Six sermons now first published, preached by that learned and worthy divine Edward Chaloner lately deceas'd, Dr in Divinity, sometimes Chaplaine in Ordinary to our soveraigne K. Iames, and to his Maiesty that now is: and late Principall of Alban Hall in Oxford. Printed according to the author's coppies, written with his owne hand
Wherefore the Apostle S. Paul in the blossoming of the Gospell having planted Titus in the Episcopall See of Crete, and deliuering a kinde of Decretalls, and Canon Law, touching the life and demeanure of the Clergy; he thought it no lesse behoofefull for Titus amongst other things to bee acquainted with the manners of his Flocke,
Wherefore the Apostle S. Paul in the blossoming of the Gospel having planted Titus in the Episcopal See of Crete, and delivering a kind of Decretals, and Canon Law, touching the life and demeanour of the Clergy; he Thought it no less behooveful for Titus among other things to be acquainted with the manners of his Flock,
then for a Physitian to know the constitution of his Patients, and therefore out of a Prophet of their owne, extracts for him a character of the Nation:
then for a physician to know the constitution of his Patients, and Therefore out of a Prophet of their own, extracts for him a character of the nation:
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nor is it expedient to vent all reasons which are alleadg'd, why he was here term'd a Prophet, that name being common to all, whose inventions could pace measures,
nor is it expedient to vent all Reasons which Are alleged, why he was Here termed a Prophet, that name being Common to all, whose Inventions could pace measures,
The verdict you see he giues vp, findes them guilty of a three-fold corruption: first, of a corruption of the reasonable faculty, which sitting as supreme Iudge in the Court of Truth and Falsehood, they laboured what they could to part it by wrong informations, They were alwayes lyars: Secondly, of a corruption on of the irascible faculty, which they cherish'd with malice,
The verdict you see he gives up, finds them guilty of a threefold corruption: First, of a corruption of the reasonable faculty, which sitting as supreme Judge in the Court of Truth and Falsehood, they laboured what they could to part it by wrong informations, They were always liars: Secondly, of a corruption on of the irascible faculty, which they cherished with malice,
and brutish cruelty, They were euill beasts: Thirdly, of a corruption of the concupiscible faculty, being better fed then taught, pigri, idle companions, and ventres, belly-gods, (to speake with the time) bad observers of Fasting-dayes, ill Lent-keepers, They were slow bellies.
and brutish cruelty, They were evil beasts: Thirdly, of a corruption of the concupiscible faculty, being better fed then taught, pigri, idle Sodales, and ventres, belly-gods, (to speak with the time) bad observers of Fasting days, ill Lent-keepers, They were slow bellies.
Let our Pelagians of the newest devis'd fashion tell me, let them which would exalt the decayed and dead will of man one linke higher in the chaine of Predestination then the eternall decree of GOD, answere mee,
Let our Pelagians of the Newest devised fashion tell me, let them which would exalt the decayed and dead will of man one link higher in the chain of Predestination then the Eternal Decree of GOD, answer me,
how was Nature manur'd and prun'd in these Cretians? how were her talents here turn'd and winded in the banke for the best advantage, that thus beyond all plea of desert, the Gospell should arriue in Crete, and Titus as Ambassadour bee sent from GOD to winne them vnto Christ? Certainely if Cretians tongues be shaped for the vtterance of any truth, they might resolue our new Cretians the controversie, from their own case, where the light of the truth so immediatly followed in their Iland vpon a midnight of ignorance,
how was Nature manured and pruned in these Cretians? how were her Talents Here turned and winded in the bank for the best advantage, that thus beyond all plea of desert, the Gospel should arrive in Crete, and Titus as Ambassador be sent from GOD to win them unto christ? Certainly if Cretians tongues be shaped for the utterance of any truth, they might resolve our new Cretians the controversy, from their own case, where the Light of the truth so immediately followed in their Island upon a midnight of ignorance,
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and blindnesse, and that without any twilight interceeding or arising from the extinguished tapers of mans natural vnderstāding, that my Text makes their disease and their cure to bee close successours the one of the other;
and blindness, and that without any twilight interceding or arising from the extinguished Tapers of men natural understanding, that my Text makes their disease and their cure to be close Successors the one of the other;
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where we discouer, first an accusation against them, begun indeede by Epimenides, but seconded by himselfe, This witnesse is true: Secondly, a reformation, in which (as if the grace of GOD building vpon no other foundation either of good nature,
where we discover, First an accusation against them, begun indeed by Epimenides, but seconded by himself, This witness is true: Secondly, a Reformation, in which (as if the grace of GOD building upon no other Foundation either of good nature,
Concerning the first, namely the accusation; the Cretians found no Advocate that I know to maintaine their honesty, till the Iesuites entertain'd Eudemon as being a natiue Cretian, and therefore best squaring with their discipline,
Concerning the First, namely the accusation; the Cretians found no Advocate that I know to maintain their honesty, till the Iesuites entertained Eudemon as being a native Cretian, and Therefore best squaring with their discipline,
and admitted him into their society, whom when a writer of ours fitly reputed for a notorious lyar, with Cretenses mendaces, The Cretians are alwayes lyars, he blusheth not to excuse the matter,
and admitted him into their society, whom when a writer of ours fitly reputed for a notorious liar, with Cretans mendacious, The Cretians Are always liars, he blusheth not to excuse the matter,
as if Epimenides call'd them lyars for this onely, because they affirm'd that they could shew the sepulchre of Iupiter, whom both he and the rest of the Gentiles did conceiue to be immortall.
as if Epimenides called them liars for this only, Because they affirmed that they could show the Sepulchre of Iupiter, whom both he and the rest of the Gentiles did conceive to be immortal.
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for as in this Syllogisme, a fallacy is committed in arguing from meere particulars, the major, that the Cretians are alwayes lyars, being but equipollent to this;
for as in this Syllogism, a fallacy is committed in arguing from mere particulars, the Major, that the Cretians Are always liars, being but equipollent to this;
so in the other caption of Eudemon's, what lets, that Epimenides saying might bee true in part, though not in this; that Iupiter was immortall; yet in this;
so in the other caption of Eudemon's, what lets, that Epimenides saying might be true in part, though not in this; that Iupiter was immortal; yet in this;
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that the Cretians are alwayes lyars, euill beasts, slow bellyes; which is all that our Apostle doth quote, Cretes erunt testes, nec fingunt omnes Cretes.
that the Cretians Are always liars, evil beasts, slow bellies; which is all that our Apostle does quote, Cretes erunt testes, nec fingunt omnes Cretes.
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so now we must defend the truth of them against a Cretian. But Eudemon reasoning against so manifest a testimony of the Holy Ghost, argues, that either his Countrymen haue not yet left off their old quality,
so now we must defend the truth of them against a Cretian. But Eudemon reasoning against so manifest a testimony of the Holy Ghost, argues, that either his Countrymen have not yet left off their old quality,
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But let's leaue Eudemon & his Countrymen as condemn'd by the Sentence of S. Paul himself, besides an whole jury of Proverbs pack'd against them, Cretizare, Cretizare cum Cretensi, Cretensis cum Aegineta, Cretensis nescit mare, all which giue no better language then the lye to the Cretians.
But let's leave Eudemon & his Countrymen as condemned by the Sentence of S. Paul himself, beside an Whole jury of Proverbs packed against them, Cretizare, Cretizare cum Cretensi, Cretensis cum Aegineta, Cretensis nescit mare, all which give no better language then the lie to the Cretians.
The points which I shall desire you to consider in this accusation of S. Pauls, are chiefly two. First, his Christian ingenuity in receiuing and approuing the truth,
The points which I shall desire you to Consider in this accusation of S. Paul's, Are chiefly two. First, his Christian ingenuity in receiving and approving the truth,
Hence growes that loathing amongst some of their Pastors & their doctrine, that they follow those teachers, not whom God by an ordinary calling appointed them, but whō they choose thēselues.
Hence grows that loathing among Some of their Pastors & their Doctrine, that they follow those Teachers, not whom God by an ordinary calling appointed them, but whom they choose themselves.
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they can convert the Sabaoth dayes journey, to spite the Pope, from two Italian miles, to two high Germane. True it is, that as the bels which hung in the Vestments of Aaron were intermingled with Pomgranates, so God loueth not a sound without fruit,
they can convert the Sabaoth days journey, to spite the Pope, from two Italian miles, to two high Germane. True it is, that as the Bells which hung in the Vestments of Aaron were intermingled with Pomegranates, so God loves not a found without fruit,
nay, to say the truth, there is not a figure in Rhetoricke more potent then the good opinion conceiu'd of the speaker, in which respect both Arist. & Cicero, requir'd it euen in a ciuill Oratour:
nay, to say the truth, there is not a figure in Rhetoric more potent then the good opinion conceived of the speaker, in which respect both Arist. & Cicero, required it even in a civil Orator:
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The gift of the Holy Ghost mentioned in the Gospel, where the Apostles were confirm'd in the Ministery of the word, is not graetia justificationis, a grace of justification;
The gift of the Holy Ghost mentioned in the Gospel, where the Apostles were confirmed in the Ministry of the word, is not graetia justificationis, a grace of justification;
but gratia aedificationis, a grace of edification, not gratia gratū faciens, as the Schoolmen, say, that is, a peculiar grace giuen thē for the salvation of thēselues,
but Gratia aedificationis, a grace of edification, not Gratia gratū Faciens, as the Schoolmen, say, that is, a peculiar grace given them for the salvation of themselves,
So this witnesse of Epimenides, S. Paul converts to an instrument of winning the Cretians to true speaking, which yet could not saue Epimenides from venting a notorious lye,
So this witness of Epimenides, S. Paul converts to an Instrument of winning the Cretians to true speaking, which yet could not save Epimenides from venting a notorious lie,
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The second thing to bee considered in this accusation, is the Christian liberty, which S. Paul assumeth in inserting the witnesse of a prophane Writer,
The second thing to be considered in this accusation, is the Christian liberty, which S. Paul assumeth in inserting the witness of a profane Writer,
But what will some say, Is S. Paul come to quote Poets? why? he hath taught vs, that the Scriptures are sufficient, to teach, to instruct, to confirme, to reproue, that the man of God may be perfect in euery good worke:
But what will Some say, Is S. Paul come to quote Poets? why? he hath taught us, that the Scriptures Are sufficient, to teach, to instruct, to confirm, to reprove, that the man of God may be perfect in every good work:
how is it then that hee takes vp the defence of an vnhallowed Poeme, and turnes Patron to the assertion of an Ethnicke Writer? Nay, hee which profess'd his comming not to bee in the wisedome of men, doth he borrow this furniture from Philosophers,
how is it then that he Takes up the defence of an unhallowed Poem, and turns Patron to the assertion of an Ethnic Writer? Nay, he which professed his coming not to be in the Wisdom of men, does he borrow this furniture from Philosophers,
and giue roome to strangers to lodge vnder the roofe of God's Sanctuary? But the Fathers doe vpon this place note the prudence of the Apostle, who to the Cretians vs'd the authority of a Cretian, giuing them their food in due season,
and give room to Strangers to lodge under the roof of God's Sanctuary? But the Father's do upon this place note the prudence of the Apostle, who to the Cretians used the Authority of a Cretian, giving them their food in due season,
and witnesses against themselues? how can one better confute the Iew, then by Paraphrast's, disperst as well in their Caball, as in their Talmud? How should one reason better against the Epicure and Atheist, then by bringing the world and creatures therein for witnesse,
and Witnesses against themselves? how can one better confute the Iew, then by Paraphrast's, dispersed as well in their Caball, as in their Talmud? How should one reason better against the Epicure and Atheist, then by bringing the world and creatures therein for witness,
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or these are the records which they louebest, and most beleeue, and from which they are loathest to depart? How can one soundlyer confound the Naturalist, then by the things that euery man readeth in his owne nature, which hee findes inscrib'd in his heart,
or these Are the records which they louebest, and most believe, and from which they Are loathest to depart? How can one soundlyer confound the Naturalist, then by the things that every man readeth in his own nature, which he finds inscribed in his heart,
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The Wise men which were Astronomers he call'd by a starre, Peter a fisherman by a draught of fishes, Dionysius Areopagita, of the Sect of the Stoickes or Epicures, as Ambrose supposes, by a sentence vrg'd by S. Paul at Athens out of Aratus, and here is the same enterpris'd against the prophane Cretians, from a prophane Prophet of their owne, Epimenides. Certainely, seeing it hath pleas'd our Apostle to quote a saying of Natures Secretary,
The Wise men which were Astronomers he called by a star, Peter a fisherman by a draught of Fish, Dionysius Areopagite, of the Sect of the Stoics or Epicureans, as Ambrose supposes, by a sentence urged by S. Paul At Athens out of Aratus, and Here is the same enterprised against the profane Cretians, from a profane Prophet of their own, Epimenides. Certainly, seeing it hath pleased our Apostle to quote a saying of Nature's Secretary,
and since wee see the Spirit of God to haue sweetned the waters of cursed Iericho, and to haue made wholesome drinke of them for the children of the Prophets,
and since we see the Spirit of God to have sweetened the waters of cursed Jericho, and to have made wholesome drink of them for the children of the prophets,
as also to haue quickned and made fertile these wilde stockes, and to transplant them, to bud and bring forth fruits of righteousnesse and faith in these Cretians; I cannot here by the way but condemne them which thinke either the study,
as also to have quickened and made fertile these wild stocks, and to transplant them, to bud and bring forth fruits of righteousness and faith in these Cretians; I cannot Here by the Way but condemn them which think either the study,
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The maine prejudice against these citations happens from a wilfull blindnes of a perverse generation, which hath not after so many yeares tutouring, learned to distinguish between the lawfull vse and the abuse of a thing:
The main prejudice against these citations happens from a wilful blindness of a perverse generation, which hath not After so many Years tutoring, learned to distinguish between the lawful use and the abuse of a thing:
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so was there then another reason for the same thē now there is, the Fathers being then to deale with Ethnicks, & sometimes with learned & judicious Philosophers, as was the case of S. Paul at Athens, and here happily in Crete, in which Cydon might then as well yeeld an Eudemon as now, howsoeuer the whole Island was famous in this, saith Solinus, that it first gaue lawes to letters before all others,
so was there then Another reason for the same them now there is, the Father's being then to deal with Ethnics, & sometime with learned & judicious Philosophers, as was the case of S. Paul At Athens, and Here happily in Crete, in which Cydon might then as well yield an Eudemon as now, howsoever the Whole Island was famous in this, Says Solinus, that it First gave laws to letters before all Others,
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& therefore the example of these men can yeeld no sufficiēt pretence to any now-a-dayes, to make preaching the Word to be but a rapsody or medly of Greeke & Latine Poets;
& Therefore the Exampl of these men can yield no sufficient pretence to any nowadays, to make preaching the Word to be but a rhapsody or medley of Greek & Latin Poets;
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and puffing vp, then edifying, & to such as make their auditours to surfet of such raw and immature fruits, I may say with S. Hierome to Eustochius, Quid cum Psalterio Horatius, cum Evangelistis Maro, cum Apostolis Cicero;
and puffing up, then edifying, & to such as make their Auditors to surfeit of such raw and immature fruits, I may say with S. Jerome to Eustochius, Quid cum Psalterio Horatius, cum Evangelists Maro, cum Apostles Cicero;
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what makes Horace with the Psalter, what Virgil with the Evangelists, what Cicero with the Apostles? Nay, we all know how vnseemely a thing it is for a subject to sit on the same Throne with his Prince,
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 for a Subject to fit on the same Throne with his Prince,
There are of the Stoickes brood remaining which minde not the providence of God, but referre all things to destiny, to these the Orator or Plato, that Atticke Moses will reply, that God's providence extendeth it selfe vnto all things,
There Are of the Stoics brood remaining which mind not the providence of God, but refer all things to destiny, to these the Orator or Plato, that Attic Moses will reply, that God's providence extendeth it self unto all things,
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but me-thinkes as often as wee heare an Epimenides resolue vs morrally into the chaos of vice of which wee consist, this meditation should bud in the heart of every good Christian;
but methinks as often as we hear an Epimenides resolve us morally into the chaos of vice of which we consist, this meditation should bud in the heart of every good Christian;
or do the mindes of men decay with the whole fabricke of the world, that thus in the first principle of our catechismes, Heathens should informe vs of our misery,
or do the minds of men decay with the Whole fabric of the world, that thus in the First principle of our catechisms, heathens should inform us of our misery,
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and the Disciples of nature prooue greater Masters then the Schollers of the Gospell? Beleeue it, beleeue it (belooued) these are those Ninivites which will rise vp in judgement against you, these those Queenes of the South which will conndemne you,
and the Disciples of nature prove greater Masters then the Scholars of the Gospel? Believe it, believe it (Beloved) these Are those Ninevites which will rise up in judgement against you, these those Queens of the South which will condemn you,
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Truely doth Hierome obserue vpon the first of Daniel, that if you turne over the bookes of the Philosophers touching manners, you shall finde part of the vessels of the house of God there;
Truly does Jerome observe upon the First of daniel, that if you turn over the books of the Philosophers touching manners, you shall find part of the vessels of the house of God there;
where he rellisheth of the fift Commandement: nay D. Chytreus affirmes all the writings of Philosophers touching manners to be nothing else but so many commentaries vpon the fiue former commandements of the latter table.
where he relisheth of the fift Commandment: nay D. Chytreus affirms all the writings of Philosophers touching manners to be nothing Else but so many commentaries upon the fiue former Commandments of the latter table.
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Now tell me I beseech, you why (after the greate captivity which Iaphet's posterity hath suffered vnder Satan; God having sent his Apostles and vs their successours in Preaching the word, to build an house vnto him amongst the Gentiles ) why I say, wee may not lawfully vse those instruments which once were dedicated to the Tabernacle,
Now tell me I beseech, you why (After the great captivity which Japhet's posterity hath suffered under Satan; God having sent his Apostles and us their Successors in Preaching the word, to built an house unto him among the Gentiles) why I say, we may not lawfully use those Instruments which once were dedicated to the Tabernacle,
or burne those lampes in our Sanctuary which once were lighted at the altar, and haue all this while lyen vnprofitably in the treasure house of the God of the King of Babylon.
or burn those lamps in our Sanctuary which once were lighted At the altar, and have all this while lyen unprofitably in the treasure house of the God of the King of Babylon.
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it is reported that St Hierome was whipt in a sleepe by an Angell, for too much addicting himselfe vnto Cicero's workes, I am sure that waking, Magnus scourged him, quasi candorem Ecclesiae Ethnicorum sordibus pollueret, as if hee polluted the candor of the Church with the filth of Ethuickes. To be briefe, I finde that they deny not the vse of humane learning to be lawfully admitted in divine exercise,
it is reported that Saint Jerome was whipped in a sleep by an Angel, for too much addicting himself unto Cicero's works, 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 Ethuickes. To be brief, I find that they deny not the use of humane learning to be lawfully admitted in divine exercise,
The first concernes the end, that as our Apostle heere make the marke (at which hee shotte this arrow drawne from the quiver of Epimenides ) to be the soundnesse of the Cretians faith,
The First concerns the end, that as our Apostle Here make the mark (At which he shot this arrow drawn from the quiver of Epimenides) to be the soundness of the Cretians faith,
so not vaine glory, but the confirmation of faith, and the remouing of rubbes thereof, laid by its oppugners, either to hinder its growth or fruites, must bee that which giues vs commission to make sale of that ware in Christ's market.
so not vain glory, but the confirmation of faith, and the removing of rubs thereof, laid by its oppugners, either to hinder its growth or fruits, must be that which gives us commission to make sale of that ware in Christ's market.
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For Philosophers if they haue spoken any thing consonant to our beliefe, wee are not onely not to be affraid to meddle with it, sed etiam ah ijs tanquam ab injustis possessoribus vindicandum, but also wee are to challenge it (sayth Austine ) as being detain'd by vnjust possessors, wee are not to shunne learning because they say that Mercury was the first inventer of letters,
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 ah ijs tanquam ab injustis possessoribus vindicandum, but also we Are to challenge it (say Augustine) as being detained by unjust Possessors', we Are not to shun learning Because they say that Mercury was the First inventer of letters,
So if wee be enamour'd on secular wisdome, and for the beauty and decency thereof do desire of a captiue maide to make it an Israelite, quicquid in ea mortuum, idololatriae, voluptatis, errorum, libidinum, vel praecide vel rade, whatsoever is dead in it,
So if we be enamoured on secular Wisdom, and for the beauty and decency thereof do desire of a captive maid to make it an Israelite, quicquid in ea mortuum, Idolatry, voluptatis, Errorum, libidinum, vel praecide vel rode, whatsoever is dead in it,
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whether idolatry or wantonnesse, or errour, or lasciviousnesse, either pare or shaue, and then you may lawfully beget of her, household servants vnto the Lord God of Sabaoth:
whither idolatry or wantonness, or error, or lasciviousness, either pare or shave, and then you may lawfully beget of her, household Servants unto the Lord God of Sabaoth:
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This rule is most excellently kept by St Paul in this my text, where he quoting a sentence of Epimenides, the greater halfe hee is contented to lay by;
This Rule is most excellently kept by Saint Paul in this my text, where he quoting a sentence of Epimenides, the greater half he is contented to lay by;
so senselesse is their position which thinke no reformation to be lawfull, but that which abrogates the whole vse of a thing for some partiall abuse slyding hereby from an affirmatiue superstition, which idolatrously toucheth what is vnlawfull, to a negatiue superstition, which abstaineth from what is lawfull.
so senseless is their position which think no Reformation to be lawful, but that which abrogates the Whole use of a thing for Some partial abuse sliding hereby from an affirmative Superstition, which idolatrously touches what is unlawful, to a negative Superstition, which abstaineth from what is lawful.
So St Paul having condemned these Cretians from the mouth of Epimenides, hee thought this might serve as a good motiue or preparation to stirre them vp towards their amendment,
So Saint Paul having condemned these Cretians from the Mouth of Epimenides, he Thought this might serve as a good motive or preparation to stir them up towards their amendment,
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but because Titus was to goe on a surer ground, hee establisheth that sentence from another of his owne, which proceeding from one inspir'd with the infallible spirit of truth, could not incurre suspicion of errours;
but Because Titus was to go on a Surer ground, he Establisheth that sentence from Another of his own, which proceeding from one inspired with the infallible Spirit of truth, could not incur suspicion of errors;
and saith not, haec testimonia sunt vera, these vvitnesses are true, but, hoc testimonium est verum, this vvitnesse is true, not as if more then one humane authority vvere vnlawfull,
and Says not, haec Testimonies sunt vera, these Witnesses Are true, but, hoc testimonium est verum, this witness is true, not as if more then one humane Authority were unlawful,
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for hee himselfe in a short oration to the Athenians, did quote both an inscription vpon an altar, and a sentence of a Poet, but to teach vs herein to vse a moderation:
for he himself in a short oration to the Athenians, did quote both an inscription upon an altar, and a sentence of a Poet, but to teach us herein to use a moderation:
or because tapestry and hangings doe grace a house, therefore to content our selues with them insteede of stone and timber the most principall stuffe in building, vvhich vvere as much as to say, I would build me an house,
or Because tapestry and hangings do grace a house, Therefore to content our selves with them instead of stone and timber the most principal stuff in building, which were as much as to say, I would built me an house,
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vvherevpon, as Gratian obserues, Gregorie blames not those Bishops which studied & applied these things, Sed qui contra episcopale officium pro lege Evangelicâ grammaticam populo exponebant, but them which contrary to their office of expounding the Gospell, read a grammar lecture vnto the people, such as for wholsome foode propos'd pepons and onions, and I know not what old ends to disgest,
whereupon, as Gratian observes, Gregory blames not those Bishops which studied & applied these things, said qui contra Episcopal officium Pro lege Evangelicâ grammaticam populo exponebant, but them which contrary to their office of expounding the Gospel, read a grammar lecture unto the people, such as for wholesome food proposed pepons and onions, and I know not what old ends to digest,
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Otherwise who can deny, but that an ingenuous hearer may get some profit by hearing as well as another by reading? as for them of the opposite opinion, I would wish them more charity,
Otherwise who can deny, but that an ingenuous hearer may get Some profit by hearing as well as Another by reading? as for them of the opposite opinion, I would wish them more charity,
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And so I come from the accusation taken vp by our Apostle against these Cretians, This witnesse is true, vnto the reformation, whose steppes and degrees succeede in the next place to be handled, Wherefore rebuke them sharply that they may bee sound in the faith.
And so I come from the accusation taken up by our Apostle against these Cretians, This witness is true, unto the Reformation, whose steps and Degrees succeed in the next place to be handled, Wherefore rebuke them sharply that they may be found in the faith.
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and can it now brooke with patience to be stinted, & those ancient feasts famous in Creete for their antiquity and founder, renowned Minos, to be censur'd? Againe, that evill beasts should bee curryed without kicking,
and can it now brook with patience to be stinted, & those ancient feasts famous in Crete for their antiquity and founder, renowned Minos, to be censured? Again, that evil beasts should be curried without kicking,
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But to take the lye without a challenge, to be twitted by S t Paul, & then tax'd by Titus for being NONLATINALPHABET, alwayes lyars, the Valiant of our times, I am sure, will never be induced to beleeue, that either the Cretians were men of resolution,
But to take the lie without a challenge, to be twitted by S tO Paul, & then taxed by Titus for being, always liars, the Valiant of our times, I am sure, will never be induced to believe, that either the Cretians were men of resolution,
and not that which is impeach't, to wit, trueth and honesty, but these rather impair'd, for hardly I shall beleeue him to regard his word, which regards not his soule,
and not that which is impeached, to wit, truth and honesty, but these rather impaired, for hardly I shall believe him to regard his word, which regards not his soul,
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whether (I say) reproofes of this nature bee now warrantable? Certainely had Paul construed this language to bee a subject worthy of a combate, hee would not haue branded a whole nation with such a vice,
whither (I say) reproofs of this nature be now warrantable? Certainly had Paul construed this language to be a Subject worthy of a combat, he would not have branded a Whole Nation with such a vice,
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or at least thought to haue wrought soundnesse in mens faith by so vnseasonable an instrument? Wee which challenge farre higher places in Christs schoole,
or At least Thought to have wrought soundness in men's faith by so unseasonable an Instrument? we which challenge Far higher places in Christ school,
inasmuch as wordes are but aery images of things, and to make the most of it, a biting enemy is but a cholericke physitian that tells one his disease in his anger.
inasmuch as words Are but aery Images of things, and to make the most of it, a biting enemy is but a choleric Physician that tells one his disease in his anger.
But counterfeit valour hath confin'd reproofes to such narrow limits, & tyed them to such nice termes, that for feare of an encounter they seldome or never goe abroad,
But counterfeit valour hath confined reproofs to such narrow Limits, & tied them to such Nicaenae terms, that for Fear of an encounter they seldom or never go abroad,
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Hence springs that vnhappy friendship, quae illum quem diligit, (as Carthusian saith) tacendo tradit diabolo, which favouring his brothers eares, breakes his necke:
Hence springs that unhappy friendship, Quae Ilum Whom diligit, (as Carthusian Says) tacendo tradit diabolo, which favouring his Brother's ears, breaks his neck:
what shall we say, (beloued) doth God take care for oxen or asses? but the pitty is (saith Bernard ) cadit asina, succurritur ei, cadit anima, non est qui relevet eaem:
what shall we say, (Beloved) does God take care for oxen or asses? but the pity is (Says Bernard) Cadit Asses, succurritur ei, Cadit anima, non est qui relevet eaem:
I finde by the testimony of a Iesuite, Valentia 3. Tom. 3. disp. & 10. q. that this duty of rebuking in my text, is so little valued in the Church of Rome, that seldome either confessors are inquisitiue in asking,
I find by the testimony of a Iesuite, Valentia 3. Tom. 3. Disp. & 10. q. that this duty of rebuking in my text, is so little valued in the Church of Rome, that seldom either Confessors Are inquisitive in asking,
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for what (saith Bellarmine ) wilt thou checke him for not walking in the fields, whom thou supposest by abridging the power of the will, to be shut vp in prison? or if thou blame a man for falling into a pit,
for what (Says Bellarmine) wilt thou check him for not walking in the fields, whom thou Supposest by abridging the power of the will, to be shut up in prison? or if thou blame a man for falling into a pit,
when thou makest him so weake and feeble, and the pit so high that he cannot? Yes, hee may rightly be blam'd for not being in the fields, which ought to be there, shuts himselfe vp,
when thou Makest him so weak and feeble, and the pit so high that he cannot? Yes, he may rightly be blamed for not being in the fields, which ought to be there, shuts himself up,
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But they reply, you shew indeede in this, a justice in reproving, but by denying a power to the will of vsing or rejecting these reproofes, you deny the profit or necessity of them.
But they reply, you show indeed in this, a Justice in reproving, but by denying a power to the will of using or rejecting these reproofs, you deny the profit or necessity of them.
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yet must Titus his talke bee thought superfluous, and Cicero's rhetoricke bee canonicall scripture, frustra leges dantur, frustra objurgationes, laudes, vituperationes adhibentur, in civill matters wee deny not the will to haue a kinde of regiment,
yet must Titus his talk be Thought superfluous, and Cicero's rhetoric be canonical scripture, frustra leges dantur, frustra objurgationes, laudes, vituperationes adhibentur, in civil matters we deny not the will to have a kind of regiment,
doe not rebukes serue as so many rules and precepts to informe vs what wee should doe? doe they not as sumners admonish vs of our misery, doe they not imprint a kinde of shame even in the wicked, touching the outward act;
do not rebukes serve as so many rules and Precepts to inform us what we should do? do they not as sumners admonish us of our misery, do they not imprint a kind of shame even in the wicked, touching the outward act;
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is not the justice of God in punishing sinners preach't in them? lastly, are they not ordain'd by God as sharpe instruments to search the benumm'd wounds of his maim'd children, which by joyning to them the saving oyle of his grace, hee makes effectuall? What matters,
is not the Justice of God in punishing Sinners preached in them? lastly, Are they not ordained by God as sharp Instruments to search the benumbed wounds of his maimed children, which by joining to them the Saving oil of his grace, he makes effectual? What matters,
but implyes also a disproofe, as if hee should haue saide, tyranize not ouer their consciences in matters of religion, lap not vp your reproofes in the generall beliefe of the Church,
but Implies also a disproof, as if he should have said, tyrannise not over their Consciences in matters of Religion, lap not up your reproofs in the general belief of the Church,
This teacheth vs what ought to bee the furniture of rebukes, if wee would haue them effectuall, to wit, that they be fraught with convincing arguments, that Rhetoricke enter not the listes without some weapons borrowed from the arsenall of Logicke, that wee remember the Maxime in Philosophie, that the will wils no more then the vnderstanding vnderstands.
This Teaches us what ought to be the furniture of rebukes, if we would have them effectual, to wit, that they be fraught with convincing Arguments, that Rhetoric enter not the lists without Some weapons borrowed from the arsenal of Logic, that we Remember the Maxim in Philosophy, that the will wills no more then the understanding understands.
Such doubtlesse was the oratory of Titus, Paul bade him rebuke the Cretians for their lying, this hee might say, the loue which you professe, is dissimulation, your vowing of service, and all you haue (if any such complement were then in vse) is nothing else for the most part,
Such doubtless was the oratory of Titus, Paul bade him rebuke the Cretians for their lying, this he might say, the love which you profess, is dissimulation, your vowing of service, and all you have (if any such compliment were then in use) is nothing Else for the most part,
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though the party hate not the thing, yet he would hate the name, and the potion would turne to gall, what should remoue it? The reasons and grounds hereof, are principally two, the one lest wee arme shame with a brazē vizard, to take vp the patronage of a fault,
though the party hate not the thing, yet he would hate the name, and the potion would turn to Gall, what should remove it? The Reasons and grounds hereof, Are principally two, the one lest we arm shame with a brazen vizard, to take up the patronage of a fault,
but also quoad satisfactionem, as touching satisfaction; he distinguisheth of contumelies, that some are injuriosae in personas, injurious to the persons;
but also quoad satisfactionem, as touching satisfaction; he Distinguisheth of Contumelies, that Some Are injuriosae in personas, injurious to the Persons;
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Chiefe Magistrates are set by God, to be like Sūnes in the firmament, rash censures of these are like Cloudes in the middle region of the aire, they hurt not the Sunne it selfe,
Chief Magistrates Are Set by God, to be like Suns in the firmament, rash censures of these Are like Clouds in the middle region of the air, they hurt not the Sun it self,
neither do they abstract any thing from his permanent brightnesse, but they depriue vs which liue below of that light and warmth which hee deriveth to vs. So likewise Pastours in the Church, are trumpets of the Gospell which summon you to battaile against your spirituall enemies, hee which defames them, doth hee stoppe the breath of the trumpet;
neither do they abstract any thing from his permanent brightness, but they deprive us which live below of that Light and warmth which he deriveth to us So likewise Pastors in the Church, Are trumpets of the Gospel which summon you to battle against your spiritual enemies, he which defames them, does he stop the breath of the trumpet;
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I speake not this as if I would procure their obliquities exemption from reproofe, that they should be depriv'd of the meanes prescrib'd by God for mens recoveryes,
I speak not this as if I would procure their obliquities exemption from reproof, that they should be deprived of the means prescribed by God for men's Recoveries,
as the glosse would haue the Pope, to whom no man may say, Domine cur itafacis? for if vices once ascend the Pulpit, where shall they not enter? if Sathan plant ill manners in the most eminent place of the Church, what will hee not do in private houses? But what was prescrib'd to Titus to bee the square of his fraternall corrections, I commend to all, redargue illos, not illum, rebuke privately him, publiquely not him, but them. But perhaps in the third place you will aske, how you must rebuke? my Apostle heere tell's you,
as the gloss would have the Pope, to whom no man may say, Domine cur itafacis? for if vices once ascend the Pulpit, where shall they not enter? if Sathan plant ill manners in the most eminent place of the Church, what will he not do in private houses? But what was prescribed to Titus to be the square of his fraternal corrections, I commend to all, redargue Illos, not Ilum, rebuke privately him, publicly not him, but them. But perhaps in the third place you will ask, how you must rebuke? my Apostle Here tell's you,
when hee sayth, Rebuke them sharpely. The vices aboue mentioned were so common and frequent amongst the Cretians, that the whole Iland seem'd to be lulled a sleepe & to need sharpe reprehensions to rouse it vp.
when he say, Rebuke them sharply. The vices above mentioned were so Common and frequent among the Cretians, that the Whole Island seemed to be lulled a sleep & to need sharp reprehensions to rouse it up.
so it fareth with inveterate sinnes, an easie reproofe doth but encourage wickednesse, and make it thinke it selfe so slight as that censure importeth.
so it fareth with inveterate Sins, an easy reproof does but encourage wickedness, and make it think it self so slight as that censure imports.
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Vpon which ground, Commentator vpon the 1. Ethicks, disputing, whether yong men sway'd by their affection may bee admitted into the Schoole of Morall Philosophy, determines affirmatiuely that they may,
Upon which ground, Commentator upon the 1. Ethics, disputing, whither young men swayed by their affection may be admitted into the School of Moral Philosophy, determines affirmatively that they may,
but with this limitation, that the professers and readers of that discipline, do oftentimes place opprobrious and contumelious speeches insteede of speculariue arguments, the reason whereof I finde given by Gregory, vt cum culpa ab actore non cognoscitur, quanti sit ponderis ab increpantis ore sentiatur, that when the fault is not conceiued by the doer, the weight of it may bee felt, from the mouth of the reprouer.
but with this limitation, that the professers and Readers of that discipline, do oftentimes place opprobrious and contumelious Speeches instead of speculariue Arguments, the reason whereof I find given by Gregory, vt cum culpa ab actor non cognoscitur, quanti sit ponderis ab increpantis over sentiatur, that when the fault is not conceived by the doer, the weight of it may be felt, from the Mouth of the reprover.
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For a sharpe reproofe and a contumely do agree, as Thomas well notes, in the matter, but differ formally, meaning that the same words or phrases may be common to them both;
For a sharp reproof and a contumely do agree, as Thomas well notes, in the matter, but differ formally, meaning that the same words or phrases may be Common to them both;
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for to call foole, Matth. 5. is judg'd a contumely and deserving hell fire, yet foolish, Luke 24. is a reproofe, and vs'd by our Saviour to the two Disciples, and to the Galatians by St Paul, chap. 3. but because the signification of words do depend vpon the inward affection,
for to call fool, Matthew 5. is judged a contumely and deserving hell fire, yet foolish, Lycia 24. is a reproof, and used by our Saviour to the two Disciples, and to the Galatians by Saint Paul, chap. 3. but Because the signification of words do depend upon the inward affection,
whether he intendeth the dishonouring of the persons, or their reformation, as Titus when he made the butt of his rebukings the soundnesse of the Cretians faith.
whither he intends the Dishonoring of the Persons, or their Reformation, as Titus when he made the butt of his rebukings the soundness of the Cretians faith.
But least wee should imagine the sinewes and vigor of reproofe to consist in Sarcasmes, or to prevaile onely in the tongue of barking Doeg, St Paul here tell's vs what sharpenesse is most convenient,
But lest we should imagine the sinews and vigor of reproof to consist in Sarcasms, or to prevail only in the tongue of barking Doeg, Saint Paul Here tell's us what sharpness is most convenient,
when hee sayth, NONLATINALPHABET, signifying a cutting off, and as some interpreters do note, vs'd by S. Paul as alluding to chirurgians who cut away the dead flesh which fostereth corruption in wounds, whereby we may learne, that reproofes are then most feeling & do peirce home,
when he say,, signifying a cutting off, and as Some Interpreters do note, used by S. Paul as alluding to chirurgeons who Cut away the dead Flesh which fostereth corruption in wounds, whereby we may Learn, that reproofs Are then most feeling & do pierce home,
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It were folly to preach obedience to the Prince, vnlesse we infringe and extirpate the sandy foundation of Papall authority: In vaine it were to rebuke lying, & not to cancell the grounds of equivocations, to blame dispaire,
It were folly to preach Obedience to the Prince, unless we infringe and extirpate the sandy Foundation of Papal Authority: In vain it were to rebuke lying, & not to cancel the grounds of equivocations, to blame despair,
and not take away the vncertainty of Salvation, to beate downe presumption, and proclaime open markets for indulgences. The last thing which may be desired to be knowne in this precept of rebuking is the end, wherefore it is to be done;
and not take away the uncertainty of Salvation, to beat down presumption, and proclaim open Markets for Indulgences. The last thing which may be desired to be known in this precept of rebuking is the end, Wherefore it is to be done;
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Faithfull are the wounds of a friend, sayth the Wiseman, his accusations are instructions, his chastisemēts peace, his pretious blames shal never break our heads.
Faithful Are the wounds of a friend, say the Wiseman, his accusations Are instructions, his chastisements peace, his precious blames shall never break our Heads.
but yet I take the former to be principally intended, the phrase importing no lesse, which sayth not that they may haue a sound faith, as implying a defect meerely in the subject, but that they may bee sound in the faith,
but yet I take the former to be principally intended, the phrase importing no less, which say not that they may have a found faith, as implying a defect merely in the Subject, but that they may be found in the faith,
When therefore S. Paul lay's an injunction vpon Titus to rebuke the Cretians for those three notorious vices, that they might be sound in the faith, hee seemes to paint in one small table the whole progresse of heresies how they begin, how they are promoted, and how they are established and confirm'd:
When Therefore S. Paul lay's an injunction upon Titus to rebuke the Cretians for those three notorious vices, that they might be found in the faith, he seems to paint in one small table the Whole progress of heresies how they begin, how they Are promoted, and how they Are established and confirmed:
But to remoue these obstructions, Titus must turne Physitian, and to procure soundnesse of faith must take vpon him the taske of a spirituall Hypocrates. And to apply this to our selues;
But to remove these obstructions, Titus must turn physician, and to procure soundness of faith must take upon him the task of a spiritual Hypocrates. And to apply this to our selves;
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and as if Crete had dispers'd new colonies throughout the world, it scarce is any where secure from the assaults of a lying and contentious Cretian. What plott of ground feed's not Minotaures which gore the sides of faith and Christian religion:
and as if Crete had dispersed new colonies throughout the world, it scarce is any where secure from the assaults of a lying and contentious Cretian. What plot of ground feed's not Minotaurs which gore the sides of faith and Christian Religion:
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what pasture so levell wherein some aspiring Ida lift's not vp it's head, and involues it's vaine conceites in the cloudes? Even the Labyrinthes of Dedalus haue left their subterranean habitations,
what pasture so level wherein Some aspiring Ida lift's not up it's head, and involves it's vain conceits in the Clouds? Even the Labyrinths of Dedalus have left their subterranean habitations,
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and planted themselues in the fallacies and impostures of home-bred Donatists and neighbouring Pelagians. I wish that words were as coyne, that so the many which this subject requires, might be exchang'd into fewer,
and planted themselves in the fallacies and Impostors of Homebred Donatists and neighbouring Pelagians. I wish that words were as coin, that so the many which this Subject requires, might be exchanged into fewer,
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but this Presence cōmands mee silence, where the example of our royall Theseus himselfe in quelling these monsters, hath supplyed that which you may suppose was the taske of Titus, and engrafted (I doubt not) what my text aime's at, with a silent Sermon,
but this Presence commands me silence, where the Exampl of our royal Theseus himself in quelling these monsters, hath supplied that which you may suppose was the task of Titus, and engrafted (I doubt not) what my text aim's At, with a silent Sermon,
For conclusion therefore, I haue hitherto entertain'd your eares with the anatomy of a Cretian, and transported your thoughts a while from this Island of ours, the gemme of the Westerne Ocean, & set them on shore on the most eminent and renowned Island of the Mediterranean; what you haue there beheld, I trust your riper judgments will make vse of, not as most trauailers doe, by bringing them home with you into your Country,
For conclusion Therefore, I have hitherto entertained your ears with the anatomy of a Cretian, and transported your thoughts a while from this Island of ours, the gem of the Western Ocean, & Set them on shore on the most eminent and renowned Island of the Mediterranean; what you have there beheld, I trust your riper Judgments will make use of, not as most travellers do, by bringing them home with you into your Country,
In that catalogue or inventory rather of Cretish trash, the first sophisticate ware which offer'd it selfe for currant, was the lye; if these quarters of Europe doe as much detest the thing,
In that catalogue or inventory rather of Cretish trash, the First sophisticate ware which offered it self for currant, was the lie; if these quarters of Europe do as much detest the thing,
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But for the other moueables, fitter to store parkes and forrests, then townes or cittyes; namely, euill-beasts, I should be also confident of our freedome herein as of wolues, were not slow bellies, whereof our Soyle is too copious,
But for the other moveables, fitter to store parks and forests, then Towns or cities; namely, euill-beasts, I should be also confident of our freedom herein as of wolves, were not slow bellies, whereof our Soil is too copious,
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My hope is, that parting from Crete, you will shake hands and bidadew to those surquedries & superfluities which stil'd these Cretians, slow bellies, S. Paul especially in my Text making this NONLATINALPHABET, that is, (as I shew'd before) the pruning or paring off, of those things which breed and foster corruption in vs, to be the most necessary meane to arriue at soundnesse of faith.
My hope is, that parting from Crete, you will shake hands and bidadew to those surquedries & superfluities which Styled these Cretians, slow bellies, S. Paul especially in my Text making this, that is, (as I showed before) the pruning or paring off, of those things which breed and foster corruption in us, to be the most necessary mean to arrive At soundness of faith.
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or thinke the beasts which wee prophane by sacrifice to our owne appetites, doe as they did to these Cretians, incorporate their brutish affections with their carkasses:
or think the beasts which we profane by sacrifice to our own appetites, do as they did to these Cretians, incorporate their brutish affections with their carcases:
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As Peter (in the Chapter going before) scarce had three winters past, (as Writers note) when from his travailes in the Deep, he had bin called to the quiet harbour of the Gospel;
As Peter (in the Chapter going before) scarce had three winter's past, (as Writers note) when from his travails in the Deep, he had been called to the quiet harbour of the Gospel;
& frō a poore silly Fisherman, beene promoted by our Saviour to bee a fisher of men, but that hee thinkes fit already (good man) his portion should be prescrib'd him, the slender service he had yet done,
& from a poor silly Fisherman, been promoted by our Saviour to be a fisher of men, but that he thinks fit already (good man) his portion should be prescribed him, the slender service he had yet done,
but high promotions, and munificent rewards are already his Butt he shoote's at, and his question is, What shall we haue? God's rewards (beloved) to his Servants are vneffable, Yee which followed mee in the regeneration (Christ Tell's them) shall sit vpon twelue thrones,
but high promotions, and munificent rewards Are already his Butt he shoote's At, and his question is, What shall we have? God's rewards (Beloved) to his Servants Are uneffable, Ye which followed me in the regeneration (christ Tell's them) shall fit upon twelue thrones,
an answere (no doubt) satisfying to the full both Peter and his Companions; but so it fall's out oftentimes, that the best prescrib'd potions vndiscreetly taken, proue banes vnto the Patient,
an answer (no doubt) satisfying to the full both Peter and his Sodales; but so it fall's out oftentimes, that the best prescribed potions undiscreetly taken, prove banes unto the Patient,
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Christ therefore, lest confidence should beget in them sloathfulnesse, his benignity prejudice their forwardnesse, & too much security of the prize make them idle in the race, in this Chapter he rouses them by the Parable of an Husbandman sending out labourers into the Vineyard, where some being hired at the dawning of the day, some at the third and sixt houre, others but at the ninth and the eleuenth, yet all equally receiuing their penny,
christ Therefore, lest confidence should beget in them slothfulness, his benignity prejudice their forwardness, & too much security of the prize make them idle in the raze, in this Chapter he rouses them by the Parable of an Husbandman sending out labourers into the Vineyard, where Some being hired At the dawning of the day, Some At the third and sixt hour, Others but At the ninth and the Eleventh, yet all equally receiving their penny,
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he giue's his Disciples to vnderstand, that it is labour, not earely calling, which gett's precedency in God's Kingdome, the mansion houses which their Father will bestow on them, should bee according to their diligence;
he give's his Disciples to understand, that it is labour, not early calling, which gett's precedency in God's Kingdom, the mansion houses which their Father will bestow on them, should be according to their diligence;
if they looke to sit on the Thrones he told them of, and would shine as the brighter starres in Heauen, they must here on Earth be more eminent then others in painefull conversation;
if they look to fit on the Thrones he told them of, and would shine as the Brighter Stars in Heaven, they must Here on Earth be more eminent then Others in painful Conversation;
those oftentimes for their fainting in God's Vineyard, shall haue a lower place at his Supper, and these for their forward zeale after their calling, shall sit in the higher roome,
those oftentimes for their fainting in God's Vineyard, shall have a lower place At his Supper, and these for their forward zeal After their calling, shall fit in the higher room,
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and by the penny which was payde in the evening, to be vnderstood, the Crowne of glory, which at the end of the World God giue's to his Elect. The difficulty resteth chiefly in the houres;
and by the penny which was paid in the evening, to be understood, the Crown of glory, which At the end of the World God give's to his Elect. The difficulty rests chiefly in the hours;
some (as Hierome relate's it) would haue the eleuenth houre to signifie the calling of the Gentiles, and the former to be referred vnto the Iewes, which liu'd before Christ's comming in the flesh;
Some (as Jerome relate's it) would have the Eleventh hour to signify the calling of the Gentiles, and the former to be referred unto the Iewes, which lived before Christ's coming in the Flesh;
Gregory, Beda, and Theophylact are of opinion, that the labourers of the first houre doe signifie the Patriarchs from Adam to Noah; those of the third, the Fathers from Noah to Abraham; those of the sixt, from Abraham to Moses; the ninth, from Moses to CHRIST; and the eleuenth, from CHRIST to the end of the world.
Gregory, Beda, and Theophylact Are of opinion, that the labourers of the First hour do signify the Patriarchs from Adam to Noah; those of the third, the Father's from Noah to Abraham; those of the sixt, from Abraham to Moses; the ninth, from Moses to CHRIST; and the Eleventh, from CHRIST to the end of the world.
But heerein I suppose that the Logicke rule is to be obserued, which sayth, Omnis Similitudo claudicat; Chrisostome especially vpon this place giving this note, that in Parables wee should attend chiefly to the generall scope,
But herein I suppose that the Logic Rule is to be observed, which say, Omnis Similitudo claudicat; Chrysostom especially upon this place giving this note, that in Parables we should attend chiefly to the general scope,
wherefore with our best reformed Interpreters, in that our Saviour was pleased to name 5 houres, we rather take an ornament to bee added thereby to the Parable, then any mysterie to be involved in the number,
Wherefore with our best reformed Interpreters, in that our Saviour was pleased to name 5 hours, we rather take an ornament to be added thereby to the Parable, then any mystery to be involved in the number,
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of which latter sort, the Housholder heere in my Text speaketh, Why stand yee heere all the day idle? Maldonat & the rest of Popish Commentators, would haue these loyterers to be blamed here in my Text, not so much for that by their carelesse security, they endangered the losse of that invaluable Crowne, which God freely giue's to whom he pleaseth;
of which latter sort, the Householder Here in my Text speaks, Why stand ye Here all the day idle? Maldonatus & the rest of Popish Commentators, would have these loiterers to be blamed Here in my Text, not so much for that by their careless security, they endangered the loss of that invaluable Crown, which God freely give's to whom he Pleases;
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for first the husbandman pretēds here, that it is lawfull for him to do as he will with his owne, the Papists wil haue him deale according to mens deseruings;
for First the husbandman pretends Here, that it is lawful for him to do as he will with his own, the Papists will have him deal according to men's deservings;
for justo Dei judicio debetur meritis bonorū operū, merces vitae aeternae, saith Bellar. in his 5th book de Iustif. & 16. cap. Againe, the penny here was wages sufficient for the whole day;
for Justo Dei Judicio debetur Meritis bonorū operū, merces vitae aeternae, Says Bellar in his 5th book de Justif & 16. cap. Again, the penny Here was wages sufficient for the Whole day;
yet they can neuer make it good, that the laborers which wrought but one houre in the day, could challēnge the whole daies hire ex meritis; & to conclude, Bellar. in his 5th de Iustif. & 17. cap. would haue good works meritorious, ratione pacti & operis simul, in regard of the perfectiō of the work & the promise of God annexed withall,
yet they can never make it good, that the laborers which wrought but one hour in the day, could challennge the Whole days hire ex Meritis; & to conclude, Bellar in his 5th de Justif & 17. cap. would have good works meritorious, ratione pacti & operis simul, in regard of the perfection of the work & the promise of God annexed withal,
whereas besides the first labourers, none are found in this Parable to haue had any pactū or agreement made with thē (as their own men obserue,) & therfore their kind of merit can agree with none of thē, saue peradventure the first, which were least respected, last paid,
whereas beside the First labourers, none Are found in this Parable to have had any pactū or agreement made with them (as their own men observe,) & Therefore their kind of merit can agree with none of them, save Peradventure the First, which were least respected, last paid,
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in which regard, Musculus is content that the Papists shall share with thē, & for their satisfaction, shall find something correspondent to thēselues in this Parable.
in which regard, Musculus is content that the Papists shall share with them, & for their satisfaction, shall find something correspondent to themselves in this Parable.
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The husbandman therfore in my Text, dealing not with those which had turned ouer Peter Lombards sentences, or Thomas Aquinas summes, vsed not (as I suppose) those schoole quiddities to simple labourers;
The husbandman Therefore in my Text, dealing not with those which had turned over Peter Lombards sentences, or Thomas Aquinas sums, used not (as I suppose) those school quiddities to simple labourers;
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this is a market-place for buyers and sellers, a tribunall for justice, a councell-chamber for actions of state, wherein you, by your Vocation which another way had diverted your imployments, cannot deale,
this is a marketplace for buyers and sellers, a tribunal for Justice, a Council chamber for actions of state, wherein you, by your Vocation which Another Way had diverted your employments, cannot deal,
would you be coūted worthy of your hire, & are you loath to sustaine the brunt of the heat? He that sleepeth in haruest, shall be fill'd with poverty;
would you be counted worthy of your hire, & Are you loath to sustain the brunt of the heat? He that Sleepeth in harvest, shall be filled with poverty;
The vsual place in great & large Citties (as ancient writers doe obserue) where labourers stood for hire in the Romans time, to whō suppose Iudea now subject, was the Forum, or market place; & it may bee evidently gathered out of this Parable,
The usual place in great & large Cities (as ancient writers do observe) where labourers stood for hire in the Romans time, to whom suppose Iudea now Subject, was the Forum, or market place; & it may be evidently gathered out of this Parable,
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but treasons against States, murdering of Princes, and massacring of God's Elect, might with much more ease (I doubt not) commend these men heere in my Text,
but treasons against States, murdering of Princes, and massacring of God's Elect, might with much more ease (I doubt not) commend these men Here in my Text,
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for if the son in the Gospel be blamed for denying to do his Fathers will, Mat. 28.21. These men are to be commended in that they came hither (as it should seeme) on set purpose to doe it.
for if the son in the Gospel be blamed for denying to do his Father's will, Mathew 28.21. These men Are to be commended in that they Come hither (as it should seem) on Set purpose to do it.
and what vertue is oftner ingeminated in holy Writ with greater commendations, then patient waiting? Yet when Christ enters into judgement with his servants, what flesh can appeare righteous in his sight? whilst wee liue in this world wee must not expect any absolute perfection,
and what virtue is oftener ingeminated in holy Writ with greater commendations, then patient waiting? Yet when christ enters into judgement with his Servants, what Flesh can appear righteous in his sighed? while we live in this world we must not expect any absolute perfection,
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and so farre are wee vnable (which our adversaries would haue) to performe more then we neede do, that it is a matter vnpossible for vs to performe what wee should do.
and so Far Are we unable (which our Adversaries would have) to perform more then we need do, that it is a matter unpossible for us to perform what we should do.
The comming of these men to market to be hired, the patient expectation of hirers, the willing vndertaking of paines imposed vpon them, was a thing (no doubt) to God well pleasing,
The coming of these men to market to be hired, the patient expectation of hirers, the willing undertaking of pains imposed upon them, was a thing (no doubt) to God well pleasing,
when he is pleased to aske a why? what man is he that can answer one to a thousand? That which these labourers did, their intent to labour in the vineyard, was in it selfe bonum, an action good & laudable,
when he is pleased to ask a why? what man is he that can answer one to a thousand? That which these labourers did, their intent to labour in the vineyard, was in it self bonum, an actium good & laudable,
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as negligent & carelesse people they heeded not the oportunities of the time, but are sayd in an idle fashion to stand there, which being so blamed by the husbādman in my text, directeth vs to this observatiō.
as negligent & careless people they heeded not the opportunities of the time, but Are said in an idle fashion to stand there, which being so blamed by the husbandman in my text, directeth us to this observation.
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& certainely if that may be esteemed our summum bonū, or highest felicity on earth without which we are assured of no felicity in heaven, I may well conclude with the Philosopher, that our earthly happinesse doth consist in nothing so much as in action.
& Certainly if that may be esteemed our summum bonū, or highest felicity on earth without which we Are assured of no felicity in heaven, I may well conclude with the Philosopher, that our earthly happiness does consist in nothing so much as in actium.
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& bestowes a crowne vpon none but such as so striue as they ought to doe 2. Tim. 4? & againe to a time of sowing, wherein whatsoever a man soweth in his life hee is sure to reape the same againe in the world to come.
& bestows a crown upon none but such as so strive as they ought to do 2. Tim. 4? & again to a time of sowing, wherein whatsoever a man Soweth in his life he is sure to reap the same again in the world to come.
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& in as much as that the seed of the Serpent by hypocrisie & dissimulation hath of ten made false garments for the divell to maske in like an angell of the light, Christ will never acknowledge the garment to be his livery,
& in as much as that the seed of the Serpent by hypocrisy & dissimulation hath of ten made false garments for the Devil to mask in like an angel of the Light, christ will never acknowledge the garment to be his livery,
vnlesse he finde on it his owne badge, & that badge is works, Now in regard of this necessity of well-doeing, I hope there is not in this assembly any so rudely catechis'd in the Schoole of Christianity, which will not frō these premisses inferre with me, that if we expect the promisses annexed, wee must diligently exercise the functions of our calling when oportunity is offered;
unless he find on it his own badge, & that badge is works, Now in regard of this necessity of welldoing, I hope there is not in this assembly any so rudely catechised in the School of Christianity, which will not from these premises infer with me, that if we expect the promises annexed, we must diligently exercise the functions of our calling when opportunity is offered;
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yet as in morall actions NONLATINALPHABET, that is, prudence and perspicuity are so necessary that the Philosopher in the 6 of his Ethickes, concludes no morall vertue to subsist without them;
yet as in moral actions, that is, prudence and perspicuity Are so necessary that the Philosopher in the 6 of his Ethics, concludes no moral virtue to subsist without them;
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& bee mis-led into the broad way which leadeth vnto destruction ▪ seeing therefore that a Christian is on all sides so encoūtred with the wiles of Sathan &c inticemēts of the world,
& be misled into the broad Way which leads unto destruction ▪ seeing Therefore that a Christian is on all sides so encountered with the wiles of Sathan etc. enticements of the world,
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well & wary must he bee, lest by standing idlely or carelessely with these labourers when oportunities are offer'd, he misse & faile of the scope he intēded.
well & wary must he be, lest by standing idly or carelessly with these labourers when opportunities Are offered, he miss & fail of the scope he intended.
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So farre were the Saints in the old Testament frō omitting any oportunity whereby they might practise their piety, that on the cōtrary side they sought out waies,
So Far were the Saints in the old Testament from omitting any opportunity whereby they might practise their piety, that on the contrary side they sought out ways,
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though not specially stirr'd vp by others, which every Christian should assume himselfe in the worke of the vineyard? I could here propose vnto you the example of our Saviour Christ, whose compassion commonly then most appeared when it was lead implored.
though not specially stirred up by Others, which every Christian should assume himself in the work of the vineyard? I could Here propose unto you the Exampl of our Saviour christ, whose compassion commonly then most appeared when it was led implored.
when he sought nothing more thē to salue him, sinfull man which never had the grace either to discerne his owne misery or to beg God's mercy, Christ seeing what he had need of, of himselfe came downe to cure his infirmity;
when he sought nothing more them to salve him, sinful man which never had the grace either to discern his own misery or to beg God's mercy, christ seeing what he had need of, of himself Come down to cure his infirmity;
and his mortall enemies which abandoned him, & had lost the right of their inheritance, thirty-three yeares and more voluntarily fights hee with the divell, world,
and his Mortal enemies which abandoned him, & had lost the right of their inheritance, thirty-three Years and more voluntarily fights he with the Devil, world,
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These (beleued) and the like examples should moue vs to bethinke our selues of those free and voluntary actions of piety which God requires at our hands,
These (believed) and the like Examples should move us to bethink our selves of those free and voluntary actions of piety which God requires At our hands,
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and whilst wee are here abiding in this Naioth as in a Source whence knowledge is to be derived into the barren places of this land, let vs not stand idle,
and while we Are Here abiding in this Naioth as in a Source whence knowledge is to be derived into the barren places of this land, let us not stand idle,
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you know whose voice it was, Nunquid ego custos fratris mei? am I my brothers keeper? O beloued? thou shalt not see (saith God) thy brothers oxe or his asse go astray,
you know whose voice it was, Whether ego custos fratris mei? am I my Brother's keeper? O Beloved? thou shalt not see (Says God) thy Brother's ox or his Ass go astray,
This is the market place where the husband-man expecteth to finde labourers, and it is almost the twelfth houre with some that they haue stood idle therein, shall they say with these in my text, quia nemo nos conduxit, because no man hath hired vs:
This is the market place where the husbandman Expects to find labourers, and it is almost the twelfth hour with Some that they have stood idle therein, shall they say with these in my text, quia nemo nos conduxit, Because no man hath hired us:
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They indeede which are possest of a pastorall charge, haue a more speciall vocation to imploy their talent in that place, which talent if they put vp in a napkin,
They indeed which Are possessed of a pastoral charge, have a more special vocation to employ their talon in that place, which talon if they put up in a napkin,
as some doe, they shall be beaten with more stripes then wee, yet we haue a generall vocation besides, by vertue whereof in those things which beare a relation vnto Christ our head, we haue all an interest one in another,
as Some do, they shall be beaten with more stripes then we, yet we have a general vocation beside, by virtue whereof in those things which bear a Relation unto christ our head, we have all an Interest one in Another,
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when wee see others tainted or infected? if any by preferring a Simon Magus before a prompt and learned Ezra, doe hinder thee somewhat from an ordinary performance of the workes of thy calling, this thing will God require at their hands,
when we see Others tainted or infected? if any by preferring a Simon Magus before a prompt and learned Ezra, do hinder thee somewhat from an ordinary performance of the works of thy calling, this thing will God require At their hands,
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It was farre otherwise (beloved) in the Prophet Esay, of whom wee reade, that so soone as God had but touch't his lips with a coale from his altar, his heart was straight inflamed to bee set on worke,
It was Far otherwise (Beloved) in the Prophet Isaiah, of whom we read, that so soon as God had but touched his lips with a coal from his altar, his heart was straight inflamed to be Set on work,
Now when God sends vs out into the wayes, and wills vs to bid as many as we can find, of poore and distressed vnto the marriage, can it suffice vs to preach in high places onely,
Now when God sends us out into the ways, and wills us to bid as many as we can find, of poor and distressed unto the marriage, can it suffice us to preach in high places only,
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and good labourers in many places are deficient, knowledge decayes in some parts, and how should it be repaired but by you? the necessity you see is vrgent, the opportunities apparent, the reward eminent, and therefore why stand you here? which is the place reprehended,
and good labourers in many places Are deficient, knowledge decays in Some parts, and how should it be repaired but by you? the necessity you see is urgent, the opportunities apparent, the reward eminent, and Therefore why stand you Here? which is the place reprehended,
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for how litle pleasure, how litle gaine or honour? the shrewd merchants of our dayes, who will sticke at a penny when they trade with their neighbours, vvill not stand for their soules when they are to barter with the devill.
for how little pleasure, how little gain or honour? the shrewd merchant's of our days, who will stick At a penny when they trade with their neighbours, will not stand for their Souls when they Are to barter with the Devil.
But yet as our best interpreters doe obserue, the vineyard being taken more particularly for the Church, the market may signifie any place out of Church,
But yet as our best Interpreters do observe, the vineyard being taken more particularly for the Church, the market may signify any place out of Church,
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Iudg. 7. And the Elders at Ephesus are commanded to watch and take heede, but it must be to the flocke, over which the Holy Ghost had made them overseers:
Judges 7. And the Elders At Ephesus Are commanded to watch and take heed, but it must be to the flock, over which the Holy Ghost had made them Overseers:
though the drought consum'd him in the day, and the frost by night, so that for care, his sleepe departed from him, he still abode with his flocke in the field.
though the drought consumed him in the day, and the frost by night, so that for care, his sleep departed from him, he still Abided with his flock in the field.
A good example (beloved) for vs ministers, which either now haue, or may hereafter haue a flocke of Christs committed to our custody, to teach vs with what care & diligence we should alwayes attend on it.
A good Exampl (Beloved) for us Ministers, which either now have, or may hereafter have a flock of Christ committed to our custody, to teach us with what care & diligence we should always attend on it.
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But vvhat (vvill some object) must the sheepheard then be alwayes attending his flocke, the labourer alwayes labouring in the vineyard? this is an hard saying,
But what (will Some Object) must the shepherd then be always attending his flock, the labourer always labouring in the vineyard? this is an hard saying,
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and vvho is able to beare it? Neither am I ignorant vvhat hath befallen to many, vvho at the first haue beene so vehement in speaking against any toleration in this kind, that afterwards having more feelingly look't into the case haue changed their mindes:
and who is able to bear it? Neither am I ignorant what hath befallen to many, who At the First have been so vehement in speaking against any toleration in this kind, that afterwards having more feelingly looked into the case have changed their minds:
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a notable example vvhereof vve may haue in Cajeran, vvhom Ambrosius Catharinus in his apologie against Dominicus a Soto, produceth to proue the lawfulnes of this act,
a notable Exampl whereof we may have in Cajeran, whom Ambrosius Catharinus in his apology against Dominicus a Soto, Produceth to prove the lawfulness of this act,
To come briefely therefore to the point, I dare not be so peremptorie against the practise of our Church as some are, plaine it is that this commandement of residing is praeceptum affirmativum, an affirmatiue precept,
To come briefly Therefore to the point, I Dare not be so peremptory against the practice of our Church as Some Are, plain it is that this Commandment of residing is Precept affirmativum, an affirmative precept,
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as Eliseus, Valentia, with others doe obserue, and therefore you know it binds not sempe, or ad semper, it must not be laid in the ballance stript from those necessary materiall circumstances which should giue it waight.
as Elisha, Valentia, with Others do observe, and Therefore you know it binds not sempe, or ad semper, it must not be laid in the balance stripped from those necessary material Circumstances which should give it weight.
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As first intrinsecall impediments, such as is the sicknes of the body, for if the place be vnfit for recouery, it were hard heartednes in a flocke to barre the physitian of their soules (as Mosconius notes) the lawfull meanes to recover the health of his body;
As First intrinsical impediments, such as is the sickness of the body, for if the place be unfit for recovery, it were hard heartedness in a flock to bar the Physician of their Souls (as Mosconius notes) the lawful means to recover the health of his body;
and therefore leaving not his place vnfurnished vntill his recovery, I take, the husband-man excepteth this man though hee bee a labourer of the vineyard from his censure of standing here.
and Therefore leaving not his place unfurnished until his recovery, I take, the husbandman excepteth this man though he be a labourer of the vineyard from his censure of standing Here.
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and leaveth the sheepe, and the wolfe catcheth them, and scattereth the sheepe, Ioh. 10. and this persecution of cleargy and lay-people together, is likened by that Father, to the equall danger of marriners and merchants in the same shippe in a great tempest,
and Leaveth the sheep, and the wolf Catches them, and Scattereth the sheep, John 10. and this persecution of Clergy and Lay people together, is likened by that Father, to the equal danger of Mariners and merchant's in the same ship in a great tempest,
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Act. 9. and Christ wish't his disciples when they were persecuted in one citie, to flie into another, Mat. 10. The second rule which St Austine sets downe, is that the necessary offices of the pastour which is fled, bee supplied by others:
Act. 9. and christ wished his Disciples when they were persecuted in one City, to fly into Another, Mathew 10. The second Rule which Saint Augustine sets down, is that the necessary Offices of the pastor which is fled, be supplied by Others:
and yet not come vnder the Husband-mans lash of Why stand you here: and this may be qualitate negotij, when the businesse about which hee goeth, is to the profite either of the vniversall Church, or of some particular.
and yet not come under the Husbandmans lash of Why stand you Here: and this may be qualitate negotij, when the business about which he Goes, is to the profit either of the universal Church, or of Some particular.
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for so we reade of Timothy, to whom Paul had committed the Church of Ephesus, and Tytus who was Bishop of Crete, how the one was sent to establish the Church in Dalmatia, & the other both promised to the Philippians, & also vpon an occasion sent for to come to Rome: 2. Tim. 4. but yet so, that neither Titus his flocke were left vnprovided of many instructors which before he had ordained there,
for so we read of Timothy, to whom Paul had committed the Church of Ephesus, and Titus who was Bishop of Crete, how the one was sent to establish the Church in Dalmatia, & the other both promised to the Philippians, & also upon an occasion sent for to come to Room: 2. Tim. 4. but yet so, that neither Titus his flock were left unprovided of many instructors which before he had ordained there,
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But these former exceptions may be applyed to all Churches in generall, there are some other alleadged by our men which cōcerne our Church of England more particularly:
But these former exceptions may be applied to all Churches in general, there Are Some other alleged by our men which concern our Church of England more particularly:
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so likewise their rewardes & encouragements should be the more, lest it might here be verified, which we reade in the first of Iob, that the oxen should be only plowing, and the asses feeding.
so likewise their rewards & encouragements should be the more, lest it might Here be verified, which we read in the First of Job, that the oxen should be only plowing, and the asses feeding.
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Fourethings we find plainly expressed in the Scriptures concerning the duty of a Pastour. First, that he is to imploy his talent to the best advantage of the Church,
Four things we find plainly expressed in the Scriptures Concerning the duty of a Pastor. First, that he is to employ his talon to the best advantage of the Church,
but that the bloud of that man God will require at his hands which is the true watchman, Ezech. 33. Fourthly, that the feeding of his flocke is to be preferr'd before any worldly respect, be it either honour or wealth;
but that the blood of that man God will require At his hands which is the true watchman, Ezekiel 33. Fourthly, that the feeding of his flock is to be preferred before any worldly respect, be it either honour or wealth;
and therefore we are commanded to take the ouersight thereof, not for filthy lucre, but of a ready minde: 1. Pet. 5. and indeede our lawes never intended, that the outward pompe of the Church should bee advanced with any prejudice to the inward growth of it,
and Therefore we Are commanded to take the oversight thereof, not for filthy lucre, but of a ready mind: 1. Pet. 5. and indeed our laws never intended, that the outward pomp of the Church should be advanced with any prejudice to the inward growth of it,
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if any will pretend that they can practise these by substitutes, or can supply in effect by proxies what these challenge, let others take vp the first stone, I should bee here silent:
if any will pretend that they can practise these by substitutes, or can supply in Effect by proxies what these challenge, let Others take up the First stone, I should be Here silent:
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for mine owne part I came not hither to lay any aspertion of negligence vpon those reverend pillars of our Church, whose assiduous and frequent visiting of their flockes, besides other worthy labours consumed in higher places, might serue to brande our rurall sluggards with perpetuall ignominy:
for mine own part I Come not hither to lay any aspersion of negligence upon those reverend pillars of our Church, whose assiduous and frequent visiting of their flocks, beside other worthy labours consumed in higher places, might serve to brand our rural sluggards with perpetual ignominy:
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the first, which concernes the imployment of our talent, yeelds a caveat both to those, who having spent their litle stocke in the country, make a colour of cōming hither like the foolish virgins to buy more oyle, that they take heed lest the bridegroome passe by in the meane season,
the First, which concerns the employment of our talon, yields a caveat both to those, who having spent their little stock in the country, make a colour of coming hither like the foolish Virgins to buy more oil, that they take heed lest the bridegroom pass by in the mean season,
as also to those which are well fraughted with spirituall food, that they would not take hold of that dispensatiō which the law provided for emptier vessels;
as also to those which Are well fraughted with spiritual food, that they would not take hold of that Dispensation which the law provided for emptier vessels;
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he which caused the widdowes barrell of meale not to wast, nor her cruize of oyle to faile vntill the day that se sent raine vpon the earth, will make thy lampe not to waxe dimme,
he which caused the widow's barrel of meal not to wast, nor her cruise of oil to fail until the day that se sent rain upon the earth, will make thy lamp not to wax dim,
but when God had once set him to destroy and pull downe, to build and to plant, (there was his calling) and put forth his hand and touched his mouth, (there was the collocation of gifts requisite to his calling) why his plea of want of yeares did him no good, ne dicas, sum puer;
but when God had once Set him to destroy and pull down, to built and to plant, (there was his calling) and put forth his hand and touched his Mouth, (there was the collocation of Gifts requisite to his calling) why his plea of want of Years did him no good, ne dicas, sum puer;
say not then, I am a child, Ier. 1.7. The second and third points (I propos'd) which concerne the care that God exact's of every man that hath a flocke;
say not then, I am a child, Jeremiah 1.7. The second and third points (I proposed) which concern the care that God exact's of every man that hath a flock;
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do shew those whom either services or greater imployments haue call'd away; what conflicts (as the Apostle tels vs) they should haue for their flockes,
do show those whom either services or greater employments have called away; what conflicts (as the Apostle tells us) they should have for their flocks,
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and I hope they will all herein imitate the example of St Paul, Col. 2.5. though they bee absent in the flesh, yet they will bee with them in the spirit, joying and beholding their order:
and I hope they will all herein imitate the Exampl of Saint Paul, Col. 2.5. though they be absent in the Flesh, yet they will be with them in the Spirit, joying and beholding their order:
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The last point which intimates the high respect wee should beare to our office of labouring in the vineyard, cōdemnes in all sorts any proposing to themselues of inferiour ends or reasons inducing their absence, other then is the profitting of the Church in generall or in particular.
The last point which intimates the high respect we should bear to our office of labouring in the vineyard, condemns in all sorts any proposing to themselves of inferior ends or Reasons inducing their absence, other then is the profiting of the Church in general or in particular.
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O beloued, I feare mee if many pried but into their owne hearts, they should find the state of the questiō somewhat altered from that which they propose vnto the world;
O Beloved, I Fear me if many pried but into their own hearts, they should find the state of the question somewhat altered from that which they propose unto the world;
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it would not bee, whether they might dispence with themselues to be absent from the place where their particular calling lyes, vpon case of sicknesse or persecution,
it would not be, whither they might dispense with themselves to be absent from the place where their particular calling lies, upon case of sickness or persecution,
but these giuing aime as it were vnto the rest, and the difficulty herein consisting not so much in scientia as in conscientia, all men vpon what pretence soever they liue away, leaueing the higher subtilties to the Schooles, I desire them that they would but first according to these Criteria examine a litle their owne soules.
but these giving aim as it were unto the rest, and the difficulty herein consisting not so much in scientia as in conscientia, all men upon what pretence soever they live away, leaving the higher subtleties to the Schools, I desire them that they would but First according to these Criteria examine a little their own Souls.
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hath not Christ taught vs that a good sheepeheard will lay downe, not his goods or his wealth, (for that were a small matter) but even his owne life for his flocke.
hath not christ taught us that a good shepherd will lay down, not his goods or his wealth, (for that were a small matter) but even his own life for his flock.
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and not followed our Saviour; and Paul might more freely haue enjoyed himselfe had hee still continued at the feete of Gamaliel. But Mathew thou hadst beene poore to Christ, hadst thou not made thy selfe poore vnto the world:
and not followed our Saviour; and Paul might more freely have enjoyed himself had he still continued At the feet of Gamaliel. But Matthew thou Hadst been poor to christ, Hadst thou not made thy self poor unto the world:
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they prodigall of their liues, and bloud charged the enemy in open fight, and cast him out, rescuing kingdomes and subduing the nations of the world to Christ and his Gospell,
they prodigal of their lives, and blood charged the enemy in open fight, and cast him out, rescuing kingdoms and subduing the Nations of the world to christ and his Gospel,
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and shall wee when the field is wonne forsake our colours, bee slacke inpursuite, and giue the adversary leaue once more to make a re-entry? But the time bids mee bee breefe, I will leaue therefore the farther application heereof vnto your owne consciences,
and shall we when the field is won forsake our colours, be slack inpursuite, and give the adversary leave once more to make a reentry? But the time bids me be brief, I will leave Therefore the farther application hereof unto your own Consciences,
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I shewed you the Sunne before in his rising, when to you (beloued) yet hanging vpon this our mothers breasts my advise was, that you would not stand idle there, wanting not oportunities of entring into the vineyard;
I showed you the Sun before in his rising, when to you (Beloved) yet hanging upon this our mother's breasts my Advice was, that you would not stand idle there, wanting not opportunities of entering into the vineyard;
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my next lesson was for those which had taken earnest and were already hired, that they would not stand (here) idle out of their proper place the vineyard,
my next Lesson was for those which had taken earnest and were already hired, that they would not stand (Here) idle out of their proper place the vineyard,
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but now we must behold him not stationary as at the prayer of Ioshua, nor retrograde as in the dyall of Ahaz, but going downe, and the glorious lampes of heaven whisome obscured by his brighter beames, almost ready to make their appearance:
but now we must behold him not stationary as At the prayer of Ioshua, nor retrograde as in the dial of Ahaz, but going down, and the glorious lamps of heaven whisome obscured by his Brighter beams, almost ready to make their appearance:
O but let not the Sunne go downe in this manner, worke the worke of the husbandman dum dies est, whilst it is yet day, the night will come when no man can worke,
O but let not the Sun go down in this manner, work the work of the husbandman dum dies est, while it is yet day, the night will come when no man can work,
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for hee which at the 11th houre was willing to accept of these mens labours, gaue them no assurance that they should find labour at the sixth. Besidcs, non semper manet in foro Pater-familias, (saith Austin ) the lord of the vineyard is not alwayes in the market to set thee on worke;
for he which At the 11th hour was willing to accept of these men's labours, gave them no assurance that they should find labour At the sixth. Besidcs, non semper manet in foro Paterfamilias, (Says Austin) the lord of the vineyard is not always in the market to Set thee on work;
As the Church is distinguished into visible & invisible, so may a man be said to be actually inserted either into the visible alone, which requireth nothing but an externall profession of the true faith;
As the Church is distinguished into visible & invisible, so may a man be said to be actually inserted either into the visible alone, which requires nothing but an external profession of the true faith;
The Papists howsoeuer they make a faire glose, and seeme much to extoll their Mother the Church with extra Ecclesiā non est salus, out of the Church there is no salvation;
The Papists howsoever they make a fair gloze, and seem much to extol their Mother the Church with extra Church non est salus, out of the Church there is no salvation;
& therfore not yet actually of the invisible Church (if we should speak according to the truth) may performe works which, shall not onely appeare not idle in God's sight, but over & aboue;
& Therefore not yet actually of the invisible Church (if we should speak according to the truth) may perform works which, shall not only appear not idle in God's sighed, but over & above;
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Alas but if either of these doctrines might hold play, it had been hard measure to haue stiled these labourers standing here with so homely a title, as idle.
Alas but if either of these doctrines might hold play, it had been hard measure to have styled these labourers standing Here with so homely a title, as idle.
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Bellarm. quoting this Parable at least 7 times in his 4th Tome, to proue free-will & merits, cannot (if he be ingenious) but confesse, that if euer meritū ex congruo were found in any, it was in these men:
Bellarmine quoting this Parable At least 7 times in his 4th Tome, to prove freewill & merits, cannot (if he be ingenious) but confess, that if ever meritū ex Congruo were found in any, it was in these men:
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or was their intēt altered when they so patiētly expected the hire, vntill the 11•• houre? nay, to cōclude, lack't there anything to the perfection of the actiō,
or was their intent altered when they so patiently expected the hire, until the 11•• hour? nay, to conclude, lacked there anything to the perfection of the actium,
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when it tooke effect? They might haue excused themselues, saying, Lord, thou knowest all things, thou knowest that wee haue stood heere all the day to merite ex congruo our hire, that we might merite ex condigno the penny. But beholde the Husbandman like a good Physitian,
when it took Effect? They might have excused themselves, saying, Lord, thou Knowest all things, thou Knowest that we have stood Here all the day to merit ex Congruo our hire, that we might merit ex condigno the penny. But behold the Husbandman like a good physician,
What shall wee say (beloued) is it likely that God is so rigide in his censures, that he will not spare to reproue euen actions meritorious? his mercy was wont to be aboue all his works,
What shall we say (Beloved) is it likely that God is so rigide in his censures, that he will not spare to reprove even actions meritorious? his mercy was wont to be above all his works,
and will hee now make well-deseruings the subject of his high displeasure? God forbid! let him be just, and these labourers, how glorious soeuer their actions, sinners;
and will he now make well-deseruings the Subject of his high displeasure? God forbid! let him be just, and these labourers, how glorious soever their actions, Sinners;
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the sacrifice of the vnregenerate or wicked, is an abomination vnto the Lord, Proverb. 15. and the Lord Esay 1. cryes out to the Iewes which had forsaken him.
the sacrifice of the unregenerate or wicked, is an abomination unto the Lord, Proverb. 15. and the Lord Isaiah 1. cries out to the Iewes which had forsaken him.
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and againe in the 66. Chap: He that killeth a bullocke, as if he slew a man, he that offereth an oblation, is as if he offered swines bloud, he that remembreth incense,
and again in the 66. Chap: He that kills a bullock, as if he slew a man, he that Offereth an oblation, is as if he offered Swine blood, he that Remember incense,
A point worth the considering by those who hauing once beene freed from the bondage of Antichrist, doe like Lot's wise looke backe againe towards Sodome, if not with a resolution of returning,
A point worth the considering by those who having once been freed from the bondage of Antichrist, do like Lot's wise look back again towards Sodom, if not with a resolution of returning,
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statis hîc, you stand here out of the Church, ergo otiose; pretend therefore what you list, defend your case how you can, you stand heere all the day idle.
statis hîc, you stand Here out of the Church, ergo otiose; pretend Therefore what you list, defend your case how you can, you stand Here all the day idle.
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It hath beene a preposterous course therefore, as you may well obserue, which the Iesuites and Priests haue vsed, in seducing our Countrymen either at home or abroad, to winne them to their side, by shewing them the devotion of their religious men, the liberality of their Lay people,
It hath been a preposterous course Therefore, as you may well observe, which the Iesuites and Priests have used, in seducing our Countrymen either At home or abroad, to win them to their side, by showing them the devotion of their religious men, the liberality of their Lay people,
but from the corruption of doctrine, or from a nullity of the Church, to the nullity of good workes, the argument holdes alwayes strong, and the conclusion necessary.
but from the corruption of Doctrine, or from a nullity of the Church, to the nullity of good works, the argument holds always strong, and the conclusion necessary.
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Bellarmine himselfe acknowledgeth the former in his 5. booke de gratia & libero arbitrio, and 10. chap: when he sayth, Ex operibus ipsorum hominum qui nos docent, non posce cognosci doctrinam, cùm opera interna non videantur, externa autem sunt communia vtrisque.
Bellarmine himself acknowledgeth the former in his 5. book de Gratia & libero arbitrio, and 10. chap: when he say, Ex operibus Ipsorum hominum qui nos docent, non posce Cognosci Doctrinam, cùm opera Interna non videantur, External autem sunt communia vtrisque.
our men doc commonly giue three reasons, wherefore the workes of those which exist out of the true Church, can by no meanes be pleasing in God's sight;
our men doc commonly give three Reasons, Wherefore the works of those which exist out of the true Church, can by no means be pleasing in God's sighed;
and should I not too farre encroach vpon your patience, I could easily exemplifie thē in the Church of Rome; The first is, because they proccede not from a true faith. & alas!
and should I not too Far encroach upon your patience, I could Easily exemplify them in the Church of Room; The First is, Because they proccede not from a true faith. & alas!
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as she hath diminished that true faith to which Paul tells vs, shee was once obedient, that faith was such an one as came by hearing the word of God: Rom: 10: and was like that of Abraham's, by which he doubted not of the promises made vnto him, Gen. 15: so that her eyes were knowledge, & her soule was a firme confidence in the merits of our Saviour;
as she hath diminished that true faith to which Paul tells us, she was once obedient, that faith was such an one as Come by hearing the word of God: Rom: 10: and was like that of Abraham's, by which he doubted not of the promises made unto him, Gen. 15: so that her eyes were knowledge, & her soul was a firm confidence in the merits of our Saviour;
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here you may see a strange alteration, Bellarmine defining faith rather by ignorance, thē knowledge, & telling vs, that all confidence in these cases is plaine presumption:
Here you may see a strange alteration, Bellarmine defining faith rather by ignorance, them knowledge, & telling us, that all confidence in these cases is plain presumption:
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well said therfore S. Austin, Cùm facit homo aliquid vbi peccare non videtur, si non propter hoc facit, propter quod facere debet, peccare convincitur.
well said Therefore S. Austin, Cùm facit homo Aliquid vbi Peccare non videtur, si non propter hoc facit, propter quod facere debet, Peccare convincitur.
Now to instance in the Church of Rome, whither bend their actiōs but to this end, to foūd the kingdome of Antichrist? Whither tends all their doctrine & teachings,
Now to instance in the Church of Rome, whither bend their actions but to this end, to found the Kingdom of Antichrist? Whither tends all their Doctrine & teachings,
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as indulgences, pilgrimages and dispensations: some to augment her power & authority, as ignorance of Lay-people, multiplying of Fryeries, the necessity of Confession and Absolution; some to conserue that which hath already beene gotten:
as Indulgences, Pilgrimages and dispensations: Some to augment her power & Authority, as ignorance of Lay people, multiplying of Friaries, the necessity of Confessi and Absolution; Some to conserve that which hath already been got:
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But to be briefe, the 3d reason, why those works are idle in God's sight, which are done by men out of the true Church, is drawne à formali, because the works many of thē in their owne nature are grosse sins;
But to be brief, the 3d reason, why those works Are idle in God's sighed, which Are done by men out of the true Church, is drawn à formali, Because the works many of them in their own nature Are gross Sins;
& indeed it is a matter worth the observing by all of vs, that those fects which maintain not the truth of the Gospel in purity & sincerity, are tainted cōmonly besides other errors, with the defending of some grosse sin or other, which displaies and add's suspition to all the rest:
& indeed it is a matter worth the observing by all of us, that those fects which maintain not the truth of the Gospel in purity & sincerity, Are tainted commonly beside other errors, with the defending of Some gross since or other, which displays and add's suspicion to all the rest:
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S. Paul giues vs an evidēt exāple hereof in the Gentils Ro. 1. who for that they turned the glory of the incorruptible God, to the similitude of the image of a corruptible man,
S. Paul gives us an evident Exampl hereof in the Gentiles Ro. 1. who for that they turned the glory of the incorruptible God, to the similitude of the image of a corruptible man,
God also gaue them vp vnto horrible sinnes, promiscuous lusts, which were against nature, and deliuered them vp vnto a reprobate minde, to doe those things, which they knew that they which cōmitted them were worthy of death,
God also gave them up unto horrible Sins, promiscuous Lustiest, which were against nature, and Delivered them up unto a Reprobate mind, to do those things, which they knew that they which committed them were worthy of death,
And to say the plaine truth, what are many of those points which the Romane Consistory defends at this day, any other then hay nous crymes hatefull to all men? Perhaps their prayer for the dead, their pilgrimages, fasting-dayes, vowes and ceremonies, may seeme to come frō a foolish ignorant zeale, and therfore the more excusable;
And to say the plain truth, what Are many of those points which the Roman Consistory defends At this day, any other then hay nous crimes hateful to all men? Perhaps their prayer for the dead, their Pilgrimages, Fasting days, vows and ceremonies, may seem to come from a foolish ignorant zeal, and Therefore the more excusable;
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but the doctrine of murdering and deposing of Princes, their Powder ▪ plots, the assertion of aequivocation, their tolerating of publicke stewes euen in Rome it selfe, what Christian can with patience abide to heare them? O heauens!
but the Doctrine of murdering and deposing of Princes, their Powder ▪ plots, the assertion of equivocation, their tolerating of public Stews even in Room it self, what Christian can with patience abide to hear them? O heavens!
open your doores, & send thunder that may sound out these wicked and vnnaturall positions, astonish the nature of things reasonable a while, that the nature of things vnreasonable may vnderstand,
open your doors, & send thunder that may found out these wicked and unnatural positions, astonish the nature of things reasonable a while, that the nature of things unreasonable may understand,
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so to stumble, that the meanest of God's Elect whom he hath decreed to redeeme from the servitude of the Beast, by feeling the Law written in their hearts, to thwart and contradict those strange assertions,
so to Stumble, that the Meanest of God's Elect whom he hath decreed to Redeem from the servitude of the Beast, by feeling the Law written in their hearts, to thwart and contradict those strange assertions,
We may well remember how the absurd selling of Indulgences or pardons for mens sinnes, by Leo the tenth, was that which first stirred vp Luther's generous spirit in Germanic, to make a farther inquirie into Babylon's mysteries,
We may well Remember how the absurd selling of Indulgences or Pardons for men's Sins, by Leo the tenth, was that which First stirred up Luther's generous Spirit in Germanic, to make a farther inquiry into Babylon's Mysteres,
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and how that grosse dispensation from the Pope, for K. Henry to marry his brothers wife, was that which did first animate him to shake off the yoke of Antichrist heere in England. It were now plaine way wardnes with vs,
and how that gross Dispensation from the Pope, for K. Henry to marry his Brother's wife, was that which did First animate him to shake off the yoke of Antichrist Here in England. It were now plain Way wardnes with us,
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let it suffice vs now, that the good Husbanndman CHRIST IESVS, at the 11. houre, at the end of the day of dayes, hath opened our eyes to discerne her fornications, that we might goe out of her;
let it suffice us now, that the good Husbanndman CHRIST JESUS, At the 11. hour, At the end of the day of days, hath opened our eyes to discern her fornications, that we might go out of her;
and hath redeemed vs from that market where before wee stood idle, at sale amongst her merchandises, by hyring vs out into the Vineyard of his Gospell.
and hath redeemed us from that market where before we stood idle, At sale among her merchandises, by hiring us out into the Vineyard of his Gospel.
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but that like good labourers we may worke the worke of the vineyard wherein we are placed with all alacrity & diligence, that whether the Master come at the 3d or 6•, or 9• or 11• houre, when he commeth he may finde vs well-doing, and in the euening, reward vs with that penny, or Crowne of eternall glory, which before the foundation of the World he layde vp for those which would faithfully serue him. AMEN.
but that like good labourers we may work the work of the vineyard wherein we Are placed with all alacrity & diligence, that whither the Master come At the 3d or 6•, or 9• or 11• hour, when he comes he may find us welldoing, and in the evening, reward us with that penny, or Crown of Eternal glory, which before the Foundation of the World he laid up for those which would faithfully serve him. AMEN.
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Viz. 1. From the parts of it, to wit, 1. Gloria Deo denegata, they glorified him not as God. 2. Contumelia Deo irrogata, neither were thankefull. 2. From the effects of it, which, were 1. A promptitude to invent vaine false-hoodes, but became vaine in their imaginations.
Viz. 1. From the parts of it, to wit, 1. Gloria God denegata, they glorified him not as God. 2. Contumely God irrogata, neither were thankful. 2. From the effects of it, which, were 1. A promptitude to invent vain falsehoods, but became vain in their Imaginations.
The alleaging of Gods bountifull declaring of himselfe in my text, was to remoue an objection which the Gentiles might vrge in their owne defence, it is not expressely set downe,
The alleging of God's bountiful declaring of himself in my text, was to remove an objection which the Gentiles might urge in their own defence, it is not expressly Set down,
so that whereas the Gentiles would perhaps haue pleaded ignorance to excuse their idolatry, the Apostle shewes them, that their ignorance was crassa & affectata, was grosse and affected, such as the Pope now adayes enjoynes his subjects,
so that whereas the Gentiles would perhaps have pleaded ignorance to excuse their idolatry, the Apostle shows them, that their ignorance was Crassa & Affectata, was gross and affected, such as the Pope now adays enjoins his subject's,
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and so I come from Gods bountifull declaring of himselfe objected to the Gentiles; s to their grosse neglect and contempt of the same detected in them both from the parts and the effects of it,
and so I come from God's bountiful declaring of himself objected to the Gentiles; s to their gross neglect and contempt of the same detected in them both from the parts and the effects of it,
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The Gentiles glorified not God as God, two manner of wayes, in the theorie, and in the practike; 1. in the theorie, to wit, in the doctrine of his essence.
The Gentiles glorified not God as God, two manner of ways, in the theory, and in the practic; 1. in the theory, to wit, in the Doctrine of his essence.
The Peripatetickes, as it appeares by Aristotle in the eighth of his Physickes, and first de Coelo, rob'd him of the creation of the world, which with motion they would haue eternall.
The Peripatetics, as it appears by Aristotle in the eighth of his Physics, and First the Coelo, robbed him of the creation of the world, which with motion they would have Eternal.
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Most of them deprived him of his vnity, Simplicity, immensity, and power, by faining a number of Gods, which they confined either to certaine nations or certaine offices, and negotiations:
Most of them deprived him of his unity, Simplicity, immensity, and power, by feigning a number of God's, which they confined either to certain Nations or certain Offices, and negotiations:
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In the practicke part of their divinity, which concerned the outward worship of him, which S Paul well expressed in 23d verse of this chapter, where hee sayth, they changed the glory of the incorruptible God, into an image made like to corruptible man,
In the practic part of their divinity, which concerned the outward worship of him, which S Paul well expressed in 23d verse of this chapter, where he say, they changed the glory of the incorruptible God, into an image made like to corruptible man,
Some of them went lower even to plants and herbes, as if GOD could haue growne in their gardens, with which the Poet derided the Egyptians: O Sanctas gentes quibus haec nascuntur in horto Numina!
some of them went lower even to plants and herbs, as if GOD could have grown in their gardens, with which the Poet derided the egyptians: Oh Sanctas gentes quibus haec nascuntur in Horto Numina!
yet how little acceptable to him is devotion not directed by true knowledge, no where appeares better then in this example in my text of the Gentiles. Who could be more solicitous and forward in the worship of God then they? witnesse the sumptuous and magnificent Temples, the solemne feasts and shewes, the continuall Sacrifices which they advanced in the honour of their supposititious deities:
yet how little acceptable to him is devotion not directed by true knowledge, no where appears better then in this Exampl in my text of the Gentiles. Who could be more solicitous and forward in the worship of God then they? witness the sumptuous and magnificent Temples, the solemn feasts and shows, the continual Sacrifices which they advanced in the honour of their supposititious deities:
but as Austine vpon the 31. Psalme alluding to such blinde worshippers as these, sayth truely, that the swiftest runners beeing once out of the way become greatest loosers,
but as Augustine upon the 31. Psalm alluding to such blind worshippers as these, say truly, that the swiftest runners being once out of the Way become greatest Losers',
Saul had a good end when hee sought to slay the Gibeonites, the text tell's vs, it was in his zeale to the Children of Israell and Iudah, neverthelesse it brought a famine vpon the land,
Saul had a good end when he sought to slay the Gibeonites, the text tell's us, it was in his zeal to the Children of Israel and Iudah, nevertheless it brought a famine upon the land,
If the end be sufficient to excuse an action, then Paul sinned not in that he persecuted the Church of God, hee should not haue said, Accepi misericordiam, I found mercy,
If the end be sufficient to excuse an actium, then Paul sinned not in that he persecuted the Church of God, he should not have said, Accepi misericordiam, I found mercy,
onely because if the worst come to the worst, God will be merciful, in that things are done (as we say) with a good meaning. Alas (beloued) it had beene happy for the Gentiles if any such plea could haue serv'd their turnes, compare but their Hecatombs with the Papists wafers, their Colossus's and golden statues with these mens woodden or stonie poppets, their cuttings with others whippings, and you will say, that in the end they equalled, in many other things out-stripped Popery,
only Because if the worst come to the worst, God will be merciful, in that things Are done (as we say) with a good meaning. Alas (Beloved) it had been happy for the Gentiles if any such plea could have served their turns, compare but their Hecatombs with the Papists wafers, their Colossus's and golden statues with these men's wooden or stony poppets, their cuttings with Others whippings, and you will say, that in the end they equaled, in many other things outstripped Popery,
or a religious purpose, which is warrant sufficient for a Church to be true, so long as they first proue not their worship to bee free from idolatrie, their ceremonies from superstitions, their faith and doctrine not tainted with false conceivings of the deitie,
or a religious purpose, which is warrant sufficient for a Church to be true, so long as they First prove not their worship to be free from idolatry, their ceremonies from superstitions, their faith and Doctrine not tainted with false conceivings of the deity,
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as you heard, they rob'd him of his simplicity, immensity, power and providence, and what doe the Papists when they impaire his wisedome, grace, and glorie? They match traditions with the written word, therein injurious to the wisedome of God;
as you herd, they robbed him of his simplicity, immensity, power and providence, and what do the Papists when they impair his Wisdom, grace, and glory? They match traditions with the written word, therein injurious to the Wisdom of God;
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what he addes, that they were not thankefull, is but a part, if not the same in substance with the former, for they glorified him not as God, because they stript him, besides other attributes, of his workes of creation and providence;
what he adds, that they were not thankful, is but a part, if not the same in substance with the former, for they glorified him not as God, Because they stripped him, beside other attributes, of his works of creation and providence;
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God might say to all, that he gaue them a soule to bee commander of their bodies, thinking that it being placed by him, would performe the ordinary respect of the worke to be at his command,
God might say to all, that he gave them a soul to be commander of their bodies, thinking that it being placed by him, would perform the ordinary respect of the work to be At his command,
and at the sinke-ports of the body, would admit no enemie which should impeach the quiet of his government, hee might alleadge farther, that he made them after his owne image, hoping that as Simile simili gaudet, their joy and contentation should be to walke with him like Enoch, and not to goe like cursed Caine from his presence,
and At the sinke-ports of the body, would admit no enemy which should impeach the quiet of his government, he might allege farther, that he made them After his own image, hoping that as Simile simili Gadet, their joy and contentation should be to walk with him like Enoch, and not to go like cursed Cain from his presence,
If you pervse the acts and monuments of our redemption, that he of rich did become poore, this is more then of a monarch to become a beggar, it was in the abstract, of riches to become pouerty;
If you peruse the acts and monuments of our redemption, that he of rich did become poor, this is more then of a monarch to become a beggar, it was in the abstract, of riches to become poverty;
here eloquence may cast in her mite, and like the poore widow, be liberall of what shee hath, but admiration and stupor must supply, what the tongue of men and Angels cannot vtter.
Here eloquence may cast in her mite, and like the poor widow, be liberal of what she hath, but admiration and stupor must supply, what the tongue of men and Angels cannot utter.
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There is therefore no ingratitude like the ingratitude of men to God, it is a contempt of him, whose benefits they cannot want, it is (saith Gregory ) suis contra Deū donis pugnare, to oppugne God with his own gifts;
There is Therefore no ingratitude like the ingratitude of men to God, it is a contempt of him, whose benefits they cannot want, it is (Says Gregory) suis contra Deū donis pugnare, to oppugn God with his own Gifts;
or bragge of merits, they to whom God hath given the meanes of knowing him, as he did to these Gentiles, and they abuse it by not hearkning vnto it, and living accordingly.
or brag of merits, they to whom God hath given the means of knowing him, as he did to these Gentiles, and they abuse it by not Harkening unto it, and living accordingly.
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lest wee participate of the punishments of these Gentiles, in becomming vaine in our imaginations, and having our foolish hearts darkened and obscured.
lest we participate of the punishments of these Gentiles, in becoming vain in our Imaginations, and having our foolish hearts darkened and obscured.
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We know how heretofore the Easterne Churches contended for the Empire of learning & knowledge with the whole world, where are now those famous schooles of Alexandria, where those seven renowned Churches of letter Asia, where those Colledges of Monkes dispers'd through Egypt and Syria, where their Basill's, Nazianzens, Chrysostomes, Nyssens, Cyrils? was not the vngratefull world thought vnworthy of these benefits,
We know how heretofore the Eastern Churches contended for the Empire of learning & knowledge with the Whole world, where Are now those famous Schools of Alexandria, where those seven renowned Churches of Letter Asia, where those Colleges of Monks dispersed through Egypt and Syria, where their Basill's, Nazianzens, Chrysostomes, Nyssens, Cyril's? was not the ungrateful world Thought unworthy of these benefits,
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and therefore were those lights extinguished, those candlesticks removed, and in their place nothing but darkenesse and confusion? Greece it selfe, sometimes the flow and luxury of wit,
and Therefore were those lights extinguished, those candlesticks removed, and in their place nothing but darkness and confusion? Greece it self, sometime the flow and luxury of wit,
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as in respect of her temporall estate, shee hath lost her beauty, pared her large dimensions, deposed her scepter wherewith shee over-ruled and sway ed all Greece; so in respect of her wisedome, knowledge,
as in respect of her temporal estate, she hath lost her beauty, pared her large dimensions, deposed her sceptre wherewith she overruled and sway ed all Greece; so in respect of her Wisdom, knowledge,
so hath he done to these nations, even plagued them with extreame wante of that knowledge, the abundance of which, their fathers did so wantōly & vnthankfully abuse.
so hath he done to these Nations, even plagued them with extreme want of that knowledge, the abundance of which, their Father's did so wantonly & unthankfully abuse.
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What tribute therefore is it which hee demands at our hands, what is the coyne that he requires to be paid with? Why, the Psalmist tells vs. Offer vnto the Lord the sacrifice of praise and thankesgiving.
What tribute Therefore is it which he demands At our hands, what is the coin that he requires to be paid with? Why, the Psalmist tells us Offer unto the Lord the sacrifice of praise and thanksgiving.
Well might we feare lest God should haue required some thing without vs, some thing in the house that the mothes had corrupted, some thing in the garner that the mice or vermine had consumed, some thing in the field that the fox or wolfe had devoured;
Well might we Fear lest God should have required Some thing without us, Some thing in the house that the moths had corrupted, Some thing in the garner that the mice or vermin had consumed, Some thing in the field that the fox or wolf had devoured;
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but he sends vs to our selues, to our owne ward, to the inmost closet of the soule, which none can vnlocke but God onely, ara tua conscientia, saith Sr Austine, thy conscience is thine altar, offer thereon the sacrifice of praise.
but he sends us to our selves, to our own ward, to the inmost closet of the soul, which none can unlock but God only, ara tua conscientia, Says Sir Augustine, thy conscience is thine altar, offer thereon the sacrifice of praise.
Here you see how litle it is that God challengeth, and yet as litle regarded, I pray God it be not one day as hard laid to the charge of Christians, as it was here to the Gentiles, that they were not thankefull.
Here you see how little it is that God Challengeth, and yet as little regarded, I pray God it be not one day as hard laid to the charge of Christians, as it was Here to the Gentiles, that they were not thankful.
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And so I come from the parts of that contempt and neglect, which the Gentiles shewed in the abuse of that knowledge which God afforded them of himselfe, in that they glorified him not as God, neither were thankefull;
And so I come from the parts of that contempt and neglect, which the Gentiles showed in the abuse of that knowledge which God afforded them of himself, in that they glorified him not as God, neither were thankful;
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Bonaventure on the 2d of the Sent. is so confident, that he pronounceth it impossible, esse culpam in aliquo, quin ad ipsam poena sequatur inseparabiliter, that there should bee a fault in any man, which punishment doth not follow inseparably at the heeles.
Bonaventure on the 2d of the Sent. is so confident, that he pronounceth it impossible, esse Fault in Aliquo, quin ad ipsam poena sequatur inseparabiliter, that there should be a fault in any man, which punishment does not follow inseparably At the heals.
or else by way of an efficient cause, the one habituating and disposing them, as we commonly see it experimented in lyars, to coyne other fables with as great facility as the former.
or Else by Way of an efficient cause, the one habituating and disposing them, as we commonly see it experimented in liars, to coin other fables with as great facility as the former.
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And thus stood the case with the Gentiles at this time, they had no sooner detain'd the trueth in vnrighteousnesse, that is, laide downe one false Maxime of examining the trueth of the God-head, by the fancies and inventions of men;
And thus stood the case with the Gentiles At this time, they had no sooner detained the truth in unrighteousness, that is, laid down one false Maxim of examining the truth of the Godhead, by the fancies and Inventions of men;
but that straight (as necessarily as a false ell makes a false measure, or light waights errours in trafficke) their braines conceiv'd meteors and aerie speculations,
but that straight (as necessarily as a false ell makes a false measure, or Light weights errors in traffic) their brains conceived meteors and aerie speculations,
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And therefore the Apostle taking his phrase from the dealing of a tyrant, which detaines hisprisoner vnjustly in a darke dungeon, not judging him according to forme of law, saith, that the Gentiles detain'd the trueth NONLATINALPHABET, in vnjustice; for vnjustice it is to trie a man by his enemie, and the wisedome of the flesh is at enmity with God: Rom. 8.7.
And Therefore the Apostle taking his phrase from the dealing of a tyrant, which detains hisprisoner unjustly in a dark dungeon, not judging him according to Form of law, Says, that the Gentiles detained the truth, in unjustice; for unjustice it is to try a man by his enemy, and the Wisdom of the Flesh is At enmity with God: Rom. 8.7.
so they which enter vpon the way to heaven, and rejecting the light necessary to their journey, instead thereof doe vse the darkenesse of their owne inventions, seeke for God incorporeall in bodies,
so they which enter upon the Way to heaven, and rejecting the Light necessary to their journey, instead thereof do use the darkness of their own Inventions, seek for God incorporeal in bodies,
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Neither hath the Gentiles onely beene partakers of these inconveniences, but the Iew also hath tasted of the like sawce, because (saith the Lord, Esay 28.) the feare of this people towards mee, is taught by the precepts of men, there was the trueth detain'd in injustice, therefore behold, I will proceede,
Neither hath the Gentiles only been partakers of these inconveniences, but the Iew also hath tasted of the like sauce, Because (Says the Lord, Isaiah 28.) the Fear of this people towards me, is taught by the Precepts of men, there was the truth detained in injustice, Therefore behold, I will proceed,
Sr Paul in the 1. Cor. 1. points at the fulfilling of this prophesie, when hee askes where is the wise? where is the scribe? where is the disputer of the world? hath not God made foolish the wisedome of this world? where (as a learned writer of ours in his miscellanea sacra, hath observed) are described the vaine imaginations, not of the Gentile onely, who was puft vp with his owne reasonings from effects to causes, from accidents to substances,
Sir Paul in the 1. Cor. 1. points At the fulfilling of this prophesy, when he asks where is the wise? where is the scribe? where is the disputer of the world? hath not God made foolish the Wisdom of this world? where (as a learned writer of ours in his miscellanea sacra, hath observed) Are described the vain Imaginations, not of the Gentile only, who was puffed up with his own reasonings from effects to Causes, from accidents to substances,
when hee sayes, where is the wise? nor onely those ecclesiasticall Doctours, which expounded the Scriptures according to the grammaticall sense for the instruction of the people,
when he Says, where is the wise? nor only those ecclesiastical Doctors, which expounded the Scriptures according to the Grammatical sense for the instruction of the people,
when he addes, where is the Scribe? but also in concluding with the disputers, hee would signifie the musicall expositors of the Iewes (whose apes our postillers seeme to bee) which expounded not the Scriptures after the ordinary way,
when he adds, where is the Scribe? but also in concluding with the disputers, he would signify the musical expositors of the Iewes (whose Apes our Postillers seem to be) which expounded not the Scriptures After the ordinary Way,
but busied themselnes about allegoricall, tropologicall, and anagogicall senses, and the places in Ierusalem were call'd the houses of mysticall disputes where they taught ▪ Now how vaine were the imaginations of these Doctours, who,
but busied themselnes about allegorical, tropological, and anagogical Senses, and the places in Ierusalem were called the houses of mystical disputes where they taught ▪ Now how vain were the Imaginations of these Doctors, who,
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and what gaue occasion to this vainenesse in them? was it not that they forsooke the pathes and ancient formes of teaching, which their Samuels and Eliah's and Elisha's had in their schooles of the Prophets children left vnto them? and their Rabbies being train'd vp,
and what gave occasion to this vainness in them? was it not that they forsook the paths and ancient forms of teaching, which their Samuels and Elijah's and Elisha's had in their Schools of the prophets children left unto them? and their Rabbies being trained up,
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as it appeares by Philo, in the phylosophy of Pythagoras & Plato, which was much symbolicall and aenigmaticall, would shew whose disciples they were in the pulpit,
as it appears by Philo, in the philosophy of Pythagoras & Plato, which was much symbolical and enigmatical, would show whose Disciples they were in the pulpit,
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and attire Sarah in the garments and weedes of Hagar the bondwoman? I doe not here deny the vse of Phylosophy in divine matters, it is a footestoole to the pulpit,
and attire Sarah in the garments and weeds of Hagar the bondwoman? I do not Here deny the use of Philosophy in divine matters, it is a footstool to the pulpit,
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so in this latter age of the world, when it pleased God to restore the light of his word so plentifully vnto vs, hee gratiously hath adorn'd it with the service and attendance of phylosophy, and humane learning:
so in this latter age of the world, when it pleased God to restore the Light of his word so plentifully unto us, he graciously hath adorned it with the service and attendance of philosophy, and humane learning:
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but from the Stoicks; that God was mortall, but from the Epicures; that hee was of a fiery substance but from Heraclitus? whence arose the impious conceits of the Artemonites, but from this,
but from the Stoics; that God was Mortal, but from the Epicureans; that he was of a fiery substance but from Heraclitus? whence arose the impious conceits of the Artemonites, but from this,
as Eusebius in his fifth booke of Ecclesiasticall history confesseth, that they more were addicted to Aristotle, Theophrastus, and Gallen, then to the Scriptures? Whence grew the errours of Origen; but from this,
as Eusebius in his fifth book of Ecclesiastical history Confesses, that they more were addicted to Aristotle, Theophrastus, and Gallen, then to the Scriptures? Whence grew the errors of Origen; but from this,
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as Epiphanius witnesseth, that hee triumphed too much in the disciplines of the Philosophers, & cōtented not himselfe with the simplicity of the Apostles? whence sprang the heresie of the Arrians, but from this,
as Epiphanius Witnesseth, that he triumphed too much in the disciplines of the Philosophers, & contented not himself with the simplicity of the Apostles? whence sprang the heresy of the Arians, but from this,
as Ambrose on the 118. Psalme obserues, that they examined the divine generation of Christ, according to the grounds of Aristotle, and the vse of this world? Thus by preferring their owne fancies and the sandy foundation of humane wisdome,
as Ambrose on the 118. Psalm observes, that they examined the divine generation of christ, according to the grounds of Aristotle, and the use of this world? Thus by preferring their own fancies and the sandy Foundation of humane Wisdom,
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The Fathers were (as Hiperius notes) for the most part Platonists, and I know not if some of them may not else-where bee sayd to relish of his precepts;
The Father's were (as Hiperius notes) for the most part Platonists, and I know not if Some of them may not elsewhere be said to relish of his Precepts;
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certainely if in any thing this age of ours may cōtend with theirs, or else out-strippe it, it is there where in their commentaries in imitation of him, they drench the literall sense too much with Allegories, as Andradius confesseth.
Certainly if in any thing this age of ours may contend with theirs, or Else outstrip it, it is there where in their commentaries in imitation of him, they drench the literal sense too much with Allegories, as Andreas Confesses.
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S. Hierome, a man not too easily brought on to acknowledge the errours of his writings, amongst those few things which he doth retract, censures nothing so sharpely as the mistake of his youth in this kind, thinking it one of the greatest sinnes of his youth, that being carried away through an inconsiderate heate in his studies of Scripture, hee adventured to interpret Abdias the Prophet Allegorically, when as yet hee knew not the historecall meaning.
S. Jerome, a man not too Easily brought on to acknowledge the errors of his writings, among those few things which he does retract, censures nothing so sharply as the mistake of his youth in this kind, thinking it one of the greatest Sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet Allegorically, when as yet he knew not the historecall meaning.
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but to make all places, as the Papists would haue them, liable to as many senses as wit is able to faigne, to draw the Pope's temporall sword out of Peter's scabbard,
but to make all places, as the Papists would have them, liable to as many Senses as wit is able to feign, to draw the Pope's temporal sword out of Peter's scabbard,
or to fish for his vicaredge with Peter's net, this I leaue to the limbeckes of the Iesuites, and aske if my text fits not right to them, that detaining the truth in vnrighteousnesse, they became vaine in their imaginations.
or to Fish for his vicarage with Peter's net, this I leave to the limbecks of the Iesuites, and ask if my text fits not right to them, that detaining the truth in unrighteousness, they became vain in their Imaginations.
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Gerson in his tract of Astrology tell's vs, that it was a custome in the Vniversity of Paris, that whosoever was licenciated in the arts, should take an oath to determine his Philosophy problemes alwayes agreeable to the Articles of faith,
Gerson in his tract of Astrology tell's us, that it was a custom in the university of paris, that whosoever was licenciated in the arts, should take an oath to determine his Philosophy problems always agreeable to the Articles of faith,
but hee which shall read the Sorbornes determinations in Theologie, would guesse that they had taken another oath to determine their questions in Divinity according to the precepts of Aristotle's Philosophy,
but he which shall read the Sorbornes determinations in Theology, would guess that they had taken Another oath to determine their questions in Divinity according to the Precepts of Aristotle's Philosophy,
as knowing inwardly that their positions were not sufficiently grounded, and that this kind of teaching opened a gappe vnto the world to discry their palpable abuses;
as knowing inwardly that their positions were not sufficiently grounded, and that this kind of teaching opened a gap unto the world to descry their palpable Abuses;
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Secondly, in their positions relying first, as Daneus shewes, vpon Austine, afterwards as Popery more strengthened it selfe, vpon Aristotle, and lastly vpon the Tridentine Councell, and vncertaine traditions, that these I say should not else-where in their vnprofitable questions,
Secondly, in their positions relying First, as Daneus shows, upon Augustine, afterwards as Popery more strengthened it self, upon Aristotle, and lastly upon the Tridentine Council, and uncertain traditions, that these I say should not elsewhere in their unprofitable questions,
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But to teach that colours may subsist without a subject, that a man may be at the same time at home in his bed and fighting against the Turkes, that one may equivocate and dissemble to a good end, that one may do evill that good may come thereof, that the rights of lawes and nations do lye vnder the Popes girdle,
But to teach that colours may subsist without a Subject, that a man may be At the same time At home in his Bed and fighting against the Turkes, that one may equivocate and dissemble to a good end, that one may do evil that good may come thereof, that the rights of laws and Nations do lie under the Popes girdle,
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when Hermolaus Barbarus questioned the divell for the meaning of NONLATINALPHABET, hee added some further instructions to be delivered the Iesuites touching these matters, for the defending their tenents.
when Hermolaus Barbarus questioned the Devil for the meaning of, he added Some further instructions to be Delivered the Iesuites touching these matters, for the defending their tenants.
nor craft of Sathan, that hath brought our adversaries to beleeue such shamefull doctrines, but it is God in his divine providence which hath permitted them even there where the light of nature is most apparent so to stumble, not onely to giue the world a caveat, that those which detaine the truth in vnjustice, should become vaine and ridiculous in their imaginations, but also that the meanest of his elect which hee hath decreed to redeeme from the servitude of the beast, by seeing the law written in their hearts, to thwart and contradict these vaine imaginations, may grow to a distrust of the rest,
nor craft of Sathan, that hath brought our Adversaries to believe such shameful doctrines, but it is God in his divine providence which hath permitted them even there where the Light of nature is most apparent so to Stumble, not only to give the world a caveat, that those which detain the truth in unjustice, should become vain and ridiculous in their Imaginations, but also that the Meanest of his elect which he hath decreed to Redeem from the servitude of the beast, by seeing the law written in their hearts, to thwart and contradict these vain Imaginations, may grow to a distrust of the rest,
And thus having spoken of the first effect of this abuse of the Gentiles, concerning the bountifull declaration of God vnto vs by his creatures, which was a promptitude to invent vaine and ridiculous falsehoods, they became vaine in their imaginations, I passe vnto the second effect of the same, to wit, an indisposition to credit or assent to evident truths, which comes in the last place to bee discussed,
And thus having spoken of the First Effect of this abuse of the Gentiles, Concerning the bountiful declaration of God unto us by his creatures, which was a promptitude to invent vain and ridiculous falsehoods, they became vain in their Imaginations, I pass unto the second Effect of the same, to wit, an indisposition to credit or assent to evident truths, which comes in the last place to be discussed,
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first God, of whom our Saviour out of Esay tells vs, that the Iewes could not beleeue because hee had blinded their eyes, which hee effects (sayth Austen) non impertiendo malitiam, not by imparting or infusing malice,
First God, of whom our Saviour out of Isaiah tells us, that the Iewes could not believe Because he had blinded their eyes, which he effects (say Austen) non impertiendo Malitiam, not by imparting or infusing malice,
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Secondly, the divell, whom God permitteth oftentimes to blinde those, which hee will punish, as when hee suffereth a lying spirit to go into the mouthes of the Prophets of Ahab, to deceiue them. 1. Kings 22. Thirdly, our selues, who by our corrupt and inordinate affections, do cast a vaile before our owne eyes, that wee cannot see the truth oftentimes, when it is most palpable:
Secondly, the Devil, whom God permitteth oftentimes to blind those, which he will Punish, as when he suffers a lying Spirit to go into the mouths of the prophets of Ahab, to deceive them. 1. Kings 22. Thirdly, our selves, who by our corrupt and inordinate affections, do cast a veil before our own eyes, that we cannot see the truth oftentimes, when it is most palpable:
this the Apostle seemes in generall to intimate vnto vs in this whole chapter to haue bin a maine cause of the Gentiles blindnes for that seeking after wisdome as it is 1. Cor. 1. and applauding themselues with their humane inventions, they became lesse prepar'd to yeeld attētiue cares vnto the truth,
this the Apostle seems in general to intimate unto us in this Whole chapter to have been a main cause of the Gentiles blindness for that seeking After Wisdom as it is 1. Cor. 1. and applauding themselves with their humane Inventions, they became less prepared to yield attentive Cares unto the truth,
& graced by no better a title then babling, Act. 17. in a word (saith Ansten) quod curiositate invenerunt, per superbiam perdiderunt, pride lost them that, which curiosity had gotten.
& graced by no better a title then babbling, Act. 17. in a word (Says Ansten) quod Curiosity invenerunt, per Superbiam perdiderunt, pride lost them that, which curiosity had got.
But more particularly my text doth intimate it, when it discribes vnto vs what heart it is that is darkned, to wit, cor insipiens, stultū, ineptiens, NONLATINALPHABET, a foolish heart;
But more particularly my text does intimate it, when it describes unto us what heart it is that is darkened, to wit, cor Insipiens, stultū, ineptiens,, a foolish heart;
and the soule which should roote out the wilde and sowre grapes, that the whole Vine-yard of our bodies may yeelde pleasant fruit vnto the Lord, will suffer the inferiour faculties to mutinie and resist his messengers,
and the soul which should root out the wild and sour grapes, that the Whole Vineyard of our bodies may yield pleasant fruit unto the Lord, will suffer the inferior faculties to mutiny and resist his messengers,
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so in all societies, all trades, all subjects, this foolishnes of heart can bragge, that shee puts out to nurse some or other of her yong ones to do mischiefe, & darken the heart.
so in all societies, all trades, all subject's, this foolishness of heart can brag, that she puts out to nurse Some or other of her young ones to do mischief, & darken the heart.
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The Psalmist therefore when he would expresse how God punished the stiffe-necked Israelites in the desart, sayth not, that he sent false Prophets amōgst thē to seduce thē,
The Psalmist Therefore when he would express how God punished the Stiffnecked Israelites in the desert, say not, that he sent false prophets amongst them to seduce them,
but he gaue them vp to their owne hearts lusts, & in this Chap. that he deliuered the Gentiles vnto their affectios, to signify what legiōs of deuils man carries in his heart, what Lyons,
but he gave them up to their own hearts Lustiest, & in this Chap. that he Delivered the Gentiles unto their Affections, to signify what legions of Devils man carries in his heart, what Lyons,
search curiously into the judgmēts of God therin registred, examin the causes, pervse the instrumēts, pry into the wōderful wayes of the Lord so far as he hath revealed thē,
search curiously into the Judgments of God therein registered, examine the Causes, peruse the Instruments, pry into the wondered ways of the Lord so Far as he hath revealed them,
& tell me if for the most part, errors, falshoods, & heresies haue not been rooted in some folly of the heart, in some corrupt & naughty affectiō, which darkens the vnderstāding.
& tell me if for the most part, errors, falsehoods, & heresies have not been rooted in Some folly of the heart, in Some corrupt & naughty affection, which darkens the understanding.
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& that he was a strōg pillar of defence, in whō they were to trust? They saw the wōders which he did in Eypt, they saw the marvailous conduct they had through the red sea, they saw the terrible deliverāce of the law in moūt Sinai, their noble cōquest ouer Pharaoh & all his host, their mighty victories over all their enemies that durst oppose thē;
& that he was a strong pillar of defence, in whom they were to trust? They saw the wonders which he did in Eypt, they saw the marvelous conduct they had through the read sea, they saw the terrible deliverance of the law in mount Sinai, their noble conquest over Pharaoh & all his host, their mighty victories over all their enemies that durst oppose them;
or the Quailes & Manna in the desert, or the daughters of Moab? you shal see that the groūds of all these revolts were lusts of the flesh, sensualitie, intemperancie, gluttonie,
or the Quails & Manna in the desert, or the daughters of Moab? you shall see that the grounds of all these revolts were Lustiest of the Flesh, sensuality, intemperancy, gluttony,
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and erre in a principle which he suck't with his nurses milke, and had so throughly beene instructed in, both by the writings of Moses, the Law of Nature,
and err in a principle which he sucked with his Nurse's milk, and had so thoroughly been instructed in, both by the writings of Moses, the Law of Nature,
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Besides, he was more wise then either was the Chaldees or Aegyptians, and therefore we can presume him to be ignorant of none of their Arts and Disciplines;
Beside, he was more wise then either was the Chaldees or egyptians, and Therefore we can presume him to be ignorant of none of their Arts and Disciplines;
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why the Perspectiues drawes all lines to one center? Philosophie, all causes to one first cause? Astronomie, all motions to one first Mouer? so that there was nothing in all his learning from whence he might not haue learned, that of all things there is but one Maker,
why the Perspectives draws all lines to one centre? Philosophy, all Causes to one First cause? Astronomy, all motions to one First Mover? so that there was nothing in all his learning from whence he might not have learned, that of all things there is but one Maker,
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Yet loe this Salomon, this bright morning starre, sets in the West, & is hous'd in one of those darke and smoakie degrees, mentioned by Astronomers; lust and loue of his wiues possesse his fantasie,
Yet lo this Solomon, this bright morning star, sets in the West, & is housed in one of those dark and smoky Degrees, mentioned by Astronomers; lust and love of his wives possess his fantasy,
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and then whatsoeuer good object would present it selfe to his vnderstanding, it is by the interposition of these earthly vanities, these foolishnesses of heart darkened:
and then whatsoever good Object would present it self to his understanding, it is by the interposition of these earthly vanities, these foolishnesses of heart darkened:
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through impious pride, their foolish hearts departing away from thy light, so long before they can foresee the darkening of the sunne which is to come,
through impious pride, their foolish hearts departing away from thy Light, so long before they can foresee the darkening of the sun which is to come,
and scanning the gestures, and wordes, and workes of our Saviour; why did they not know him to be the Messias? they heard Iohn Baptist giue plaine testimonie of him, the same Christ fulfilled likewise all that was spoken by the Prophets;
and scanning the gestures, and words, and works of our Saviour; why did they not know him to be the Messias? they herd John Baptist give plain testimony of him, the same christ fulfilled likewise all that was spoken by the prophets;
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whence it is, that the Scriptures which, we say, are so easie in all matters of Salvation, be not yet vnderstood, either by the wise Salomons, or the learned Scribes and Pharisees of the Romane Church; I must answere with the Apostle in my text, quòd abscurum & obtonebratum est eorum cor insipiens;
whence it is, that the Scriptures which, we say, Are so easy in all matters of Salvation, be not yet understood, either by the wise Solomon's, or the learned Scribes and Pharisees of the Roman Church; I must answer with the Apostle in my text, quòd abscurum & obtonebratum est Their cor Insipiens;
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as some well note, but either to enrich her treasures? as indulgences pilgrimages, and dispensations, or augment her power and authority? as ignorance of Lay-people, multiplicitie of Fryeries, necessity of confession and absolution:
as Some well note, but either to enrich her treasures? as Indulgences Pilgrimages, and dispensations, or augment her power and Authority? as ignorance of Lay people, Multiplicity of Friaries, necessity of Confessi and absolution:
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or to conserve that which hath been already gotten? as single life of Priests, exemption of the Cleargie from secular Magistrates, the preheminences of the Pope aboue Princes, Councels,
or to conserve that which hath been already got? as single life of Priests, exemption of the Clergy from secular Magistrates, the preeminences of the Pope above Princes, Counsels,
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Can our adversaries object truly to vs any such follies of the heart, which do shut our eyes, that wee are not able to discerne the acutenesse of their Achillean arguments? yes, some of them haue said, it is a desire of Soveraigntie in Princes,
Can our Adversaries Object truly to us any such follies of the heart, which do shut our eyes, that we Are not able to discern the acuteness of their achillean Arguments? yes, Some of them have said, it is a desire of Sovereignty in Princes,
for these it is that we doe yeelde vnto the sacrifice of the Masse, though Salomon in the 9 of the Prouerbes, as Bellar. quotes him, saith most plainly, that wisdome hath built her an house, slaine her victuals, and drawne her wine.
for these it is that we do yield unto the sacrifice of the Mass, though Solomon in the 9 of the Proverbs, as Bellar quotes him, Says most plainly, that Wisdom hath built her an house, slain her victuals, and drawn her wine.
though Baronius most subtilly hath concluded it from the voyce to Peter, kill and eate; hence it is that wee require more then an implicite faith in the Laytie:
though Baronius most subtly hath concluded it from the voice to Peter, kill and eat; hence it is that we require more then an implicit faith in the Laytie:
If therefore foolishnesse do darken our hearts, that we cannot see so farre as the Lynxes of the Roman Church, I must say with S. Paul, that it is the foolishnes of God which is wiser then men,
If Therefore foolishness do darken our hearts, that we cannot see so Far as the Lynxes of the Roman Church, I must say with S. Paul, that it is the foolishness of God which is Wiser then men,
if wee list to marvaile at the darkenesse of others hearts, we cannot well marvaile at any thing so much as at our owne darknes, that cannot see our selues.
if we list to marvel At the darkness of Others hearts, we cannot well marvel At any thing so much as At our own darkness, that cannot see our selves.
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then wee must know, that it is some foolishnesse in the heart which is the cause of that blockish dulnesse which is come vpon vs, anger hath troubled our affections, pleasure hath stolne away our attention, profit hath corrupted our judgements;
then we must know, that it is Some foolishness in the heart which is the cause of that blockish dulness which is come upon us, anger hath troubled our affections, pleasure hath stolen away our attention, profit hath corrupted our Judgments;
then must we returne vnto the Lord with prayer, that by glorifying God as God, and being thankefull, wee may haue our vaine imaginations removed, the foolishnesse of our hearts expurged,
then must we return unto the Lord with prayer, that by glorifying God as God, and being thankful, we may have our vain Imaginations removed, the foolishness of our hearts expurged,
If any of the Apostles could receiue this testimony, as indeede there was not any of them which liuely exprest it not in the whole course of his life, witnessing S. Iohn's banishment, Peter's imprisonment, Iames his beheading;
If any of the Apostles could receive this testimony, as indeed there was not any of them which lively expressed it not in the Whole course of his life, witnessing S. Iohn's banishment, Peter's imprisonment, James his beheading;
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in labours more abundant, in stripes aboue measure, in prisons more plenteously, in deaths often, 2. Cor. 11. Nothing seem'd wanting to this valiant Souldier of Christ,
in labours more abundant, in stripes above measure, in prisons more plenteously, in death's often, 2. Cor. 11. Nothing seemed wanting to this valiant Soldier of christ,
as a son of thunder to himselfe, Vinciatur Paulus modò liberè discurrat Evangelii sermo, immò occidatur Paulus, modò vivat apud omnes, vigea { que } gloria nominis Iesu;
as a son of thunder to himself, Vinciatur Paulus modò liberè discurrat Evangelii sermon, immò occidatur Paulus, modò vivat apud omnes, vigea { que } gloria Nominis Iesu;
& first de affectione personae, the affection or dispositiō of the person which comes in the first place to be handled, I am ready. Hee sayth not, I will be bound,
& First the affection personae, the affection or disposition of the person which comes in the First place to be handled, I am ready. He say not, I will be bound,
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or I will dye, but NONLATINALPHABET, paratus sum, I am ready to bee bound and to dye. Wherevpon sayth Thomas 2• 2ae: q. 124. Non debet homo occasionem dare alteri injustè agendi, sed si alius injustè egerit ipse moderatè tolerare debet:
or I will die, but, Ready sum, I am ready to be bound and to die. Whereupon say Thomas 2• 2ae: q. 124. Non debet homo occasionem Dare Alteri injustè agendi, sed si alius injustè egerit ipse moderatè tolerare debet:
but if the trumpet of piety shall summon thee, march then on without lingering, contemne thy life, enter the lists with alacrity, breake the rankes with thine adversary,
but if the trumpet of piety shall summon thee, march then on without lingering, contemn thy life, enter the lists with alacrity, break the ranks with thine adversary,
Origen in his 31. hom, on St Iohn giues the reason why wee may not giue any occasion to others to persecute vs, Not onely (sayth hee) because the event of so great a temptation is vncertaine,
Origen in his 31. hom, on Saint John gives the reason why we may not give any occasion to Others to persecute us, Not only (say he) Because the event of so great a temptation is uncertain,
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The words are not therefore to be Categorically vnderstood, but Hypothetically, if a just occasion be offered, not absolute absolutely (say the Schoole-men) but secundum praeparationem animi, one must haue his minde prepar'd for't; all beating vpon this conclusion:
The words Are not Therefore to be Categorically understood, but Hypothetically, if a just occasion be offered, not absolute absolutely (say the Schoolmen) but secundum praeparationem animi, one must have his mind prepared fored; all beating upon this conclusion:
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That a good Christian should alwayes bee ready and prepar'd in minde manfully, to vnder-goe such crosses and afflictions as it shall please God to object him vnto.
That a good Christian should always be ready and prepared in mind manfully, to undergo such Crosses and afflictions as it shall please God to Object him unto.
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So our Saviours Watch, Marke 13.37. the Wise-mans Consider, Eccles. 7.14. St Pauls armour, Ephes. 6.13. containe no other thing ▪ then what the same Apostle so much beates vpon, Phil. 4.11. I haue learned in whatsoever state I am therewith to be content;
So our Saviors Watch, Mark 13.37. the Wiseman's Consider, Eccles. 7.14. Saint Paul's armour, Ephesians 6.13. contain no other thing ▪ then what the same Apostle so much beats upon, Philip 4.11. I have learned in whatsoever state I am therewith to be content;
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I know how to be abased, and I know how to abound, every-where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
I know how to be abased, and I know how to abound, everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
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Wee must bee prepared (in Christs Scoole) to answere ad vnguem all the divels sophistry, to refute the objections of the world with the answeres of the spirit, the motions of our appetites with Gods commandements,
we must be prepared (in Christ School) to answer ad vnguem all the Devils sophistry, to refute the objections of the world with the answers of the Spirit, the motions of our appetites with God's Commandments,
whence our good inclinations are the weaker, our vnderstanding the more darkned, our will the more perverted, our appetite the more dissordered, all our inferiour parts and passions the more strengthened,
whence our good inclinations Are the Weaker, our understanding the more darkened, our will the more perverted, our appetite the more dissordered, all our inferior parts and passion the more strengthened,
Lastly he is privy to the crosses and perills of our life, to the dangers that may befall vs, to the objects that may withdraw vs, to the calamities that may at any time deject vs,
Lastly he is privy to the Crosses and perils of our life, to the dangers that may befall us, to the objects that may withdraw us, to the calamities that may At any time deject us,
and yet never indeavour to prevent it? Most cōmonly there is no man hath so litle care of himselfe but that he hath desire to prevent these inconveniences,
and yet never endeavour to prevent it? Most commonly there is no man hath so little care of himself but that he hath desire to prevent these inconveniences,
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and to prepare himselfe more seriously to resist the temptations of the world, and when hee heareth the commendations of the Saints of God, their resolution in defending Christ's cause,
and to prepare himself more seriously to resist the temptations of the world, and when he hears the commendations of the Saints of God, their resolution in defending Christ's cause,
if presently this were practised which for ever should do vs good? Thou should'st prevent the evill day which suddainely may overtake thee, thou should'st haue thy lampe ready whensoever the bridegroome passeth by thee, thou should'st be in thy cōpleat armour whē the enemy shall assaile thee.
if presently this were practised which for ever should do us good? Thou Shouldst prevent the evil day which suddenly may overtake thee, thou Shouldst have thy lamp ready whensoever the bridegroom passes by thee, thou Shouldst be in thy complete armour when the enemy shall assail thee.
Now shall these vnreasonable creatures & brute beasts bee more provident then man, the lord and ruler of them? shall the children of this world be more wise in their generations,
Now shall these unreasonable creatures & brutus beasts be more provident then man, the lord and ruler of them? shall the children of this world be more wise in their generations,
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our whole life, saith Paul, is a warrefare; & it is nothing else, faith Augustine, but a continuall temptation. I confesse it is no small taske sufficiently to resolue ones selfe herein:
our Whole life, Says Paul, is a warfare; & it is nothing Else, faith Augustine, but a continual temptation. I confess it is no small task sufficiently to resolve ones self herein:
Hath God made mee and created mee, and shall I for feare or favour basely subject my selfe to be anothers creature? hath hee sacrificed his onely sonne to redeeme mee,
Hath God made me and created me, and shall I for Fear or favour basely Subject my self to be another's creature? hath he sacrificed his only son to Redeem me,
Et quid retribuemus Domino? What shall wee giue vnto thee, o Lord, for all the benefits thou hast done vnto vs? Thou desirest no sacrifice, else would we giue it thee, thou delightest no in burnt offerings:
Et quid retribuemus Domino? What shall we give unto thee, oh Lord, for all the benefits thou hast done unto us? Thou Desirest no sacrifice, Else would we give it thee, thou delightest not in burned offerings:
My counsell therefore shall bee that which St Paul giues to the Ephes. c. 6. Put on the whole armour of God, that you may be able to stand against the wiles of the devill,
My counsel Therefore shall be that which Saint Paul gives to the Ephesians c. 6. Put on the Whole armour of God, that you may be able to stand against the wiles of the Devil,
but also the threatnings of Antichrist, not only the temptations of the flesh within, but also the assaults of the adversary without, that bonds may not dismay you, death not terrifie you,
but also the threatenings of Antichrist, not only the temptations of the Flesh within, but also the assaults of the adversary without, that bonds may not dismay you, death not terrify you,
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which is the second part of my text and commeth next to bee handled, I am ready not to be bound onely, but also to die, &c. Wee see in the Apostle St Paul a notable example of obedience:
which is the second part of my text and comes next to be handled, I am ready not to be bound only, but also to die, etc. we see in the Apostle Saint Paul a notable Exampl of Obedience:
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finally, he regardeth not what men say, nor what his owne thoughts can say, but having received his mandat, resolues for his journey, suffering Gods wisedome to reason for him,
finally, he Regardeth not what men say, nor what his own thoughts can say, but having received his mandat, resolves for his journey, suffering God's Wisdom to reason for him,
For Paul was now such a man as might haue hoped for rest in his flesh, hee might haue said, Lord I haue serv'd thee these many yeares in sufficient trialls of my loue and obedience, in perills of waters, in perills of robbers, in stripes, in shipwracke, in hunger and thirst, in cold and nakednesse,
For Paul was now such a man as might have hoped for rest in his Flesh, he might have said, Lord I have served thee these many Years in sufficient trials of my love and Obedience, in perils of waters, in perils of robbers, in stripes, in shipwreck, in hunger and thirst, in cold and nakedness,
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now I am old, giue mee now immunity, let mee be no longer prest. Againe he had accesse to God and familiarity, he knew God was pittifull, and mercifull,
now I am old, give me now immunity, let me be no longer pressed. Again he had access to God and familiarity, he knew God was pitiful, and merciful,
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Hee complained not of his greife, he desired not to haue the burden lesned, but as if hee had the feete of an hinde, runnes many a tedious dayes journey by way of the commandement, till at length hee arrived at Hierusalem.
He complained not of his grief, he desired not to have the burden lesned, but as if he had the feet of an hind, runs many a tedious days journey by Way of the Commandment, till At length he arrived At Jerusalem.
Freedome and liberty are more worth then gold, as the saying is, but skinne for skinne, and all that a man hath hee will giue for his life, Iob. 2. the Casualists therefore in a matter of life and death, forbid to administer an oath to any in his own cause:
Freedom and liberty Are more worth then gold, as the saying is, but skin for skin, and all that a man hath he will give for his life, Job 2. the Casualists Therefore in a matter of life and death, forbid to administer an oath to any in his own cause:
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the state of the Churches, whereof some were not so sufficiently confirmed, others, with wolues which crept in amongst them, not a litle distracted, did seeme to require it,
the state of the Churches, whereof Some were not so sufficiently confirmed, Others, with wolves which crept in among them, not a little distracted, did seem to require it,
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but he so resolutely vndergoing that which God commanded him, and submitting himselfe to whatsoever God, in the defence of his owne name should impose on him, may not vnfitly direct vs to this conclusion:
but he so resolutely undergoing that which God commanded him, and submitting himself to whatsoever God, in the defence of his own name should impose on him, may not unfitly Direct us to this conclusion:
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feare not them therefore (saith he) that kill the body, but are not able to kill the soule, Luk. 12.5. In regard whereof God hath ever emboldened some valiant souldiers or others, and propos'd them to the Church for the rest to imitate.
Fear not them Therefore (Says he) that kill the body, but Are not able to kill the soul, Luk. 12.5. In regard whereof God hath ever emboldened Some valiant Soldiers or Others, and proposed them to the Church for the rest to imitate.
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Amongst his Prophets, one hath his forehead as an adamant, harder then a flint, not to be dismayed at mens proud lookes, howsoever they bee hard hearted and rebellious, Ezech. 3.8. another is a fensed brasen wall, not to bee prevail'd against, Ierem. 15.20.
among his prophets, one hath his forehead as an adamant, harder then a flint, not to be dismayed At men's proud looks, howsoever they be hard hearted and rebellious, Ezekiel 3.8. Another is a fenced brazen wall, not to be prevailed against, Jeremiah 15.20.
So Hanani is bold with Asa, though the prison follow it, Thou hast done foolishly, 2. Chron. 16. The three children with Nabuchadnezzar threatning the fiery furnace, Wee are not carefull to answere thee in this matter, Dan. 3. Iohn with Herod, though his head pay for it, It is not lawfull for thee to haue thy brothers wife, Matt. 14. and Peter with the Councell breathing threatnings and slaughter, Act. 5. Wee ought to obey God rather then man.
So Hanani is bold with Asa, though the prison follow it, Thou hast done foolishly, 2. Chronicles 16. The three children with Nebuchadnezzar threatening the fiery furnace, we Are not careful to answer thee in this matter, Dan. 3. John with Herod, though his head pay for it, It is not lawful for thee to have thy Brother's wife, Matt. 14. and Peter with the Council breathing threatenings and slaughter, Act. 5. we ought to obey God rather then man.
In this life the Church hath neede of more then a lions heart, for shee shall ever finde enemies to resist, afflictions to wrastle with, teares to wipe, beasts to fight with, calamities to subdue.
In this life the Church hath need of more then a Lions heart, for she shall ever find enemies to resist, afflictions to wrestle with, tears to wipe, beasts to fight with, calamities to subdue.
or wandred about in sheep-skins and goate-skins, being destitute, afflicted, tormented, of whom the world was not worthy, they wandred i. deserts, and in mountaines, and in dennes, and caues of the earth.
or wandered about in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy, they wandered i. deserts, and in Mountains, and in dens, and caves of the earth.
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The Church (saith Leo ) is Gods field, the cares of corne are his servants, the more graines fall to the ground, the more eares doe multiply and rise vp.
The Church (Says Leo) is God's field, the Cares of corn Are his Servants, the more grains fallen to the ground, the more ears do multiply and rise up.
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As plants seated by rivers of waters, so is the Church oppugned by her adversaries, (saith Chrysostome ) no garden so flourisheth being moistned by the streames of running waters,
As plants seated by Rivers of waters, so is the Church oppugned by her Adversaries, (Says Chrysostom) no garden so flourishes being moistened by the streams of running waters,
as the Church when it is watered with the bloud of Martyrs. Howsoever therefore wee esteeme of afflictions and perfections, and pray to be deliuered from them;
as the Church when it is watered with the blood of Martyrs. Howsoever Therefore we esteem of afflictions and perfections, and pray to be Delivered from them;
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yet did wee but throughly examine their ends and singular vses, wee would freely confesse with the Wise man, Eccles. 7. It is better to goe to the house of mourning,
yet did we but thoroughly examine their ends and singular uses, we would freely confess with the Wise man, Eccles. 7. It is better to go to the house of mourning,
the exercising and trying of the faithfull, the waking of the drowzie, the testifying of the truth, &c. whereby the weake are confirmed, the sluggish rows'd,
the exercising and trying of the faithful, the waking of the drowzy, the testifying of the truth, etc. whereby the weak Are confirmed, the sluggish roused,
It is a memorable saying therefore of Ignatius, when hee was to be cast to Lions to be devoured of them, I am the wheate and graine of Christ, I shall be ground with the teeth of wilde beasts, that I may bee found pure bread.
It is a memorable saying Therefore of Ignatius, when he was to be cast to Lions to be devoured of them, I am the wheat and grain of christ, I shall be ground with the teeth of wild beasts, that I may be found pure bred.
so that so farre I am from assenting any thing to Bellarmine, who makes his 15th note of the true Church to bee foelicitas temporalis, temporall felicity;
so that so Far I am from assenting any thing to Bellarmine, who makes his 15th note of the true Church to be Felicity temporalis, temporal felicity;
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But (boloved) the loved of the voyce of more then a trumpet is necessary in these dastardly times of ours, wherein men are as farre from the zeale of those godly Saints,
But (boloved) the loved of the voice of more then a trumpet is necessary in these dastardly times of ours, wherein men Are as Far from the zeal of those godly Saints,
Every one in the defence of his owne cause will bee eager enough, we want no courage to stoute and braue it in defence of our wicked liues and lewd manners, a man is not afraid to chalenge his brother into the field,
Every one in the defence of his own cause will be eager enough, we want no courage to stout and brave it in defence of our wicked lives and lewd manners, a man is not afraid to challenge his brother into the field,
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shall Christ be thought to be thy master, when thou art asham'd openly to be his servant? shall he receiue thee which rejectest him? or suppose, thou wilt greatly esteem his robes of glory, which voluntarily doest here put on the devils livery? No, no (beloved) he hath taught vs otherwise:
shall christ be Thought to be thy master, when thou art ashamed openly to be his servant? shall he receive thee which rejectest him? or suppose, thou wilt greatly esteem his robes of glory, which voluntarily dost Here put on the Devils livery? No, no (Beloved) he hath taught us otherwise:
or tribulation, or famine, or nakednes, or perill, or sword? why, in all these wee are more then conquerours through him that loved vs. Sufferings and bonds are not things execrable to Christians;
or tribulation, or famine, or nakedness, or peril, or sword? why, in all these we Are more then conquerors through him that loved us Sufferings and bonds Are not things execrable to Christians;
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What if we shorten our dayes of misery, doe we not the sooner make our entrance into better of glory? What if wee suffer torments of body? but oh let vs more seare,
What if we shorten our days of misery, do we not the sooner make our Entrance into better of glory? What if we suffer torments of body? but o let us more sear,
But some (perhaps) will thinke it impertinent to vrge this hard and vnsavory precept at such a calme of the Church, wherein every man eates of his owne vineyard, who gathers quietly the fruite himselfe, which hee himselfe hath planted, there are now no persecutions (men will say) no bonds nor death threatned for Christs name, (and God graunt these words may never more be heard in this our Israel, God grant it I say,) but in the meane time, shall we be so sencelesse as to thinke that Christs name is now banished this Iland,
But Some (perhaps) will think it impertinent to urge this hard and unsavoury precept At such a Cam of the Church, wherein every man eats of his own vineyard, who gathers quietly the fruit himself, which he himself hath planted, there Are now no persecutions (men will say) no bonds nor death threatened for Christ name, (and God grant these words may never more be herd in this our Israel, God grant it I say,) but in the mean time, shall we be so senseless as to think that Christ name is now banished this Island,
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and Schons and Oggs, gyants of monstrous stature to appale & affright vs, but doth not the matter stand just so with the affaires of this world? Can one obtain any thing here amongst men but he must get it by violence? seeke we thē with the same violence the things in heaven, with which wicked men do seeke the things of this world.
and Schons and Eggs, Giants of monstrous stature to appall & affright us, but does not the matter stand just so with the affairs of this world? Can one obtain any thing Here among men but he must get it by violence? seek we them with the same violence the things in heaven, with which wicked men do seek the things of this world.
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And so I passe à gravitate rei, from the greatnesse of the thing which the Apostle was ready to vndergo, ad Qualitatē causae, the nature of the cause, which comes in the last place to be treated of, For the name of the Lord Iesus.
And so I pass à gravitate rei, from the greatness of the thing which the Apostle was ready to undergo, ad Qualitatē causae, the nature of the cause, which comes in the last place to be treated of, For the name of the Lord Iesus.
wherewith they were so transported, that some of them taught, that vpon conscience of sin, to kill ones selfe, was by this act of justice a martyrdome:
wherewith they were so transported, that Some of them taught, that upon conscience of since, to kill ones self, was by this act of Justice a martyrdom:
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as Epiphamius tell's vs, was called Martyriani. Diverse therefore contributing their Helps to the preservation and tranquillity of states, employed their best inventions to remedy these inconveniences,
as Epiphamius tell's us, was called Martyrdom. Diverse Therefore contributing their Helps to the preservation and tranquillity of states, employed their best Inventions to remedy these inconveniences,
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Aristotle in the 3. of his Ethickes and 7. chap. to correct the opinion of getting honour by that act, taught that nothing was more base and cowardly then to kill ones selfe, became (sayth hee) men did it not, either for henesties sake,
Aristotle in the 3. of his Ethics and 7. chap. to correct the opinion of getting honour by that act, taught that nothing was more base and cowardly then to kill ones self, became (say he) men did it not, either for henesties sake,
Princes likewise haue inflicted forfietures and infamous mulcts vpon them which should so slay themselues; and the Church by her Canons hath denyed them buriall.
Princes likewise have inflicted forfietures and infamous mulcts upon them which should so slay themselves; and the Church by her Canonas hath denied them burial.
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But Almighty God, who disposeth all things sweetely, hath beene so indulgent to our nature and the frailty thereof, that hee hath afforded vs a meanes how to giue away our life,
But Almighty God, who Disposeth all things sweetly, hath been so indulgent to our nature and the frailty thereof, that he hath afforded us a means how to give away our life,
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and the advancing of his glory, For in this wee restore him his talent with profit, our owne soule, with as many more as our example workes vpon and winnes to him.
and the advancing of his glory, For in this we restore him his talon with profit, our own soul, with as many more as our Exampl works upon and wins to him.
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but intimates the quality of the cause, which makes true martyrdome, not to be fame, or honour, or any worldly respect, but onely the name of the Lord Iesus:
but intimates the quality of the cause, which makes true martyrdom, not to be fame, or honour, or any worldly respect, but only the name of the Lord Iesus:
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Christ was crucified and the theeues were crucified, but quos passio jungebat, causa separabat (saith Austine) whom the passion did joyne, the cause did sever;
christ was Crucified and the thieves were Crucified, but quos passio jungebat, causa separabat (Says Augustine) whom the passion did join, the cause did sever;
It may make some peradventure to wonder and stand astonisht, at the strange hardnesse of some priests & Iesuites of the Roman religiō, their resolution to dye for their Bell the Bishop of Rome; but should wee but sift the truth of the point, wee should finde that it is not Christ's cause that they dye for;
It may make Some Peradventure to wonder and stand astonished, At the strange hardness of Some Priests & Iesuites of the Roman Religion, their resolution to die for their Bell the Bishop of Room; but should we but sift the truth of the point, we should find that it is not Christ's cause that they die for;
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Yet this I will say, that if the sustaining of death for the defence of one's cause could end the controversie, Bellarmine the greatest Doctor of the Romish Church, would giue the Vmpire to our side,
Yet this I will say, that if the sustaining of death for the defence of one's cause could end the controversy, Bellarmine the greatest Doctor of the Romish Church, would give the Umpire to our side,
But let vs goe on, and examine a little, whether those Iesuites and Priests, according to the ground laide downe before, can challenge the names of true Martyrs, or no.
But let us go on, and examine a little, whither those Iesuites and Priests, according to the ground laid down before, can challenge the names of true Martyrs, or no.
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but likewise all higher powers, and especially such as haue soveraigne authority over vs as Kings and Princes, whom the Scripture doth terme nursing Fathers of the Church, Esay 49. But they are executed for plotting their deaths,
but likewise all higher Powers, and especially such as have sovereign Authority over us as Kings and Princes, whom the Scripture does term nursing Father's of the Church, Isaiah 49. But they Are executed for plotting their death's,
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but rather for breaking of so great a Commandement, they dye as guilty offenders both of God and the Lawes of the Land. Well then, let's goe to the Articles of Faith, may they beterm'd Martyrs,
but rather for breaking of so great a Commandment, they die as guilty offenders both of God and the Laws of the Land. Well then, let's go to the Articles of Faith, may they betermed Martyrs,
because they stand for the vp-holding of any part of the Creed? therein do they maintaine the Name of Iesus? No (beloved) though some of them are called Iesuites, yet are they so farre from being so indeed, that as Whitaker a learned divine of ours hath observ'd, there is no point of their doctrine wherein they differ from vs,
Because they stand for the upholding of any part of the Creed? therein do they maintain the Name of Iesus? No (Beloved) though Some of them Are called Iesuites, yet Are they so Far from being so indeed, that as Whitaker a learned divine of ours hath observed, there is no point of their Doctrine wherein they differ from us,
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for I cannot say, Christ's Church.) But what are the Priviledges which they pretend? why, any of their Priests will tell you, they are those which our Saviour gaue to S. Peter, in Matt., 16. ver. 18. in these words, Thou art Peter, and vpon this rocke I will build my Church.
for I cannot say, Christ's Church.) But what Are the Privileges which they pretend? why, any of their Priests will tell you, they Are those which our Saviour gave to S. Peter, in Matt., 16. ver. 18. in these words, Thou art Peter, and upon this rock I will built my Church.
But what meane these words? are they any thing else then that Christ would build his Church vpon that rocke, that is, vpon that confession of Peter's immediatly before vttered, That he was the Sonne of God? this indeede is the true sense;
But what mean these words? Are they any thing Else then that christ would built his Church upon that rock, that is, upon that Confessi of Peter's immediately before uttered, That he was the Son of God? this indeed is the true sense;
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but yet the Pope's Canon-Law hath pleas'd to giue another interpretation, Thou art Peter, that is to say, in the Romane speech, (I am sure neither in the Greeke nor Latine) thou art Bishop of Rome, and vpon thee as thou art such an one, I will build my Church;
but yet the Pope's Canon law hath pleased to give Another Interpretation, Thou art Peter, that is to say, in the Roman speech, (I am sure neither in the Greek nor Latin) thou art Bishop of Rome, and upon thee as thou art such an one, I will built my Church;
but vpon thee Gregory, vpon thee Adrian, Iulius, Ioane, vpon euery Bishop of Rome, good or bad, holy or prophane, Christian or Atheist, be he what he will, I will build my Church;
but upon thee Gregory, upon thee Adrian, Julius, Ioane, upon every Bishop of Rome, good or bad, holy or profane, Christian or Atheist, be he what he will, I will built my Church;
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of spirituall, to controlle the Olde Testament, to dispense against the Gospell, and against the Apostles, to make new articles of faith, to be aboue all Councels,
of spiritual, to control the Old Testament, to dispense against the Gospel, and against the Apostles, to make new Articles of faith, to be above all Counsels,
as if it were thine own heritage, to raigne over Kings, to arraigne and indite them, to depose them, to absolue their subjects from their Oath of Allegiance, to expose their estates for a prey, their persons to murther, to bestow their Kingdomes on whom it shall please thee,
as if it were thine own heritage, to Reign over Kings, to arraign and indite them, to depose them, to absolve their subject's from their Oath of Allegiance, to expose their estates for a prey, their Persons to murder, to bestow their Kingdoms on whom it shall please thee,
but sweete Iesus, were these the priviledges which thou bequeathed'st to S. Peter? were these the dignities which thou conferred'st on thy Church? thy profession was wont to be that thy Kingdome was not of this world, that the servant is not greater then his Master;
but sweet Iesus, were these the privileges which thou bequeathed'st to S. Peter? were these the dignities which thou conferred'st on thy Church? thy profession was wont to be that thy Kingdom was not of this world, that the servant is not greater then his Master;
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& may now any be so hardy, as to claime this Imperiall sway from thy donation? Alas beloued, this challenge by the Pope, is farre from the promise of the Apostles, and of S. Peter himselfe!
& may now any be so hardy, as to claim this Imperial sway from thy donation? Alas Beloved, this challenge by the Pope, is Far from the promise of the Apostles, and of S. Peter himself!
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for vnto such Christ saith, Come vnto me all ye which are laden, & I will ease you; but he is vnworthy which is loath to bee made worthier, which is prophane in his life,
for unto such christ Says, Come unto me all the which Are laden, & I will ease you; but he is unworthy which is loath to be made Worthier, which is profane in his life,
you must remember if that you will be expert and able souldiers, you are often to be muttered & train'd, often must you beare the colours, often take the bread of munition during this spirituall warrefare.
you must Remember if that you will be expert and able Soldiers, you Are often to be muttered & trained, often must you bear the colours, often take the bred of munition during this spiritual warfare.
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the God of loue and peace giue vs all the spirit of zeale, hope, and patience, that in the sweate of Iesus Christ wee may overcome all faintings of the heart, all reluctations of the flesh, all bitternesse of temptation:
the God of love and peace give us all the Spirit of zeal, hope, and patience, that in the sweat of Iesus christ we may overcome all faintings of the heart, all reluctations of the Flesh, all bitterness of temptation:
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because by this meanes (say some) the divell might take an opportunity to extinguish that opinion which some (a little before) began to conceiue of his divinity.
Because by this means (say Some) the Devil might take an opportunity to extinguish that opinion which Some (a little before) began to conceive of his divinity.
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For what is that of our Saviours to Mary, Ioh. 2. Woman, what haue I to doe with thee, but a reprehendsion? and shall Christ reprehend where there was no fault? What other thing can those wordes of Maryes import, Luke 1. My soule doth magnifie the Lord,
For what is that of our Saviors to Marry, John 2. Woman, what have I to do with thee, but a reprehendsion? and shall christ reprehend where there was no fault? What other thing can those words of Maryes import, Lycia 1. My soul does magnify the Lord,
but he would faine recover himselfe with this shift, saying, that those sinnes were remitted vnto her, non in quae inciderat, sed in quae incidisset, nisi gratia Dei per merit a Christi praeventae suisset:
but he would feign recover himself with this shift, saying, that those Sins were remitted unto her, non in Quae inciderat, sed in Quae incidisset, nisi Gratia Dei per merit a Christ praeventae suisset:
As for the words of my text, I deny not but that the of died Virgin might come with good intent vnto our Saviour, hoping either to heare him & see him, as some would haue it:
As for the words of my text, I deny not but that the of died Virgae might come with good intent unto our Saviour, hoping either to hear him & see him, as Some would have it:
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For what do not men conceiue of the bond of kinred? might not the Iewes suppose that our Saviour would haue granted great privileges to those which claymed affinity or consanguinity with him? or at lest haue omitted his preaching and teaching at their importunity? Hee therefore either to divert them from such fancies,
For what do not men conceive of the bound of kindred? might not the Iewes suppose that our Saviour would have granted great privileges to those which claimed affinity or consanguinity with him? or At lest have omitted his preaching and teaching At their importunity? He Therefore either to divert them from such fancies,
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or to shew by his owne example how highly we are to value the exercise of our heavēly calling before al respect whatsoever to our earthly parents, answered as wee read it set down in Mathew, & Markes gospell, Who is my mother,
or to show by his own Exampl how highly we Are to valve the exercise of our heavenly calling before all respect whatsoever to our earthly Parents, answered as we read it Set down in Matthew, & Marks gospel, Who is my mother,
What therfore if my mother or brethrē stād without, must I leaue my taske of preaching the kingdome of God to converse with thē? No, no, I say vnto you, the nearenes which I haue with thē is somewhat,
What Therefore if my mother or brothers stand without, must I leave my task of preaching the Kingdom of God to converse with them? No, no, I say unto you, the nearness which I have with them is somewhat,
is there my mother or my sisters or my brethren? why know this also, that whosoever heaveth the word of God and doth it, the same is my mother, my sister and my brother.
is there my mother or my Sisters or my brothers? why know this also, that whosoever heaves the word of God and does it, the same is my mother, my sister and my brother.
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viz. First the titles here given vnto them, my mother & my brethren are these &c. viz. Secondly, the properties required in them, which are two 1. Hearing the word of God. 2. Doing it.
viz. First the titles Here given unto them, my mother & my brothers Are these etc. viz. Secondly, the properties required in them, which Are two 1. Hearing the word of God. 2. Doing it.
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My mother and my brethren, there's the Invitation; are these which heare the word of God, there's the Information; and do it, there's the Execution: so that consanguinity and nearenesse of kinne invites to heare, hearing is the meanes to informe;
My mother and my brothers, there's the Invitation; Are these which hear the word of God, there's the Information; and do it, there's the Execution: so that consanguinity and nearness of kin invites to hear, hearing is the means to inform;
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My mother and my brethren are these &c. It may seeme strange to some that our Saviour should in this place vse so harsh a Metaphor in shewing the neare conjunction and vnion of himselfe with his members,
My mother and my brothers Are these etc. It may seem strange to Some that our Saviour should in this place use so harsh a Metaphor in showing the near conjunction and Union of himself with his members,
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Morally indeed (as Iansenius expounds it) hee may be tearmed his brother, because hee is the son of the same heavenly father & joynt heire with Christ: Rom. 8.17. and his mother because Christ is borne a new in him by a spirituall nativity, according to that of the Apostle: Gal. 4.19. My little children with whom I travell in birth againe vntill Christ be formed in you.
Morally indeed (as Jansenius expounds it) he may be termed his brother, Because he is the son of the same heavenly father & joint heir with christ: Rom. 8.17. and his mother Because christ is born a new in him by a spiritual Nativity, according to that of the Apostle: Gal. 4.19. My little children with whom I travel in birth again until christ be formed in you.
But because it is true which S. Paul hath in the same Epistle and 3 chap: there is neither Iew nor Greeke, there is neither bond nor free, there is neither male nor female,
But Because it is true which S. Paul hath in the same Epistle and 3 chap: there is neither Iew nor Greek, there is neither bound nor free, there is neither male nor female,
Literally should I explicate it, it imports by a mentioning of the subject for the abstract, that they are his mother and brethren, implying as much as this, what loue a mother receiues of her son, the same you receiue of mee;
Literally should I explicate it, it imports by a mentioning of the Subject for the abstract, that they Are his mother and brothers, implying as much as this, what love a mother receives of her son, the same you receive of me;
what affection a brother challengeth of a brother the same impart I to you, what ever alliance, consanguinity or kinred effects in provoking to compassion and mutuall desires of each others wellfare, the same and greater passeth from my bowels to them which heare Gods word and do it.
what affection a brother Challengeth of a brother the same impart I to you, what ever alliance, consanguinity or kindred effects in provoking to compassion and mutual Desires of each Others welfare, the same and greater passes from my bowels to them which hear God's word and do it.
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For having prescribed, that he which leaveth not father or mother is not worthy of him, practiseth it first in his owne person, not that he might abrogate the duties due to mothers,
For having prescribed, that he which Leaveth not father or mother is not worthy of him, Practiseth it First in his own person, not that he might abrogate the duties due to mother's,
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for it was his owne decree, that he which honours not his father & mother shal dye the death, sed affectibus quia paterius se mysterijs ambitùs quàm maternis debere cognoscat, hut because he knowes he ought more to his fathers mysteries the to his mothers affections.
for it was his own Decree, that he which honours not his father & mother shall die the death, sed affectibus quia paterius se mysterijs ambitùs quàm maternis Debere cognoscat, hut Because he knows he ought more to his Father's Mysteres the to his mother's affections.
Secondly, they are neerely adjoyned vnto him, in respect of grace; & indeed this seemes a more neere conjunctiō with him thē any can be of kinred or affinity,
Secondly, they Are nearly adjoined unto him, in respect of grace; & indeed this seems a more near conjunction with him them any can be of kindred or affinity,
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for in this regard Christ is termed the head, they the mēbers, Eph. 4.15. Christ the husband, they the spouse, 2. Cor. 11. Christ the vine, they the branches, Ioh. 15.1. Christ the fountaine, they the brooke, Ioh. 4.14. and if any thing may more plainely expresse the neerenesse and conjunction they haue with him;
for in this regard christ is termed the head, they thee members, Ephesians 4.15. christ the husband, they thee spouse, 2. Cor. 11. christ the vine, they thee branches, John 15.1. christ the fountain, they the brook, John 4.14. and if any thing may more plainly express the nearness and conjunction they have with him;
the great King of heaven and earth vouchsafeth to incorporate vs into his family, and as if it were too little to place vs in any remote degrees of alliance, he graceth vs with those excellent,
the great King of heaven and earth vouchsafeth to incorporate us into his family, and as if it were too little to place us in any remote Degrees of alliance, he graceth us with those excellent,
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O let vs not swell and be carried away with the meere titles thereof, but endeavour to make manifest to the world, that our affections are correspondent to our appellations.
O let us not swell and be carried away with the mere titles thereof, but endeavour to make manifest to the world, that our affections Are correspondent to our appellations.
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Men and brethren, are you ambitious of this high dignity, to be called his brother? Would you bee styled with so supereminent a title? Why, you must performe then the offices of a brother to him, by reducing your selues,
Men and brothers, Are you ambitious of this high dignity, to be called his brother? Would you be styled with so supereminent a title? Why, you must perform then the Offices of a brother to him, by reducing your selves,
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Are any amongst you, which affect the priviledges of a mother? Thinke yee not that also to bee a thing impossible that our blessed Saviour should be borne againe,
are any among you, which affect the privileges of a mother? Think ye not that also to be a thing impossible that our blessed Saviour should be born again,
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This is a grace not appropriated to women onely, nor onely to the married, for men also and virgins themselue, may bee the happy mothers of such an issue.
This is a grace not appropriated to women only, nor only to the married, for men also and Virgins themselves, may be the happy mother's of such an issue.
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and shall it not bee our ambition to reject those vaine and vpstart descents, when wee haue such evidences as these to deriue our pedegree from eternity? In our naturall descents there is great vncertainty, heraulds may bee corrupted, wrirings lost, deedes changed;
and shall it not be our ambition to reject those vain and upstarted descents, when we have such evidences as these to derive our pedigree from eternity? In our natural descents there is great uncertainty, heralds may be corrupted, wrirings lost, Deeds changed;
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what content can a man finde to deriue himselfe from him whom hereafter hee will Judge most vile and wretched? what a fondnesse were it to build ones reputation vpon the glory of such an one,
what content can a man find to derive himself from him whom hereafter he will Judge most vile and wretched? what a fondness were it to built ones reputation upon the glory of such an one,
as perhaps the next day hee shall follow to the place of execution with execrations and curses? And yet this may be the case betweene vs and our glorious progenitours, whom now wee so vaunt of;
as perhaps the next day he shall follow to the place of execution with execrations and curses? And yet this may be the case between us and our glorious progenitors, whom now we so vaunt of;
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and full of slime and corruption within? And yet the greatest sort of men are proud, and selfe conceited, that they are descended even from those, who were so cruell vnto them, that the same moment they gaue them life, they gaue them also the sting of death, in their flesh;
and full of slime and corruption within? And yet the greatest sort of men Are proud, and self conceited, that they Are descended even from those, who were so cruel unto them, that the same moment they gave them life, they gave them also the sting of death, in their Flesh;
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wee renounce for our kinsmen the blessed troupes of Saints and Angels, that wee may haue none of our stocke but whom the world applauds and counts happie.
we renounce for our kinsmen the blessed troops of Saints and Angels, that we may have none of our stock but whom the world applauds and counts happy.
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This was not the practise of the godly in the Scripture, wee reade of Moses, how when hee came to years, he refused to bee called the sonne of Pharaohs daughter, choosing rather to suffer affliction with the people of God,
This was not the practice of the godly in the Scripture, we read of Moses, how when he Come to Years, he refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God,
for, to say the truth, our earthly affinity is but transitory, and abideth not, if you would purchase an everlasting and never-dying kindred, call them your brethren which are humbled with adversity,
for, to say the truth, our earthly affinity is but transitory, and Abideth not, if you would purchase an everlasting and never-dying kindred, call them your brothers which Are humbled with adversity,
Linke not your selues with the covetous for wealth, with the proud for honour, with the voluptuous for pleasure, with the hollow-hearted in religion for gaine and preferment;
Link not your selves with the covetous for wealth, with the proud for honour, with the voluptuous for pleasure, with the hollowhearted in Religion for gain and preferment;
I confesse it is an hard thing to perswade flesh and bloud to follow this, they will scarce beleeue that Christ by the right of kinred, claimes such an interest in them,
I confess it is an hard thing to persuade Flesh and blood to follow this, they will scarce believe that christ by the right of kindred, claims such an Interest in them,
and for her sake either quits, or at lest is cold in the profession of Christs religion? Doe not others thinke their mother or their brethren neerer to them,
and for her sake either quits, or At lest is cold in the profession of Christ Religion? Do not Others think their mother or their brothers nearer to them,
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and vvhen they heare Christ taught in the Church, if any saith vnto them, as here vvee finde it in my text, thy mother and thy brethren are without desiring to see thee, they vvill leaue Christs company to feede their fancies? Doe not all thinke their humours and pleasures and profits neerer vnto them,
and when they hear christ taught in the Church, if any Says unto them, as Here we find it in my text, thy mother and thy brothers Are without desiring to see thee, they will leave Christ company to feed their fancies? Do not all think their humours and pleasures and profits nearer unto them,
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and vvith slaundrings, backbitings, and raylings, like foule birds defile their owne nests? Moses vvhen two Israelites stroue together, said, why smitest thou thy fellow? I say more,
and with slaundrings, backbitings, and railings, like foul Birds defile their own nests? Moses when two Israelites strove together, said, why smitest thou thy fellow? I say more,
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vvhy striue you my kinsmen? vvhy make you divisions in our family my mother and my brethren, vvhich you are? Your are all children of the same heavenly Father, children should dwell together;
why strive you my kinsmen? why make you divisions in our family my mother and my brothers, which you Are? Your Are all children of the same heavenly Father, children should dwell together;
And now that you have seene your titles and prerogatiues vvhich Christ bestowes on you, of his mother and brethren, hearken but like mothers and brethren to the propertyes required in you, which are hearing and doing, and God will make you to be so indeed And first I desire hearing, which commeth in the next place to be handled:
And now that you have seen your titles and prerogatives which christ bestows on you, of his mother and brothers, harken but like mother's and brothers to the properties required in you, which Are hearing and doing, and God will make you to be so indeed And First I desire hearing, which comes in the next place to be handled:
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This made the Prophets so often to ingeminate the hearing of it vnto Gods people: Heare yee the word of the Lord yee rulers: Esay. 1.10. Heare the word of the Lord yee house of David, Ierem. 12.4. You sheepheards heare the word of the Lord: Ezech. 34.7. Heare all yee old men: Ioel. 1.2. Heare all yee people. Mich. 1.2. Princes, rulers, sheepheards, people, old, young, all, lyable to this taske of hearing, in somuch, that our Saviour makes this the burden of his Sermons, hee that hath an eare to heare let him heare.
This made the prophets so often to ingeminate the hearing of it unto God's people: Hear ye the word of the Lord ye Rulers: Isaiah. 1.10. Hear the word of the Lord ye house of David, Jeremiah 12.4. You shepherds hear the word of the Lord: Ezekiel 34.7. Hear all ye old men: Joel 1.2. Hear all ye people. Mich. 1.2. Princes, Rulers, shepherds, people, old, young, all, liable to this task of hearing, in So much, that our Saviour makes this the burden of his Sermons, he that hath an ear to hear let him hear.
But (beloved) in this place our Saviour seemes to goe somewhat farther, and as if our kinred and alliance with him were to be confirmed by charter, makes none capable of that honour,
But (Beloved) in this place our Saviour seems to go somewhat farther, and as if our kindred and alliance with him were to be confirmed by charter, makes none capable of that honour,
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and to heare the Law at the Priests lips, Malach. 2.7. In the Old Testament, wee finde that they resorted to the Prophets vpon the sabbaths, and vpon other dayes;
and to hear the Law At the Priests lips, Malachi 2.7. In the Old Testament, we find that they resorted to the prophets upon the Sabbaths, and upon other days;
for when the Shunamite in 2. King. 4. craved leaue of her husband to goe to the Prophet, hee replyed wherefore wilt thou goe? it is neither new moone nor Sabbath day, as if on those dayes the people vsed to resort vnto them to heare them.
for when the Shunamite in 2. King. 4. craved leave of her husband to go to the Prophet, he replied Wherefore wilt thou go? it is neither new moon nor Sabbath day, as if on those days the people used to resort unto them to hear them.
The like was vsed in the new Testament, for so our Saviour sent the Iewes to the Scribes and Pharisees, Matt. 23.1. the Angell sent Cornelius to Peter, Act. 10.32.
The like was used in the new Testament, for so our Saviour sent the Iewes to the Scribes and Pharisees, Matt. 23.1. the Angel sent Cornelius to Peter, Act. 10.32.
and of these times Esay prophecying, saith, that in the last dayes it shall come to passe that many people shall goe and say, Come yee, and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob,
and of these times Isaiah prophesying, Says, that in the last days it shall come to pass that many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Iacob,
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For indeed the ministery of the Gospell is that golden pipe (as one termes it) whereby and wherethrough all the goodnesse of God, all the sweetnesse of Christ, all heavenly graces whatsoever are derived vnto vs;
For indeed the Ministry of the Gospel is that golden pipe (as one terms it) whereby and wherethrough all the Goodness of God, all the sweetness of christ, all heavenly graces whatsoever Are derived unto us;
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and hew a passage in our hearts for the entrance of the heavēly tabernacle. It is that poole of Bethesda, at which should lye every distressed & impotent soule,
and hew a passage in our hearts for the Entrance of the heavenly tabernacle. It is that pool of Bethesda, At which should lie every distressed & impotent soul,
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But these men foulety deceiue themselues, for first they must know that it is one thing to say that the Scriptures are sufficient to teach them all things necessary to salvation;
But these men foulety deceive themselves, for First they must know that it is one thing to say that the Scriptures Are sufficient to teach them all things necessary to salvation;
for who can say that he shall not heare in preaching, many things expounded which 〈 ◊ 〉 vvas ignorant of, many godly instructions gathered, which he observed not, many vsefull points applyed to his conscience which he heeded not? I passe by his sinnes ript vp, the weakenesses & diseases of his soule displayed to his view, the threatning of the law denounced, the sweete comforts of the Gospell produc'd, salues applyed to his sores, balsome to his wounds, playsters to his dying & putrifying members:
for who can say that he shall not hear in preaching, many things expounded which 〈 ◊ 〉 was ignorant of, many godly instructions gathered, which he observed not, many useful points applied to his conscience which he heeded not? I pass by his Sins ripped up, the Weaknesses & diseases of his soul displayed to his view, the threatening of the law denounced, the sweet comforts of the Gospel produced, Salves applied to his sores, balsome to his wounds, plasters to his dying & Putrifying members:
yet me-thinks the commandement it selfe should be of vertue sufficient to moue a good Christian to be zealous in this kinde, to say with David, One thing haue I desired of the Lord, that I will require,
yet methinks the Commandment it self should be of virtue sufficient to move a good Christian to be zealous in this kind, to say with David, One thing have I desired of the Lord, that I will require,
many of thē will pretend that they are busied about this or that businesse, they are craftsmen, they must follow their trade, they haue a wife, their children must be fed, their houshold provided for;
many of them will pretend that they Are busied about this or that business, they Are craftsmen, they must follow their trade, they have a wife, their children must be fed, their household provided for;
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because thou art distracted and encombred with cares & businesses? why, so much the more it is necessary for thee to haue the munition of the word, by how much the more distressed thou art in worldly dangers;
Because thou art distracted and encumbered with Cares & businesses? why, so much the more it is necessary for thee to have the munition of the word, by how much the more distressed thou art in worldly dangers;
or picketh quarels against thee, thy mate or partner vndermineth thee, thy lord or superiour threatneth thee, poverty is painfull vnto thee, the losse of thy deare and well-beloued causeth thee to mourne, prosperity exalteth thee, adversity bringeth the low,
or picketh quarrels against thee, thy mate or partner undermineth thee, thy lord or superior threatens thee, poverty is painful unto thee, the loss of thy deer and well-beloved Causes thee to mourn, Prosperity Exalteth thee, adversity brings the low,
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And so I passe from the first property which is required in those which are of Christs family, to wit, hearing the word, to the second, which is doing of the same; my mother and my brethren are they which heare the word of God, and do it.
And so I pass from the First property which is required in those which Are of Christ family, to wit, hearing the word, to the second, which is doing of the same; my mother and my brothers Are they which hear the word of God, and do it.
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After hearing, our Saviour inculcates dooing, and that to good purpose, for to heare the word and not to do it yeilds rather matter of condemnation then of profit.
After hearing, our Saviour inculcates doing, and that to good purpose, for to hear the word and not to do it yields rather matter of condemnation then of profit.
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For what sayth the Apostle? It had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it, to turne from the holy commandement delivered vnto them.
For what say the Apostle? It had been better for them not to have known the Way of righteousness then After they have known it, to turn from the holy Commandment Delivered unto them.
What God hath joyned together let no man separate, as faith comes by hearing so hearing through faith must bee operatiue in good workes, otherwise no kinred nor alliance with Christ, we can claime no interest in his blood.
What God hath joined together let no man separate, as faith comes by hearing so hearing through faith must be operative in good works, otherwise no kindred nor alliance with christ, we can claim no Interest in his blood.
For the fuller explication of the which assertion wee must first distinguish of necessity, a thing may bee said to be necessary in a double respect, either by way of a cause, and so the sunne is necessary to make the daie because it is the cause of it:
For the fuller explication of the which assertion we must First distinguish of necessity, a thing may be said to be necessary in a double respect, either by Way of a cause, and so the sun is necessary to make the day Because it is the cause of it:
or else a thing may be said to be necessary by way of an effect or of a condition, and so heate is necessary to the fire, light to the sunne, moystnesse to the water, not that heate is the cause of the fire,
or Else a thing may be said to be necessary by Way of an Effect or of a condition, and so heat is necessary to the fire, Light to the sun, moistness to the water, not that heat is the cause of the fire,
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We agree on both sides, that to do and performe the word of God, to do good workes, is necessary for every man which expecteth to be justified by Christ, the difference consists in this;
We agree on both sides, that to do and perform the word of God, to do good works, is necessary for every man which Expects to be justified by christ, the difference consists in this;
they say that good workes are necessary to justificatiō, as being causes of it, we say they are necessary to justification only, as being effects of it:
they say that good works Are necessary to justification, as being Causes of it, we say they Are necessary to justification only, as being effects of it:
I need not insist much vpon the deciding of the controversie in these barren times of ours, wherein there are so few which do good workes, I wonder what they aile to busie themselues so much in musing what gaine or merit shall accrue vnto them from them,
I need not insist much upon the deciding of the controversy in these barren times of ours, wherein there Are so few which do good works, I wonder what they ail to busy themselves so much in musing what gain or merit shall accrue unto them from them,
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whether it shall bee a merit of congruity or desert, whether of the first grace or of the secōd? when as their store, me-thinks, is yet so small, that though they sell all they haue and become bankerupt marchants, they shall never bee able to purchasse the least pearle which adornes the crowne of glory.
whither it shall be a merit of congruity or desert, whither of the First grace or of the secōd? when as their store, methinks, is yet so small, that though they fell all they have and become bankrupt Merchants, they shall never be able to purchase the least pearl which adorns the crown of glory.
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I know that diverse are of opinion, that it is a good pollicie to perswade the common people as the Pope doth, that good workes are the meritorious causes of justification,
I know that diverse Are of opinion, that it is a good policy to persuade the Common people as the Pope does, that good works Are the meritorious Causes of justification,
But were these men either well catechised in their religion, or else were any whit skilled in the writings of the adverse party, I doubt not but they would soone perceiue, that their doctrin of works addes fewell rather to increase the flame of bad desires in one, thē any way extinguisheth or diminisheth the vigour of it.
But were these men either well catechised in their Religion, or Else were any whit skilled in the writings of the adverse party, I doubt not but they would soon perceive, that their Doctrine of works adds fuel rather to increase the flame of bad Desires in one, them any Way extinguisheth or diminisheth the vigour of it.
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For besides that they teach that many grosse & hainous sins are no sins, & that they mince many and of mortall make them veniall, say that the hope of the reward for their good workes & the feare of punishment either in hell or in purgatory for their bad, do something moue & rouse thē vp to performe good deedes,
For beside that they teach that many gross & heinous Sins Are no Sins, & that they mince many and of Mortal make them venial, say that the hope of the reward for their good works & the Fear of punishment either in hell or in purgatory for their bad, do something move & rouse them up to perform good Deeds,
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yet judge you (beloued) whether the easy avoiding of those punishments which they haue devised will not as much giue thē courage to goe on in sin & persevere in the way of wickednesse? Why, marke but a little their doctrine;
yet judge you (Beloved) whither the easy avoiding of those punishments which they have devised will not as much give them courage to go on in since & persevere in the Way of wickedness? Why, mark but a little their Doctrine;
the punishmēt they make to be twofold, the one eternall, which is in hell, the other temporall, wherewith (say they) God either afflicts men in this life,
the punishment they make to be twofold, the one Eternal, which is in hell, the other temporal, wherewith (say they) God either afflicts men in this life,
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& by receiuing an absolution frō him, in his 4th booke de poenit: and 1. ch. and because contrition is so necessary to make the absolution to be of force, hee will tell you that a servile contrition is sufficient for that purpose, such an one as ariseth not from a feare of offending God,
& by receiving an absolution from him, in his 4th book de Repent: and 1. changed. and Because contrition is so necessary to make the absolution to be of force, he will tell you that a servile contrition is sufficient for that purpose, such an one as arises not from a Fear of offending God,
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but only from a feare of the punishment which God will inflict vpō thē, as we find it in his 2d booke de poenit. & 17. ch. which kinde of contrition and sorrow for ones sinnes,
but only from a Fear of the punishment which God will inflict upon them, as we find it in his 2d book de Repent. & 17. changed. which kind of contrition and sorrow for ones Sins,
Saint Iames tells vs moreover that he beleeues, which I think is more then many Papists do, who content thēselues with an implicit faith (as they terme it) and a blind zeale:
Saint James tells us moreover that he believes, which I think is more then many Papists do, who content themselves with an implicit faith (as they term it) and a blind zeal:
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but because when the guilt and the punishment of hell fire is taken away they teach that God leaues a temporall punishment to bee vndergone by them, either in this life,
but Because when the guilt and the punishment of hell fire is taken away they teach that God leaves a temporal punishment to be undergone by them, either in this life,
for all, as wee may well see in Bellarm: his 1. booke de Indulgent: chap. 9. Who would not bee a Papist if he were desirous to liue as he listed? When besides the Indulgences,
for all, as we may well see in Bellarmine: his 1. book the Indulgent: chap. 9. Who would not be a Papist if he were desirous to live as he listed? When beside the Indulgences,
for a certaine number of Ave-Maryes (repeated at some altars, which the Pope appoints) he may haue a pardon for more yeares then the world is like to continue? But to leaue them a while to themselues, it shall be enough at this time to shew you, that howsoever we holde not good workes to be the causes of salvation,
for a certain number of Ave-Maryes (repeated At Some Altars, which the Pope appoints) he may have a pardon for more Years then the world is like to continue? But to leave them a while to themselves, it shall be enough At this time to show you, that howsoever we hold not good works to be the Causes of salvation,
For first, wee holde them to bee necessary, in respect, of God, that his Commandement may bee obeyed, that his will may be done, that wee shew our selues obedient children vnto him, that wee bee thankefull for our redemption by CHRIST, that wee may glorifie our Father which is in Heaven.
For First, we hold them to be necessary, in respect, of God, that his Commandment may be obeyed, that his will may be done, that we show our selves obedient children unto him, that we be thankful for our redemption by CHRIST, that we may Glorify our Father which is in Heaven.
and that by doing good, the mouthes of our adversaries may be stopped. Thirdly, we hold good workes necessary for our selues, and that notably in these respects.
and that by doing good, the mouths of our Adversaries may be stopped. Thirdly, we hold good works necessary for our selves, and that notably in these respects.
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but onely by the workes which it bringeth foorth, as the tree is not knowne but by his fruite, it greatly concernes all those which would over-come all temptations at their death, to make good proofe of their faith in their life, which is the thing pointed at by the Apostle S. Peter in his 2. Ep. and 1. Chap:
but only by the works which it brings forth, as the tree is not known but by his fruit, it greatly concerns all those which would overcome all temptations At their death, to make good proof of their faith in their life, which is the thing pointed At by the Apostle S. Peter in his 2. Epistle and 1. Chap:
It was a good answere therefore which a godly man made vnto one, who asked him, what if there were no Heauen, wherewith should his austerity and mortification be recompensed? He replyed,
It was a good answer Therefore which a godly man made unto one, who asked him, what if there were no Heaven, wherewith should his austerity and mortification be recompensed? He replied,
I mervaile to recount whereof cōmeth this strange hypocrisie, whence it happeneth, that the Religion of Christ beginneth to waxe nothing else but as it were a sophistry and talking-craft.
I marvel to recount whereof comes this strange hypocrisy, whence it Happeneth, that the Religion of christ begins to wax nothing Else but as it were a sophistry and talking-craft.
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and weeping, wee make not this life a meditation of death, wee doe not striue to be Lords ower our appetites and affections, we go not about to pull downe our proud and high mindes, to abate our fumish & rancorous stomacks, to restraine our indiscreet sorrowes, our lascivious mirths, our inordinate thoughts, our insatiable hearing of vanities:
and weeping, we make not this life a meditation of death, we do not strive to be lords ower our appetites and affections, we go not about to pull down our proud and high minds, to abate our fumish & rancorous stomachs, to restrain our indiscreet sorrows, our lascivious mirths, our inordinate thoughts, our insatiable hearing of vanities:
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because of its owne pulchritude, because it carryeth such a shew of honestie, such a grace and excellencie, that the action it selfe may bee a sufficient remuneration;
Because of its own pulchritude, Because it Carrieth such a show of honesty, such a grace and excellency, that the actium it self may be a sufficient remuneration;
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in so dangerous a conflict, against so subtile an adversary, how will you bee able to maintaine your owne right? Hee'll tell you, you haue no right nor interest in Christ's family, you haue no portion with his brethren,
in so dangerous a conflict, against so subtle an adversary, how will you be able to maintain your own right? He'll tell you, you have no right nor Interest in Christ's family, you have no portion with his brothers,
When bad company enticed you to intemperancie, did you resist them? when wealth and preferment tempted you, did you forgoe them, rather than commit any dishonest action? when your acquaintance or friends perswaded you to any wrong course, did you for the truth's cause only gainsay them? when your enemies reviled you, did you blesse thē? when they sought your vndoing, did you pray for them? these things will shew whether your faith be a liuely ▪ faith or no;
When bad company enticed you to intemperancy, did you resist them? when wealth and preferment tempted you, did you forgo them, rather than commit any dishonest actium? when your acquaintance or Friends persuaded you to any wrong course, did you for the truth's cause only gainsay them? when your enemies reviled you, did you bless them? when they sought your undoing, did you pray for them? these things will show whither your faith be a lively ▪ faith or no;
the Theese vpon the Crosse found mercy, and therefore why not they vpon their death-beds a more likely place? Well, say that he may finde mercie at the last,
the These upon the Cross found mercy, and Therefore why not they upon their deathbeds a more likely place? Well, say that he may find mercy At the last,
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thou eatest and drinkest that hourely, which once thou must vomit vp againe, to omit thy vngratefull dealing with thy Lord and Master IESVS CHRIST, whom thou servest thus at the length with the divel's leavings:
thou Eatest and drinkest that hourly, which once thou must vomit up again, to omit thy ungrateful dealing with thy Lord and Master JESUS CHRIST, whom thou servest thus At the length with the devil's leavings:
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And can wee perswade our selues, that the trembling hands, the shaking joynts, the dazled eyes, the fainting heart, the fayling legges of vnweldy drooping and vndisciplinable olde age, may empty, repaire, plucke out, the leakes,
And can we persuade our selves, that the trembling hands, the shaking Joints, the dazzled eyes, the fainting heart, the failing legs of unwieldy drooping and vndisciplinable old age, may empty, repair, pluck out, the leaks,
because thou conceiuest thy selfe to bee too sure of it already, yet the horrible punishments mentioned in the Scriptures, inflicted for sinne euen in this life (if thou hadst grace) might methinkes, inforce doing good vpon thee.
Because thou conceivest thy self to be too sure of it already, yet the horrible punishments mentioned in the Scriptures, inflicted for sin even in this life (if thou Hadst grace) might methinks, enforce doing good upon thee.
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as deaths of private men and Princes, subversions of Armies, dispersions of Countryes, mortality of thousands, famine, warres & plagues, captivities & imprisonments,
as death's of private men and Princes, subversions of Armies, dispersions of Countries, mortality of thousands, famine, wars & plagues, Captivities & imprisonments,
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But I will giue you this one lesson for all, and it is a point worthy your observing, that howsoever God suffers the vngodly oftentimes to liue in great prosperity,
But I will give you this one Lesson for all, and it is a point worthy your observing, that howsoever God suffers the ungodly oftentimes to live in great Prosperity,
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yet let those which hope for any part of inheritance with Christ, expect for certainty, that if they be not allured to well-doing by Gods blessings, that at length they shall bee deterred from ill-doing by his chastisements.
yet let those which hope for any part of inheritance with christ, expect for certainty, that if they be not allured to welldoing by God's blessings, that At length they shall be deterred from ill-doing by his chastisements.
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heere's onely the difference, if wee crucify our selues vnto the world, and so we first abandon it, plectuntur homine puniente, they are punished man correcting them;
here's only the difference, if we crucify our selves unto the world, and so we First abandon it, plectuntur homine puniente, they Are punished man correcting them;
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if God crucify the world vnto vs, and so make it and the glory thereof first to forsake vs, plectuntur Deo iudicante, they are punished God adjudging them.
if God crucify the world unto us, and so make it and the glory thereof First to forsake us, plectuntur God iudicante, they Are punished God adjudging them.
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He therefore which only beholdeth the hearts of all men, and turneth them which way it seemeth best to his godly wisdome, vnite our hearts to serue him,
He Therefore which only beholdeth the hearts of all men, and turns them which Way it seems best to his godly Wisdom, unite our hearts to serve him,
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whereas Mater Synagoga (faith Saint Austin in his 19. Ep. ad Hieronym. ) cum honore sepelienda erat; the Mother the Synagogue was to be buried honourably;
whereas Mater Synagoga (faith Saint Austin in his 19. Epistle ad Jerome.) cum honore sepelienda erat; the Mother the Synagogue was to be buried honourably;
shee was to bee brought to her sepulchre by her sonnes, and not by a present forsaking, be exposed to the biting of dogges, and reproaches of the enemy.
she was to be brought to her Sepulchre by her Sons, and not by a present forsaking, be exposed to the biting of Dogs, and Reproaches of the enemy.
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In which respect, lest a prejudicate opinion should fore-stall the Iewes, and make them conceiue that the Apostles held their ceremonies in detestation, as things impious and abominable:
In which respect, lest a prejudicate opinion should forestall the Iewes, and make them conceive that the Apostles held their ceremonies in detestation, as things impious and abominable:
and from blood, Act. 15. how S. Paul circumcised Timothy, Act. 16: and purified and shaved himselfe with foure others, Act. 21. all tending to no other end then this, (saith that Father) that the Iewes might see the nature of their ceremonies, that they ought nec tanquā necessaria appeti, nec tanquā necessaria damnari;
and from blood, Act. 15. how S. Paul circumcised Timothy, Act. 16: and purified and shaved himself with foure Others, Act. 21. all tending to no other end then this, (Says that Father) that the Iewes might see the nature of their ceremonies, that they ought nec tanquā necessaria appeti, nec tanquā necessaria damnari;
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But when the Gospell was sufficiently settled, and the Iewes by infallible proofes convinced, that all sacrifices and circumcisions ended with the sacrifice of Christ Iesus vpon the Crosse,
But when the Gospel was sufficiently settled, and the Iewes by infallible proofs convinced, that all Sacrifices and circumcisions ended with the sacrifice of christ Iesus upon the Cross,
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When therefore in Ierusalem and Galatia, some mistaking perhaps the reason of the Apostles applying themselues at the beginning to the Iewish customes, would yet continue in them,
When Therefore in Ierusalem and Galatia, Some mistaking perhaps the reason of the Apostles applying themselves At the beginning to the Jewish customs, would yet continue in them,
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make one Religion of two, or else in the exercise of the one, joyne as a thing necessary the outward rites and ceremonies of the other; Saint Paul valiantly withstand's them;
make one Religion of two, or Else in the exercise of the one, join as a thing necessary the outward Rites and ceremonies of the other; Saint Paul valiantly withstand's them;
though before hee had circumcised Tymothy, which was to go amongst the Iewes, yet Titus hee would not suffer to be circumcised, who was to preach vnto the Gentiles; first see in my text a couragious and resolute oppositition, To whom wee gaue place by subjection, no not for an houre.
though before he had circumcised Timothy, which was to go among the Iewes, yet Titus he would not suffer to be circumcised, who was to preach unto the Gentiles; First see in my text a courageous and resolute opposition, To whom we gave place by subjection, no not for an hour.
Hence was it that God by way of embleme, and as in a mirrour teaching vs how farre wee should ever set a sunder worships of divers nature, forbids mingled seede, a plow of an oxe and an asse, garments of linsey-woolsey.
Hence was it that God by Way of emblem, and as in a mirror teaching us how Far we should ever Set a sunder worships of diverse nature, forbids mingled seed, a blow of an ox and an Ass, garments of Linsey-woolsey.
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The neglect of this commandment produced that pernicious heresie of Samaritanisme before Christ; they which turned from captivity would bee Iewes forsooth in profession;
The neglect of this Commandment produced that pernicious heresy of Samaritanism before christ; they which turned from captivity would be Iewes forsooth in profession;
and yet because they thought their idolatrous worship was nothing opposite to this course, therefore the text saith, that they feared the Lord and served their owne Gods. 2. Kings. 17. It was that which hatched Semi-pelagianisme, Semi-arrianisme in the Primitiue Church;
and yet Because they Thought their idolatrous worship was nothing opposite to this course, Therefore the text Says, that they feared the Lord and served their own God's 2. Kings. 17. It was that which hatched Semi-pelagianism, Semi-arrianisme in the Primitive Church;
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and so composed of Christianity, Iudaisme, and Paganisme, that most pestilent Alcaron, the Turkes divinity. Herod had a humour of indifferencie in this kinde,
and so composed of Christianity, Judaism, and Paganism, that most pestilent alcaron, the Turkes divinity. Herod had a humour of indifferency in this kind,
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Iulian the Apostate followeth him, but it was with a more divellish policy, hee gaue heretickes freedome amongst true beleevers, not that hee cared for either,
Iulian the Apostate follows him, but it was with a more devilish policy, he gave Heretics freedom among true believers, not that he cared for either,
Tunc enim reddidit Basilicas haereticis (sayth Saint Austine ) quando templa daemoniis: he restored at the same time Churches to heretickes, and Temples to divels.
Tunc enim reddidit Basilicas Heretics (say Faint Augustine) quando templa daemoniis: he restored At the same time Churches to Heretics, and Temples to Devils.
Excellent was that resolution of Saint Basill to the president of Valence the Emperour, who desired him to yeeld to some moderation and not to make such a rent in the Church for small subtilties;
Excellent was that resolution of Saint Basil to the president of Valence the Emperor, who desired him to yield to Some moderation and not to make such a rend in the Church for small subtleties;
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and that of Hillary, that God calls vs not to happinesse by hard questions; and againe Dulce pacis nomen, that the name of peace should be sweete amongst Christians,
and that of Hillary, that God calls us not to happiness by hard questions; and again Dulce pacis Nome, that the name of peace should be sweet among Christians,
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yet both of these, do they not with what vehemency they can oppose errours? How many labyrinths and perplexities is Ireneus compelled to rippe vp, that hee might freç the truth from prodigious fallacies? how sollicitous and earnest was Hillary in dissolving the cavils of the Arrians: shall wee terme these Fathers contentious,
yet both of these, do they not with what vehemency they can oppose errors? How many labyrinths and perplexities is Irenaeus compelled to rip up, that he might freç the truth from prodigious fallacies? how solicitous and earnest was Hillary in dissolving the cavils of the Arians: shall we term these Father's contentious,
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and protests vnto them, not hiding his face, nor dissembling his name, Behold, I Paul, say vnto you, that if ye be circumcised, Christ shall profit you nothing.
and protests unto them, not hiding his face, nor dissembling his name, Behold, I Paul, say unto you, that if you be circumcised, christ shall profit you nothing.
Now when Moses and Christ together were so offensiue to him, he would never haue heard of a reconciliation betweene Christ and Belial, light and darkenesse, righteousnesse and vnrighteousnesse, the Temple of God and Idols, the cup of the Lord and the cup of divels, in the communion whereof hee noteth an impossibility in both his Epistles to the Corinthians.
Now when Moses and christ together were so offensive to him, he would never have herd of a reconciliation between christ and Belial, Light and darkness, righteousness and unrighteousness, the Temple of God and Idols, the cup of the Lord and the cup of Devils, in the communion whereof he notes an impossibility in both his Epistles to the Corinthians.
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and so dangerous to his Church, with what colour can some in our dayes, take in hand the reconciling Protestancy and Popery, of Christ and Antichrist, at the least,
and so dangerous to his Church, with what colour can Some in our days, take in hand the reconciling Protestancy and Popery, of christ and Antichrist, At the least,
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This taske I finde enterprized by divers, first Cassander who was set on worke by Ferdinand and Maximilian the Emperours, to compose if possibly hee could, the dissentions of the Church, wrote his consultation of it,
This task I find enterprised by diverse, First Cassander who was Set on work by Ferdinand and Maximilian the emperors, to compose if possibly he could, the dissensions of the Church, wrote his consultation of it,
and thought that a meane betwixt the rigid Papist and Protestant was best; whiles the one might remit somewhat of their pride, and needelelesse ceremonies;
and Thought that a mean betwixt the rigid Papist and Protestant was best; while the one might remit somewhat of their pride, and needelelesse ceremonies;
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the other, hard constructions of the Papists determinations, which though they might bee false, yet hee tooke them not to bee so dangerous as they were conceiued.
the other, hard constructions of the Papists determinations, which though they might be false, yet he took them not to be so dangerous as they were conceived.
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Bartholomaeus Nervus, which defended Cassander, and Seravius Modestus who in his tract intitled, the duty of a godly man, in these dissentions would make the rupture and breach betweene vs and the Church of Rome, to bee a case of scisme,
Bartholomew Nervus, which defended Cassander, and Seravius Modestus who in his tract entitled, the duty of a godly man, in these dissensions would make the rupture and breach between us and the Church of Rome, to be a case of Schism,
After these, others haue continued the plea, in Germany the Interremists, in France hec, whosoever hec were, that wrote the pacificall discourse, to proue that Hugonets of good right may bee accounted members of the Roman Church.
After these, Others have continued the plea, in Germany the Interremists, in France hec, whosoever hec were, that wrote the pacifical discourse, to prove that Huguenots of good right may be accounted members of the Roman Church.
With what successe or applause, the world hath receiued these treatyes of peace, I leaue to those to judge who haue observed with what violence and indignation these subtle practises of the Pope haue from time to time beene resisted.
With what success or applause, the world hath received these treaties of peace, I leave to those to judge who have observed with what violence and Indignation these subtle practises of the Pope have from time to time been resisted.
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yet the state of these dangerous times, (wherein too many doe fall from cooling to benumbednesse, from slackenes to defection, from indifferency to sencelesnesse,
yet the state of these dangerous times, (wherein too many do fallen from cooling to benumbednesse, from slackness to defection, from indifferency to Senselessness,
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That wee may not bee mistaken or thought over hot in parting the fray to make it greater, I will set downe certaine conclusions, wherein wee will not greatly dissent from these peace-makers in this question.
That we may not be mistaken or Thought over hight in parting the fray to make it greater, I will Set down certain conclusions, wherein we will not greatly dissent from these peacemakers in this question.
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partly, because though the current of the greater faction ran the quite contrary way, yet they which were of our opinion submitted themselues to the obedience of the Church of Rome, which Luther did not.
partly, Because though the current of the greater faction ran the quite contrary Way, yet they which were of our opinion submitted themselves to the Obedience of the Church of Rome, which Luther did not.
then did Scotus, Cameracensis, and Waldensis refute those merits of congruity and condignity; Bernard with others, justification by inherent qualities;
then did Scotus, Cameracensis, and Waldensis refute those merits of congruity and condignity; Bernard with Others, justification by inherent qualities;
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and forgets that the Papists by the Church, which they would vnder paine of damnation, binde every man to beleeue, vnderstand not the Church which was sixty or an hundred yeares since,
and forgets that the Papists by the Church, which they would under pain of damnation, bind every man to believe, understand not the Church which was sixty or an hundred Years since,
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Secondly, wee distinguish of Romane Catholickes, whereof, as in all religions, so in theirs, some are more moderate, and (whether through ignorance of their owne doctrine,
Secondly, we distinguish of Roman Catholics, whereof, as in all Religions, so in theirs, Some Are more moderate, and (whither through ignorance of their own Doctrine,
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and the consubstantiality of the Sonne, by Arrius; the trinity of the persons by Sabellius and Servetus; the resurrection of the body by Hymenaeus and Philetus; and the last judgement by S Peters mockers; or 2ly by consequent, when any opinion is maintained, which by just sequell overturneth the truth of that principle which the defendant professeth to hold.
and the consubstantiality of the Son, by Arius; the trinity of the Persons by Sabellius and Servetus; the resurrection of the body by Hymenaeus and Philetus; and the last judgement by S Peter's mockers; or 2ly by consequent, when any opinion is maintained, which by just sequel overturneth the truth of that principle which the defendant Professes to hold.
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In the proofe of which assertion, because I will not stand vpon such differences as perhaps arise betwixt private persons on both sides, I will take for the Papists side the Councell of Trent, begun in the yeare 1545, celebrated by three Popes, Paulus tertius, Iulius tertius, and Pius quartus, received by all succeeding Popes,
In the proof of which assertion, Because I will not stand upon such differences as perhaps arise betwixt private Persons on both sides, I will take for the Papists side the Council of Trent, begun in the year 1545, celebrated by three Popes, Paulus tertius, Julius tertius, and Pius quartus, received by all succeeding Popes,
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And that wee may the better proceed in such pointes as may cause a separation from a Church, let vs examine those things which the 19th article makes to bee the notes of a Church, to wit, the pure preaching of the Word,
And that we may the better proceed in such points as may cause a separation from a Church, let us examine those things which the 19th article makes to be the notes of a Church, to wit, the pure preaching of the Word,
Now the controversie betwixt vs & the Church of Rome concerning the preaching of the Word, are either of the Word it selfe, or of the things delivered in the Word.
Now the controversy betwixt us & the Church of Rome Concerning the preaching of the Word, Are either of the Word it self, or of the things Delivered in the Word.
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as it doth the other bookes of the Old or New Testaments Our booke of Articles in the sixth Article saith of these Apocrypha bookes, that the Church doth reade them (as Hierome saith) for example of life and instruction of manners,
as it does the other books of the Old or New Testaments Our book of Articles in the sixth Article Says of these Apocrypha books, that the Church does read them (as Jerome Says) for Exampl of life and instruction of manners,
The Councell of Trent in the same Session, forbids any man to interprete the Scripture, contra eum sensum, quem tenuit, aut tenet sancta mater Ecclesia, contrary to the sense which the holy mother the Church hath held or doth hold;
The Council of Trent in the same Session, forbids any man to interpret the Scripture, contra Eum sensum, Whom tenuit, Or tenet sancta mater Ecclesia, contrary to the sense which the holy mother the Church hath held or does hold;
by the Church (saith Bellarmine in his 3 booke de verbo Dei, and 3 chap. vnderstanding Pontificem cum Concilio, the Pope in a Councell, in which opinion hee affirmes all Catholickes to concurre.
by the Church (Says Bellarmine in his 3 book de verbo Dei, and 3 chap. understanding Pontifex cum Concilio, the Pope in a Council, in which opinion he affirms all Catholics to concur.
And therefore, it holdeth not with the Church of Rome, that the Church, much lesse the Pope in a Councell, is the infallible expositor of Scriptures, which none may vpon any ground whatsoever gainesay.
And Therefore, it holds not with the Church of Rome, that the Church, much less the Pope in a Council, is the infallible expositor of Scriptures, which none may upon any ground whatsoever gainsay.
The Councell of Trent in the same Session, supposing the Scriptures not to containe perfectly all things necessary to salvation, enjoynes the world to embrace with like respect as wee doe the Scriptures, traditiones sine scripto tum ad fidem tum ad mores pertinentes, vnwritten traditions pertayning as well to faith as to manners.
The Council of Trent in the same Session, supposing the Scriptures not to contain perfectly all things necessary to salvation, enjoins the world to embrace with like respect as we do the Scriptures, Traditions sine Scripto tum and fidem tum ad mores pertinentes, unwritten traditions pertaining as well to faith as to manners.
so that whatsoever is not read therein, nor may bee proved thereby, is not to bee required of any man, that it should bee believed as an article of faith,
so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith,
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it is necessary for every Christian, which would be restored to the glorious liberty of the sonnes of God, to haue a two-fold knowledge, the one, in what miserable an estate he is in;
it is necessary for every Christian, which would be restored to the glorious liberty of the Sons of God, to have a twofold knowledge, the one, in what miserable an estate he is in;
To omit lesser differēces, let vs see whether in those pointes which are necessary to the knowledge of these things the Church of Rome and we doe so farre differ,
To omit lesser differences, let us see whither in those points which Are necessary to the knowledge of these things the Church of Rome and we do so Far differ,
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The Councell of Trent doth sundry wayes lessen our miserable state & condition; first, by curtelling originall sin, & making concupiscence no part of it;
The Council of Trent does sundry ways lessen our miserable state & condition; First, by curtelling original since, & making concupiscence no part of it;
hanc concupiscentiam quam aliquando Apostolus peccatum appellat, sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellari, &c:
hanc concupiscentiam quam aliquando Apostles peccatum appellate, sancta Synod Declarat Church Catholicam Never intellexisse peccatum appellari, etc.:
this concupiscence which sometimes the Apostle calls sinne, the holy Councell doth declare, that the Catholicke Church never vnderstood it to be call'd a sinne,
this concupiscence which sometime the Apostle calls sin, the holy Council does declare, that the Catholic Church never understood it to be called a sin,
Againe, the Councell pronounce than Anathema, or curse, to those which affirme, that by the grace which is conferr'd in baptisme, non tolli totum id quod veram & propriam rationem peccati habet;
Again, the Council pronounce than Anathema, or curse, to those which affirm, that by the grace which is conferred in Baptism, non Take away totum id quod Veram & propriam rationem peccati habet;
But that concupiscence is no parte of it, or that it remaineth not vnder the title of sinne after baptisme, our booke of Articles flatly denies, both in the ninth Article, where it saith,
But that concupiscence is no part of it, or that it remains not under the title of sin After Baptism, our book of Articles flatly Denies, both in the ninth Article, where it Says,
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And this infection of nature (namely originall sinne) doth remaine, yea even in them that are regenerate, whereby the lust of the flesh, called in Greeke NONLATINALPHABET, which some doe expound the wisedome, some sensuality, some the affection, some the desire of the flesh, is not subject to the law of God;
And this infection of nature (namely original sin) does remain, yea even in them that Are regenerate, whereby the lust of the Flesh, called in Greek, which Some do expound the Wisdom, Some sensuality, Some the affection, Some the desire of the Flesh, is not Subject to the law of God;
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and although there is no condemnation to them that belieue & are baptised, yet the Apostle doth confesse, that concupiscence and lust hath of it selfe the nature of sinne,
and although there is no condemnation to them that believe & Are baptised, yet the Apostle does confess, that concupiscence and lust hath of it self the nature of sin,
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secondly, the Councell of Trent lessens our estate of misery, not only in diminishing that which is malum culpae, an evill (as the Schoolemen say) of sinne,
secondly, the Council of Trent lessens our estate of misery, not only in diminishing that which is malum Culpae, an evil (as the Schoolmen say) of sin,
As for these workes in generally, the Councell of Trent in the 6 Session, and 7 Can. saith, that whosoever affirmes that all workes which are done before justification, howsoever they are done, to be truely sins,
As for these works in generally, the Council of Trent in the 6 Session, and 7 Can. Says, that whosoever affirms that all works which Are done before justification, howsoever they Are done, to be truly Sins,
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As for the worke of regeneratiō the Councell of Trent hath provided for that in the 4th and 5th Can. and puts downe, that whosoever affirmes the will of man to be extinct,
As for the work of regeneration the Council of Trent hath provided for that in the 4th and 5th Can. and puts down, that whosoever affirms the will of man to be extinct,
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as it were, revived by the grace of God prevēting vs. Wherevpon say some of our league-makers, the difference betweene the Papist and Protestant in Freewill, is onely this:
as it were, revived by the grace of God preventing us Whereupon say Some of our league-makers, the difference between the Papist and Protestant in Freewill, is only this:
as the Papist; the other, because hee is not only bound but dead also, as the Protestant; both acknowledge that God is hee without whom they cannot bee freed from this estate of thraldome;
as the Papist; the other, Because he is not only bound but dead also, as the Protestant; both acknowledge that God is he without whom they cannot be freed from this estate of thraldom;
Now what sayth the Councell of Trent, in the 4. Canon and 6. Session; whosoever sayth, that the free will of man being moued and stirred vp by God, doth not cooperate by yeelding to God,
Now what say the Council of Trent, in the 4. Canon and 6. Session; whosoever say, that the free will of man being moved and stirred up by God, does not cooperate by yielding to God,
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and giues the will a power to vse or refuse this grace offered, (as before I told you of staying and going out of prison, of curing or not curing of wounds:) whereas our tenth Article tell's vs, that the grace of God prevents vs:
and gives the will a power to use or refuse this grace offered, (as before I told you of staying and going out of prison, of curing or not curing of wounds:) whereas our tenth Article tell's us, that the grace of God prevents us:
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and stops her crevisses with vntempered morter, if shee taught not that concupiscence which is the inmost garment of the soule, the first it puts on and the last it puts off, is no sinne, shee could not affirme afterwards that any man could performe the Law,
and stops her crevisses with untempered mortar, if she taught not that concupiscence which is the inmost garment of the soul, the First it puts on and the last it puts off, is no sin, she could not affirm afterwards that any man could perform the Law,
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or bee justified by inherent righteousnesse, and if shee layd not with another hand the sandy foundation of free-will, she could not haue out-faced the world that the merit of any man were his owne.
or be justified by inherent righteousness, and if she laid not with Another hand the sandy Foundation of freewill, she could not have outfaced the world that the merit of any man were his own.
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So then having play'd her part (as she thinketh) with applause in the first scene of mans life his forlorne estate of misery, she ventures frō that to the second scene of his life, his cure & recovery out of his former sicknesse by justificatiō.
So then having played her part (as she Thinketh) with applause in the First scene of men life his forlorn estate of misery, she ventures from that to the second scene of his life, his cure & recovery out of his former sickness by justification.
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the chiefe quarrell is about the matter of this Physicke, and the instrument which applyes it. First for the matter of it, wee agree on both sides that it is righteousnesse,
the chief quarrel is about the matter of this Physic, and the Instrument which Applies it. First for the matter of it, we agree on both sides that it is righteousness,
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and purchaseth everlasting life, to bee Christs righteousnesse inherent in vs, which consists partly of habituall righteousnesse, to wit, grace and charity diffused into our hearts by the holy Ghost,
and purchases everlasting life, to be Christ righteousness inherent in us, which consists partly of habitual righteousness, to wit, grace and charity diffused into our hearts by the holy Ghost,
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as it is in the same session and 26th can. By reason of the former of these, say the Schoole-men, wee obtaine the first justification, having heaven made due vnto vs by title of inheritance;
as it is in the same session and 26th can. By reason of the former of these, say the Schoolmen, we obtain the First justification, having heaven made due unto us by title of inheritance;
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then not for our inherent righteousnesse, if not for our owne workes and deservings, then certainely not for any habituall or actuall justice that is in vs:
then not for our inherent righteousness, if not for our own works and deservings, then Certainly not for any habitual or actual Justice that is in us:
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for otherwise when wee thinke our selues rich, and venture to purchase a goodly Lordship, if wee haue no money to pay for it, happily wee may go without it:
for otherwise when we think our selves rich, and venture to purchase a goodly Lordship, if we have no money to pay for it, happily we may go without it:
suppose one should see a citty, which hee is desirous to bee Lord of, the which the owners value at the price of many millions, the party beeing destitute of mony, begges of some great Prince, whose favour hee is in, to giue him so much out of his treasury, to pay for this citty, as the summe amounts vnto;
suppose one should see a City, which he is desirous to be Lord of, the which the owners valve At the price of many millions, the party being destitute of money, begs of Some great Prince, whose favour he is in, to give him so much out of his treasury, to pay for this City, as the sum amounts unto;
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now is it possible, that hee which is God as well as man (that hee might bee capable of such a merit) should make vs againe (which are but men and sinfull men,
now is it possible, that he which is God as well as man (that he might be capable of such a merit) should make us again (which Are but men and sinful men,
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wee say on the other side, that faith onely doth apply it, but yet not that faith which is alone, without inherent righteousnesse habituall and actuall;
we say on the other side, that faith only does apply it, but yet not that faith which is alone, without inherent righteousness habitual and actual;
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so that, say our truce-makers, for so much as the Protestant and Papist doe both holde, faith and good workes to bee necessary for those which are saved, it seemes they agree vpon the same roote CHRIST IESVS, vpon the same tree, springing and receiving nourishment from its roote, faith and workes;
so that, say our truce-makers, for so much as the Protestant and Papist do both hold, faith and good works to be necessary for those which Are saved, it seems they agree upon the same root CHRIST JESUS, upon the same tree, springing and receiving nourishment from its root, faith and works;
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but workes, or rather righteousnesse, is not another bough equalling faith, but a tender and weake twigge, blasted and halfe withered, sprouting out of the bough which is called faith:
but works, or rather righteousness, is not Another bough equalling faith, but a tender and weak twig, blasted and half withered, sprouting out of the bough which is called faith:
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The Councell of Trent in the 6. Sess: and 12. chap: hath these words, Nemo quamdiù in hac mortalitate vivitur, de arcano divinae praedestinationis mysterio vs { que } adeo praesumere debeat, vt certò statuat se omninò esse in numero praedestinatorum:
The Council of Trent in the 6. Sess: and 12. chap: hath these words, Nemo quamdiù in hac mortalitate vivitur, de Arcano Divinae praedestinationis Mysterio us { que } adeo Presume debeat, vt certò statuat se omninò esse in numero praedestinatorum:
Let no man so lōg as he liues in this mortal life, presume so farre of the mystery of divine predestination, that he will resolue assuredly, that hee is in the number of the Elect:
Let no man so long as he lives in this Mortal life, presume so Far of the mystery of divine predestination, that he will resolve assuredly, that he is in the number of the Elect:
And in the 3d Canon of the 6. Sess ▪ pronounceth Anathema to him whosoever hee be, which assuredly, without doubting, by reason of his owne infirmities and vnfitnesse, beleeues that his sinnes are forgiuen;
And in the 3d Canon of the 6. Sess ▪ pronounceth Anathema to him whosoever he be, which assuredly, without doubting, by reason of his own infirmities and unfitness, believes that his Sins Are forgiven;
it referreth vs to the Homily of Iustification, confirmed likewise by publicke authority, which Homily in the third part of it, tells vs, that the right and true justifying faith is, not onely to beleeue, the holy Scripture,
it Refers us to the Homily of Justification, confirmed likewise by public Authority, which Homily in the third part of it, tells us, that the right and true justifying faith is, not only to believe, the holy Scripture,
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and all the foresaid articles of our faith, are true, but also to haue a sure trust and confidence in God's mercifull promises, to be saved from everlasting damnation by Christ:
and all the foresaid Articles of our faith, Are true, but also to have a sure trust and confidence in God's merciful promises, to be saved from everlasting damnation by christ:
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Valentia, & the whole current of Popish Doctors, making it a main cōtroversie between vs) nor to induce you to credit the latter as a firme position of our Church;
Valentia, & the Whole current of Popish Doctors, making it a main controversy between us) nor to induce you to credit the latter as a firm position of our Church;
for I hope you heare no other doctrine preached vnto you then this, that you must bee saved by a firme faith and confidence, that your sinnes are remitted in IESVS CHRIST.
for I hope you hear no other Doctrine preached unto you then this, that you must be saved by a firm faith and confidence, that your Sins Are remitted in JESUS CHRIST.
Having shewed vnto you what the maine differences •re betweene Vs. and the Church of Rome; concerning the pure preaching of the Word, which is the first note of a true Church.
Having showed unto you what the main differences •re between Us and the Church of Rome; Concerning the pure preaching of the Word, which is the First note of a true Church.
I will now come to the Administration of the Sacraments, which the 19. Article, makes to bee the second note. Wherein (for brevities sake) I will giue you onely a taste,
I will now come to the Administration of the Sacraments, which the 19. Article, makes to be the second note. Wherein (for brevities sake) I will give you only a taste,
The Councell of Trent in Session 17th, injoynes vnder paine of curse, to beleeue that CHRIST is there substantially, by converting the bread and wine into the substance of his Body and Bloud, which the Church termes transubstantiation. Our 8th Article determines first negatiuely, that he is not there by transubstantiation, for that the change of the substance of bread and wine in the Supper of the Lord, is repugnant to plaine wordes of Scripture,
The Council of Trent in Session 17th, enjoins under pain of curse, to believe that CHRIST is there substantially, by converting the bred and wine into the substance of his Body and Blood, which the Church terms transubstantiation. Our 8th Article determines First negatively, that he is not there by transubstantiation, for that the change of the substance of bred and wine in the Supper of the Lord, is repugnant to plain words of Scripture,
Now if by the censure of our Church, the case stands so betweene vs, that the opposite side destroyes the nature of a Sacrament, giues occasiō to superstitions,
Now if by the censure of our Church, the case Stands so between us, that the opposite side Destroys the nature of a Sacrament, gives occasion to superstitions,
What can the truce-makers then here object for their purpose? will they say our differences doe consist in niceties and meere subtilties? is this a nicety? to know whence we are to be assured of our faith, which we beleeue;
What can the truce-makers then Here Object for their purpose? will they say our differences do consist in niceties and mere subtleties? is this a nicety? to know whence we Are to be assured of our faith, which we believe;
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whether out of the Canonicall Scripture, or out of the Apocrypha writings and traditions? or is it a meere subtilty, & vnworthy the maintaining of a Christian,
whither out of the Canonical Scripture, or out of the Apocrypha writings and traditions? or is it a mere subtlety, & unworthy the maintaining of a Christian,
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whether we commit Idolatry or no, in receiving the Sacraments? how wee are wounded in nature, and despoiled of grace; and againe, by what meanes we must be saved from destruction? I omit the Pope's vniversall sway which he challengeth over things temporall, workes of supererrogation, prayer for the dead, invocation of Saints, Purgatory, worshipping of Images, the number of the Sacraments,
whither we commit Idolatry or no, in receiving the Sacraments? how we Are wounded in nature, and despoiled of grace; and again, by what means we must be saved from destruction? I omit the Pope's universal sway which he Challengeth over things temporal, works of supererogation, prayer for the dead, invocation of Saints, Purgatory, worshipping of Images, the number of the Sacraments,
and their efficacy, auricular confession, veniall sinnes, falling from grace, and a multitude of other points, wherein it is impossible to reconcile vs:
and their efficacy, auricular Confessi, venial Sins, falling from grace, and a multitude of other points, wherein it is impossible to reconcile us:
would you haue vs for quietnesse sake, in these to condescend to you? why, Gelasius tells vs, that to condescend ▪ is to goe from a higher place to a lower;
would you have us for quietness sake, in these to condescend to you? why, Gelasius tells us, that to condescend ▪ is to go from a higher place to a lower;
that we acknowledge the Pope for Peter's successour, and the Head of the Church, wee yet are Heretickes, and no members of the true Church, (saith Bellarmine in his 3. Booke de membris Ecclesiae, Chap 19.) This supremacy of the Pope is such an Article of their faith, that to defend it,
that we acknowledge the Pope for Peter's successor, and the Head of the Church, we yet Are Heretics, and no members of the true Church, (Says Bellarmine in his 3. Book de membris Ecclesiae, Chap 19.) This supremacy of the Pope is such an Article of their faith, that to defend it,
Turne over a new leafe, & albeit thou beest a good Catholique, yet if thou sayest vnto them, Father, I doubt somewhat of the preheminence of the Pope, and of his Monarchie, whether it hath so large an extent,
Turn over a new leaf, & albeit thou Best a good Catholic, yet if thou Sayest unto them, Father, I doubt somewhat of the pre-eminence of the Pope, and of his Monarchy, whither it hath so large an extent,
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even of those which held right deare amity, and concord, the constant opinion on both sides, our Soveraigne's heroicall Defiance to Rome, in his Writings, proclaiming the Pope, Antichrist, prevailes so farre with you, I doubt not,
even of those which held right deer amity, and concord, the constant opinion on both sides, our Sovereign's heroical Defiance to Room, in his Writings, proclaiming the Pope, Antichrist, prevails so Far with you, I doubt not,
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