things he found, we Are likewise to note, what it was, it was an Altar; and the title it had, an inscription to the unknown God.
Whether it bee lawfull or no, to view and behold the superstitious Rites of Idolators, is much controuerted, both by the Fathers, Schoole-men, and moderne Writers.
Whither it be lawful or no, to view and behold the superstitious Rites of Idolaters, is much controverted, both by the Father's, Schoolmen, and modern Writers.
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nor our Neighbours eduication substracted, who indeed in this could not be so much blamed, were it not that he supposeth some outward act of idolatrie may be committed,
nor our Neighbours eduication substracted, who indeed in this could not be so much blamed, were it not that he Supposeth Some outward act of idolatry may be committed,
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The Position is plainly proued, in that he saith, I beheld your deuotions; the originall hath it, NONLATINALPHABET, which Vatablus and Erasmus turne, culturas vestras, your worshippings;
The Position is plainly proved, in that he Says, I beheld your devotions; the original hath it,, which Vatablus and Erasmus turn, culturas Vestras, your worshippings;
or alone the worshipping of it, but rather both, so that Saint Paul seemes not to limit himselfe in this place, from beholding either the one or the other.
or alone the worshipping of it, but rather both, so that Saint Paul seems not to limit himself in this place, from beholding either the one or the other.
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It was so that hee might giue no offence nor scandall to any; it was NONLATINALPHABET, as he passed by, &c. Where we may obserue Secondly, The Person, who beheld.
It was so that he might give no offence nor scandal to any; it was, as he passed by, etc. Where we may observe Secondly, The Person, who beheld.
It was not a weake Brother, which was in danger to receiue infection, either for lack of knowledge or courage, it was the Apostle; As I passed by, &c. Where we may obserue Thirdly, The occasion of his looking on.
It was not a weak Brother, which was in danger to receive infection, either for lack of knowledge or courage, it was the Apostle; As I passed by, etc. Where we may observe Thirdly, The occasion of his looking on.
So then, you see, with what cautions the Apostle, and by his example, euery good Christian may take a view of the ceremonies of other Religions, it must be for the manner without offence,
So then, you see, with what cautions the Apostle, and by his Exampl, every good Christian may take a view of the ceremonies of other Religions, it must be for the manner without offence,
for the Person without danger of peruerting, and for the occasion, it must bee a ciuill respect and not any idolatrous purpose; but first for the Position.
for the Person without danger of perverting, and for the occasion, it must be a civil respect and not any idolatrous purpose; but First for the Position.
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The Position seemes to sound, that to be present at idolatrous ceremonies, or to view and take a full sight of their superstitions, is a thing in it selfe not wholly vnlawfull.
The Position seems to found, that to be present At idolatrous ceremonies, or to view and take a full sighed of their superstitions, is a thing in it self not wholly unlawful.
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But the easier it will appeare, if we make a comparison betweene what Saint Paul did now at Athens, and what the Scriptures doe testifie, hath beene done by the Saints at other times.
But the Easier it will appear, if we make a comparison between what Saint Paul did now At Athens, and what the Scriptures do testify, hath been done by the Saints At other times.
do we not reade how a Prophet of the Lords, was sent to tell his errand to Ieroboam, as hee stood by the Altar, sacrificing to his Calues, 1. King. 13. how Eliah beheld the Baalites offering incense vnto their Baal, and that from early morning to noone-tide,
do we not read how a Prophet of the lords, was sent to tell his errand to Jeroboam, as he stood by the Altar, sacrificing to his Calves, 1. King. 13. how Elijah beheld the Baalites offering incense unto their Baal, and that from early morning to noontide,
and that without disturbing them, 1. King. 18. how Moses refused not to bee present at the enchantments of the Egyptian Sorcerers, Exod. 7. nor the three Children at the adoration of the golden Image, Dan. 3. I presse not this (beloued) as if I maintayned any semblance or shew of idolatrie in any man,
and that without disturbing them, 1. King. 18. how Moses refused not to be present At the enchantments of the Egyptian Sorcerers, Exod 7. nor the three Children At the adoration of the golden Image, Dan. 3. I press not this (Beloved) as if I maintained any semblance or show of idolatry in any man,
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or the least badge of dissimulation in a Christian, it is the Doctrine of lies (saith Saint Austin, in his Booke de Mendacio ) asserere quod liceat diaboli culium mentiri in corpore, quando Dei cultus seruatur in corde, to affirme that it is lawfull, to counterfeit the Deuills worship in the body,
or the least badge of dissimulation in a Christian, it is the Doctrine of lies (Says Faint Austin, in his Book de Mendacio) asserere quod liceat Diaboli culium mentiri in corpore, quando Dei cultus seruatur in cord, to affirm that it is lawful, to counterfeit the Devils worship in the body,
he lookes about him, to see what quarter the Deuil had left vnfortified with the strength of seeming Arguments, what Tower hee might batter downe vpon the Enemies head.
he looks about him, to see what quarter the devil had left unfortified with the strength of seeming Arguments, what Tower he might batter down upon the Enemies head.
Here the Deuill had erected an Altar, and see, Saint Paul puts him to flight with the stones thereof, on which he had espyed an inscription, To the vnknowne God.
Here the devil had erected an Altar, and see, Saint Paul puts him to flight with the stones thereof, on which he had espied an inscription, To the unknown God.
Thus then may you perceiue the libertie which Saint Paul assumed, in beholding these deuotions of the Athenians. But this were to giue the reynes to all licentious impietie, should wee here rest.
Thus then may you perceive the liberty which Saint Paul assumed, in beholding these devotions of the Athenians. But this were to give the reins to all licentious impiety, should we Here rest.
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it was so that hee might giue no offence to the weake Ones, neither to the Iew nor to the Gentile: Hee well knew, what his new Conuerts might obiect vnto him;
it was so that he might give no offence to the weak Ones, neither to the Iew nor to the Gentile: He well knew, what his new Converts might Object unto him;
he was not ignorant what Peter might haue cast in his teeth, Thou withstoodsts mee to the face at Antioch, for playing the Iew with the Iew, and the Gentile with the Gentile; why doest thou now become an outward Professor of Gentilisme? he viewes these things therefore onely, tanquam aliud agens, as if he minded nothing lesse then to giue any obseruance vnto the Idoll;
he was not ignorant what Peter might have cast in his teeth, Thou withstoodsts me to the face At Antioch, for playing the Iew with the Iew, and the Gentile with the Gentile; why dost thou now become an outward Professor of Gentilism? he views these things Therefore only, tanquam Aliud agens, as if he minded nothing less then to give any observance unto the Idol;
then by refusing to worship the Idoll, professe against it? Nor was the Case much differing with S. Paul, Act. 28. when he passed the Seas in that Ship, called the Castor and Pollux; no doubt, the Gentiles comming aboord, omitted not according to the Heathen custome, to implore the propitious conduct of those gods,
then by refusing to worship the Idol, profess against it? Nor was the Case much differing with S. Paul, Act. 28. when he passed the Seas in that Ship, called the Castor and Pollux; no doubt, the Gentiles coming aboard, omitted not according to the Heathen custom, to implore the propitious conduct of those God's,
and though Saint Pauls behauiour bee in that place silenced by the Euangelist, yet wee need not thinke but that he obserued, what once he had giuen in Lesson to the Corinthians, that they should take heed, lest by any meanes their libertie should become a stumbling blocke to them that are weake,
and though Saint Paul's behaviour be in that place silenced by the Evangelist, yet we need not think but that he observed, what once he had given in lesson to the Corinthians, that they should take heed, lest by any means their liberty should become a stumbling block to them that Are weak,
Sometimes indeed, that Rule of Gregories and Beda's concerning scandalls, may hold plea, that vtilius scandalum nasci permittitur, quam veritas relinquatur, it is more profitable that a scandall should bee permitted, then a truth forsaken:
Sometime indeed, that Rule of Gregories and Beda's Concerning scandals, may hold plea, that Utilius scandalum Nasci permittitur, quam veritas relinquatur, it is more profitable that a scandal should be permitted, then a truth forsaken:
Secondly, betweene things necessarie and things indifferent. In respect of the malicious and wilfull Pharisie, hee giues the scandall, which to please him, will make things indifferent to be necessarie, or necessarie indifferent;
Secondly, between things necessary and things indifferent. In respect of the malicious and wilful Pharisee, he gives the scandal, which to please him, will make things indifferent to be necessary, or necessary indifferent;
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but in respect of the weake ones or children in the Faith, which had need (as the Apostle hath it) of Milke, and not strong meats, wee must relinquish and omit,
but in respect of the weak ones or children in the Faith, which had need (as the Apostle hath it) of Milk, and not strong Meats, we must relinquish and omit,
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In a word, to auoid a scandall (saith Hierome ) wee must forsake any thing that may be omitted, salua triplici veritate, a threefold truth, being not endamaged thereby, to wit, Vita, Institia, & Doctrina, of Life, Iustice, or Doctrine.
In a word, to avoid a scandal (Says Jerome) we must forsake any thing that may be omitted, salua triplici veritate, a threefold truth, being not endamaged thereby, to wit, Vita, Institia, & Doctrina, of Life, justice, or Doctrine.
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If Platoes assertion had beene true philosophie, that visus fit extramittendo, our seeing is made by darting out the visiue instruments to the obiect, there might perhaps haue beene some hope left, that the things wee see and behold, should haue no hurtfull operation vpon our faculties,
If plato's assertion had been true philosophy, that visus fit extramittendo, our seeing is made by darting out the visive Instruments to the Object, there might perhaps have been Some hope left, that the things we see and behold, should have no hurtful operation upon our faculties,
I appeale, if that complaint of the Poets may not iustly too often bee taken vp, Cur aliquid vidi, cur noxia lumina feci? But who then, will you aske, may be a competent spectator of these things;
I appeal, if that complaint of the Poets may not justly too often be taken up, Cur Aliquid Vidi, cur Noxia lumina Feci? But who then, will you ask, may be a competent spectator of these things;
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we reade in latter Astronomers, that in the most glorious of the Planets some spots appeare, by the helpe of perspectiue instruments, which the dulnesse of our sight cannot attayne vnto;
we read in latter Astronomers, that in the most glorious of the Planets Some spots appear, by the help of perspective Instruments, which the dulness of our sighed cannot attain unto;
and may we not well conclude, that in the mists of superstition, farre more spots and blemishes may lie hid, which the blindnesse of many mens vnderstandings conceales from them.
and may we not well conclude, that in the mists of Superstition, Far more spots and blemishes may lie hid, which the blindness of many men's understandings conceals from them.
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Wee could not enough deride the folly of him, which would encounter his Foe without Armour, drinke poyson without Antidotes, enter a Pest-house without preseruatiues;
we could not enough deride the folly of him, which would encounter his Foe without Armour, drink poison without Antidotes, enter a Pesthouse without preservatives;
and infectious breaths of Idoll worshippers without sufficient safeguard? and yet me thinkes a greater folly is here committed when men altogether blind, vndertake to iudge of colours,
and infectious breathes of Idol worshippers without sufficient safeguard? and yet me thinks a greater folly is Here committed when men altogether blind, undertake to judge of colours,
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if when hee entred the house of Rimmon, and hee (not to worsh•p the Idoll) but onely to performe his ciuill function, which was, to sustaine his master walking or kneeling, did bow himselfe when his master bowed before the Idoll;
if when he entered the house of Rimmon, and he (not to worsh•p the Idol) but only to perform his civil function, which was, to sustain his master walking or kneeling, did bow himself when his master bowed before the Idol;
without which action (sayth Abulensis ) Non poterat sustentare dominum flectentem genua, he could not haue borne his master vp, when he bended his knee;
without which actium (say Abulensis) Non poterat sustentare dominum flectentem genua, he could not have born his master up, when he bent his knee;
hath it) by a Duke of Saxonie to the Protestant Diuines, when according to his place, hee was cited by Charles the Fift, to beare the Sword before him going to Masse,
hath it) by a Duke of Saxony to the Protestant Divines, when according to his place, he was cited by Charles the Fift, to bear the Sword before him going to Mass,
and it was thus resolued, that hee might lawfully doe it, quod ad suum officium esset enocatus, non ad Missam velut ad culium druinum, because he was cited to bee present at the Masse, onely to performe his office,
and it was thus resolved, that he might lawfully do it, quod ad suum officium esset enocatus, non ad Mass velut ad culium druinum, Because he was cited to be present At the Mass, only to perform his office,
And to this purpose is that which Teriullian concludes, where handling the question, whether it were lawfull to be present at the inuestitures of Heathens with the virill Gowne,
And to this purpose is that which Tertullian concludes, where handling the question, whither it were lawful to be present At the investitures of heathens with the virill Gown,
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That for so much as Idolatrie had enuironed the world with euils, Licebit (sayth hee) adesse inquibusdam quae nos homini non Idolo officiosos habent, si propter sacrificium vocatus adsistam, ero particeps idololatriae, si me alia causa coniungit sacrificanti, ero tantum spectator sacrificij, it is lawfull to bee present in some things which import an officious respect to the man,
That for so much as Idolatry had environed the world with evils, Licebit (say he) Adesse inquibusdam Quae nos Homini non Idol officiosos habent, si propter Sacrificium Vocatus adsistam, Ero particeps Idolatry, si me Alias causa coniungit sacrificanti, Ero Tantum spectator sacrificij, it is lawful to be present in Some things which import an officious respect to the man,
The like iudgement he giues of Seruants, Children, and Subiects, which performe ciuill duties to their Lords and Parents at such ceremonies, and no lesse thinkes Tostatus, and Peter Martyr of captiue Maids, whose office is, to beare vp their Mistresses traines to the Temples of Idols,
The like judgement he gives of Servants, Children, and Subjects, which perform civil duties to their lords and Parents At such ceremonies, and no less thinks Tostado, and Peter Martyr of captive Maids, whose office is, to bear up their Mistress's trains to the Temples of Idols,
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I would to God, that whom men presume to follow in seeing these nouelties, they could as well imitate in his prudent and cautelous seeing of them, Non omnes Pauli sumus, all haue not Pauls constancie,
I would to God, that whom men presume to follow in seeing these novelties, they could as well imitate in his prudent and cautelous seeing of them, Non omnes Pauli sumus, all have not Paul's constancy,
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nor his knowledge, at quot sunt Petri, how many are there which haue Peters timiditie? How many which like Balam, aske counsell of God in things they know forbidden by him? It was a noble answere of Cyprians, which Austin relates of him, when the Proconsul put it to his choice,
nor his knowledge, At quot sunt Petri, how many Are there which have Peter's timidity? How many which like Balaam, ask counsel of God in things they know forbidden by him? It was a noble answer of Cyprians, which Austin relates of him, when the Proconsul put it to his choice,
whether he would renounce his Faith, at least in words, or sustaine death, in re tam iusta nulia est consultatio, in so iust a cause there is no place left for consultation.
whither he would renounce his Faith, At least in words, or sustain death, in re tam Justa Nulia est consultation, in so just a cause there is no place left for consultation.
What, no place for consultation? why then, a Nicodemite of our Age would replie, that Christianitie seemes of all Sects the cruellest, which will beare no corriuals,
What, no place for consultation? why then, a Nicodemite of our Age would reply, that Christianity seems of all Sects the Cruellest, which will bear no corrivals,
nor allow her professors any guard but naked Trueth, for preseruation of their liues and libertie? But these obserue not the magnificencie and bountie of their Mistresse;
nor allow her professors any guard but naked Truth, for preservation of their lives and liberty? But these observe not the magnificency and bounty of their Mistress;
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shee wishes them rather those firme mansion houses in Heauen, they would content themselues with vnder-offices, shee shewes them the dominion ouer ten Cities;
she wishes them rather those firm mansion houses in Heaven, they would content themselves with vnder-offices, she shows them the dominion over ten Cities;
But this counsell fits them best whom necessarie occasions detaine in Athens, as for those which to satisfie their vnsatiat appetites in curiosities, intrude themselues voluntarily into such perils, that of Cyprians sutes more fitly, Hee may complaine of torments which is ouercome of torments,
But this counsel fits them best whom necessary occasions detain in Athens, as for those which to satisfy their vnsatiat appetites in curiosities, intrude themselves voluntarily into such perils, that of Cyprians suits more fitly, He may complain of torments which is overcome of torments,
but here Faith fayles not being encountred, but the encounter perfidiousnesse preuented, nor doth necessitie excuse the guiltie, where the fault is voluntarie.
but Here Faith fails not being encountered, but the encounter perfidiousness prevented, nor does necessity excuse the guilty, where the fault is voluntary.
thou mayest obserue them woshipping, like these Athenians, a god whom they know not; but alas, thou obseruest not that thou denyest a God which thou knowest:
thou Mayest observe them woshipping, like these Athenians, a god whom they know not; but alas, thou observest not that thou deniest a God which thou Knowest:
thou mayest bee proud that thy papers are replenished with vanities of others, and loe, thy heart more blacke then thy inke is dyed with perfidiousnesse of thine owne.
thou Mayest be proud that thy papers Are replenished with vanities of Others, and lo, thy heart more black then thy ink is died with perfidiousness of thine own.
Ambrose vpon those words of Esay, Vae ijs qui descendunt in Aegyptum, Woe be to those which goe downe into Egypt: Non vtique (sayth hee) transire in Aegyptum criminosum est;
Ambrose upon those words of Isaiah, Vae ijs qui descendunt in Egyptum, Woe be to those which go down into Egypt: Non Utique (say he) transire in Egyptum criminosum est;
sed transire in mores Egyptiorum, transire in corum persidiam, escae cupiditatem, luxuriae defor mitatem, qui eò transit, descendit; & qui descendit, cadit. I English it.
sed transire in mores Egyptians, transire in corum persidiam, escae cupiditatem, Luxuriae defor mitatem, qui eò transit, descendit; & qui descendit, Cadit. I English it.
It is not criminous or vnlawfull to goe into Egypt; but, to goe into the manners of the Egyptians, to goe into their perfidiousnesse, to lust after their Pepins and Onions, hee which so goes thither, doth descend; and who descends, falls.
It is not criminous or unlawful to go into Egypt; but, to go into the manners of the egyptians, to go into their perfidiousness, to lust After their Pepins and Onions, he which so Goes thither, does descend; and who descends, falls.
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such as Tertullian termes, Natiuitatis insignia, non pietatis; generis, non honoris; ordinis, non superstitionis: Distinctions of their births or families, not of any idolatrous honour or authoritie;
such as Tertullian terms, Natiuitatis insignia, non pietatis; Generis, non Honoris; Order, non superstitionis: Distinctions of their births or families, not of any idolatrous honour or Authority;
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as abstayning from certaine meats, or obseruing of certaine dayes, which the Apostle mentions in the 1. Corinth. so that we giue no signe of agreement in subiecting the conscience to them;
as abstaining from certain Meats, or observing of certain days, which the Apostle mentions in the 1. Corinth. so that we give no Signen of agreement in subjecting the conscience to them;
In which words, one thing is worth the obseruing, that whereas all the rest of Ieremie is written in Hebrew, this Verse alone is written in the Chaldaicke Tongue;
In which words, one thing is worth the observing, that whereas all the rest of Ieremie is written in Hebrew, this Verse alone is written in the Chaldaicke Tongue;
to note, (say Interpreters) that though the Israelites were now in captiuitie and bondage vnder the Babylonians, yet the profession of their Faith should bee free and ingenuous still,
to note, (say Interpreters) that though the Israelites were now in captivity and bondage under the Babylonians, yet the profession of their Faith should be free and ingenuous still,
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Let vs liue with all men, and reioyce with them in the communitie of Nature, not of Superstition, pares anima sumus non disciplina, compossessores mundi, non erroris, wee are alike in soule, not in discipline or doctrine, ioynt possessors of the world, but not of errour.
Let us live with all men, and rejoice with them in the community of Nature, not of Superstition, pares anima sumus non Discipline, compossessores mundi, non Error, we Are alike in soul, not in discipline or Doctrine, joint Possessors' of the world, but not of error.
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though Altars and Sacrifices were of such antiquitie and generalitie amongst the Nations, yet as Tostatus notes, the case betweene the Iewes and the Gentiles, in offering them was differing; for the Gentiles might sacrifice; first, where they would:
though Altars and Sacrifices were of such antiquity and generality among the nations, yet as Tostado notes, the case between the Iewes and the Gentiles, in offering them was differing; for the Gentiles might sacrifice; First, where they would:
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The mayne doubt is, how the Gentiles, which were ignorant of that immaculate sacrifice, Christ Iesus, of whose crosse the Altar was but a type and shadow, should light and jumpe vpon so fit a ceremonie.
The main doubt is, how the Gentiles, which were ignorant of that immaculate sacrifice, christ Iesus, of whose cross the Altar was but a type and shadow, should Light and jump upon so fit a ceremony.
and to knit them the more firmely together, did inuent certayne rites and ceremonies for that purpose, amongst which these of Altars and Sacrifices, seemed to worke more impression in mens minds, then the rest:
and to knit them the more firmly together, did invent certain Rites and ceremonies for that purpose, among which these of Altars and Sacrifices, seemed to work more impression in men's minds, then the rest:
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partly, they might receiue much furtherance from mens consciences, which being guiltie of rebellion to God, did questionlesse, promote and aduance these Altars, as who should say, that by a Sacrifice on an Altar, must the Maker of Heauen and Earth bee reconciled vnto his creatures.
partly, they might receive much furtherance from men's Consciences, which being guilty of rebellion to God, did questionless, promote and advance these Altars, as who should say, that by a Sacrifice on an Altar, must the Maker of Heaven and Earth be reconciled unto his creatures.
But naturall reason could not direct them the way, to find out the true scope and buit, at which all the Sacrifices and Altars did tend, Quamuis homo norit Deum esse,
But natural reason could not Direct them the Way, to find out the true scope and buit, At which all the Sacrifices and Altars did tend, Quamuis homo norit God esse,
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Whereupon it was, that the Gentiles, in this thick mist of ignorance, being not able to see the marke at which their Altars did ayme, fell foully short & wide in applying them;
Whereupon it was, that the Gentiles, in this thick missed of ignorance, being not able to see the mark At which their Altars did aim, fell foully short & wide in applying them;
first, in attributing to the Sacrifices, which they offered vpon the Altar, a vertue, somewhat resembling the Papists opus operatum, to pacifie the indignation of God;
First, in attributing to the Sacrifices, which they offered upon the Altar, a virtue, somewhat resembling the Papists opus operatum, to pacify the Indignation of God;
tell mee why the Beast dies for thee? this indeed should haue beene their protestation, That whereas the silly innocent Beasts did suffer death, it was they themselues which deserued it both in body and soule,
tell me why the Beast die for thee? this indeed should have been their protestation, That whereas the silly innocent Beasts did suffer death, it was they themselves which deserved it both in body and soul,
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and therefore without a further reference, then the shedding of the bloud of a Beast; well might Lucian deride Iupiter for delighting in the smell of carkasses:
and Therefore without a further Referente, then the shedding of the blood of a Beast; well might Lucian deride Iupiter for delighting in the smell of carcases:
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The Papists, that they may scrue the Pope farther into the mysterie of iniquitie, will haue him maintayn one Lesson, which themselues confesse to bee a note of Antichrist,
The Papists, that they may scrue the Pope farther into the mystery of iniquity, will have him maintain one lesson, which themselves confess to be a note of Antichrist,
Lights in Sepulchres, in Suetonius's Octauius; Lamps lighted on Saturday, in Seneca's 96. Epist. Distribution of Tapers amongst the people, in Macrobius his Saturnals.
Lights in Sepulchres, in Suetonius's Octavius; Lamps lighted on Saturday, in Seneca's 96. Epistle Distribution of Tapers among the people, in Macrobius his saturnals.
God allowes but two Altars to the Temple, & Bruschius reckons 51. in one Church in Vlmes, taking their pattern belike from Venus temple, of which the Poet, Vbi templum illi centum { que } Sabeo thure calent arae:
God allows but two Altars to the Temple, & Bruschius reckons 51. in one Church in Villains, taking their pattern belike from Venus temple, of which the Poet, Vbi Templum illi centum { que } Sabeo thure calent Arae:
but God teacheth no such Arithmeticke, as to multiply Altars, Because Ephraim (saith he) hath made many Altars to sinne, Altars shall bee vnto him to sinne, Hos. 8. Secondly, they imitate the Gentiles in dedicating their Altars to such as it is vnknowne,
but God Teaches no such Arithmetic, as to multiply Altars, Because Ephraim (Says he) hath made many Altars to sin, Altars shall be unto him to sin, Hos. 8. Secondly, they imitate the Gentiles in dedicating their Altars to such as it is unknown,
or at the least vncertayne, if euer any such were in the World, as to Saint George, Saint Katharine, and Saint Christopher, doing no otherwise then did the Romans, who consecrated Altars, Dijs incertis, to their vncertayne gods,
or At the least uncertain, if ever any such were in the World, as to Saint George, Saint Katherine, and Saint Christopher, doing no otherwise then did the Roman, who consecrated Altars, Dis Incertis, to their uncertain God's,
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But wee need not much seeke to know whom they follow in these deuotions, when as it is a mayne Argument vrged by Bellarmine, that Altars and Sacrifices were vsed by the Gentiles,
But we need not much seek to know whom they follow in these devotions, when as it is a main Argument urged by Bellarmine, that Altars and Sacrifices were used by the Gentiles,
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We haue an high Priest (saith the Author to the Hebrewes) who needeth not daily as those Priests to offer sacrifice, nor that he should offer himselfe often as the high Priest entreth into the holy place, euery yeere with the bloud of others,
We have an high Priest (Says the Author to the Hebrews) who needs not daily as those Priests to offer sacrifice, nor that he should offer himself often as the high Priest entereth into the holy place, every year with the blood of Others,
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for then must he often haue suffered since the foundation of the World, but now once in the end of the World, hath he appeared to put away sinne by the sacrifice of himselfe, Chap. 9. v. 25, 28.
for then must he often have suffered since the Foundation of the World, but now once in the end of the World, hath he appeared to put away sin by the sacrifice of himself, Chap. 9. v. 25, 28.
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but what, doe we therefore altogether shunne Altars, and Images, and Temples? it was an old imputation indeede, of Celsus and others, against Christians in the Primitiue Church,
but what, do we Therefore altogether shun Altars, and Images, and Temples? it was an old imputation indeed, of Celsus and Others, against Christians in the Primitive Church,
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Wee are not therefore ambitious in mounting Altars, or framing Images, which heretofore haue beene the Tabernacles of Deuils, and Cages of vncleane Spirits;
we Are not Therefore ambitious in mounting Altars, or framing Images, which heretofore have been the Tabernacles of Devils, and Cages of unclean Spirits;
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and compare them with those which Celsus (I'll say which the Pope would bring in) or the Images which are fixt in the minds of them which worship God, with Phydias's or Policletus's, or whomsoeuer men list to select of cunning Artificers,
and compare them with those which Celsus (I'll say which the Pope would bring in) or the Images which Are fixed in the minds of them which worship God, with Phydias's or Policletus's, or whomsoever men list to select of cunning Artificers,
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Shall we feare (Beloued) lest Altars and Images be taken away, or Churches loose somewhat of their Grace and Ornament? I must tell you with Saint Ambrose, that neither our Prayers nor Sacrifices stand in need of such trimming, Ornatus Sacramentorum redemptio captiuorum est, the best adorning of Sacraments, is not Tissues and Silke,
Shall we Fear (beloved) lest Altars and Images be taken away, or Churches lose somewhat of their Grace and Ornament? I must tell you with Saint Ambrose, that neither our Prayers nor Sacrifices stand in need of such trimming, Ornatus Sacramentorum redemptio captiuorum est, the best adorning of Sacraments, is not Tissues and Silk,
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or embroidered Canopies, or spangled Crucifixes, or painted Poppets, or any the like facings, wherewith Poperie sets forth her Altars, more like Pageants then places which sauour of Christs simplicitie, but the redeeming of Captiues.
or embroidered Canopies, or spangled Crucifixes, or painted Poppets, or any the like facings, wherewith Popery sets forth her Altars, more like Pageants then places which savour of Christ simplicity, but the redeeming of Captives.
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and it is a great deale better to doe this, then to suffer ones gold to canker and rust in his Coffers (nay, I am constrained to say, that our times neede spurres and pricks to rouse men vp to bee more mindefull of Gods House then they are) but yet you must thinke of another thing too;
and it is a great deal better to do this, then to suffer ones gold to canker and rust in his Coffers (nay, I am constrained to say, that our times need spurs and pricks to rouse men up to be more mindful of God's House then they Are) but yet you must think of Another thing too;
Cloathe Christ in the poore, visit him in the sicke, feede him in the hungry, entertaine him in the destitute, instruct him in the ignorant, offend him not in the weake;
Cloth christ in the poor, visit him in the sick, feed him in the hungry, entertain him in the destitute, instruct him in the ignorant, offend him not in the weak;
but now what should we admire those Altars, whose couering our Sauiour Christ pronounced to bee but vnrighteous Mammon, or those Censers whose metall Saint Peter was not ashamed to confesse that hee had none of;
but now what should we admire those Altars, whose covering our Saviour christ pronounced to be but unrighteous Mammon, or those Censers whose metal Saint Peter was not ashamed to confess that he had none of;
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as did sometimes the Iewes, Ier. 7. Hee is the temple of the Lord in whom true faith dwelleth, who is clothed with Iustice as with the vaile of the Tabernacle, in whom not Temperance alone,
as did sometime the Iewes, Jeremiah 7. He is the temple of the Lord in whom true faith dwells, who is clothed with justice as with the veil of the Tabernacle, in whom not Temperance alone,
wouldst thou therefore, like the Gentiles, build an Altar, and yet not as did these Athenians to the vnknowne god? why, see matter and stuffe prepared to thine hand, the Prophets and Apostles for the foundation, Christ himselfe for the chiefe corner Stone.
Wouldst thou Therefore, like the Gentiles, built an Altar, and yet not as did these Athenians to the unknown god? why, see matter and stuff prepared to thine hand, the prophets and Apostles for the Foundation, christ himself for the chief corner Stone.
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Are all these things prepared, and lackest thou yet fire to consume them? why, Zeale must be that fire, without which, all these will profit thee nothing.
are all these things prepared, and Lackest thou yet fire to consume them? why, Zeal must be that fire, without which, all these will profit thee nothing.
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but if their Altars bee but the Popes Exchequers, and the Priests but like the Publicans, which sit there at the receit of custome, Exite è Babylone, Goe out of Babylon, let vs treate no longer with her vpon Articles of agreement.
but if their Altars be but the Popes Exchequers, and the Priests but like the Publicans, which fit there At the receipt of custom, Exite è Babylon, Go out of Babylon, let us Treat no longer with her upon Articles of agreement.
Thus riches are swallowed vp by riches, thus money drawes in money, because I know not by what meanes (but so it is) where men see most, there are they most willing to giue.
Thus riches Are swallowed up by riches, thus money draws in money, Because I know not by what means (but so it is) where men see most, there Are they most willing to give.
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the maintenance of the poore, serues to satisfie the eyes of the rich, the curious find matter to delight them, the distressed finde no bread to sustaine them.
the maintenance of the poor, serves to satisfy the eyes of the rich, the curious find matter to delight them, the distressed find no bred to sustain them.
But what Altar then would he haue vs to erect to God? what Sacrifices thinks he, ascend best pleasing in his sight? why, he turnes vs to the Psalmist, Offer vnto the Lord, the Sacrifice of praise,
But what Altar then would he have us to erect to God? what Sacrifices thinks he, ascend best pleasing in his sighed? why, he turns us to the Psalmist, Offer unto the Lord, the Sacrifice of praise,
Here doth the Apostle warrant that commendable vse among Controuersie Writers, of confuting the Aduersarie by testimonies drawne from their owne writings.
Here does the Apostle warrant that commendable use among Controversy Writers, of confuting the Adversary by testimonies drawn from their own writings.
thine owne mouth condemneth thee, Iob 15. Saint Pauls against Heretikes, that such are condemned of themselues, Tit. 3. to say the truth, seldome hath falshood proued true Liege-man to it selfe,
thine own Mouth Condemneth thee, Job 15. Saint Paul's against Heretics, that such Are condemned of themselves, Tit. 3. to say the truth, seldom hath falsehood proved true Liegeman to it self,
Isidore therefore, that I may vse his words, termes the argumentation of the Apostle in this place, NONLATINALPHABET, inexpugnable and beyond all contradiction, taking lyes in ambushment,
Isidore Therefore, that I may use his words, terms the argumentation of the Apostle in this place,, inexpugnable and beyond all contradiction, taking lies in ambushment,
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Hence was it, that the ancient Fathers, Clemens, Iustine Martyr, Origen, Austen, Hierom, refuted the Gentiles, by the writings of the Gentiles, by Plato, Aristotle, Cicero, Trismegistus, and the like;
Hence was it, that the ancient Father's, Clemens, Justin Martyr, Origen, Austen, Hieronymus, refuted the Gentiles, by the writings of the Gentiles, by Plato, Aristotle, Cicero, Trismegistus, and the like;
that Iulian the Apostata cryed out, proprijs pennis configimur, Wee are wounded with our owne Quills, out of our bookes they take weapons, which in fight they vse against vs. Hence it is, that in imitation of their warfare, wee assault Romes Gates with her owne Legions, that we discrie mutinies amongst her Captaines, dissentions in her Cohorts, whisperings within her Camps,
that Iulian the Apostata cried out, proprijs pennis configimur, we Are wounded with our own Quills, out of our books they take weapons, which in fight they use against us Hence it is, that in imitation of their warfare, we assault Romes Gates with her own Legions, that we descry mutinies among her Captains, dissensions in her Cohorts, whisperings within her Camps,
and bring them into the field the one against the other; Schoole-man against Schole-man, Iesuite against Iesuite, Cardinall against Cardinall, Consistorie against Consistorie, Pope against Pope;
and bring them into the field the one against the other; Schoolman against Schoolman, Iesuite against Iesuite, Cardinal against Cardinal, Consistory against Consistory, Pope against Pope;
and yet, if we would goe further, wee may chance to meete with NONLATINALPHABET, as Saint Iames termes him a double soul'd man, Bellarmine Antibellarmine, in the same Author.
and yet, if we would go further, we may chance to meet with, as Saint James terms him a double souled man, Bellarmine Antibellarmine, in the same Author.
and should some one or other bee question'd for any Tenent in Diuinitie, he should need to vse but S. Pauls policie in the councell at Hierusalem. Men and Brethren I am a Pharisie, the son of a Pharisie, of the hope and resurrection of the dead, I am called in question, or rather, I am a poore Catholike, I hold not the Popes vniuersall authoritie,
and should Some one or other be questioned for any Tenent in Divinity, he should need to use but S. Paul's policy in the council At Jerusalem. Men and Brothers I am a Pharisee, the son of a Pharisee, of the hope and resurrection of the dead, I am called in question, or rather, I am a poor Catholic, I hold not the Popes universal Authority,
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What will some say? is Saint Paul now come to quote inscriptions? why, hee hath taught vs that the Scriptures are sufficient to teach, to instruct, to conuince, to reproue, that the man of God may be perfect in euery good worke;
What will Some say? is Saint Paul now come to quote inscriptions? why, he hath taught us that the Scriptures Are sufficient to teach, to instruct, to convince, to reprove, that the man of God may be perfect in every good work;
and dedications of vnhallowed Altars? Nay, hee which professed his comming, not to bee in the wisedome of men, in so short a space as one short Oration, twice seekes he to strengthen his cause by citing the hand-writings of the Gentiles? first, an inscription;
and dedications of unhallowed Altars? Nay, he which professed his coming, not to be in the Wisdom of men, in so short a Molle as one short Oration, twice seeks he to strengthen his cause by citing the Hand-writings of the Gentiles? First, an inscription;
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How can one better confute the Iewes, then by their Paraphrasts dispersed, as well in their Cabals as in their Talmud? how should a man reason better against the Epicure and Atheist, then by bringing the world and creatures therein for witnesses;
How can one better confute the Iewes, then by their Paraphrasts dispersed, as well in their Cabals as in their Talmud? how should a man reason better against the Epicure and Atheist, then by bringing the world and creatures therein for Witnesses;
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for those are the Records which they loue best, and most beleeue, and from which they are loathest to depart? how can one soundlier confound the Naturalist,
for those Are the Records which they love best, and most believe, and from which they Are loathest to depart? how can one soundlier confound the Naturalist,
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Iustine, sometimes a Philosopher, by a sentence of Plato's, as himselfe confesseth, and Dionysius Areopagita, of the sect of Stoikes or Epicures (as Ambrose supposeth) by these poems and poesies of naturall wise men.
Justin, sometime a Philosopher, by a sentence of Plato's, as himself Confesses, and Dionysius Areopagite, of the sect of Stoics or Epicureans (as Ambrose Supposeth) by these poems and Poesies of natural wise men.
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Certainly, seeing it hath pleased our Apostle to quote the authoritie of natures Secretaries, I meane, the Inscriptions and Sentences of Philosophers, in points of so great moment,
Certainly, seeing it hath pleased our Apostle to quote the Authority of nature's Secretary's, I mean, the Inscriptions and Sentences of Philosophers, in points of so great moment,
as the Diuinitie of Christ, and Mans Creation, and since we see the Spirit of God to haue sweetned the waters of cursed Iericho, and made wholsome drinke of it for the children of the Prophets,
as the Divinity of christ, and men Creation, and since we see the Spirit of God to have sweetened the waters of cursed Jericho, and made wholesome drink of it for the children of the prophets,
as also to haue quickned and made fertile these wild stocks, and caused them to bud and bring forth fruits of righteousnesse and faith, in so noble a person as was Dionysius, a Iudge of the Areopage, as likewise in Damaris, and others with them;
as also to have quickened and made fertile these wild stocks, and caused them to bud and bring forth fruits of righteousness and faith, in so noble a person as was Dionysius, a Judge of the Areopagus, as likewise in Damaris, and Others with them;
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The maine preiudice against these citations happens from a wilfull blindnesse of a peruerse generation, which hath not after so many yeeres tutering, learned to distinguish betweene the lawfull vse,
The main prejudice against these citations happens from a wilful blindness of a perverse generation, which hath not After so many Years tutering, learned to distinguish between the lawful use,
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The Fathers were then to deale with Ethnickes, and sometimes with iudicious and learned Philosophers (as was the case of Saint Paul now at Athens ) where it would not haue booted to haue vrged the Prophets or Apostles, which were in no credite with them,
The Father's were then to deal with Ethnics, and sometime with judicious and learned Philosophers (as was the case of Saint Paul now At Athens) where it would not have booted to have urged the prophets or Apostles, which were in no credit with them,
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and therefore the example of those men can yeeld no sufficient pretence to any man now a-dayes, to make preaching the Gospel to be a rapsodie or medley of Greeke and Latine Poets;
and Therefore the Exampl of those men can yield no sufficient pretence to any man now adais, to make preaching the Gospel to be a rhapsody or medley of Greek and Latin Poets;
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Bernard sayth truly, that humane erudition, too much of it, is but Vinum inebrians, Wine that maketh a man drunke, implens, non nutriens; inflans, non aedificans;
Bernard say truly, that humane erudition, too much of it, is but Vinum inebrians, Wine that makes a man drunk, Implements, non nutriens; inflans, non aedificans;
and to such as make their Auditors surfet vpon such raw and immature fruit, wee may say with Hierome, Quid cum Psalterio Horatius, cum Euangelistis Maro, cum Apostolis Cicero, What makes Horace with the Psalter, what Virgil with the Euangelists, what Cicero with the Apostles? Nay, wee all know how vnseemely a thing it is,
and to such as make their Auditors surfeit upon such raw and immature fruit, we may say with Jerome, Quid cum Psalterio Horatius, cum Evangelists Maro, cum Apostles Cicero, What makes Horace with the Psalter, what Virgil with the Evangelists, what Cicero with the Apostles? Nay, we all know how unseemly a thing it is,
to him wee may send Cicero, a man as ignorant of the Scripture as he incredulous of them, which shall certifie him of the consent of all Nations, in acknowledging a Diuine power.
to him we may send Cicero, a man as ignorant of the Scripture as he incredulous of them, which shall certify him of the consent of all nations, in acknowledging a Divine power.
and the Disciples of Nature proue greater Masters then the Schollers of the Gospell? Beleeue it (beloued) these are those Niniuites which will rise vp in iudgement against vs, these those Queenes of the South which will condemne vs,
and the Disciples of Nature prove greater Masters then the Scholars of the Gospel? Believe it (Beloved) these Are those Niniuites which will rise up in judgement against us, these those Queens of the South which will condemn us,
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Truly doth S. Hierome obserue vpon Dan. 1. that if you turne ouer the books of the Philosophers, you shal find part of the vessels of the house of God there, in Plato, that God was the maker of the world;
Truly does S. Jerome observe upon Dan. 1. that if you turn over the books of the Philosophers, you shall find part of the vessels of the house of God there, in Plato, that God was the maker of the world;
but some onely, and those not whole neither, but crackt and broken. Something you may find in Plato that is borrowed from Moses, whom hee meanes alwaies, as some ghesse;
but Some only, and those not Whole neither, but cracked and broken. Something you may find in Plato that is borrowed from Moses, whom he means always, as Some guess;
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where hee relisheth of the fift Commandement, Honour thy father and thy mother, that thy dayes may be long in the land that the Lord thy God giueth thee.
where he relisheth of the fift Commandment, Honour thy father and thy mother, that thy days may be long in the land that the Lord thy God gives thee.
Nay, Dauid Chytreus affirmes the writings of Philosophers touching manners, to be as it were, a certaine Commentarie vpon the fiue former Commandements of the latter Table.
Nay, David Chytreus affirms the writings of Philosophers touching manners, to be as it were, a certain Commentary upon the fiue former commandments of the latter Table.
and haue all this while lyen vnprofitably in the treasure-house of the God of the King of Babylon. I am not ignorant that this course hath found inuayers in all Ages.
and have all this while lyen unprofitably in the treasure-house of the God of the King of Babylon. I am not ignorant that this course hath found inuayers in all Ages.
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I am sure, that waking, Magnus scourged him, quasi candorem Ecclesiae Ethnicorum sordibus pollueret, as if he polluted the candor of the Church with the filth of the Ethniks.
I am sure, that waking, Magnus scourged him, quasi candorem Ecclesiae Ethnicorum sordibus pollueret, as if he polluted the candor of the Church with the filth of the Ethnics.
The Fathers therefore, not one or two, tooke in hand this subiect, and were constrayned to cleere themselues of those aspersions, which the ignorant & vnlearned cast on them.
The Father's Therefore, not one or two, took in hand this Subject, and were constrained to clear themselves of those Aspersions, which the ignorant & unlearned cast on them.
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for, Philosophers if they haue spoken any thing consonant to our beliefe, wee are not onely not to bee afraid to meddle with it, sed etiam ab ijs tanquam ab iniustis possessoribus vindicandum, but also, wee are to chalenge it (sayth Austin ) as being detayned by vniust possessors.
for, Philosophers if they have spoken any thing consonant to our belief, we Are not only not to be afraid to meddle with it, sed etiam ab ijs tanquam ab iniustis possessoribus vindicandum, but also, we Are to challenge it (say Austin) as being detained by unjust Possessors'.
and thinke it no villanie, so long as it benefits his Lords worke, either to goe downe to the Philistines to sharpen his Axe, or to borrow of the Egyptians gold and siluer for the building of the Tabernacle.
and think it no villainy, so long as it benefits his lords work, either to go down to the philistines to sharpen his Axe, or to borrow of the egyptians gold and silver for the building of the Tabernacle.
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Iulian the Apostata (saith Hierome ) in the Parthian warre, wrote sixe Bookes against Christ, and according to that of the Poets, woūded himselfe with his owne sword.
Iulian the Apostata (Says Jerome) in the Parthian war, wrote sixe Books against christ, and according to that of the Poets, wounded himself with his own sword.
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Si contra hunc scribere tentauero (saith hee) puto interdices mihi ne rabidum canem Philosophorum & Stoicorum doctrinis, id est, Herculis claua repercutiam? If I should attempt to write against him, wouldst thou forbid me to strike this mad Dog, with the doctrines of the Stoickes and Philosophers, that is, with Hercules's Club? To omit the practice of the ancient Fathers in the primitiue Church, Apollinarius, Dionysius, Tatianus, Clemens Alexandrinus, Origen, Tertullian, Cyprian, and others, which Hierome names to haue defended, during the persecutions, the Christian Faith out of the Dictates of naturall men, latter ages haue afforded examples of like industrie, Aquinas's foure books against the Gentiles, Lullies demonstrations of the twelue Articles of the Creede, out of the booke of nature, Marneyes truenesse of Religion, maintained by sentences of Philosophers & Poets against Atheists, Epicures, Pagans, Iewes, Mahumetans, and other Infidels:
Si contra hunc Scribere tentauero (Says he) puto interdices mihi ne rabidum canem Philosophorum & Stoicorum Doctrines, id est, Hercules claua repercutiam? If I should attempt to write against him, Wouldst thou forbid me to strike this mad Dog, with the doctrines of the Stoics and Philosophers, that is, with Hercules's Club? To omit the practice of the ancient Father's in the primitive Church, Apollinarius, Dionysius, Tatianus, Clemens Alexandrian, Origen, Tertullian, Cyprian, and Others, which Jerome names to have defended, during the persecutions, the Christian Faith out of the Dictates of natural men, latter ages have afforded Examples of like industry, Aquinas's foure books against the Gentiles, Lullies demonstrations of the twelue Articles of the Creed, out of the book of nature, Marneyes trueness of Religion, maintained by sentences of Philosophers & Poets against Atheists, Epicureans, Pagans, Iewes, Mahometans, and other Infidels:
but what doe wee stand vpon humane testimonies, when wee see the victorious Orator S. Paul, who as Origen saith, Sanctificabat prophana & faciebat Ecclesiastica, did sanctifie prophane writings,
but what do we stand upon humane testimonies, when we see the victorious Orator S. Paul, who as Origen Says, Sanctificabat Prophane & faciebat Ecclesiastica, did sanctify profane writings,
and make them Ecclesiasticall, not once or twice drawe natures Poignard against the Gentiles, and like warlike Dauid smite off Goliahs head with his owne sword.
and make them Ecclesiastical, not once or twice draw nature's Poignard against the Gentiles, and like warlike David smite off Goliath's head with his own sword.
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The Athenians he presseth with Aratus testimonie, the Corinthians with Menanders, the Cretans with Epimenides, one of their owne Poets, NONLATINALPHABET, the Creets are alwayes lyars, euill beasts, slowe bellies,
The Athenians he Presseth with Aratus testimony, the Corinthians with Menanders, the Cretans with Epimenides, one of their own Poets,, the Creets Are always liars, evil beasts, slow bellies,
So, if we be enamoured vpon secular wisedome, and for the beautie and decencie thereof, doe desire of a captiue Maid, to make it an Israelite, Quidquid in ea mortuum est idolatriae, voluptatis, erroris, libidinum, vel vraecide, vel rade, whatsoeuer is dead in it,
So, if we be enamoured upon secular Wisdom, and for the beauty and decency thereof, do desire of a captive Maid, to make it an Israelite, Quidquid in ea mortuum est idolatriae, voluptatis, Error, libidinum, vel vraecide, vel rode, whatsoever is dead in it,
for Osee, as we reade, took a wife of whordoms, Gomer the daughter of Diblaim, yet loe, of that Harlot is born vnto him Iezrael, that is, the seede of God.
for Hosea, as we read, took a wife of whoredoms, Gomer the daughter of Diblaim, yet lo, of that Harlot is born unto him Israel, that is, the seed of God.
we are to remember (saith Austen ) that as much difference as was between the riches that Salomon had to build the Temple, and those which the Israelites borrowed of the Egyptians to build the Tabernacle,
we Are to Remember (Says Austen) that as much difference as was between the riches that Solomon had to built the Temple, and those which the Israelites borrowed of the egyptians to built the Tabernacle,
which being well considered, the contention (as the Fathers obserue) between Hagar & Sarah, may be compos'd, if Hagar flout not Sarah, as if she were barren;
which being well considered, the contention (as the Father's observe) between Hagar & Sarah, may be composed, if Hagar flout not Sarah, as if she were barren;
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The last condition is that, which Rethoricians doe giue in the like case, that humane learning be vsed in Ecclesiasticall exercises, Non vt esculentis sed vt condimentis, not as meate but as sauce.
The last condition is that, which Rhetoricians do give in the like case, that humane learning be used in Ecclesiastical exercises, Non vt esculentis sed vt condimentis, not as meat but as sauce.
Poets and Orators are not the solid meates which must nourish, but the junkers which do prouoke the appetite, NONLATINALPHABET (saith Pindarus ) sub finem coenae dulcis est placenta, whereupon,
Poets and Orators Are not the solid Meats which must nourish, but the junkers which do provoke the appetite, (Says Pindarus) sub finem Coenae dulcis est placenta, whereupon,
as Gratian obserues, Gregorie blames not those Bishops, which studied and applyed these things, Sed qui contra Episcopale officium pro lege Euangelica grammaticam populo exponebant, but those which contrarie to the office of a Bishop, in stead of expounding the Gospell reade a Grammar Lecture vnto the people, such as for wholsome foode proposed Pepons and Onions,
as Gratian observes, Gregory blames not those Bishops, which studied and applied these things, said qui contra Episcopal officium Pro lege Evangelical grammaticam populo exponebant, but those which contrary to the office of a Bishop, in stead of expounding the Gospel read a Grammar Lecture unto the people, such as for wholesome food proposed Pepons and Onions,
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because they can see but with one, and will leaue them with that counsell of Hierome to Magnus, Ne vescentium dentibus edentuli inuideant, & oculos caprarum talpae contemnant, that if they want teeth, they would not enuy those which eate with them,
Because they can see but with one, and will leave them with that counsel of Jerome to Magnus, Ne vescentium dentibus edentuli inuideant, & Eyes caprarum Talpae contemnant, that if they want teeth, they would not envy those which eat with them,
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And so I come from the formale of the Title, the inscription, to the materiale or substance of it, to the vnknowne God. I found an Altar with this inscription, to the vnknowne God.
And so I come from the formal of the Title, the inscription, to the material or substance of it, to the unknown God. I found an Altar with this inscription, to the unknown God.
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In diuers Authors, I finde a diuerse reading of this Inscription, Pausanias in his Atticks, remembers such a writing, vpon an Altar in Athens, but he puts it in the plurall number NONLATINALPHABET, of the vnknown gods.
In diverse Authors, I find a diverse reading of this Inscription, Pausanias in his Attics, remembers such a writing, upon an Altar in Athens, but he puts it in the plural number, of the unknown God's.
And to this, most of the Latine Interpreters do cleaue, yet it followes not, which Hierome from hence would inferre, that S. Paul quoted but part only of this Inscription, to circumuent the Athenians therewith,
And to this, most of the Latin Interpreters do cleave, yet it follows not, which Jerome from hence would infer, that S. Paul quoted but part only of this Inscription, to circumvent the Athenians therewith,
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for how could they but take him tripping, if with fraud as the Iesuits vse the Fathers, or the Deuill the Psalmes to Christ, he had mis-repeated a writing so ready at the point of euery mans tongue.
for how could they but take him tripping, if with fraud as the Iesuits use the Father's, or the devil the Psalms to christ, he had mis-repeated a writing so ready At the point of every men tongue.
now amongst all those many whom they knew (and, alas, how could they know any that were not) there was one (and he the only one indeed) whom they knew not;
now among all those many whom they knew (and, alas, how could they know any that were not) there was one (and he the only one indeed) whom they knew not;
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him therefore the Apostle vrgeth by himselfe, because they pretended, that him alone they ignorantly did worship, presuming of some knowledge of the rest.
him Therefore the Apostle urges by himself, Because they pretended, that him alone they ignorantly did worship, presuming of Some knowledge of the rest.
Chrysostome thinkes that they erected this Altar, lest when they had admitted a number of forraigne gods, there might bee yet some left out that might take it ill or vnkindly at their hands, whom they know not.
Chrysostom thinks that they erected this Altar, lest when they had admitted a number of foreign God's, there might be yet Some left out that might take it ill or unkindly At their hands, whom they know not.
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wherupon they rig'd vp a ship, and sent it by Nicias the son of Niceratus into Creete, to fetch Epimenides, who comming vnto them in the 46. Olympiad, expiated the City,
whereupon they riged up a ship, and sent it by Nicias the son of Niceratus into Crete, to fetch Epimenides, who coming unto them in the 46. Olympiad, expiated the city,
First, hee brought white and blacke Sheepe into the Areopage, and suffering them to stray which way they listed, gaue in charge to those which followed them, that wheresoeuer any of them rested of his owne accord, they should there sacrifice it to the vnknowne God:
First, he brought white and black Sheep into the Areopagus, and suffering them to stray which Way they listed, gave in charge to those which followed them, that wheresoever any of them rested of his own accord, they should there sacrifice it to the unknown God:
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or conceal'd in Sacramentall species; and as small for Baronius's conceit, that the Athenians by vnknowne, meant inuisible, imperceptible, or vnessable; the Apostle, especially in the former Verse, noting ignorance in them, of the God-head, rather then such knowledge, by branding them in the forehead, with a marke of too much superstition for their paines.
or concealed in Sacramental species; and as small for Baronius's conceit, that the Athenians by unknown, meant invisible, imperceptible, or vnessable; the Apostle, especially in the former Verse, noting ignorance in them, of the Godhead, rather then such knowledge, by branding them in the forehead, with a mark of too much Superstition for their pains.
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as first, from the worshippers themselues, we may collect the malice and cunning of Satan, that alwaies would draw vs as neere his confines of darkenesse as hee can;
as First, from the worshippers themselves, we may collect the malice and cunning of Satan, that always would draw us as near his confines of darkness as he can;
for better considers then wee doe, how that the will wills no more then the vnderstanding vnderstands, that ignoti nulla cupido, the lesse we know God, the lesse we loue him;
for better considers then we do, how that the will wills no more then the understanding understands, that ignoti nulla Cupido, the less we know God, the less we love him;
that on the contrary side, the sunshine of the God-head dispels the mists of superstition, that God is so sweet and infinitely full of delight, that whosoeuer knowes him, cannot chuse but affect him:
that on the contrary side, the sunshine of the Godhead dispels the mists of Superstition, that God is so sweet and infinitely full of delight, that whosoever knows him, cannot choose but affect him:
and the Starre which must conduct vs to our heauenly Hierusalem; so that the whole powers of hell, seem'd to haue had a finger in this deuillish stratageme, that when the Gentiles should know their Iupiter, and Mars, and Diana, and Neptune, which were no Gods,
and the Star which must conduct us to our heavenly Jerusalem; so that the Whole Powers of hell, seemed to have had a finger in this devilish stratagem, that when the Gentiles should know their Iupiter, and Mars, and Diana, and Neptune, which were no God's,
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but Deuils in Hell, the true God which was the maker and gouernour of all things, hee should not haue so much as a name afforded him, hee should passe among them,
but Devils in Hell, the true God which was the maker and governor of all things, he should not have so much as a name afforded him, he should pass among them,
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for the vnknowne God. Note but the forme of our Apostles arguing, I perceiue (saith hee) that in all things you are too superstitious, there is the question, or NONLATINALPHABET, the conclusion, his proofe lies in the Verse following, for, as I passed by and beheld your deuotions, I found an Altar with an inscription to the vnknowne God;
for the unknown God. Note but the Form of our Apostles arguing, I perceive (Says he) that in all things you Are too superstitious, there is the question, or, the conclusion, his proof lies in the Verse following, for, as I passed by and beheld your devotions, I found an Altar with an inscription to the unknown God;
and not discouer it selfe to bee counterfeit? The Scripture which Origen compares to Iacobs Well, where not onely Iacob and his sonnes, that is, the learned,
and not discover it self to be counterfeit? The Scripture which Origen compares to Iacobs Well, where not only Iacob and his Sons, that is, the learned,
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and refresh themselues, the Pope locking them vp in a tongue vnknowne, that the people may not vnderstand them, doth hee not what lyes in him, make God to bee to the Laitie and common sort vnknowne? Prayers, which are the Masters of request to our heauenly Soueraigne, when the Pope restraines them to Latine, and commands them to be vttered in a strange tongue, is not this to parlie with God,
and refresh themselves, the Pope locking them up in a tongue unknown, that the people may not understand them, does he not what lies in him, make God to be to the Laity and Common sort unknown? Prayers, which Are the Masters of request to our heavenly Sovereign, when the Pope restrains them to Latin, and commands them to be uttered in a strange tongue, is not this to Parlie with God,
as with a forraigne Prince, and to present our supplications to him, as to a God vnknowne? Disputations, whereby the falshood is winnowed from the Truth,
as with a foreign Prince, and to present our supplications to him, as to a God unknown? Disputations, whereby the falsehood is winnowed from the Truth,
and is the very foundation of things hoped for, the Pope extolling the implicit or vnfolded belief of the ignorant, what doth he but by this course settle our confidence,
and is the very Foundation of things hoped for, the Pope extolling the implicit or unfolded belief of the ignorant, what does he but by this course settle our confidence,
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nay, I may boldly say, that in the maynest points of his knowledge, the simplest Christian which knowes God, would be able to tuter him, and be his Teacher:
nay, I may boldly say, that in the mainest points of his knowledge, the simplest Christian which knows God, would be able to tuter him, and be his Teacher:
and therefore, by these few instances of Popish blindnesse, I hope you may see how little reputation our aduersaries doe gaine by nourishing ignorance and blinde deuotion in the minds of poore Christians.
and Therefore, by these few instances of Popish blindness, I hope you may see how little reputation our Adversaries do gain by nourishing ignorance and blind devotion in the minds of poor Christians.
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Not to trauell farre for examples, let vs consider the Athenians of whom my Apostle speakes, in my Text, famous for their wisedome and policie, hauing had the most flourishing Empire of all Greece; famous for their iustice and equitie, hauing the renowned Areopage, a Court to which Aristides attributed no lesse force in deliuering Iustice,
Not to travel Far for Examples, let us Consider the Athenians of whom my Apostle speaks, in my Text, famous for their Wisdom and policy, having had the most flourishing Empire of all Greece; famous for their Justice and equity, having the renowned Areopagus, a Court to which Aristides attributed no less force in delivering justice,
famous for their profound knowledge in Philosophie, amongst whom, Socrates, Plato and Aristotle, those great lights of Europe were admired and extolled;
famous for their profound knowledge in Philosophy, among whom, Socrates, Plato and Aristotle, those great lights of Europe were admired and extolled;
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The Moralist wasted many a tedious night in the discussion of this one point, what was summum bonum, the chiefe good and felicitie of a man in this life;
The Moralist wasted many a tedious night in the discussion of this one point, what was summum bonum, the chief good and felicity of a man in this life;
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Varro numbers in his time, 288. seuerall opinions of Philosophers, touching this one thing, and yet scarce any of them which stumbled not at the very Threshold of his Art,
Varro numbers in his time, 288. several opinions of Philosophers, touching this one thing, and yet scarce any of them which stumbled not At the very Threshold of his Art,
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The Astronomers, which gaze vpon the Starres, slumber at the first moouer of the Spheares, they which could foretell the Eclipses of the Sun and Moone to come;
The Astronomers, which gaze upon the Stars, slumber At the First mover of the Spheres, they which could foretell the Eclipses of the Sun and Moon to come;
The Statists and Politicians (it were much to recount the seueral opinions they broached, about the conuersions and period of Empires, whether they were caused by numbers or destinie, or coniunctions of the higher Planets, or an excentricall motion of the Earth, or Comets, or Eclipses ) few or none archieued vnto the truth herein, the reason whereof can bee no other then this, that this God was to them vnknowne.
The Statists and Politicians (it were much to recount the several opinions they broached, about the conversions and Period of Empires, whither they were caused by numbers or destiny, or Conjunctions of the higher Planets, or an excentrical motion of the Earth, or Comets, or Eclipses) few or none achieved unto the truth herein, the reason whereof can be no other then this, that this God was to them unknown.
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as they should doe, this God? Did the Schoolè-men consider the power of God vprightly, they would neuer attribute vnto him the working of contradictions in the Sacrament, which argue an impotencie rather then a power in the Diuine Maiestie:
as they should do, this God? Did the Schoolè-men Consider the power of God uprightly, they would never attribute unto him the working of contradictions in the Sacrament, which argue an impotency rather then a power in the Divine Majesty:
as to make him the Patron of equiuocations and mentall reseruations, did the Popish Doctors weigh but in right scales his iealousie, they would not make Saints compartners with him in adoration,
as to make him the Patron of equivocations and mental reservations, did the Popish Doctors weigh but in right scales his jealousy, they would not make Saints compartners with him in adoration,
or in the worke of our redemption, nor if they knew his Prouidence, would they, many of them, in the saluation of mens soules, allow him a meere prescience onely or foreknowledge:
or in the work of our redemption, nor if they knew his Providence, would they, many of them, in the salvation of men's Souls, allow him a mere prescience only or foreknowledge:
is not this because wee know him not to be Omnipotent? we play the Hypocrites and double-dealers in his imployments, is not this because we know him not to be simple? we set our hearts vpon vaine pleasures,
is not this Because we know him not to be Omnipotent? we play the Hypocrites and double-dealers in his employments, is not this Because we know him not to be simple? we Set our hearts upon vain pleasures,
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and decaying treasures, is not this because we know him not to be the soueraigne good? we liue in sinne securely without any repentance, is not this because wee know him not to bee a iust Iudge? we doubt of his promises, is not this because wee know him not to bee true? why,
and decaying treasures, is not this Because we know him not to be the sovereign good? we live in sin securely without any Repentance, is not this Because we know him not to be a just Judge? we doubt of his promises, is not this Because we know him not to be true? why,
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if we were but as learned as to know him, we would admire him for his infinitnesse and perfection, adore him for his vnmeasurablenesse, vnchangeablenesse and eternitie, seeke vnderstanding from his vnderstanding, submit our selues to his will, loue him for his loue, trust to him for his truth, feare him for his power, reuerence him for his holinesse, praise him for his blessednesse; so that in fine,
if we were but as learned as to know him, we would admire him for his infiniteness and perfection, adore him for his unmeasurableness, unchangeableness and eternity, seek understanding from his understanding, submit our selves to his will, love him for his love, trust to him for his truth, Fear him for his power, Reverence him for his holiness, praise him for his blessedness; so that in fine,
and hath reuealed the same vnto the simple, grant that we, vsing the light aright, walke not still as children of the darkenesse, and by turning away from him, the onely God whom we know, settle our hearts and affections vpon false gods whom we know not, through Iesus Christ our Lord, to whom, with the Father and the Holy Ghost, bee rendred all Praise, Honour and Glory, Might, Maiestie and Dominion, both now and for euer more. Amen. FINIS.
and hath revealed the same unto the simple, grant that we, using the Light aright, walk not still as children of the darkness, and by turning away from him, the only God whom we know, settle our hearts and affections upon false God's whom we know not, through Iesus christ our Lord, to whom, with the Father and the Holy Ghost, be rendered all Praise, Honour and Glory, Might, Majesty and Dominion, both now and for ever more. Amen. FINIS.
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Iren. aduer. haeres. l. 3. c. 3. Euseb. l. 5. c. 19. Hieron Epist. 29. Socrat. hist. Eccles. l. 4. c. 22. Nazian. Orat. 2: in Iulian. & in laudem Basili
Iren Aduer. haeres. l. 3. c. 3. Eusebius l. 5. c. 19. Hieron Epistle 29. Socrates hist. Eccles. l. 4. c. 22. Nazian. Orat 2: in Iulian. & in Laudem Basili
Bellar. l. 4. de verbo Dei, cap. 9. Gerson. Distinct. vision. verarum & falsis. Caietan. tom. 2 opusc tractat. 1. de conceptione Virginis, cap. 5. Bosius, l. 16. de signis Eccles. c. 9.
Bellar l. 4. de verbo Dei, cap. 9. Gerson. Distinct. vision. verarum & falsis. Caietan. tom. 2 Opuscule Tractate. 1. de conception Virginis, cap. 5. Bosius, l. 16. de signis Eccles. c. 9.