A sermon vpon the XX. verse of the V. chapter of the booke of Ivdges wherein occasion was iustly taken for the publication of some reasons, which His Sacred Maiestie had been pleased to giue, of those directions for preachers, which hee had formerly sent foorth : preached at the Crosse the 15th. of September. 1622 / by Iohn Donne ..., ; and now by commandement of His Maiestie published, as it was then preached.
part of the Song which Deborah & Barak sung after their great victory vpon Sisera; Sisera who was Iabin the King of Canaans Generall against Israel. God himselfe made Moses a Song, and expressed his reason why;
part of the Song which Deborah & Barak sung After their great victory upon Sisera; Sisera who was Iabin the King of Canaans General against Israel. God himself made Moses a Song, and expressed his reason why;
And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures, that all Murmurers, and all that stray into a diffidence of Gods power,
And to such a purpose hath God left this Song of Deborah and Barak in the Scriptures, that all Murmurers, and all that stray into a diffidence of God's power,
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or of his purpose to sustaine his owne cause, and destroy his owne Enemies, might run and read, might read and sing, the wonderfull deliuerances that God hath giuen to his people, by weake and vnexpected meanes.
or of his purpose to sustain his own cause, and destroy his own Enemies, might run and read, might read and sing, the wonderful Deliverances that God hath given to his people, by weak and unexpected means.
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That assoone as Adams sinne was forgiuen him, he expressed (as he cals it in that Song) Sabbatum suum, his Sabboth, his peace of conscience, in a Song;
That As soon as Adams sin was forgiven him, he expressed (as he calls it in that Song) Sabbatum suum, his Sabbath, his peace of conscience, in a Song;
and so did the next world too, if wee count the beginning of that (as it is a good computation to doe so) from the comming of Christ Iesus: for that was expressed on Earth, in diuers Songs; in the blessed Virgins Magnificat;
and so did the next world too, if we count the beginning of that (as it is a good computation to do so) from the coming of christ Iesus: for that was expressed on Earth, in diverse Songs; in the blessed Virgins Magnificat;
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and when both shall ioyne, and make vp one world without end, it shall continue so in heauen, in that Song of the Lamb, Great and marueilous are thy workes, Lord God Almighty, iust and true are thy wayes, thou King of Saints.
and when both shall join, and make up one world without end, it shall continue so in heaven, in that Song of the Lamb, Great and marvelous Are thy works, Lord God Almighty, just and true Are thy ways, thou King of Saints.
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and discords in the passages of this life, if we had no more of the same Musique in the Scriptures (as we haue the Song of Moses at the Red Sea, and many Psalmes of Dauid to the same purpose) this Song of Deborah were enough, abundantly enough, to slumber any storme, to becalme any tempest, to rectifie any scruple of Gods slacknesse in the defence of his cause,
and discords in the passages of this life, if we had no more of the same Music in the Scriptures (as we have the Song of Moses At the Read Sea, and many Psalms of David to the same purpose) this Song of Deborah were enough, abundantly enough, to slumber any storm, to becalm any tempest, to rectify any scruple of God's slackness in the defence of his cause,
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when in the History and occasion of this Song, expressed in the Chapter before this, we see, That Israel had done euill in the sight of the Lord againe, and yet againe, God came to them:
when in the History and occasion of this Song, expressed in the Chapter before this, we see, That Israel had done evil in the sighed of the Lord again, and yet again, God Come to them:
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O my Soule, why art thou so sad, why art thou so disquieted within me? Sing vnto the Lord an old song, the song of Deborah and Barak, That God by weake meanes doth mighty workes, That all Gods creatures fight in his behalfe, They fought from heaven, the starres in their Order, fought against Sisera.
O my Soul, why art thou so sad, why art thou so disquieted within me? Sing unto the Lord an old song, the song of Deborah and Barak, That God by weak means does mighty works, That all God's creatures fight in his behalf, They fought from heaven, the Stars in their Order, fought against Sisera.
And to make these two parts, I consider the Text, as the two Hemispheres of the world, laid open in a flat, in a plaine Map. All those parts of the world, which the Ancients haue vsed to consider, are in one of those Hemispheres; All Europe is in that,
And to make these two parts, I Consider the Text, as the two Hemispheres of the world, laid open in a flat, in a plain Map. All those parts of the world, which the Ancients have used to Consider, Are in one of those Hemispheres; All Europe is in that,
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though, but by occasion of new, and late discoueries, we had had nothing to say of America. So the first part of our Text, will bee as that first Hemisphere; all which the ancient Expositors found occasion to note out of these words, will be in that:
though, but by occasion of new, and late discoveries, we had had nothing to say of America. So the First part of our Text, will be as that First Hemisphere; all which the ancient Expositors found occasion to note out of these words, will be in that:
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for, the Princes haue their place, The Princes of Issachar were with her: And then, the Gouernours, The great Persons, the great Officers of the State, haue their place in this honour, That they offered themselues willingly to that seruice; And after them, the Merchants, for those who are said there, to ride vpon white Asses, to be well mounted, according to the manner of those Nations, are, by Peter Martyr, amongst our Expositors,
for, the Princes have their place, The Princes of Issachar were with her: And then, the Governors, The great Persons, the great Officers of the State, have their place in this honour, That they offered themselves willingly to that service; And After them, the Merchant's, for those who Are said there, to ride upon white Asses, to be well mounted, according to the manner of those nations, Are, by Peter Martyr, among our Expositors,
and by Serarius the Iesuite, amongst the others, fitly vnderstood, to be intended of Merchants; And in the same verse, the Iudges are honorably remembred, Those that sit in Iudgement;
and by Serarius the Iesuite, among the Others, fitly understood, to be intended of Merchant's; And in the same verse, the Judges Are honorably remembered, Those that fit in Judgement;
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And lastly, the whole people in generall, how poore soeuer, they haue euidence from this record, That they offered themselues (and what will they denie, that offer themselues) and willingly, to this imploiment.
And lastly, the Whole people in general, how poor soever, they have evidence from this record, That they offered themselves (and what will they deny, that offer themselves) and willingly, to this employment.
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And then, God hauing here afforded this honourable mention of them, who did assist him, he layes also a heauy note vpon such, who for collaterall respects preuaricated, or withdraw themselues from his seruice:
And then, God having Here afforded this honourable mention of them, who did assist him, he lays also a heavy note upon such, who for collateral respects prevaricated, or withdraw themselves from his service:
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And therefore to the encouragement of those who did assist him, in any proportion, though their assistance were no wayes competent against so potent an enemy, God fought for himselfe too, They fought from Heauen, The starres in their order fought against Sisera.
And Therefore to the encouragement of those who did assist him, in any proportion, though their assistance were no ways competent against so potent an enemy, God fought for himself too, They fought from Heaven, The Stars in their order fought against Sisera.
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And into those I passe with this protestation, That in all which I shall say this day, beeing to speake often of God, in that Notion, as he is Lord of Hostes, and fights his owne battailes, I am farre from giuing fire to them that desire warre.
And into those I pass with this protestation, That in all which I shall say this day, being to speak often of God, in that Notion, as he is Lord of Hosts, and fights his own battles, I am Far from giving fire to them that desire war.
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or Gods purpose, to succour those, who in forraine parts, grone vnder heauie pressures in matter of Religion, or to restore those, who in forraine parts, are deuested of their lawfull possessions, and inheritance;
or God's purpose, to succour those, who in foreign parts, groan under heavy pressures in matter of Religion, or to restore those, who in foreign parts, Are devested of their lawful possessions, and inheritance;
enough to cut out Creatures of the largest sise, his Elephants of the Earth, his Whales and Leuiathans in the Sea. In that matter there was Semen Creaturarum, The Seed of all Creatures in that stuffe.
enough to Cut out Creatures of the Largest size, his Elephants of the Earth, his Whale's and Leuiathans in the Sea. In that matter there was Semen Creaturarum, The Seed of all Creatures in that stuff.
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But for the stuffe it selfe, the Heauen and Earth, God had not Semen Coeli, any such seed of Heauen as that he could say to it, doe thou hatch a Heauen;
But for the stuff it self, the Heaven and Earth, God had not Semen Coeli, any such seed of Heaven as that he could say to it, do thou hatch a Heaven;
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or to be counterfeit by Pharaohs Magicians, but in his least, in the making of Lice, hee brought them to confesse Digitum Dei, the finger of God; and that was enough;
or to be counterfeit by Pharaohs Magicians, but in his least, in the making of Lice, he brought them to confess Digit Dei, the finger of God; and that was enough;
where he will worke, his finger is enough, It was not that imagination, that dreame of the Rabbins, that hindered the Magicians, who say, that the Deuill cannot make any Creature, lesse then a Barley corne;
where he will work, his finger is enough, It was not that imagination, that dream of the Rabbis, that hindered the Magicians, who say, that the devil cannot make any Creature, less then a Barley corn;
he flew almost two hundreth thousand of them, in one night by an Angell. Should God haue troubled an Angell to satisfie Elisha his seruant? Onely by apparition in the cloudes, he brought him to acknowledge, that there were more with them,
he flew almost two Hundredth thousand of them, in one night by an Angel. Should God have troubled an Angel to satisfy Elisha his servant? Only by apparition in the Clouds, he brought him to acknowledge, that there were more with them,
He troubled not so much as a cloud, he imployed no Creature at all, against the Philistines, when they came vp with thirty thousand Chariots; but hee breathed a dampe,
He troubled not so much as a cloud, he employed no Creature At all, against the philistines, when they Come up with thirty thousand Chariots; but he breathed a damp,
God fore saw a diminution of his honour, in the augmentation of Israels forces, and therfore he reduced Gideons thirty two thousand to three hundred persons.
God before saw a diminution of his honour, in the augmentation of Israel's forces, and Therefore he reduced Gideons thirty two thousand to three hundred Persons.
and Mothers, holy Matrons, and daughters, blessed Virgines, and learned and laborious Doctors; these seuen thousand haue filled vp the places of the fallen Angels, and repeopled that Kingdome:
and Mother's, holy Matrons, and daughters, blessed Virgins, and learned and laborious Doctors; these seuen thousand have filled up the places of the fallen Angels, and repeopled that Kingdom:
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And wheresoeuer we thinke them most worne out, God at this time hath his remnant (as the Apostle sayes) and God is able to make vp the whole garment of that remnant.
And wheresoever we think them most worn out, God At this time hath his remnant (as the Apostle Says) and God is able to make up the Whole garment of that remnant.
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in raysing of sieges, and discomfiting of Armies, in restoring possessions, and reinuesting right heires, in repairing the ruines of the Kingdome of heauen, depopulated in the fall of Angels, in reestablishing peace of conscience;
in raising of sieges, and discomfiting of Armies, in restoring possessions, and reinuesting right Heirs, in repairing the ruins of the Kingdom of heaven, depopulated in the fallen of Angels, in Reestablishing peace of conscience;
hee will haue a concurrence, a cooperation of persons. Euen in that great worke, which wee spake of at first, the first creation, which was so absolutely of Nothing, yet there was a Faciamus, let vs, vs, make Man;
he will have a concurrence, a cooperation of Persons. Even in that great work, which we spoke of At First, the First creation, which was so absolutely of Nothing, yet there was a Faciamus, let us, us, make Man;
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A remnant of thy Soule, his seed wrapd vp somewhere, to saue thy Soule; And a remnant of thy selfe, of thy Mind, of thy Purse, of thy Person, for thy temporall deliuerance.
A remnant of thy Soul, his seed wrapped up somewhere, to save thy Soul; And a remnant of thy self, of thy Mind, of thy Purse, of thy Person, for thy temporal deliverance.
The Christian Church implies a shrewd distresse, when shee prouides that reason, that clause in her prayer, Quia non est alius, Giue Peace in our time, O Lord, because there is no other that fighteth for vs:
The Christian Church Implies a shrewd distress, when she provides that reason, that clause in her prayer, Quia non est alius, Give Peace in our time, Oh Lord, Because there is no other that fights for us:
If the bowels of compassion bee eaten out, if the band of the Communion of Saints be dissolued, we fight for none, none fights for vs, at last neyther we nor they shall fight for Christ, nor Christ for them nor vs,
If the bowels of compassion be eaten out, if the band of the Communion of Saints be dissolved, we fight for none, none fights for us, At last neither we nor they shall fight for christ, nor christ for them nor us,
And therefore, though God giue his glorie to none, his glorie, that is to doe all with Nothing, yet he giues them their glorie, that doe any thing for him, or for themselues.
And Therefore, though God give his glory to none, his glory, that is to do all with Nothing, yet he gives them their glory, that do any thing for him, or for themselves.
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And as hee hath laid vp a record, for their glorie and Memoriall, who were remarkeable for Faith (for the eleuenth Chapter to the Hebrewes, is a Catalogue of them.) So in this Song of Deborah and Barake, hee hath laide vp a Record for their glorie, who expressed their faith in Workes, and assisted his seruice.
And as he hath laid up a record, for their glory and Memorial, who were remarkable for Faith (for the Eleventh Chapter to the Hebrews, is a Catalogue of them.) So in this Song of Deborah and Barake, he hath laid up a Record for their glory, who expressed their faith in Works, and assisted his service.
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That which is said in generall, The Memorie of the iust is blessed, but the name of the wicked shall rot, That is applied and promised in particular, by him, who can performe it, by Christ, to that woman, who anointed him, That whersoeuer his Gospell should be Preached in the whole world, ther should also this that this woman had done, be told for a memoriall of her.
That which is said in general, The Memory of the just is blessed, but the name of the wicked shall rot, That is applied and promised in particular, by him, who can perform it, by christ, to that woman, who anointed him, That wheresoever his Gospel should be Preached in the Whole world, there should also this that this woman had done, be told for a memorial of her.
The Princes of Issachar, were with Deborah when the King goes to the field, Many, who are in other cases Priuiledged, are by their Tenures bound to goe.
The Princes of Issachar, were with Deborah when the King Goes to the field, Many, who Are in other cases Privileged, Are by their Tenures bound to go.
But as God sits in Heauen, and yet goes into the field, so they of whome God hath said, Yee are Gods, the Kings of the Earth, may stay at home, and yet goe too.
But as God sits in Heaven, and yet Goes into the field, so they of whom God hath said, Ye Are God's, the Kings of the Earth, may stay At home, and yet go too.
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and Honour in their owne Chronicles, as here, for assisting his cause, hee gaue the Princes of Issachar a roome, a straine in Deborah and Barakes Song.
and Honour in their own Chronicles, as Here, for assisting his cause, he gave the Princes of Issachar a room, a strain in Deborah and Barakes Song.
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And in the ninth verse, the Gouernors, the great Officers, haue their place, in this praise, My heart is towards the Gouernors of Israel that offered themselues willingly.
And in the ninth verse, the Governors, the great Officers, have their place, in this praise, My heart is towards the Governors of Israel that offered themselves willingly.
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or soupled with fines and ransomes, voluntarily they assisted the cause of God. Some in the Romane Church write, that the Cardinalls of that Church, are so incorporated into the Pope, so much of his body,
or soupled with fines and ransoms, voluntarily they assisted the cause of God. some in the Roman Church write, that the Cardinals of that Church, Are so incorporated into the Pope, so much of his body,
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Truly, the great Persons and Gouernors in any state, are so noble and neere parts of the King, as that they may not bleed out in any subuentions and assistances of such causes vnder-hand,
Truly, the great Persons and Governors in any state, Are so noble and near parts of the King, as that they may not bleed out in any subventions and assistances of such Causes underhand,
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before hee vrge, before he presse, to be willing and forward in such assistances, this giues great Persons, Gouernors, and Officers, a verse in Baraks and Deborahs Song,
before he urge, before he press, to be willing and forward in such assistances, this gives great Persons, Governors, and Officers, a verse in Baracks and Deborahs Song,
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well vnderstood to be the Merchants. The greatnesse and the dignitie of the Merchan of the East is sufficiently expressed in those of Babylon, Thy Merchants were the great Men of the Earth.
well understood to be the Merchant's. The greatness and the dignity of the Merchan of the East is sufficiently expressed in those of Babylon, Thy Merchant's were the great Men of the Earth.
And for the Merchants of the West, we know that in diuers forraine parts, their Nobilitie is in their Merchants, their Merchants are their Gentlemen. And certainly, no place of the world,
And for the Merchant's of the West, we know that in diverse foreign parts, their Nobilt is in their Merchant's, their Merchant's Are their Gentlemen. And Certainly, no place of the world,
for Commodities and Situation, better disposed then this Kingdome, to make Merchants great. You cannot shew your greatnesse more, then in seruing God, with part of it;
for Commodities and Situation, better disposed then this Kingdom, to make Merchant's great. You cannot show your greatness more, then in serving God, with part of it;
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because he does it not at our appointment, and then to promoue and aduance a disposition, to assist his cause and his glory, in all wayes, which shall bee declar'd to conduce thereunto,
Because he does it not At our appointment, and then to promove and advance a disposition, to assist his cause and his glory, in all ways, which shall be declared to conduce thereunto,
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But truly it is a good way to that, amongst all your purchases, to purchase a place in Barak and Deborahs Song, a testimonie of the Holy Ghost, that you were forward in all due times in the assistance of Gods cause.
But truly it is a good Way to that, among all your purchases, to purchase a place in Barak and Deborahs Song, a testimony of the Holy Ghost, that you were forward in all due times in the assistance of God's cause.
Certainly, Men exercised in Judgement, are likeliest to thinke of the last Iudgement. Men accustomed to giue Iudgement, likeliest to thinke of the Iudgement they are to receiue.
Certainly, Men exercised in Judgement, Are likeliest to think of the last Judgement. Men accustomed to give Judgement, likeliest to think of the Judgement they Are to receive.
And when Christ comes to want those things in that degree, that his Kingdome, his Gospell, himselfe cannot subsist, where it did, without such a sustentation,
And when christ comes to want those things in that degree, that his Kingdom, his Gospel, himself cannot subsist, where it did, without such a sustentation,
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For a farre vnlikelier sort of people, then any of these, haue that in the same verse also, Ambulantes super viam, They that walke vp and downe idle, discourcing Men, Men of no Calling, of no Profession, of no sense of other Mens miseries,
For a Far unlikelier sort of people, then any of these, have that in the same verse also, Ambulantes super viam, They that walk up and down idle, discourcing Men, Men of not Calling, of no Profession, of no sense of other Men's misery's,
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how acceptable to God, that Sacrifice is, we see in Christs testimonie of that Widdow, who amongst many great giuers gaue her Mite, That shee gaue more then all they, because shee gaue all:
how acceptable to God, that Sacrifice is, we see in Christ testimony of that Widow, who among many great givers gave her Mite, That she gave more then all they, Because she gave all:
A poore man giues, and feeles it as little, because hee is sure of a bountifull God in Heauen. God then can worke alone; there wee set out: yet he does require assistance; that way wee went:
A poor man gives, and feels it as little, Because he is sure of a bountiful God in Heaven. God then can work alone; there we Set out: yet he does require assistance; that Way we went:
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For there is a kind of reproach and increpation laide vpon Reuben in that question, Why abodest thou amongst the sheepfolds? The diuisions of REVBEN were great thoughts of heart. Ambition of precedencie in places of employment, greatnes of heart,
For there is a kind of reproach and increpation laid upon Reuben in that question, Why abodest thou among the sheepfolds? The divisions of REVBEN were great thoughts of heart. Ambition of precedency in places of employment, greatness of heart,
and a lothnesse to be vnder the commaund of any other, and so an incoherence, not concurring in Counsailes and Executions, retard oftentimes euen the cause of God.
and a loathness to be under the command of any other, and so an incoherence, not concurring in Counsels and Executions, retard oftentimes even the cause of God.
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A confidence in their owne strength, a sacrificing to their owne Nets, an attributing of their securitie to their owne wisedome or power, may also retard the cause of God; that stayed Dan behinde.
A confidence in their own strength, a sacrificing to their own Nets, an attributing of their security to their own Wisdom or power, may also retard the cause of God; that stayed Dan behind.
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It was no Enchantment, no Sorcery, no disordring of the frame, or the powers, or the influence of these heauenly bodies, in fauor of the Israelites; God would not be beholden to the Deuill, or to Witches, for his best friends.
It was no Enchantment, no Sorcery, no disordering of the frame, or the Powers, or the influence of these heavenly bodies, in favour of the Israelites; God would not be beholden to the devil, or to Witches, for his best Friends.
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It was no disorderly Enchantment, nor it was no Miracle, that disordered these Starres; as in Iosuahs time, the Sunne and Moone were disordred in their Motions;
It was no disorderly Enchantment, nor it was no Miracle, that disordered these Stars; as in Iosuahs time, the Sun and Moon were disordered in their Motions;
But as Iosephus, who relates this battaile more particularly, sayes, with whom all agree, The naturall Influence of these heauenly bodies, at this time, had created and gathered such stormes and hayles,
But as Iosephus, who relates this battle more particularly, Says, with whom all agree, The natural Influence of these heavenly bodies, At this time, had created and gathered such storms and hayles,
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for so wee might haue said, in that deliuerance, which God gaue vs at Sea, They fought from heauen, The Starres in their order fought against the Enemie.
for so we might have said, in that deliverance, which God gave us At Sea, They fought from heaven, The Stars in their order fought against the Enemy.
And that phrase induces our second part, the accommodation, the occasionall application of these words: God will not fight, nor be fought for disorderly;
And that phrase induces our second part, the accommodation, the occasional application of these words: God will not fight, nor be fought for disorderly;
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first, the Warre, which wee are to speake of here, is not as before, a Worldly warre, it is a Spirituall War: And then the Munition, the prouision for this warre, is not as before, temporall assistance of Princes, Officers, Iudges, Merchants, all sorts of People, but it is the Gospell of Christ Iesus, and the preaching thereof.
First, the War, which we Are to speak of Here, is not as before, a Worldly war, it is a Spiritual War: And then the Munition, the provision for this war, is not as before, temporal assistance of Princes, Officers, Judges, Merchant's, all sorts of People, but it is the Gospel of christ Iesus, and the preaching thereof.
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First then we are in Contemplation of a Spirituall warre; now, though there be a Beatie Pacifici, a blessing reserued to Peacemakers, to the Peace-maker, our Peaoe-maker, who hath sometimes effected it in some places,
First then we Are in Contemplation of a Spiritual war; now, though there be a Beatie Pacifici, a blessing reserved to Peacemakers, to the Peacemaker, our Peaoe-maker, who hath sometime effected it in Some places,
and alwayes seriously and chargeably, and honourably endeuoured it in all places, yet there is a spirituall Warre, in which, Maledicti Pacifici; Cursed bee they that goe about to make Peace,
and always seriously and chargeably, and honourably endeavoured it in all places, yet there is a spiritual War, in which, Maledicti Pacifici; Cursed be they that go about to make Peace,
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and to make all one, The warres betweene Christ and Beliall. Let no man seuer those whom God hath ioyned, but let no Man ioyne those whom God hath seuered neyther,
and to make all one, The wars between christ and Belial. Let no man sever those whom God hath joined, but let no Man join those whom God hath severed neither,
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And therefore, there, Maledicti Pacifici, It is an opposition against God, by any colourable Modifications, to reconcile opinions diametrally contrary to one another, in fundamentall things.
And Therefore, there, Maledicti Pacifici, It is an opposition against God, by any colourable Modifications, to reconcile opinions diametrally contrary to one Another, in fundamental things.
In Diluculis and in Crepusculis, The dawning of the day, in the Morning, and the shutting in of the day in the Euening, make day and night so much one,
In Diluculis and in Crepusculis, The dawning of the day, in the Morning, and the shutting in of the day in the Evening, make day and night so much one,
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but to thinke that they are indifferent, and all one, Maledicti Pacifici, hee that hath brought such a Peace, hath brought a curse vpon his owne Conscience,
but to think that they Are indifferent, and all one, Maledicti Pacifici, he that hath brought such a Peace, hath brought a curse upon his own Conscience,
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A Turke might perchance say, in scorne of vs both, They call you Heretiques, you call them Idolaters, why might not Idolaters, and Heretiques agree well enough together? But a true Christian will neuer make Contrarieties in fundamentall things indifferent, neuer make foundations,
A Turk might perchance say, in scorn of us both, They call you Heretics, you call them Idolaters, why might not Idolaters, and Heretics agree well enough together? But a true Christian will never make Contrarieties in fundamental things indifferent, never make foundations,
And some such occasionall Panegyriques, and gratulatory Orations for temporall benefites, they had in that State. But a fixt and constant course of conteining Subiects in their Religious and Ciuill duties, by preaching, onely God ordain'd, onely his Children enioy'd.
And Some such occasional Panegyrics, and gratulatory Orations for temporal benefits, they had in that State. But a fixed and constant course of containing Subjects in their Religious and Civil duties, by preaching, only God ordained, only his Children enjoyed.
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But, for Preaching, He himselfe was anointed for that, The Spirit of the Lord is vpon me, because the Lord hath anoynted mee to preach: His vnction was his function.
But, for Preaching, He himself was anointed for that, The Spirit of the Lord is upon me, Because the Lord hath anointed me to preach: His unction was his function.
When therefore the Apostle sayes, Quench not the Spirit, Nec in te, nec in alio, sayes Aquinas; Quench it not in your selfe, by forbearing to heare the Word preached;
When Therefore the Apostle Says, Quench not the Spirit, Nec in te, nec in Alio, Says Aquinas; Quench it not in your self, by forbearing to hear the Word preached;
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For so Saint Chrysostome, (and not hee alone) vnderstood that place, That they quench the spirit, who discountenance preaching, and dishearten Preachers.
For so Saint Chrysostom, (and not he alone) understood that place, That they quench the Spirit, who discountenance preaching, and dishearten Preachers.
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Saint Chrysostome took his example from the lampe that burnt by him, when he was preaching; (It seemes therefore hee did preach in the afternoone) and he sayes, You may quench this Lampe, by putting in water,
Saint Chrysostom took his Exampl from the lamp that burned by him, when he was preaching; (It seems Therefore he did preach in the afternoon) and he Says, You may quench this Lamp, by putting in water,
or profits, and he may quench it in others, if he withdraw that fauour, or that help, which keeps that Man, who hath the spirit of Prophesie, the Vnction of Preaching, in a cheerefull discharge of his dutie.
or profits, and he may quench it in Others, if he withdraw that favour, or that help, which keeps that Man, who hath the Spirit of Prophesy, the Unction of Preaching, in a cheerful discharge of his duty.
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And to maintaine that fight, he hath made his Ministers Starres; as they are called in the first of the Reuelation. And they fight against Sisera, that is, they preach against Error. They preach out of Necessitie;
And to maintain that fight, he hath made his Ministers Stars; as they Are called in the First of the Revelation. And they fight against Sisera, that is, they preach against Error. They preach out of Necessity;
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now, though I had preached yesterday; for so Saint Ambrose preached his Sermon de sancto Latrone, of the good Thiefe, Hesterno die, Yesterday I told you &c. So Saint Augustin preached his Sermon vpon All Saints day: And so did Saint Bernard his twelfth Sermon vpon the Psalm: Qui habitat. Now,
now, though I had preached yesterday; for so Saint Ambrose preached his Sermon de sancto Latrone, of the good Thief, Hesterno die, Yesterday I told you etc. So Saint Augustin preached his Sermon upon All Saints day: And so did Saint Bernard his twelfth Sermon upon the Psalm: Qui habitat. Now,
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though I had not time to labour a Sermon; and now, though I preach in anothers mans place; for so Saint Augustine preached his Sermon vpon the 95. Psalme: where he saies, Frater noster Seuerus, Our brother Seuerus should by promise haue preached heere,
though I had not time to labour a Sermon; and now, though I preach in another's men place; for so Saint Augustine preached his Sermon upon the 95. Psalm: where he Says, Frater Noster Severus, Our brother Severus should by promise have preached Here,
Abundance silences some, & Lazinesse, and Ignorance some, and some their owne Indiscretion, and then they lay that vpon the Magistrate. But God hath plac'd vs in a Church, and vnder a Head of the Church, where none are silenced,
Abundance silences Some, & Laziness, and Ignorance Some, and Some their own Indiscretion, and then they lay that upon the Magistrate. But God hath placed us in a Church, and under a Head of the Church, where none Are silenced,
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nor discountenanc'd, if being Stars, called to the Ministery of the Gospel, & appointed to fight, to preach there, they fight within the discipline and limits of this Text, Manentes in ordine, conteining themselues in Order.
nor discountenanced, if being Stars, called to the Ministry of the Gospel, & appointed to fight, to preach there, they fight within the discipline and Limits of this Text, Manentes in Order, containing themselves in Order.
It is true that wee must hate Gods enemies with a perfect hatred, and it is true that Saint Chrysostome sayes, Odium perfectum est, odium consummatissimum, that is not a perfect hatred, that leaues out any of their Errors vnhated.
It is true that we must hate God's enemies with a perfect hatred, and it is true that Saint Chrysostom Says, Odium perfectum est, odium consummatissimum, that is not a perfect hatred, that leaves out any of their Errors unhated.
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a perfect hatred is that which a perfect, that is, a charitable man may beare, which is still to hate Errors, not Persons. When their insolencies prouoke vs to speake of them, we shall doe no good therein,
a perfect hatred is that which a perfect, that is, a charitable man may bear, which is still to hate Errors, not Persons. When their insolences provoke us to speak of them, we shall do no good therein,
Christ sayes of his Church: Terribilis vt Castrorum acies, It is powerfull as an Armie; but it is vt acies ordinata, as an armie disciplin'd, and in order:
christ Says of his Church: Terrible vt Castrorum acies, It is powerful as an Army; but it is vt acies Ordinary, as an army disciplined, and in order:
and without this decencie, this peaceablenesse, this discretion, this Order, zeale is but fury, and such preaching is but to the obduration of ill, not to the edification of good Christians.
and without this decency, this peaceableness, this discretion, this Order, zeal is but fury, and such preaching is but to the obduration of ill, not to the edification of good Christians.
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for Non dixit fidem, sed firmamentum fidei, sayes that Father, It was not their faith, but that which established their faith, that was their order, that occasioned his ioy.
for Non dixit fidem, sed firmamentum fidei, Says that Father, It was not their faith, but that which established their faith, that was their order, that occasioned his joy.
Study to be quiet, and to doe your owne busines, is the Apostles commandement to euery particular man amongst the Thessalonians. It seemes some amongst them disobeyed that:
Study to be quiet, and to do your own business, is the Apostles Commandment to every particular man among the Thessalonians. It seems Some among them disobeyed that:
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Wee command you in the name of our Lord Iesus Christ, that yee withdraw your selfe from all that walke Inordinate, as the vulgat reads that in one place,
we command you in the name of our Lord Iesus christ, that ye withdraw your self from all that walk Inordinate, as the Vulgate reads that in one place,
and Inquietè, as they translate the same word, in another, disorderly, vnquietly: from all such as preach suspiciously, and iealously; and be the garden neuer so faire, wil make the world beleeue, there is a Snake vnder euery leafe, be the intention neuer so sincere, will presage,
and Inquietè, as they translate the same word, in Another, disorderly, unquietly: from all such as preach suspiciously, and jealously; and be the garden never so fair, will make the world believe, there is a Snake under every leaf, be the intention never so sincere, will presage,
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I am glad that our Ministerie is called Orders; that when wee take this calling, wee are said to take Orders. Yours are called Trades, and Occupations, and Mysteries: Law and Phisicke are called Sciences, and Professions: many others haue many other names, ours is Orders. When by his Maiesties leaue we meet in our Conuocations, and being met, haue his further leaue, to treat of remedies for any disorders in the Church, our Constitutions are Canons, Canons are Rules, Rules are Orders: Parliaments determine in Lawes, Iudges in Decrees, wee in Orders. And by our Seruice in this Mother Church, we are Canonici, Canons, Regular, Orderly men;
I am glad that our Ministry is called Order; that when we take this calling, we Are said to take Order. Yours Are called Trades, and Occupations, and Mysteres: Law and Physic Are called Sciences, and Professions: many Others have many other names, ours is Order. When by his Majesties leave we meet in our Convocations, and being met, have his further leave, to Treat of remedies for any disorders in the Church, our Constitutions Are Canonas, Canonas Are Rules, Rules Are Order: Parliaments determine in Laws, Judges in Decrees, we in Order. And by our Service in this Mother Church, we Are Canonic, Canonas, Regular, Orderly men;
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where wee are also called Prebendaries, rather Ă Praebendo, then Ă Praebenda, rather for giuing example of obedience to Orders, then for any other respect.
where we Are also called Prebendaries, rather Ă Giving, then Ă Praebenda, rather for giving Exampl of Obedience to Order, then for any other respect.
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In the Romane Church the most disorderly men, are their men in Orders. I speake not of the viciousnesse of their life, I am no Iudge of that, I know not that:
In the Roman Church the most disorderly men, Are their men in Order. I speak not of the viciousness of their life, I am no Judge of that, I know not that:
but our Profession of it selfe, naturally (though the very nature of it dispose Princes to a gracious disposition to vs) exempts vs not from the tye of their Lawes.
but our Profession of it self, naturally (though the very nature of it dispose Princes to a gracious disposition to us) exempts us not from the tie of their Laws.
as all creatures depend vpon God, as vpon their beginning, for their very Being; and so euery creature is wrought vpon immediately by God, and whether hee discerne it or no, does obey Gods order, that is, that which God hath ordained, his purpose, his prouidence is executed vpon him, & accomplishd in him.
as all creatures depend upon God, as upon their beginning, for their very Being; and so every creature is wrought upon immediately by God, and whither he discern it or no, does obey God's order, that is, that which God hath ordained, his purpose, his providence is executed upon him, & accomplishd in him.
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And in doing this, doth he innouate any thing, offer to doe any new thing? Do we repent that Canon, & Constitution, in which at his Maiesties first comming we declar'd with so much alacrity,
And in doing this, does he innovate any thing, offer to do any new thing? Do we Repent that Canon, & Constitution, in which At his Majesties First coming we declared with so much alacrity,
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and the Christian Emperors in the primatiue Church had? Or are we ignorant what those Kings of Iudah, and those Emperors did? We are not, wee know them well.
and the Christian Emperor's in the primitive Church had? Or Are we ignorant what those Kings of Iudah, and those Emperor's did? We Are not, we know them well.
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Take it where the power of the Empire may seem somwhat declind in Charls the great; we see by those Capitularies of his, that remain yet, what orders he gaue in such causes;
Take it where the power of the Empire may seem somewhat declined in Charls the great; we see by those Capitularies of his, that remain yet, what order he gave in such Causes;
His Maiesty forbore, til a representation of some inconueniè„ces by disorderly preaching, was made to him, by those in the highest place in our Clergie, and other graue and reuerend Prelates of this Church; they presented it to him,
His Majesty forbore, till a representation of Some inconveniences by disorderly preaching, was made to him, by those in the highest place in our Clergy, and other graven and reverend Prelates of this Church; they presented it to him,
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nay, though it bee the opinion of other learned men in other places, yet if it be Non Canonicum, not declared in the Vniuersall Church, not declared in that Church, in which he hath his station, he may not preach it to the people:
nay, though it be the opinion of other learned men in other places, yet if it be Non Canonical, not declared in the Universal Church, not declared in that Church, in which he hath his station, he may not preach it to the people:
when by their conniuence that power was deuold into a forraine Prelates hand, it is pitie to consider, pitie to remember, pitie to bring into Con emplation;
when by their connivance that power was deuold into a foreign Prelates hand, it is pity to Consider, pity to Remember, pity to bring into Con emplation;
But, since the true iurisdiction was vindicated, and reapplyed to the Crowne, in what iust height Henrie the eight, and those who gouerned his Sonnes minoritie, Edward the sixt, exercised that iurisdiction in Ecclesiasticall causes, none, that knowes their Story, knowes not.
But, since the true jurisdiction was vindicated, and reapplyed to the Crown, in what just height Henry the eight, and those who governed his Sons minority, Edward the sixt, exercised that jurisdiction in Ecclesiastical Causes, none, that knows their Story, knows not.
And, because ordinarily, wee settle our selues best in the Actions, and Precedents of the late Queene of blessed and euerlasting memory, I may haue leaue to remember them that know;
And, Because ordinarily, we settle our selves best in the Actions, and Precedents of the late Queen of blessed and everlasting memory, I may have leave to Remember them that know;
When some Articles concerning the falling away from iustifying grace, and other poynts that beat vpon that haunt, had been ventilated, in Conuenticle,
When Some Articles Concerning the falling away from justifying grace, and other points that beatrice upon that haunt, had been ventilated, in Conventicle,
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and in Pulpits too, and Preaching on both sides past, and that some persons of great place and estimation in our Church, together with him who was the greatest of all, amongst our Clergy, had vpon mature deliberation established a resolution what should bee thought,
and in Pulpits too, and Preaching on both sides passed, and that Some Persons of great place and estimation in our Church, together with him who was the greatest of all, among our Clergy, had upon mature deliberation established a resolution what should be Thought,
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and taught, held and preached in those poynts, and had thereupon sent down that resolution to be published in the Vniuersitie, not vulgarly neither, to the people,
and taught, held and preached in those points, and had thereupon sent down that resolution to be published in the university, not vulgarly neither, to the people,
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Not that her Maiestie made her selfe Iudge of the Doctrines, but that nothing, not formerly declared to be so, ought to bee declared to be the Tenet, and Doctrine of this Church, her Maiestie not being acquainted,
Not that her Majesty made her self Judge of the Doctrines, but that nothing, not formerly declared to be so, ought to be declared to be the Tenet, and Doctrine of this Church, her Majesty not being acquainted,
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His sacred Maiestie then, is herein vpon the steps of the Kings of Iudah, of the Christian Emperors, of the Kings of England, of all the Kings of England, that embraced the Reformation, of Queene Elizabeth her selfe;
His sacred Majesty then, is herein upon the steps of the Kings of Iudah, of the Christian Emperor's, of the Kings of England, of all the Kings of England, that embraced the Reformation, of Queen Elizabeth her self;
and intimate to them the inconueniences that arose from the Preaching of such men, as were not at all conuersant in the Fathers, in the Schoole, nor in the Ecclesiasticall Storie, but had shut vp themselues in a few later Writers; and gaue order to those Gouernours for remedy herein,
and intimate to them the inconveniences that arose from the Preaching of such men, as were not At all conversant in the Father's, in the School, nor in the Ecclesiastical Story, but had shut up themselves in a few later Writers; and gave order to those Governors for remedy herein,
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Then he began, then he laid the foundation for that, in which hee hath proceeded thus much further now, to reduce Preaching neerer to the manner of those Primitiue times,
Then he began, then he laid the Foundation for that, in which he hath proceeded thus much further now, to reduce Preaching nearer to the manner of those Primitive times,
His Maiestie hath accompanied his most gracious Letter to the most Reuerend Father in God, my Lords Grace of Canterbury, with certaine Directions how Preachers ought to behaue themselues in the exercise of that part of their Ministerie.
His Majesty hath accompanied his most gracious letter to the most Reverend Father in God, my lords Grace of Canterbury, with certain Directions how Preachers ought to behave themselves in the exercise of that part of their Ministry.
These being deriued from his Grace, in due course to his reuerend Brethren, the other Bishops, our worthy Diocesan, euer vigilant for the Peace and vnitie of the Church, gaue a speedy, very speedy intimation thereof, to the Clergie of his Iurisdiction;
These being derived from his Grace, in due course to his reverend Brothers, the other Bishops, our worthy Diocesan, ever vigilant for the Peace and unity of the Church, gave a speedy, very speedy intimation thereof, to the Clergy of his Jurisdiction;
Since that, his Maiestie who alwayes taking good workes in hand, loues to perfect his owne works, hath vouchsafed to giue some Reasons of this his proceeding;
Since that, his Majesty who always taking good works in hand, loves to perfect his own works, hath vouchsafed to give Some Reasons of this his proceeding;
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which being signified by him to whom the State and Church owes much, The right Reuerend Father in God, the Bishop of Lincolne, Lord Keeper of the great Seale, and after by him also, who began at first, his Maiesties pleasure appearing thereby, (as he is too Great, and too Good a King to seeke corners,
which being signified by him to whom the State and Church owes much, The right Reverend Father in God, the Bishop of Lincoln, Lord Keeper of the great Seal, and After by him also, who began At First, his Majesties pleasure appearing thereby, (as he is too Great, and too Good a King to seek corners,
but glad to haue my part therein, that as, in the seare of God, I haue alwaies preached to you the Gospell of Christ Iesus, who is the God of your Saluation;
but glad to have my part therein, that as, in the sear of God, I have always preached to you the Gospel of christ Iesus, who is the God of your Salvation;
These Directions then, and the Reasons of them, by his Maiesties particular care, euery man in the Ministery may see & write out, in the seuerall Registers Offices, with his owne hand for nothing,
These Directions then, and the Reasons of them, by his Majesties particular care, every man in the Ministry may see & write out, in the several Registers Offices, with his own hand for nothing,
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But when men doe neither, neither Teach, nor Preach, but (as his Maiestie obserues the manner to bee) To soare in poynts too deepe, To muster vp their owne Reading, To display their owne Wit,
But when men do neither, neither Teach, nor Preach, but (as his Majesty observes the manner to be) To soar in points too deep, To muster up their own Reading, To display their own Wit,
Hee would therefore haue vs conuersant in Antiquitie: For, Nazianzen askes that question with some scorne, Quis est qui veritatis propugnatorem, vnius diei spatio, velut e luto statuam fingit.
He would Therefore have us conversant in Antiquity: For, Nazianzen asks that question with Some scorn, Quis est qui veritatis propugnatorem, Unius Die spatio, velut e Luto statuam fingit.
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or with three or foure Books? His Maiesty therfore cals vs to look, Quid primum, what was first in the whole Church? And againe, Quid primum, when we receiued the Reformation in this Kingdom, by what meanes, (as his Maiestie expresseth it) Papistry was driuen out, and Puritanisme kept out, and wee deliuered from the Superstition of the Papist,
or with three or foure Books? His Majesty Therefore calls us to look, Quid primum, what was First in the Whole Church? And again, Quid primum, when we received the Reformation in this Kingdom, by what means, (as his Majesty Expresses it) Papistry was driven out, and Puritanism kept out, and we Delivered from the Superstition of the Papist,
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and his religious and iudicious eye sees clearly, That all that Doctrine, which wrought this great cure vpon vs, in the Reformation, is contained in the two Catechisines, in the 39. Articles, and in the 2. Bookes of Homilies. And to these,
and his religious and judicious eye sees clearly, That all that Doctrine, which wrought this great cure upon us, in the Reformation, is contained in the two Catechisines, in the 39. Articles, and in the 2. Books of Homilies. And to these,
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as it is in the Catechismes, as it is in the Articles, as it is in the Homilies. First you are called backe to the practise of Catechising: Remember what Catechising is;
as it is in the Catechisms, as it is in the Articles, as it is in the Homilies. First you Are called back to the practice of Catechising: remember what Catechising is;
it is Institutio viua voce. And in the Primitiue Church, when those persons, who comming from the Gentiles to the Christian Religion, might haue beene scandalized with the outward Ceremoniall,
it is Institution viua voce. And in the Primitive Church, when those Persons, who coming from the Gentiles to the Christian Religion, might have been scandalized with the outward Ceremonial,
nor the other Seruice of God performed in the Church, yet in the Church, they receiued Instruction, Institution, by word of mouth, in the fundamentall Articles of the Christian Religion, and that was Catechising. The Christians had it from the beginning,
nor the other Service of God performed in the Church, yet in the Church, they received Instruction, Institution, by word of Mouth, in the fundamental Articles of the Christian Religion, and that was Catechising. The Christians had it from the beginning,
And Sepher Chinnuch, which is Liber Institutionum, that is, of Catechisme, is a Booke well knowne amongst the Iewes, euery where, where they are now: Their Institution is their Catechisme.
And book Chinnuch, which is Liber Institutions, that is, of Catechism, is a Book well known among the Iewes, every where, where they Are now: Their Institution is their Catechism.
And if wee should tell some men, That Caluins Institutions were a Catechisme, would they not loue Catechising the better for that name? And would they not loue it the better,
And if we should tell Some men, That Caluins Institutions were a Catechism, would they not love Catechising the better for that name? And would they not love it the better,
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The Primitiue Church discerned this necessitie of Catechising: And therefore they instituted a particular Office, a Calling in the Church of Catechisers. Which Office,
The Primitive Church discerned this necessity of Catechising: And Therefore they instituted a particular Office, a Calling in the Church of Catechisers. Which Office,
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as wee see in Saint Cyprians 42. Epistle, that great man Optatus exercised at Carthage, and Origen at Alexandria. When S. Augustine tooke the Epistle, and the Gospell, and the Psalme of the day,
as we see in Saint Cyprians 42. Epistle, that great man Optatus exercised At Carthage, and Origen At Alexandria. When S. Augustine took the Epistle, and the Gospel, and the Psalm of the day,
did he, think you, any more then propose fundamentall Doctrines, which is truly the way to ouerthrow all Heresies? When Saint Chrysostom enters into his Sermon vpon the 3. Chapter to the Galatians, with that preparation, Attendite diligenter, non enim rem vulgarem pollicemur,
did he, think you, any more then propose fundamental Doctrines, which is truly the Way to overthrow all Heresies? When Saint Chrysostom enters into his Sermon upon the 3. Chapter to the Galatians, with that preparation, Attendite diligently, non enim remembering vulgarem pollicemur,
but takes the whole Creed for his Text, in euery Sermon, and scarse any of those Sermons a quarter of an houre long, will you not allowe this manner of Preaching to bee Catechising? Goe as lowe as can bee gone, to the Iesuites; and that great Catechizer amongst them, Canisius, sayes, Nos hoc munus suscipimus: Wee, wee Iesuites make Catechising our Profession.
but Takes the Whole Creed for his Text, in every Sermon, and scarce any of those Sermons a quarter of an hour long, will you not allow this manner of Preaching to be Catechising? Go as low as can be gone, to the Iesuites; and that great Catechizer among them, Canisius, Says, Nos hoc munus suscipimus: we, we Iesuites make Catechising our Profession.
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I doubt not but they doe recreate themselues sometimes in other matters too, but that they glory in, that they are Catechizers. And in that Profession, sayes hee, wee haue Saint Basil, Saint Augustine, Saint Ambrose, Saint Cyrill, in our Societie;
I doubt not but they do recreate themselves sometime in other matters too, but that they glory in, that they Are Catechizers. And in that Profession, Says he, we have Saint Basil, Saint Augustine, Saint Ambrose, Saint Cyril, in our Society;
for as hee sayes rightly, Ipse Christus Catechista, Christs owne Preaching was a Catechising. I pray God that Iesuites conclusion of that Epistle of his, be true still;
for as he Says rightly, Ipse Christus Catechist, Christ own Preaching was a Catechising. I pray God that Iesuites conclusion of that Epistle of his, be true still;
That man may sleepe with a good Conscience, of hauing discharged his dutie in his Ministery, that hath preached in the forenoone, and Catechised after.
That man may sleep with a good Conscience, of having discharged his duty in his Ministry, that hath preached in the forenoon, and Catechised After.
whether hee bee painfull in his Ministerie, that catechises children, and seruant in the sincere Religion of Christ Iesus. The Roman Church hath still made her vse of vs;
whither he be painful in his Ministry, that catechises children, and servant in the sincere Religion of christ Iesus. The Roman Church hath still made her use of us;
And thereupon they came to that order, in the Councell of Trent, That vpon Sundayes and Holydayes, they should Preach in the forenoone, and Catechise in the afternoone;
And thereupon they Come to that order, in the Council of Trent, That upon Sundayes and Holidays, they should Preach in the forenoon, and Catechise in the afternoon;
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Except yee become as little Children, yee shall not enter into the Kingdome of Heauen, sayes Christ. Except yee, yee the people bee content at first to feed on the milke of the Gospell,
Except ye become as little Children, ye shall not enter into the Kingdom of Heaven, Says christ. Except ye, ye the people be content At First to feed on the milk of the Gospel,
and not presently to fall to gnawing of bones, of Controuersies, and vnreuealed Misteries, And except yee, the Ministers and Preachers of the Gospell, descend and apply your selues to the Capacitie of little Children,
and not presently to fallen to gnawing of bones, of Controversies, and unrevealed Mysteres, And except ye, the Ministers and Preachers of the Gospel, descend and apply your selves to the Capacity of little Children,
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and become as they, and build not your estimation onely vpon the satisfaction of the expectation of great and curious Auditories, you stopp theirs, you loose your owne way to the kingdome of Heauen.
and become as they, and built not your estimation only upon the satisfaction of the expectation of great and curious Auditors, you stop theirs, you lose your own Way to the Kingdom of Heaven.
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And that increase of knowledge, is royally, and fatherly presented to vs, in that, which is another limne of his Maiesties directions, the 39. Articles.
And that increase of knowledge, is royally, and fatherly presented to us, in that, which is Another limne of his Majesties directions, the 39. Articles.
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In the third Article there is an Orthodoxe assertion of Christs descent into Hell; who can go deeper? In the 17. Article there is a Modest declaration of the Doctrine of Predestination; who can go higher? neither doe these Articles onely build vp Positiue Doctrine; If the Church had no aduersaries, that were ynough;
In the third Article there is an Orthodox assertion of Christ descent into Hell; who can go Deeper? In the 17. Article there is a Modest declaration of the Doctrine of Predestination; who can go higher? neither do these Articles only built up Positive Doctrine; If the Church had no Adversaries, that were enough;
but against the Romish Doctrine of Pardons, of Images, of Inuocation. And in the eight and twentieth Article against Transubstantiation, and in such tearmes,
but against the Romish Doctrine of Pardons, of Images, of Invocation. And in the eight and twentieth Article against Transubstantiation, and in such terms,
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And in one word, we may see the purpose and scope of these Articles, as they were intended against the Romane Church, in that Title which they had in one Edition (in which though there were some other things, that iustly gaue offence,
And in one word, we may see the purpose and scope of these Articles, as they were intended against the Roman Church, in that Title which they had in one Edition (in which though there were Some other things, that justly gave offence,
yet none was giuen nor taken in this) That these Articles were conceiued and published, to condemne the Heresies of the Manichees, of the Arrians, of the Nestorians, of the Papistes, and others.
yet none was given nor taken in this) That these Articles were conceived and published, to condemn the Heresies of the manichees, of the Arians, of the Nestorians, of the Papists, and Others.
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And therefore in these reasons, which his Maiestie hath descended to giue of his Directions, himselfe is pleased to assigne this, That the people might bee seasoned in all the Heads of the Protestant Religion.
And Therefore in these Reasons, which his Majesty hath descended to give of his Directions, himself is pleased to assign this, That the people might be seasoned in all the Heads of the Protestant Religion.
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The Foundation is in the Catechisme; the growth and extention in the Articles, and then the Application of all to particular Auditories in the Homilies: which,
The Foundation is in the Catechism; the growth and extension in the Articles, and then the Application of all to particular Auditors in the Homilies: which,
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if his Maiestie had not named, yet had beene implyed in his recommendation of the Articles. For the fiue and thirtieth Article appoynts the reading of them:
if his Majesty had not nam, yet had been employed in his recommendation of the Articles. For the fiue and thirtieth Article appoints the reading of them:
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And in the second Booke, the second Homily is against Idolatrie; and so farre against all approaches towards it, by hauing any Images in Churches, as that perchance Moderat Men, would rather thinke that Homilie to seuere in that kind,
And in the second Book, the second Homily is against Idolatry; and so Far against all Approaches towards it, by having any Images in Churches, as that perchance Moderate Men, would rather think that Homily to severe in that kind,
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then suspect the Homilies of declination towards Papistrie. Is it the name of Homelies that Scandalizes them? would they haue none? Saint Cyrills 30. Paschall Sermons, which he preached in so many seuerall Easter daies, at his Arch-bishoprike of Alexandria, and his Christmas dayes Sermons too, were ordinarily exscrib'd,
then suspect the Homilies of declination towards Papistry. Is it the name of Homilies that Scandalizes them? would they have none? Saint Cyrills 30. Paschal Sermons, which he preached in so many several Easter days, At his Archbishopric of Alexandria, and his Christmas days Sermons too, were ordinarily exscribed,
and in their Mouthes they were but Homilies. And Caluins Homilies vpon Iob (as Beza in his Preface before them, calls them) were ordinarily repeated ouer againe in many places of Fraunce: and in their mouthes they were but Homilies. It is but the name, that scandalizes;
and in their Mouths they were but Homilies. And Calvin's Homilies upon Job (as Beza in his Preface before them, calls them) were ordinarily repeated over again in many places of France: and in their mouths they were but Homilies. It is but the name, that scandalizes;
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Certainely his Maiestie mistooke it not, that in our Catechises, In our Articles, in our Homilies, there is inough for Positiue, inough for Controuerted Diuinitie; For that Iesuit, that intended to bring in the whole body of Controuerted Diuinitie into his booke, (whom we named before) desired no other Subiect, no other occasion to doe that,
Certainly his Majesty mistook it not, that in our Catechises, In our Articles, in our Homilies, there is enough for Positive, enough for Controverted Divinity; For that Iesuit, that intended to bring in the Whole body of Controverted Divinity into his book, (whom we nam before) desired no other Subject, no other occasion to do that,
His Maiestie therefore, who as he vnderstands his duty to God, so doth he his Subiects duties to him, might iustly thinke, That these so well grounded Directions, might, (as himselfe sayes) bee receiu'd vpon implicite obedience.
His Majesty Therefore, who as he understands his duty to God, so does he his Subjects duties to him, might justly think, That these so well grounded Directions, might, (as himself Says) be received upon implicit Obedience.
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Yet hee vouchsafes to communicate to all, who desire satisfaction, the Reasons that mou'd him. Some of which I haue related, and all which, all may, when they will see, and haue.
Yet he vouchsafes to communicate to all, who desire satisfaction, the Reasons that moved him. some of which I have related, and all which, all may, when they will see, and have.
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Of all which the Summ is, His Royall and his Pastorall care, that by that Primitiue way of Preaching, his Subiects might be arm'd against all kind of Aduersaries, in fundamentall truthes.
Of all which the Sum is, His Royal and his Pastoral care, that by that Primitive Way of Preaching, his Subjects might be armed against all kind of Adversaries, in fundamental truths.
so abundantly learned a prince be suspected to plot for Ignorance? And let vs blesse God, that we heare him say now, That he doth constantly professe himselfe an open aduer sary to the Superstition of the Papist (without any milder Modification) and to the madnesse of the Anabaptist:
so abundantly learned a Prince be suspected to plot for Ignorance? And let us bless God, that we hear him say now, That he does constantly profess himself an open Aduer sary to the Superstition of the Papist (without any milder Modification) and to the madness of the Anabaptist:
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then his rank and qualitie pressed him to doe, in declaring his opinion concerning Antichrist, as out of Zeale, and zeale with knowledge hee hath done.
then his rank and quality pressed him to do, in declaring his opinion Concerning Antichrist, as out of Zeal, and zeal with knowledge he hath done.
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We haue him now, (and long, long, O eternall God, continue him to vs,) we haue him now for a father of the Church, a Foster-father; such a father as Constantine, as Theodosius was;
We have him now, (and long, long, Oh Eternal God, continue him to us,) we have him now for a father of the Church, a Foster-father; such a father as Constantine, as Theodosius was;
And when his works shall stand in the Libraries of our Posteritie, amongst the Fathers, euen these Papers, these Directions, & these Reasons shalbe pregnant euidences for his cò„stant zeale to Gods truth,
And when his works shall stand in the Libraries of our Posterity, among the Father's, even these Papers, these Directions, & these Reasons shall pregnant evidences for his constant zeal to God's truth,
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or abate the number of Sermons, his Maiestie hath declar'd himselfe to those Reuerend Fathers, To be so far from giuing the least discouragement to solid Preaching,
or abate the number of Sermons, his Majesty hath declared himself to those Reverend Father's, To be so Far from giving the least discouragement to solid Preaching,
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or to discreet and religious Preachers, or from abating the number of Sermons, that hee expects at their hands, that this should increase their number, by renuing vpon euery Sunday in the afternoon, in all Parish Churches throughout the kingdome, that primitiue,
or to discreet and religious Preachers, or from abating the number of Sermons, that he expects At their hands, that this should increase their number, by renewing upon every Sunday in the afternoon, in all Parish Churches throughout the Kingdom, that primitive,
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And therfore, to end all, you, you whom God hath made Starres in this Firmament, Preachers in this Church, deliuer your selues from that imputation, The Starres were not pure in his sight; The Preachers were not obedient to him in the voice of his Lieutenant. And you, you who are Gods holy people,
And Therefore, to end all, you, you whom God hath made Stars in this Firmament, Preachers in this Church, deliver your selves from that imputation, The Stars were not pure in his sighed; The Preachers were not obedient to him in the voice of his Lieutenant. And you, you who Are God's holy people,
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That so, Priest and people, the whole Congregation, may by their religious obedience, and fighting in this spirituall warfare in their Order, minister occasion of ioy to that heart, which hath beene grieued;
That so, Priest and people, the Whole Congregation, may by their religious Obedience, and fighting in this spiritual warfare in their Order, minister occasion of joy to that heart, which hath been grieved;
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And with that Psalme, a Psalme of Confidence in a good King, and a Psalme of Thank sgiuing for that blessing, I desire that this Congregation may be dissolued;
And with that Psalm, a Psalm of Confidence in a good King, and a Psalm of Thank sgiuing for that blessing, I desire that this Congregation may be dissolved;
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for this is all that I intended for the Explication, which was our first, and for the Application, which was the other part proposed in these wordes. FINIS.
for this is all that I intended for the Explication, which was our First, and for the Application, which was the other part proposed in these words. FINIS.
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