A sermon preached at Paules-Crosse, vpon the 1. of Nouember, being All-Saints Day, anno 1607. By Sa: Collins, Batchelour in Diuinitie, and fellow of the Kings Colledge in Cambridge
Publisher: Printed by Humfrey Lownes for Richard Bonian dwelling at the signe of the spread Eagle right ouer against the great north dore of S Pauls Church
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but languisheth about questions, and strife of words, whereof commeth enuy, strife, raylings, euill surmises, froward disputations of men of corrupt mindes,
but Languishes about questions, and strife of words, whereof comes envy, strife, railings, evil surmises, froward disputations of men of corrupt minds,
IN 1. Sam. 13.17. thus wee reade, that vpon a day there came, out of the hoast of the Philistines, three garrisons of Champions, all minded to destroie;
IN 1. Sam. 13.17. thus we read, that upon a day there Come, out of the host of the philistines, three garrisons of Champions, all minded to destroy;
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but, each turning seuerall waies, one to Ophrah, another to Bethoron, and a third to Zeboim. This was a picture of the Churches condition, not only bodily then wasted,
but, each turning several ways, one to Ophrah, Another to Bethoron, and a third to Zeboim. This was a picture of the Churches condition, not only bodily then wasted,
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the heretique by his poisonous and corrupt doctrines, the euill liuer by his scandalous and wicked examples, the schismatique by his turbulent and vnchristian separations.
the heretic by his poisonous and corrupt doctrines, the evil liver by his scandalous and wicked Examples, the schismatic by his turbulent and unchristian separations.
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And, against these, the Ionathans of God with their Captain Saul, higher by the head than all the children of Israel, that is the king and his Clergie, must alwaies haue their weapons in readinesse to suppress their furies.
And, against these, the Ionathans of God with their Captain Saul, higher by the head than all the children of Israel, that is the King and his Clergy, must always have their weapons in readiness to suppress their furies.
and haue done it often heretofore in diuers places, encountring them and coping with them, as the occasion guided vs, either iointly all at once, or diuidedly by themselues.
and have done it often heretofore in diverse places, encountering them and coping with them, as the occasion guided us, either jointly all At once, or dividedly by themselves.
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This day wee will single out the Schismatick from his fellowes, as in a stage of renown, the greatest disturber (if my mind do not misgiue mee) that our Church hath complained vnder, these many yeares.
This day we will single out the Schismatic from his Fellows, as in a stage of renown, the greatest disturber (if my mind do not misgive me) that our Church hath complained under, these many Years.
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Jf any, bee hee who he wil be, high or lowe, rich or poor, great or small, learned or lay, famous or of no reputation, If any. The second is the Quality of the fact;
If any, be he who he will be, high or low, rich or poor, great or small, learned or lay, famous or of no reputation, If any. The second is the Quality of the fact;
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and blowe a trumpet to sedition with Siba the sonne of Bichri, Euerie man to his Tents, O Jsrael, the 2. of Sam. 20.1. The fourth is the rule of tryall for this matter, the square of truth to discerne and iudge by: It selfe two-folde;
and blow a trumpet to sedition with Siba the son of Bichri, Every man to his Tents, Oh Israel, the 2. of Sam. 20.1. The fourth is the Rule of trial for this matter, the square of truth to discern and judge by: It self twofold;
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not onely that which is expressed, but that which is inferred, and by interposition of lawfull authoritie deducted, not onely that which is originally good,
not only that which is expressed, but that which is inferred, and by interposition of lawful Authority deducted, not only that which is originally good,
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And yet ye haue not al, but last of all disputations, disputations, I say, or at least offers & challenges to disputations: let the times interpret me.
And yet you have not all, but last of all disputations, disputations, I say, or At least offers & challenges to disputations: let the times interpret me.
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In regard of their iudgement, destitute of the truth, and therfore blinde. In regard of their affection, corruptly minded, partially minded, & therfore crooked;
In regard of their judgement, destitute of the truth, and Therefore blind. In regard of their affection, corruptly minded, partially minded, & Therefore crooked;
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So haue you, to make short, the indifferency of the parties, the qualitie of the facte, the degree of the faulte, the rule of tryall or the square of truth, the Censure and the Inhibition: For I omit the seuerall branches of amplification, til I com to the handling.
So have you, to make short, the indifferency of the parties, the quality of the fact, the degree of the fault, the Rule of trial or the square of truth, the Censure and the Inhibition: For I omit the several branches of amplification, till I come to the handling.
I haue propoūded the parts, I must confesse, somwhat otherwise than they ly in the Text (as preferring order of matter before order of wordes in the Apostles writings);
I have propounded the parts, I must confess, somewhat otherwise than they lie in the Text (as preferring order of matter before order of words in the Apostles writings);
and yet I see I must handle them somwhat otherwise than I propounded them: but all shall be directed to the easier apprehensiō of you that are the Auditors,
and yet I see I must handle them somewhat otherwise than I propounded them: but all shall be directed to the Easier apprehension of you that Are the Auditors,
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To begin therfore first with the quality of the fact, in those words, If any consent not; the Pelagian as soone as he heares of this Consent, presentlie dreams a dream of his dearling Freewil, as if all sheaues bowed to hir sheaue,
To begin Therefore First with the quality of the fact, in those words, If any consent not; the Pelagian as soon as he hears of this Consent, presently dreams a dream of his darling Freewill, as if all sheaves bowed to his sheave,
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But if the naturall man perceiue not the things of God, 1. Cor. 2.14. much lesse can hee consent to them out of his powers naturall, after once hee perceiues them.
But if the natural man perceive not the things of God, 1. Cor. 2.14. much less can he consent to them out of his Powers natural, After once he perceives them.
As for example, I can make a man that hath but an ordinarie capacitie, by my pithie declaration, to perceiue what wee meane by the mysterie of the Trinitie, folded vp in reuerend obscuritie, by the incarnation of Christ that swallowes vp the sense both of men and Angells:
As for Exampl, I can make a man that hath but an ordinary capacity, by my pithy declaration, to perceive what we mean by the mystery of the Trinity, folded up in reverend obscurity, by the incarnation of christ that Swallows up the sense both of men and Angels:
he bowes the neck of the inner man, and puts our feete into wisdomes fetters, our hands into her links and chaines, mollifies and intenerates that same neruum ferreum (as Manasses calls it) the iron synew of our vnbeliefe.
he bows the neck of the inner man, and puts our feet into wisdoms fetters, our hands into her links and chains, mollifies and intenerate that same neruum ferreum (as Manasses calls it) the iron sinew of our unbelief.
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Nemo pugnauit in valle Terebinthi (sayth S. Augustine most sweetly) donec Dauid veniret ad praelium, spoken by the historie of Dauid and Goliah; that is, no man fought in the valleie of Turpentine trees, till Dauid came and vndertook the challenge.
Nemo pugnauit in valle Terebinthi (say S. Augustine most sweetly) donec David veniret ad Praelium, spoken by the history of David and Goliath; that is, no man fought in the valley of Turpentine trees, till David Come and undertook the challenge.
So, no man is of force in this dale of mortalitie to act anie point of ghostly chiualrie, till the spirit of Christ which is the truer Dauid shall come vpon him,
So, no man is of force in this dale of mortality to act any point of ghostly chivalry, till the Spirit of christ which is the truer David shall come upon him,
and the power of the most high shall ouershadow him: of Christ I say, who is therfore called, NONLATINALPHABET Hebrues. 12.2. The beginner and the ender, the founder and the finisher, the Alpha and Omega of our faith.
and the power of the most high shall overshadow him: of christ I say, who is Therefore called, Hebrews. 12.2. The beginner and the endear, the founder and the finisher, the Alpha and Omega of our faith.
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so hee helpes vs to beleeue what he hath done for vs, shining in the darkenesse (if at least any will comprehend him) and illightning euerie man that commeth into this world.
so he helps us to believe what he hath done for us, shining in the darkness (if At least any will comprehend him) and illigthening every man that comes into this world.
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which faith is not of your selues, it is the gift of God. Ephe. 2.8. What then like willing and affecting? yet it is he that worketh in vs both to will and to doe, according to his good pleasure.
which faith is not of your selves, it is the gift of God. Ephes 2.8. What then like willing and affecting? yet it is he that works in us both to will and to do, according to his good pleasure.
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And, in one word, my deare brethren, whatsoeuer progresse we make, whatsoeuer step wee set forward vpon this Jacobs ladder, the way of grace and vertue which conducteth our soules to blisse;
And, in one word, my deer brothers, whatsoever progress we make, whatsoever step we Set forward upon this Jacobs ladder, the Way of grace and virtue which conducteth our Souls to bliss;
stil Dominus super scalam (as S. Augustine hath obserued out of Gen. 28.13.) still the Lord is aboue the Ladder, still Christ the Angell is conspicuous at the toppe.
still Dominus super Scalam (as S. Augustine hath observed out of Gen. 28.13.) still the Lord is above the Ladder, still christ the Angel is conspicuous At the top.
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Lastly, and yet we read saies the Pelag. Make you strait steps vnto your feet, least that which is halting be turned out of the waie. Heb. 12.13: but do we not read again, say I, Order (O Lord) my goings in thy paths, that my footsteps slide not;
Lastly, and yet we read Says the Pelagius Make you strait steps unto your feet, lest that which is halting be turned out of the Way. Hebrew 12.13: but do we not read again, say I, Order (Oh Lord) my goings in thy paths, that my footsteps slide not;
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Free-wil eats not vp grace, as Pharaohs leane kine eat vp the fat, nor grace deuours not Free-will ( Adolet non abolet naturā gratia, saith S. Prosper ) as Moses serpents deuoured the Inchanters:
Freewill eats not up grace, as Pharaohs lean kine eat up the fat, nor grace devours not Freewill (Adolet non abolet naturā Gratia, Says S. Prosper) as Moses Serpents devoured the Enchanters:
but considering him on the other side, trampling the waters, quieting the winds, calming the tempests, rebuking fevers, taming the diuels, whipping out the Simoniacall bargainers of the Temple, we infer a God:
but considering him on the other side, trampling the waters, quieting the winds, calming the tempests, rebuking fevers, taming the Devils, whipping out the Simoniacal bargainers of the Temple, we infer a God:
So in this doubtfull diuersitie, where some denie grace, som abolish Nature and Free-vvill, we turn the book, the book of decision for the weightie causes and controuersies of God;
So in this doubtful diversity, where Some deny grace, Some Abolah Nature and Freewill, we turn the book, the book of decision for the weighty Causes and controversies of God;
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And so much might suffice to haue spoken, of Consent; but that the age, which we are fallē into, craues a word more by way of this discourse at my hands.
And so much might suffice to have spoken, of Consent; but that the age, which we Are fallen into, craves a word more by Way of this discourse At my hands.
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for so many as shall be required and called vpon) with the hand we subscribe, to maintain good order and keep all from running into endlesse confusion.
for so many as shall be required and called upon) with the hand we subscribe, to maintain good order and keep all from running into endless confusion.
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take but the Prophet Esay to you, who in his 44. & 5, foretelling of our times, the times of the new testament, makes subscription of the hand, in direct tearms, one a principal mark of our honorable Christendome;
take but the Prophet Isaiah to you, who in his 44. & 5, foretelling of our times, the times of the new Testament, makes subscription of the hand, in Direct terms, one a principal mark of our honourable Christendom;
what should I say more in this behalf, if neither the Parallel of Scripture, nor the precedent of storie, nor the manifest necessitie of the thing it self, nor your owne practice of common life can perswade you? J wil briefly touch them all.
what should I say more in this behalf, if neither the Parallel of Scripture, nor the precedent of story, nor the manifest necessity of the thing it self, nor your own practice of Common life can persuade you? J will briefly touch them all.
First, the Parallel of Scripture: The Magistrates generally brought their people to make a couenant with Allmightie GOD, that they woulde continue in his seruice,
First, the Parallel of Scripture: The Magistrates generally brought their people to make a Covenant with Almighty GOD, that they would continue in his service,
the ceremonie vvas a stone rolled vnder an Oke that vvas in the Sanctuarie: vvhich stone vvas to be a vvitness of their promised conformitie. Secondly, Josiah, 2. King. 23.3. He renevved the like couenant again between God and the people, and established vniformitie of vvorship by a vovv.
the ceremony was a stone rolled under an Oak that was in the Sanctuary: which stone was to be a witness of their promised conformity. Secondly, Josiah, 2. King. 23.3. He renewed the like Covenant again between God and the people, and established uniformity of worship by a Voelli.
so, none there professed but could vvell be content to haue it registred, & the honour of that daies Act to remaine vvith Zebulun the handler of the pen, Judges, 5, 14. as well as with Napthali, the delicate Hinde, smooth of language, and giuing goodly words. Gen. 49.21.
so, none there professed but could well be content to have it registered, & the honour of that days Act to remain with Zebulun the handler of the pen, Judges, 5, 14. as well as with Naphtali, the delicate Hind, smooth of language, and giving goodly words. Gen. 49.21.
Arius ( J speake no more than almost all of you know) who driuing ambitiously at a Bishopwrick, was preuented therein by Alexander his Competitor, the worthier man,
Arius (J speak no more than almost all of you know) who driving ambitiously At a Bishopwrick, was prevented therein by Alexander his Competitor, the Worthier man,
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and yet was like to spreade a great deale farther, sent for this Arius, conferred with him, debated the cause, draue him to conform, & demanded Subscription of him:
and yet was like to spread a great deal farther, sent for this Arius, conferred with him, debated the cause, drove him to conform, & demanded Subscription of him:
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Now, if Arius subscribed but haltingly, and dissemblingly, retaining the poison of his opinion at heart, which he couered so cunningly with the sugar of tearmes,
Now, if Arius subscribed but haltingly, and dissemblingly, retaining the poison of his opinion At heart, which he covered so cunningly with the sugar of terms,
as Ieremie saith, and whiske it in the wildernesse of their owne boundlesse and transported fancie) from straying and breaking foorth of the limites againe.
as Ieremie Says, and whisk it in the Wilderness of their own boundless and transported fancy) from straying and breaking forth of the Limits again.
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1. Corinthians, 14.40.) And if God be the God, not of confusion, but of peace, & so J teach in al the Churches (saith the Apostle) and if Order bee ranked with Faith in another place,
1. Corinthians, 14.40.) And if God be the God, not of confusion, but of peace, & so J teach in all the Churches (Says the Apostle) and if Order be ranked with Faith in Another place,
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and your stablished Faith ) and, if the Church bee tearmed terrible like an Armie with banners, only because of the goodly arraie that she marcheth in;
and your established Faith) and, if the Church be termed terrible like an Army with banners, only Because of the goodly array that she marches in;
then thinke, what you must needes think of subscriptiō, vnless you wil needs think amiss: without which, we should haue (I tremble to speak it) so many parishes,
then think, what you must needs think of subscription, unless you will needs think amiss: without which, we should have (I tremble to speak it) so many Parishes,
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so many part-takings, so manie companies, so manie rents in Christs coate, so manie congregations, so manie distractions, so manie Churches, so manie sects;
so many part-takings, so many companies, so many rends in Christ coat, so many congregations, so many distractions, so many Churches, so many Sects;
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and consequently, so many schismes, growing, and budding out of them; Gods inheritance being like Jeremies bird, a bird of diuers colours. Ier. 12.9. and faction multiplying without all measure, like Anacreons fonde loues, some perfect, some pipient, some hatcht, some half hatcht, some peering out of the egge, some riper in the chick;
and consequently, so many schisms, growing, and budding out of them; God's inheritance being like Jeremies bird, a bird of diverse colours. Jeremiah 12.9. and faction multiplying without all measure, like Anacreons fond loves, Some perfect, Some pipient, Some hatched, Some half hatched, Some peering out of the egg, Some riper in the chick;
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The fourth, and the last, is your owne practice in common life. I confess, I am loth to descend to such specialties, that J may not say to such triuialties:
The fourth, and the last, is your own practice in Common life. I confess, I am loath to descend to such specialties, that J may not say to such triuialties:
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Yea, the Naule was vsed in former times, by Gods owne appointment, to bore-through the eare of him, that woulde not depart from his first seruice: Deut. 15.17.
Yea, the Naule was used in former times, by God's own appointment, to bore-through the ear of him, that would not depart from his First service: Deuteronomy 15.17.
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how then maie J thinke, that my tongue, will be so soueraigne and so medicinable (lick it neuer so cunningly nor so cleanly) as to cure the Lazar of such an inueterate sore? Christ alone must be inuoked,
how then may J think, that my tongue, will be so sovereign and so medicinable (lick it never so cunningly nor so cleanly) as to cure the Lazar of such an inveterate soar? christ alone must be invoked,
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and his good spirit implored, that shall staunch the wound, and drie vp the issue of festered bloud, that hath vexed our Syrophaenissian woman, the Church of the Gentiles in these Northerne parts of the world,
and his good Spirit implored, that shall staunch the wound, and dry up the issue of festered blood, that hath vexed our Syrophaenissian woman, the Church of the Gentiles in these Northern parts of the world,
and lastly, our Crosse in holy Baptisme, so scandalous, that same Lignum iuxta aquas, as S. Austine sweetly calls it, the Tree of the Crosse that is planted by the waters of Baptisme;
and lastly, our Cross in holy Baptism, so scandalous, that same Lignum Next Aquas, as S. Augustine sweetly calls it, the Tree of the Cross that is planted by the waters of Baptism;
If hee consent not, that is Ianua mortis, to speake with Origen; but, If he teach otherwise, that is limen inferni. Our Sauiour himselfe distinguisheth these so: Math. 5.19.
If he consent not, that is Gate mortis, to speak with Origen; but, If he teach otherwise, that is limen inferni. Our Saviour himself Distinguisheth these so: Math. 5.19.
Which is the cause, that S. Paul also reckons them for one here in this place, If hee consent not, and, If hee teach otherwise. For, serpit vt Cancer, as the same Apostle saide of olde, such Doctrine still creepes like a Gangrene, frets, proceedes, stayes not;
Which is the cause, that S. Paul also reckons them for one Here in this place, If he consent not, and, If he teach otherwise. For, serpent vt Cancer, as the same Apostle said of old, such Doctrine still creeps like a Gangrene, frets, proceeds, stays not;
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If Ahab must be deceiued, there is no fitter meanes to deceiue him by, than for spiritus mendacij, a lying spirit, to get into the mouth of one of his Prophets,
If Ahab must be deceived, there is no fitter means to deceive him by, than for spiritus mendacij, a lying Spirit, to get into the Mouth of one of his prophets,
and from that Pulpit to preach as it pleaseth him 1. Kings 22.22. Al the aberrations and corruptions of the people, both Israel and Iuda, are generally fathered throughout the Bible, vpon the tongues of the Prophets, that taught partially:
and from that Pulpit to preach as it Pleases him 1. Kings 22.22. All the aberrations and corruptions of the people, both Israel and Iuda, Are generally fathered throughout the bible, upon the tongues of the prophets, that taught partially:
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For, whereas they should haue beene like an Oracle responsall, without any Philippizing, to the whole Kingdome, their lippes preseruing knowledge with indifferencie,
For, whereas they should have been like an Oracle responsall, without any Philippizing, to the Whole Kingdom, their lips preserving knowledge with indifferency,
which, to interpret by our times, were a dreame of their owne braine, begotten of choler and a hungry stomach, fore-telling the downefall of the Prelates and the Cleargie, with an imaginarie scambling after the reuenews of Bishopricks.
which, to interpret by our times, were a dream of their own brain, begotten of choler and a hungry stomach, foretelling the downfall of the Prelates and the Clergy, with an imaginary scambling After the revenues of Bishoprics.
And if it please you but to heare a little what may be saide in this behalfe for condemning of the Teachers, acquitting and releasing the poore ignorant people;
And if it please you but to hear a little what may be said in this behalf for condemning of the Teachers, acquitting and releasing the poor ignorant people;
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and the licorousnesse of the Auditors, now, not onely easie to be taken, but iealous, if the taker applied any meanes, but those wherewith they were first taken.
and the licorousnesse of the Auditors, now, not only easy to be taken, but jealous, if the taker applied any means, but those wherewith they were First taken.
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For, euen there Venite praedicate, was the cōmon saying of the people to their Prophets, Come and preach to vs such and such things, not as you should,
For, even there Venite predicate, was the Common saying of the people to their prophets, Come and preach to us such and such things, not as you should,
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besides that, I say, S. John tells vs, that euen now many spirits are gone abroade into the world, that would be tried before they be trusted, examined afore they bee belieued.
beside that, I say, S. John tells us, that even now many spirits Are gone abroad into the world, that would be tried before they be trusted, examined afore they be believed.
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And through couetousnesse, they shall make merchandize of you with fained words, walkers after the flesh, despisers of gouernment, bolde, standing in their owne conceipt, speaking euill of them that are •n dignity;
And through covetousness, they shall make merchandise of you with feigned words, walker's After the Flesh, despisers of government, bold, standing in their own conceit, speaking evil of them that Are •n dignity;
or if they admire them, it is but for aduantage sake, contradicting the things, that in very truth they knowe not, beguiling the vnstable, forsakers of the right way, and turners aside to a balke of their owne, after Balam the sonne of Bosor, that loued the wages of vnrighteousnes, whō, because he should not boast too much in his gift of tongue, his owne Asse spake vnder him,
or if they admire them, it is but for advantage sake, contradicting the things, that in very truth they know not, beguiling the unstable, forsakers of the right Way, and turners aside to a balk of their own, After Balaam the son of Bosor, that loved the wages of unrighteousness, whom, Because he should not boast too much in his gift of tongue, his own Ass spoke under him,
Murmurers, Complainers, and yet Mockers too, when they thinke good, and last of all separators. Quòd si haec picta videretis, non dicta audiretis, now if some painter had but drawne these things with a coale, not an Apostle described them in colours,
Murmurers, Complainers, and yet Mockers too, when they think good, and last of all separators. Quòd si haec picta videretis, non dicta audiretis, now if Some painter had but drawn these things with a coal, not an Apostle described them in colours,
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It was our wish a long time, as you may remember, vtinam omnis populus, O that all the people did prophecie, not only Eldad and Medad, but all the people.
It was our wish a long time, as you may Remember, vtinam omnis populus, Oh that all the people did prophecy, not only Eldad and Medad, but all the people.
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vnlesse they could labor any better amongst vs. Let goe Church-men, and giue vp your Church-liuings, that you haue with-held an vniustice frō vs. For, not only the people perish there, where prophecie faileth, which is a sentence that these mē haue neuer out of their mouths;
unless they could labour any better among us Let go Churchmen, and give up your Church-livings, that you have withheld an unjustice from us For, not only the people perish there, where prophecy Faileth, which is a sentence that these men have never out of their mouths;
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but pastores multi, & indeed stulti, many shepheards, manie, indeede too many to bee good, diripuerunt vineam meam (it is Gods owne complaint by Jeremie ) are the cause that our vine lieth so waste & so defaced,
but Pastors multi, & indeed stulti, many shepherds, many, indeed too many to be good, diripuerunt vineam meam (it is God's own complaint by Jeremiah) Are the cause that our vine lies so waste & so defaced,
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The summe of all is, my deere brethren, that you make a difference heereafter betweene Teachers and false Teachers, not honouring all promiscuously that beare the name,
The sum of all is, my deer brothers, that you make a difference hereafter between Teachers and false Teachers, not honouring all promiscuously that bear the name,
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but distinguishing wisely betweene the Teacher otherwise (as the Text heere hath it, Jf any teach otherwise ) and the Teacher according to the wholesome words, or according to that which is according thereto. For,
but distinguishing wisely between the Teacher otherwise (as the Text Here hath it, If any teach otherwise) and the Teacher according to the wholesome words, or according to that which is according thereto. For,
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as many as walke after this rule (I pray you marke the rule, for it is worth your marking) Gal. 6.16. That Circumcision is nothing, nor vncircumcision is nothing, that is, Ceremonie nor no Ceremonie;
as many as walk After this Rule (I pray you mark the Rule, for it is worth your marking) Gal. 6.16. That Circumcision is nothing, nor uncircumcision is nothing, that is, Ceremony nor no Ceremony;
as namelie, false teaching before refusing to consent, because some first teach otherwise, and then haue no reason to denie Subscription, but onelie because they haue otherwise taught.
as namely, false teaching before refusing to consent, Because Some First teach otherwise, and then have no reason to deny Subscription, but only Because they have otherwise taught.
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They are loath that a woman should be said to braine Abimelech with a mill-stone from the wall, loath that lawfull authoritie should correct and curbe their stubborne fancie.
They Are loath that a woman should be said to brain Abimelech with a millstone from the wall, loath that lawful Authority should correct and curb their stubborn fancy.
and Moses his wood, that is the Gospell of Christ Iesus, lignum vitae, and lignum crucis, relishes the Marah of Gentile learning, whose waters are bitter,
and Moses his wood, that is the Gospel of christ Iesus, lignum vitae, and lignum crucis, Relishes the Marah of Gentile learning, whose waters Are bitter,
which was spoken when all the rest were vanished and disappeared out of the Mount, both Moses, and Peter, & Elias; that we might knowe his singular prerogatiue ouer the Church, wherin neither Moses, nor Elias, nor Peter nor any communicate vvith him.
which was spoken when all the rest were vanished and disappeared out of the Mount, both Moses, and Peter, & Elias; that we might know his singular prerogative over the Church, wherein neither Moses, nor Elias, nor Peter nor any communicate with him.
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Hovvbeit, still vve must remember, that there is another audite left for somebody else too, another heare you him, though in their rank and in their place,
Howbeit, still we must Remember, that there is Another audite left for somebody Else too, Another hear you him, though in their rank and in their place,
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as, qui vos audit, &c. he that heareth you heareth me, spoken of the Prelats & Pastors of the Church, that shall succeed continually to the end of the World;
as, qui vos audit, etc. he that hears you hears me, spoken of the Prelates & Pastors of the Church, that shall succeed continually to the end of the World;
For perswading wherof the better, & that we seem not to open a floodgate to popery, to rush in vpon vs all amain, it may please you to distinguish two kindes of Verities, which holy scripture hath distinguished long before vs, in the Ep to the Col. 2.5.
For persuading whereof the better, & that we seem not to open a floodgate to popery, to rush in upon us all amain, it may please you to distinguish two Kinds of Verities, which holy scripture hath distinguished long before us, in the Epistle to the Col. 2.5.
no man dareth to enterline (saith the Apostle) how much less then his, that witnessed a good confession vnder Pōtius Pilate & sealed his Couenant with his own blood? Yet som do, it cannot be denied.
no man dareth to enterline (Says the Apostle) how much less then his, that witnessed a good Confessi under Pōtius Pilate & sealed his Covenant with his own blood? Yet Some do, it cannot be denied.
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the two Cherubins that face the Mercy seat with mutuall counterview, now the Mercie seat is Christ, whom the two Testaments equally argue & demonstrate;
the two Cherubim that face the Mercy seat with mutual counterview, now the Mercy seat is christ, whom the two Testaments equally argue & demonstrate;
the two dugges of the Spouse, the 2. sticks of the widow, the 2. wings of the Eagle, the tvvo mites of Gods treasurehouse, exceeding all that was cast in before or besides, the bagg that hath both old and nevv in it, able to make a Scribe learned towarde the heavenly Kingdom.
the two dugs of the Spouse, the 2. sticks of the widow, the 2. wings of the Eagl, the tvvo mites of God's treasurehouse, exceeding all that was cast in before or beside, the bag that hath both old and new in it, able to make a Scribe learned toward the heavenly Kingdom.
O bevvare hovv you detracte from the fulness therof, cuius plenitudinem adoro (sayth Tertullian ) vvhose absolute perfection I admire at my very heart,
O beware how you detract from the fullness thereof, cuius plenitudinem Adore (say Tertullian) whose absolute perfection I admire At my very heart,
Faith, Faith (I say) as great as she is, cannot maintaine her self, without the rules of good Order, in any state or ctedit, nomore than the king can consist vvithout the fielde that is tilled,
Faith, Faith (I say) as great as she is, cannot maintain her self, without the rules of good Order, in any state or ctedit, No more than the King can consist without the field that is tilled,
therfore, after my departure, see that thou doe thus and thus, &c. So, the Christian Magistrate and Regent of the Church, whome God hath indued with the spirit of wisdome,
Therefore, After my departure, see that thou do thus and thus, etc. So, the Christian Magistrate and Regent of the Church, whom God hath endued with the Spirit of Wisdom,
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as S. Austine sweetly calls it, must haue exceeded not onely mensuram Epistolae, the measure of so small a composition, which should neuer fill more than the left hand of the Reader,
as S. Augustine sweetly calls it, must have exceeded not only mensuram Epistles, the measure of so small a composition, which should never fill more than the left hand of the Reader,
if we belieue Seneca; but euen swollen in quantity aboue the Popes Decretals, which LVTHER of zeale burnt in the market place, (they were so irksome and so tedious) if all things of this nature had been to be registred & ingrossed in them.
if we believe Senecca; but even swollen in quantity above the Popes Decretals, which LUTHER of zeal burned in the market place, (they were so irksome and so tedious) if all things of this nature had been to be registered & ingrossed in them.
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but I may say, if all things were written, that are lawfully incident to the particular worship & seruice of God, a world of worlds would not containe the books, that should conteine them.
but I may say, if all things were written, that Are lawfully incident to the particular worship & service of God, a world of world's would not contain the books, that should contain them.
they are in number as few as possibly can bee in a Church, in substance as grave, in choise as discreet, in sight as comly, in obseruatiō as easy, in significance as natural & correspondent:
they Are in number as few as possibly can be in a Church, in substance as grave, in choice as discreet, in sighed as comely, in observation as easy, in significance as natural & correspondent:
They traduce our champions, & blaze them to the world for blasphemers: one because he saith Christ is not the sole Lawe-giuer of his Church, another about the rawenesse of the primitiue times compared with ours;
They traduce our champions, & blaze them to the world for blasphemers: one Because he Says christ is not the sole Lawgiver of his Church, Another about the rawenesse of the primitive times compared with ours;
or how can it euer be avowed for true in the sense that they obtrude it? Are there no lawes, thinke you, to be obserued among christian men & women, touching matters of church and of Religion,
or how can it ever be avowed for true in the sense that they obtrude it? are there no laws, think you, to be observed among christian men & women, touching matters of Church and of Religion,
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but such as Christ hath established and promulged with his own mouth? Certainlie, I wil produce no hidden arguments, certainly I will not search the depths,
but such as christ hath established and promulged with his own Mouth? Certainly, I will produce no hidden Arguments, Certainly I will not search the depths,
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If any of you should commaund your seruant, or your son, to carry a Bible with them to Church vpon the Sondaies, vnder paine of your heauie displeasure if they did not, doe you think it were a law that might be broken,
If any of you should command your servant, or your son, to carry a bible with them to Church upon the Sundays, under pain of your heavy displeasure if they did not, do you think it were a law that might be broken,
for the ceremonies edifie too in their place and order (I will not now compare them with a lay mans Bible) and the question is not so much touching edification (if you mark it) as whether they may be vrged vppon the consciences of beleeuers by lawe,
for the ceremonies edify too in their place and order (I will not now compare them with a lay men bible) and the question is not so much touching edification (if you mark it) as whither they may be urged upon the Consciences of believers by law,
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How then is it my deare Brethren and sisters of this Cittie? may your prentises be constrained, your children compelled, by your priuate law-giuing authoritie,
How then is it my deer Brothers and Sisters of this city? may your prentices be constrained, your children compelled, by your private lawgiving Authority,
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and may not they whose iurisdiction is so farre greater than yours, attempt the same ouer them that they gouerne? Maie the Housholder do this in his house,
and may not they whose jurisdiction is so Far greater than yours, attempt the same over them that they govern? May the Householder do this in his house,
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and not the king in his kingdomes? Maie the father and the mother, and not Gods Lieftenaunt and Deputie generall? Naie, maie the Paedant in his flock and not the Prince?
and not the King in his kingdoms? May the father and the mother, and not God's Lieutenant and Deputy general? Nay, may the Pedant in his flock and not the Prince?
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For to say the father commands but a few, and the maister a fewe, the King all the Ministers & Preachers of the Land, is an opposition more fit for you to make than for me to remoue,
For to say the father commands but a few, and the master a few, the King all the Ministers & Preachers of the Land, is an opposition more fit for you to make than for me to remove,
we know no such prerogatiue of one aboue another in these kind of causes, euery mans conscience is as free and as vntouchable as anothers before God, one price was paid for all.
we know no such prerogative of one above Another in these kind of Causes, every men conscience is as free and as untouchable as another's before God, one price was paid for all.
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The same of widows to be fedd by the Church, an Apostolique sanction, and yet now not so much as called for once, by them that professe the restauration of the golden age to the quick,
The same of Widows to be fed by the Church, an Apostolic sanction, and yet now not so much as called for once, by them that profess the restauration of the golden age to the quick,
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The Sabbath that wee celebrate euerie seauenth daie, is it not of the Church and her constitution meer? The discourse were impertinent but the * consent of writers maie goe for proof in the mean time,
The Sabbath that we celebrate every Seventh day, is it not of the Church and her constitution mere? The discourse were impertinent but the * consent of writers may go for proof in the mean time,
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thought it no disparagement to his sole law-giuing. John. 10.22. The Musicke of the Temple, that Dauid brought in, we read it approoued, wee neuer read it commaunded.
Thought it no disparagement to his sole lawgiving. John. 10.22. The Music of the Temple, that David brought in, we read it approved, we never read it commanded.
The antient Fathers, S. Austin in his 5. booke de Baptismo. 9. chap. and Tertullian in his book of the same argument, agree in this that God gaue no direction to S. John Baptist of baptizing in particular,
The ancient Father's, S. Austin in his 5. book de Baptismo. 9. chap. and Tertullian in his book of the same argument, agree in this that God gave no direction to S. John Baptist of baptizing in particular,
whatsoer they thinke, or whatsoer they wold do at another time:) so the only Clauiger of the house of Dauid, & yet the Church hath hir keies too of no small cōsequence;
whatsoer they think, or whatsoer they would do At Another time:) so the only Clauiger of the house of David, & yet the Church hath his keys too of no small consequence;
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whose milk is disciplin, whose diet is cēsure, whose norishment is nurture & good laws. No doubt the soueraign drownes not the subordinate, in all these & the like instāces.
whose milk is discipline, whose diet is censure, whose nourishment is nurture & good laws. No doubt the sovereign drowns not the subordinate, in all these & the like instances.
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Yet thus much as a schoolman I wil be bold to vndertake to determin by the way, that forsomuch as things indifferēt are exceeding diuers in their own nature,
Yet thus much as a schoolman I will be bold to undertake to determine by the Way, that forsomuch as things indifferent Are exceeding diverse in their own nature,
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yet supposing the assistāce of the spirit of God in ruling his Church, which is rather Christian to belieue than to deride or to denie, the church cānot er, define she howsoeuer in such cases:
yet supposing the assistance of the Spirit of God in ruling his Church, which is rather Christian to believe than to deride or to deny, the Church cannot er, define she howsoever in such cases:
as the Church of the Iewes did, whō God often reprehends eo nomine; & again I say the Church, for if the Papists haue erred euen in deuising some of their ceremonies,
as the Church of the Iewes did, whom God often reprehends eo nomine; & again I say the Church, for if the Papists have erred even in devising Some of their ceremonies,
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The last thing that I will note out of our aduersaries exceptions compared with the doctrine of this present place, is that which the author of the challenge to disputatiō hath set down in a certaine place, much (as I remember) to this purpose;
The last thing that I will note out of our Adversaries exceptions compared with the Doctrine of this present place, is that which the author of the challenge to disputation hath Set down in a certain place, much (as I Remember) to this purpose;
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and the Pope with his adherents, nay Christ the Sonne of God, and his heauenly truth in them, hath had great iniurie to bee so long novve relinquished vppon no other grounds.
and the Pope with his adherents, nay christ the Son of God, and his heavenly truth in them, hath had great injury to be so long now relinquished upon no other grounds.
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worshipping of Images, adoring of reliques, inuoking of Angels, building Churches to Saints, sacrificing for the sinnes of quicke and dead with a Wafer-cake, treading downe Kings, the Deputies of God, from their throne of Maiestie, to set vp a foxie Intruder in their roome, whom all ages haue acknowledged their vassall;
worshipping of Images, adoring of Relics, invoking of Angels, building Churches to Saints, sacrificing for the Sins of quick and dead with a Wafer-cake, treading down Kings, the Deputies of God, from their throne of Majesty, to Set up a foxy Intruder in their room, whom all ages have acknowledged their vassal;
taking away Bibles, mangling of Sacraments, licensing Stews, condemning mariage, vvrapping vp your seruice, and the obsequies of your conscience in the strange liuorie of an vnknowen tongue, selling pardons for sixe pence, soule-ease for money, heauen at pleasure, opposing the flax of our transitorie deedes to the vnpartiall fire of the heauenly righteousnesse, mingling the bloud of Martyrs, that I say not of Traytors, with the bloud of the Lambe of God, spotlesse and immaculate, which onely taketh away the sinnes of the world, which onely quencheth the rage of the wrath to come, which onely abateth the edge of his fathers iustice,
taking away Bibles, mangling of Sacraments, licensing Stews, condemning marriage, wrapping up your service, and the obsequies of your conscience in the strange livery of an unknown tongue, selling Pardons for sixe pence, soul-ease for money, heaven At pleasure, opposing the flax of our transitory Deeds to the unpartial fire of the heavenly righteousness, mingling the blood of Martyrs, that I say not of Traitors, with the blood of the Lamb of God, spotless and immaculate, which only Takes away the Sins of the world, which only quenches the rage of the wrath to come, which only abateth the edge of his Father's Justice,
or at least no more cause, then surplice or no surplice, gesture or no gesture, ceremonie or no ceremonie, presbyterie or Bishopdome amount to heere at home betweene our selues.
or At least not more cause, then surplice or no surplice, gesture or no gesture, ceremony or no ceremony, presbytery or Bishopdom amount to Here At home between our selves.
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Let it bee noted, J would wish you, and noted most heedefully, to shewe the disposition of the sect for euer, that when they would reuoke it vpon better deliberation, they may not bee able. So much also concerning that.
Let it be noted, J would wish you, and noted most heedfully, to show the disposition of the sect for ever, that when they would revoke it upon better deliberation, they may not be able. So much also Concerning that.
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therefore we must haue expresse Scripture for all that wee doe, shewes of euill would be abandoned, Reliques of Idolatrie layed aside, no conformitie with vnbeleeuers, and the like.
Therefore we must have express Scripture for all that we do, shows of evil would be abandoned, Relics of Idolatry laid aside, no conformity with unbelievers, and the like.
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and to say truth, whom the former positiue confirmations will not satisfie, hee will bee little the better for dissoluing these and the like their cobweb-obiections.
and to say truth, whom the former positive confirmations will not satisfy, he will be little the better for dissolving these and the like their cobweb-obiections.
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but in the Doctrines, that are commenced and framed according thereto. For, as Tertullian saies most sweetly, Non tantùm seruire debeo Domino meo, sed adulari;
but in the Doctrines, that Are commenced and framed according thereto. For, as Tertullian Says most sweetly, Non tantùm seruire Debow Domino meo, sed adulari;
What more iust, than that which lawfull aucthoritie hath established, and those lippes that harbour an oracle, ratified and approued? Yet so are our ceremonies.
What more just, than that which lawful Authority hath established, and those lips that harbour an oracle, ratified and approved? Yet so Are our ceremonies.
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What more pertainining to loue, than the pledges of combination betweene the Ministers of one Kingdom, likely also to draw the aduersaries to an vnion? yet this is the verie nature & scope of our ceremonies.
What more pertainining to love, than the pledges of combination between the Ministers of one Kingdom, likely also to draw the Adversaries to an Union? yet this is the very nature & scope of our ceremonies.
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And where the former titles goe before, as honestie, purity, and the like; these latter must needs follow of their owne accord, they may not bee parted.
And where the former titles go before, as honesty, purity, and the like; these latter must needs follow of their own accord, they may not be parted.
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THe fourth point remaines, which is, the indifferencie of the parties, offending against that which wee haue formerly deliuered, of consenting to the words that are according to godlinesse, and, not teaching otherwise. If any man;
THe fourth point remains, which is, the indifferency of the parties, offending against that which we have formerly Delivered, of consenting to the words that Are according to godliness, and, not teaching otherwise. If any man;
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and the peace of the Church, the coate of Christ, nay the bodie of Christ, Pereat vnus potius quàm vnitas, and, Nulla charitas ad eam charitatem qua obstringimur Ecclesiae:
and the peace of the Church, the coat of christ, nay the body of christ, Pereat vnus potius quàm vnitas, and, Nulla charitas ad eam charitatem qua obstringimur Ecclesiae:
Let Saul take heede how hee spare Agag for pretexts, and slay the meagrer and the wretcheder of the Kine and Cattle, passing by the fairer for his owne lusts sake.
Let Saul take heed how he spare Agag for pretexts, and slay the meagrer and the wretcheder of the Kine and Cattle, passing by the Fairer for his own Lustiest sake.
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And if we goe to leuie them now by the Tribes and the families, and at last by the head and the poll, to see if they be all aunswerable to this report that goes of them, or no;
And if we go to levy them now by the Tribes and the families, and At last by the head and the Poll, to see if they be all answerable to this report that Goes of them, or no;
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And so we haue heere in effect bestiam pharmacopolae, that Julian the Pelagian vpbraided S. Austine with, the beast that the Apothecarie promised his patient of wonderfull vertue, which, afore morning was com, had eaten vp her selfe.
And so we have Here in Effect bestiam pharmacopolae, that Julian the Pelagian upbraided S. Augustine with, the beast that the Apothecary promised his patient of wonderful virtue, which, afore morning was come, had eaten up her self.
For, if onely some be thus approued for life amongst themselues, what then shal we say of the other more obnoxious? and yet beholde, they all crie out to haue the vices,
For, if only Some be thus approved for life among themselves, what then shall we say of the other more obnoxious? and yet behold, they all cry out to have the vices,
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And if onely some be thus esteemed for learning among themselues, what then shall we say of the other sort of insufficient? and yet they all require a learned Ministerie.
And if only Some be thus esteemed for learning among themselves, what then shall we say of the other sort of insufficient? and yet they all require a learned Ministry.
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And if onely some be so famous for paines taking amongst themselues, what then shall wee say of the other idle Drones? and yet all crie out against lazie labourers,
And if only Some be so famous for pains taking among themselves, what then shall we say of the other idle Drones? and yet all cry out against lazy labourers,
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Doe you not see, beloued, by these things most clearely, the beginning, the proceedings, and the end of the whole faction? Set on foote no doubt, by some, that thought well of themselues,
Do you not see, Beloved, by these things most clearly, the beginning, the proceedings, and the end of the Whole faction? Set on foot no doubt, by Some, that Thought well of themselves,
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and partly for hope of spoile and booty? at last the poore people caried away with hobubs & imaginations, hearing them not onelie to vaunt of their vertues,
and partly for hope of spoil and booty? At last the poor people carried away with hobubs & Imaginations, hearing them not only to vaunt of their Virtues,
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You see beloued, by these delaies, how loath I am to come to the stricter scanning of their three-folde Comparatiue, their life, their learning, their labours, that they beare down ours so mightily withall, as they think.
You see Beloved, by these delays, how loath I am to come to the Stricter scanning of their threefold Comparative, their life, their learning, their labours, that they bear down ours so mightily withal, as they think.
But, Speculum consulitur, saith S. Cyprian, cur? nisi quia timet ne sit ipsa, she consults with her looking-glasse, till that at least say shee is faire.
But, Speculum consulitur, Says S. Cyprian, cur? nisi quia timet ne sit ipsa, she consults with her Looking glass, till that At least say she is fair.
as hee vvas reprobate concerning the faith. Did not deuout women resist S. Paul? so J say, de•••• women, Acts 13.15. and wee heare th•• these haue the like on their side: no meruaile.
as he was Reprobate Concerning the faith. Did not devout women resist S. Paul? so J say, de•••• women, Acts 13.15. and we hear th•• these have the like on their side: no marvel.
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I am loath, I protest, to discouer Noah, wallowing in his shame, and drunken fits, though their boisterous enormities cannot make them to iudge mildelie of others infirmities.
I am loath, I protest, to discover Noah, wallowing in his shame, and drunken fits, though their boisterous enormities cannot make them to judge mildly of Others infirmities.
and crouches, and tells newes for a meale? courage and fortitude, that reiects tythes and properties, to graze vpon a beneuolence? contentment with a little, which hath a hooke in the end of it like a Harpago, and picks as many purses by day,
and Crouches, and tells news for a meal? courage and fortitude, that rejects Tithes and properties, to graze upon a benevolence? contentment with a little, which hath a hook in the end of it like a Harpago, and picks as many purses by day,
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as a thiefe takes praies in the night season? humilitie, that shaking of the Bishops Iurisdiction, would now be the onelie Pope in the Parish? I passe by many things:
as a thief Takes prays in the night season? humility, that shaking of the Bishops Jurisdiction, would now be the only Pope in the Parish? I pass by many things:
patience, which passeth ouer the miseries of prison, with such manner of delicacies & store, that Quailes are no meat with them? chastitie, which placing all perfection in wedlocke, is found many times not to stay there? Charitie, modestie, puritie, they are but names,
patience, which passes over the misery's of prison, with such manner of delicacies & store, that Quails Are no meat with them? chastity, which placing all perfection in wedlock, is found many times not to stay there? Charity, modesty, purity, they Are but names,
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Why doth Coniah breake downe my Cedar worke (saith almightie God in Jeremie ) and then paint it ouer with vermillion? so why do the faire shewes of worship,
Why does Coniah break down my Cedar work (Says almighty God in Jeremiah) and then paint it over with vermilion? so why do the fair shows of worship,
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it is enough for vs, if wee may be found one day amongst them, Jn quorum ore nō est inuentus dolus, in whose mouth there was found no guile, that is as Saint Austine sweetely expounds it, which confessed meekelie that they were sinners, and built their glory vpon humility: So much of their life. Followes their Learning:
it is enough for us, if we may be found one day among them, John quorum over nō est inuentus dolus, in whose Mouth there was found no guile, that is as Saint Augustine sweetly expounds it, which confessed meekelie that they were Sinners, and built their glory upon humility: So much of their life. Follows their Learning:
which if Quintilian might haue had his wish, Soli vt artifices de artibus iudicarent, that the people should not presume to iudge of faculties, they woulde not once haue dared so much as to mention:
which if Quintilian might have had his wish, Soli vt artifices de artibus iudicarent, that the people should not presume to judge of faculties, they would not once have dared so much as to mention:
or to anie superlatiue perfection in that kinde, that they haue deuised manie wayes how to ridde the VVorld of such a combersome employment, as cunning is;
or to any superlative perfection in that kind, that they have devised many ways how to rid the World of such a cumbersome employment, as cunning is;
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VVho of vs knowes not, what they haue done in Schooles for payring and nimming of the Arts, till they haue made them more bare than the King of Ammon sent Dauids messengers awaie,
Who of us knows not, what they have done in Schools for pairing and nimming of the Arts, till they have made them more bore than the King of Ammon sent David messengers away,
as if AGAR stoode ABRAHAM in no vse for procreation, and all Philosophie were now but cosenage? Let vs belieue that they can haue reached to the toppe, that scorned to climbe by the middle staires:
as if AGAR stood ABRAHAM in no use for procreation, and all Philosophy were now but cozenage? Let us believe that they can have reached to the top, that scorned to climb by the middle stairs:
which hath not her better vnder the sunne (let not enuie heare mee) for all the glory of Arts & Sciences, howsoeuer these demilaunces and these Dwarfs (only big in their owne conceipts) proudly defie her.
which hath not her better under the sun (let not envy hear me) for all the glory of Arts & Sciences, howsoever these demilaunces and these Dwarfs (only big in their own conceits) proudly defy her.
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let them bee as wise as all the children of the East, as Hethan, as Chalcol, as Derda, or as Daniel; yet what get they by it, what gaine they by it, to the purpose now in hand? The stronger wit the stronger heretike, said Vincentius of old,
let them be as wise as all the children of the East, as Hethan, as Chalcol, as Derda, or as daniel; yet what get they by it, what gain they by it, to the purpose now in hand? The Stronger wit the Stronger heretic, said Vincentius of old,
& Origen proued it true by his exāple Neuer mean parts set trayterous plots abroach, neither in church against Christ, nor against King in the common-wealth.
& Origen proved it true by his Exampl Never mean parts Set traitorous plots abroach, neither in Church against christ, nor against King in the commonwealth.
Were not Core, Dathan, and Abiram, the 3. resisters of Moses their Gouernour (as these are of the gouernment, at this day) the famosest & the eminentest men in the cōgregation? I am sure the Text saies so.
Were not Core, Dathan, and Abiram, the 3. resisters of Moses their Governor (as these Are of the government, At this day) the famosest & the Eminentest men in the congregation? I am sure the Text Says so.
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So much also haue I spoken vnto their learning, with no other intent (God is my witness) quàm vt ista ilia quae sunt inflat a rumpantur, then to prick the bladder and let out the winde. The 3. point only remains;
So much also have I spoken unto their learning, with no other intent (God is my witness) quàm vt ista ilia Quae sunt inflat a rumpantur, then to prick the bladder and let out the wind. The 3. point only remains;
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their labor, their diligence, & their trauel. Wherin I will vse no dissembling, nor hafting: they haue bin but eue too too diligent, running with Chuzi afore they vvere sent,
their labour, their diligence, & their travel. Wherein I will use no dissembling, nor hafting: they have been but eve too too diligent, running with Chuzi afore they were sent,
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Then their squibbing at the Prelacie, yea & glancing somtimes at the soueraign authority: which I haue heard, to my great grief, with mine own ears in this Citie, whē time was;
Then their squibbing At the Prelacy, yea & glancing sometimes At the sovereign Authority: which I have herd, to my great grief, with mine own ears in this city, when time was;
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And shall these paines bee mentioned to their praise, which a mean seuerity wil not serue to chastice? They delighted in bitterness, let it come vnto them;
And shall these pains be mentioned to their praise, which a mean severity will not serve to chastise? They delighted in bitterness, let it come unto them;
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like the sons of Eli, & the pulpits to lose much of their antient estimation & credit, that they held in former times, by the vndiscreet handling of their business.
like the Sons of Eli, & the pulpits to loose much of their ancient estimation & credit, that they held in former times, by the undiscreet handling of their business.
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That were to tythe H. Ghost to an inkhorn, turn the cock & it will run well enough of it selfe, (I think I speak their own Prouerbs:) & there are som worse,
That were to tithe H. Ghost to an inkhorn, turn the cock & it will run well enough of it self, (I think I speak their own Proverbs:) & there Are Some Worse,
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and in all demonstration of power and authoritie (though God knowes there is great difference between the two) what think you of that, that they challenge to themselues a conuerting power, (I speak no more than I know by good proof) and deny to others a conuerting ministration? In the latter whereof they are not so iniurious against charitie toward men,
and in all demonstration of power and Authority (though God knows there is great difference between the two) what think you of that, that they challenge to themselves a converting power, (I speak no more than I know by good proof) and deny to Others a converting ministration? In the latter whereof they Are not so injurious against charity towards men,
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as if wee by our Vertue had made this Creeple whole? Yet, as the Flie that you haue heard of, which riding vpon a coach-wheel at the games of Olympus, gaue forth that it was shee that made so glorius a dust;
as if we by our Virtue had made this Creeple Whole? Yet, as the Fly that you have herd of, which riding upon a coach-wheel At the games of Olympus, gave forth that it was she that made so glorious a dust;
so these as vainglorious, but in a higher kind, arrogate to thēselues the manage of that seruice, whereunto it is enough if they may be reputed but the meanest accessaries.
so these as vainglorious, but in a higher kind, arrogate to themselves the manage of that service, whereunto it is enough if they may be reputed but the Meanest accessaries.
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but leauing them this blasphemie to adorn their head withal, we think it worth the noting that they haue excluded vs from being so much as instrumēts, aswel as inuested themselues in the principals.
but leaving them this blasphemy to adorn their head withal, we think it worth the noting that they have excluded us from being so much as Instruments, aswell as invested themselves in the principals.
For, thither no doubt tendeth that speech of theirs, which you may all wel remember, it was so famous, That all the floure is of their bolting, throughout the land, the bran & the chaffe (if anie be in the Church) is theirs that haue labour'd in a different kind frō them.
For, thither no doubt tendeth that speech of theirs, which you may all well Remember, it was so famous, That all the flower is of their bolting, throughout the land, the bran & the chaff (if any be in the Church) is theirs that have laboured in a different kind from them.
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as for Paul, Quid vult hic semini verbius dice re? It is possible for a cōsormer to make a good sermon? (Let the guiltie confcience acknowledge his owne speech) and again,
as for Paul, Quid vult hic semini verbius dice re? It is possible for a consormer to make a good sermon? (Let the guilty confcience acknowledge his own speech) and again,
as then it was, Quis pater eorū, who is their father? &, hath not he aboūdance of spirit? or is all inclosed in your brest? &, did the word of God come to you only,
as then it was, Quis pater eorū, who is their father? &, hath not he abundance of Spirit? or is all enclosed in your breast? &, did the word of God come to you only,
than Pharisies, and do no good workes than grow proude or censorious after their dooing, which is the dangerousest temptation that a man can fall into,
than Pharisees, and do no good works than grow proud or censorious After their doing, which is the dangerousest temptation that a man can fallen into,
Yet, preaching is no necessary annexum of Orders (as shall bee defended if euer it bee doubted) but that it may yeelde to a more vvaighty dispensation;
Yet, preaching is no necessary annexum of Order (as shall be defended if ever it be doubted) but that it may yield to a more weighty Dispensation;
In a word, as Demosthenes said to one of his fellow-Lawyers, that bragged he had receiued a talent for his pleading, tush foole, I had more for holding my peace;
In a word, as Demosthenes said to one of his fellow-Lawyers, that bragged he had received a talon for his pleading, tush fool, I had more for holding my peace;
I had verelie thought I had done with this fourth part, The indifferency of offendors; when an obiection presented it selfe to my considetation, which before was not thought vpon,
I had verily Thought I had done with this fourth part, The indifferency of offenders; when an objection presented it self to my considetation, which before was not Thought upon,
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For, if the green tree be thus punished, why not then the drie? and if the puritan smart for it (say they) why not the papist much more? for so hath our Text, Jf any. I cannot bee so long as the answers are plentifull,
For, if the green tree be thus punished, why not then the dry? and if the puritan smart for it (say they) why not the papist much more? for so hath our Text, If any. I cannot be so long as the answers Are plentiful,
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But, if the perpetuall gouernment of our English nation, since religion began first to hold vp the head, be rather a matter of wonder amōg our selues than of repine, of enuie to our neighbours than scandall and reproach, of thanksgiuing to God, vnconceiueable, vnspeakable,
But, if the perpetual government of our English Nation, since Religion began First to hold up the head, be rather a matter of wonder among our selves than of repine, of envy to our neighbours than scandal and reproach, of thanksgiving to God, unconceivable, unspeakable,
then think what credit is to be giuen to these exceptours, or what weight their words ought in due to cary with them, which can find no place of entertainment in our minds, til Gods mercies be vnderualued, our nations praise stained,
then think what credit is to be given to these exceptours, or what weight their words ought in endue to carry with them, which can find no place of entertainment in our minds, till God's Mercies be undervalved, our Nations praise stained,
As for the affairs of State, I shall speake another time, & shew what reuerence belongs vnto them, the ark that may not be pried into, the moūtain that a beast may not presume to touch, the sun that dazels curious beholders, the sea that swallows profane venturers, the waie of an Eagle in the aire,
As for the affairs of State, I shall speak Another time, & show what Reverence belongs unto them, the Ark that may not be pried into, the mountain that a beast may not presume to touch, the sun that dazzles curious beholders, the sea that Swallows profane venturers, the Way of an Eagl in the air,
For euen of them hath God pronounced an O homo, tu quis es? and none may say vnto a king, Cur sic facis? Why doest thou so? Ecclesiast. 8.4. or to the Princes, you are vniust, as Job hath it:
For even of them hath God pronounced an O homo, tu quis es? and none may say unto a King, Cur sic facis? Why dost thou so? Ecclesiatest. 8.4. or to the Princes, you Are unjust, as Job hath it:
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suspendens verbera, and producens vbera, as the Fathers speake, & preferring suffusion of bloude before effusion, shame before smart with Tertullian? Sith this is most certaine that not onely Christianitas (as that author saied) but euen haeresis mortibus crescit, the more they are pruned the more they grovve;
suspendens Verbera, and producens Udders, as the Father's speak, & preferring suffusion of blood before effusion, shame before smart with Tertullian? Sith this is most certain that not only Christianitas (as that author said) but even Heresy mortibus crescit, the more they Are pruned the more they grow;
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and vvhome the horror of their ovvne late vnnaturall proceedings, speciallie illustrated vvith the Commentaries of our patience, cannot reade a Lecture to, of a better minde, them no bondage nor harde measure can euer be thought able to suppresse or reclaime.
and whom the horror of their own late unnatural proceedings, specially illustrated with the Commentaries of our patience, cannot read a Lecture to, of a better mind, them no bondage nor harden measure can ever be Thought able to suppress or reclaim.
But in the mean time, they are so curbed and so restrained (as truly fit is) that if the troubles and incommodities of the two factions popish and puritane were laied vpon a heap,
But in the mean time, they Are so curbed and so restrained (as truly fit is) that if the Troubles and incommodities of the two factions popish and Puritan were laid upon a heap,
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or why doe they place their defence in that, that they come somewhat short of enormious Malefactors? So much may serue to haue spoken to that obiection:
or why do they place their defence in that, that they come somewhat short of enormous Malefactors? So much may serve to have spoken to that objection:
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For, the fift part followes, which is the Censure, full of dangerous and deuouring waters, Hee is puft vp, he knowes nothing, he languisheth about questions, of which commeth enuie, strife, raylings, euill surmises, &c. Almost there is no bottome in it.
For, the fift part follows, which is the Censure, full of dangerous and devouring waters, He is puffed up, he knows nothing, he Languishes about questions, of which comes envy, strife, railings, evil surmises, etc. Almost there is no bottom in it.
Is the sixt any better then (the Inhibition, or the Caution) from such separate thy selfe? We might speake heere J confesse of excommunication administred by one person, as by Timothie himselfe.
Is the sixt any better then (the Inhibition, or the Caution) from such separate thy self? We might speak Here J confess of excommunication administered by one person, as by Timothy himself.
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Wee might speake of certaine separators and stragglers from vs heere at home, erecting Church against Church, Altar against Altar, Paul against Peter, and Christ against Jesus, insomuch as they call themselues the brethren of the separation, and openlie delight now in that title;
we might speak of certain separators and stragglers from us Here At home, erecting Church against Church, Altar against Altar, Paul against Peter, and christ against jesus, insomuch as they call themselves the brothers of the separation, and openly delight now in that title;
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But J am not wont to insult ouer their infirmittes more then needes J must, whose errours and euill courses J cannot choose but pitie from my verie heart.
But J am not wont to insult over their infirmittes more then needs J must, whose errors and evil courses J cannot choose but pity from my very heart.
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if they would applie them rightly, and welcomming home of the prodigall sonne againe. For, let them not tell vs, they would doe it, but for conditions:
if they would apply them rightly, and welcoming home of the prodigal son again. For, let them not tell us, they would do it, but for conditions:
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for slacking thy hand, which thou hadst put so manfully vnto the plough, and smothering the talent that he lent thee of his good grace, not in a napkin of vnprofitable modestie,
for slacking thy hand, which thou Hadst put so manfully unto the plough, and smothering the talon that he lent thee of his good grace, not in a napkin of unprofitable modesty,
Is this to stirre vp the gift of God that is in thee, as S. Paul bids Timothie to doe in this Epistle? is this to become all to all, that thou mightest gaine some? which thou shouldest do by his example;
Is this to stir up the gift of God that is in thee, as S. Paul bids Timothy to do in this Epistle? is this to become all to all, that thou Mightest gain Some? which thou Shouldst do by his Exampl;
Is this not to iangle about words to no profit, but onely to the subuersion of the hearers? Is this not to offende thy Christian brother, which offendest the whole congregation of Christ,
Is this not to jangle about words to no profit, but only to the subversion of the hearers? Is this not to offend thy Christian brother, which offendest the Whole congregation of christ,
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Why might not thy wit be as well occupied henceforth, in explaining the ceremonies, as thy tongue hath beene violent heeretofore in traducing them? why shouldest thou not doe as much for true peace,
Why might not thy wit be as well occupied henceforth, in explaining the ceremonies, as thy tongue hath been violent heretofore in traducing them? why Shouldst thou not do as much for true peace,
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as thou hast done for erronious truth? what shame is there with wise men in recanting an ouersight? or who euer liued but had his error? and, what greater conquest than in ouercomming thy self? For, Cum animositatem viceris qua teneris, veritatem poteris tenere qua vinceris, as S. Austine saide to the loftie Julian. Yea, this were fit newes to be tolde in Gath, this would sound terriblie in the streetes of Ashkelon, that the English nation had voyded her faction, that Pisistratus and his sonnes were made friends, linked in the pledge of a long desired,
as thou hast done for erroneous truth? what shame is there with wise men in recanting an oversight? or who ever lived but had his error? and, what greater conquest than in overcoming thy self? For, Cum animositatem viceris qua teneris, veritatem poteris tenere qua vinceris, as S. Augustine said to the lofty Julian. Yea, this were fit news to be told in Gaza, this would found terribly in the streets of Ashkelon, that the English Nation had voided her faction, that Pisistratus and his Sons were made Friends, linked in the pledge of a long desired,
This, I say, and much more I had thought to haue spoken, and prosecuted against the wilfull languisher of our times, the cutter off of himself from the sacred Ministerie without cause;
This, I say, and much more I had Thought to have spoken, and prosecuted against the wilful languisher of our times, the cutter off of himself from the sacred Ministry without cause;
Yea, the fire consumeth their young men, and their maidens are not giuen in mariage (Imagine you by the losse of all their principall studies and endeuours) Nay lastly, their Priests themselues they are slaine, but not with the sword, and there are no widowes (or but one at the most) to make lamentation. For the wretchednesse of the cause drowneth and banisheth all the compassion of the case.
Yea, the fire consumeth their young men, and their maidens Are not given in marriage (Imagine you by the loss of all their principal studies and endeavours) Nay lastly, their Priests themselves they Are slain, but not with the sword, and there Are no Widows (or but one At the most) to make lamentation. For the wretchedness of the cause drowneth and banisheth all the compassion of the case.
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And giue leaue I pray you once, for deedes to beget words amōgst you, since so many words of ours haue brought forth so few good deedes abroad in the world.
And give leave I pray you once, for Deeds to beget words amongst you, since so many words of ours have brought forth so few good Deeds abroad in the world.
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We must speak therefore a word or two, of the worthie contributers to the performers of the dutie, that is weekely heere accomplished throughout the yeare,
We must speak Therefore a word or two, of the worthy contributers to the performers of the duty, that is weekly Here accomplished throughout the year,
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First, the reuerend Father and somtime Bish. of this Sea, John Ailmer (how well does it become a Cleargie man to stand first, holding out the candle of direction to others, that might in time imitate his good example? and how wel doth this charitable ointment of expēce trickling frō the beard of old Aaron the high Priest, till it wet the very neathermost skirts of his cloathing?) First therfore,
First, the reverend Father and sometime Bish. of this Sea, John Ailmer (how well does it become a Clergy man to stand First, holding out the candle of direction to Others, that might in time imitate his good Exampl? and how well does this charitable ointment of expense trickling from the beard of old Aaron the high Priest, till it wet the very nethermost skirts of his clothing?) First Therefore,
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Next the right honourable Lady Eliza. Countesse of Shrewsburie, that forgetting her ornaments & costly tyres, which the Scripture saies a woman cannot forget (they are so wedded and addicted to them) bequeathed her blew-s•ke & her purple to the decking of the Tabernacle.
Next the right honourable Lady Eliza Countess of Shrewsbury, that forgetting her Ornament & costly tires, which the Scripture Says a woman cannot forget (they Are so wedded and addicted to them) bequeathed her blew-s•ke & her purple to the decking of the Tabernacle.
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All these that J haue mentioned, had this care and this respect, that the feet of the Saints should not be vnwashed vvith Abraham, specially those Saints that bring vvith them the glad tidings of peace,
All these that J have mentioned, had this care and this respect, that the feet of the Saints should not be unwashed with Abraham, specially those Saints that bring with them the glad tidings of peace,
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that the fighters of the Lords battels, should bee refreshed vvith a competencie of bread and vvine, meeting them in the halfe vvay, as Melchisedech did;
that the fighters of the lords battles, should be refreshed with a competency of bred and wine, meeting them in the half Way, as Melchizedek did;
and more yet, a candlestick, not emptie of a light in it (saith Saint Chrysostome ) but all vvell and conuenientlie furnished, vvith Heliseus his hostesse;
and more yet, a candlestick, not empty of a Light in it (Says Faint Chrysostom) but all well and conveniently furnished, with Elisha his hostess;
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that vvhō the Innes shut out as too cutting for them, the manger might not receiue vvithout a glistering oblation, vvhich is Myrrhe and Frankincense in the nostrils of GOD, vvith the vvise men (not so much vvorldly wise) that came from the East to vvorship Christ:
that vvhon the Inns shut out as too cutting for them, the manger might not receive without a glistering oblation, which is Myrrh and Frankincense in the nostrils of GOD, with the wise men (not so much worldly wise) that Come from the East to worship christ:
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Lastly, that the keeper of the holy Passe-ouer should not lacke for a roome to celebrate his mysteries in, nor a beast to ride vpon into Ierusalem, hauing none of his own, with them that did our Lord the like fauour and curtesie;
Lastly, that the keeper of the holy Passover should not lack for a room to celebrate his Mysteres in, nor a beast to ride upon into Ierusalem, having none of his own, with them that did our Lord the like favour and courtesy;
I mean they haue all prouided, that NONLATINALPHABET as the Apostle saith, that your gain should not be our loss, your profit our hinderance & thanklesse vexation both of body & purse:
I mean they have all provided, that as the Apostle Says, that your gain should not be our loss, your profit our hindrance & thankless vexation both of body & purse:
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Let the garments of purple bee brought forth, and shewed vnto the people, that these Dorcasses haue wrought with their own hands for the vse of the poore;
Let the garments of purple be brought forth, and showed unto the people, that these Dorcas's have wrought with their own hands for the use of the poor;
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Chiefly, & before all, let the God only wise, immortal, and Father of our Lord Iesus Christ, which is to be blessed both now and for euer, haue his due honour out of their proceedings:
Chiefly, & before all, let the God only wise, immortal, and Father of our Lord Iesus christ, which is to be blessed both now and for ever, have his due honour out of their proceedings:
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Who first gaue such giftes vnto men that they might bee liberall, and then gaue such mindes to men, that out of their guiftes they were content to bee beneficiall.
Who First gave such Gifts unto men that they might be liberal, and then gave such minds to men, that out of their Gifts they were content to be beneficial.
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and discomfortable is all, where, vertue being commended, the Welspring of vertue (which is Christ the Lord) is forgot to be honoured? Let him be magnified, let them be mentioned,
and discomfortable is all, where, virtue being commended, the Wellspring of virtue (which is christ the Lord) is forgotten to be honoured? Let him be magnified, let them be mentioned,
Redeeme your sins, cancell your bonds, break off your vnrighteousness, trauerse your inditements, defeat Gods iudgemēts, prouoke his mercies, purchase his rewards, enlarge your bowells of compassion towards all.
redeem your Sins, cancel your bonds, break off your unrighteousness, traverse your inditements, defeat God's Judgments, provoke his Mercies, purchase his rewards, enlarge your bowels of compassion towards all.
And when you haue done all this, and all that you can doe, or all that you should do, put no confidence in your own works, trust not in your own merits,
And when you have done all this, and all that you can do, or all that you should do, put no confidence in your own works, trust not in your own merits,
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Calv. Instit. l. 2. c. 8. sect. 32. et 34. Chemn. in loc. Com. p. 2. de 3. praec. Vrsin. in catech. in 4. pra•. Bellarm. de •magin. Sanct. l. 2 c 7. vbi. August. Irena•et Thomam citat in eandem sent. Catechis. Rom. et Chapeaville in eum locum Cat.
Calvin Institutio l. 2. c. 8. sect. 32. et 34. Chemn. in loc. Come p. 2. de 3. praec. Ursin. in Catechism. in 4. pra•. Bellarmine de •magin. Sanct. l. 2 c 7. vbi. August. Irena•et Thomam citat in eandem sent. Catechis. Rom. et Chapeaville in Eum locum Cat.
