is not that he whose high places, and whose Altars Hezekiah hath taken away, and hath said to Iudah and Ierusalem, Ye shall worship before this Altar in Ierusalem?
is not that he whose high places, and whose Altars Hezekiah hath taken away, and hath said to Iudah and Ierusalem, You shall worship before this Altar in Ierusalem?
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who would not take such Accusations as these for no less than artificial Praises, as if some Orator had laboured to commend these by an Irony: H•noch a good man,
who would not take such Accusations as these for no less than artificial Praises, as if Some Orator had laboured to commend these by an Irony: H•noch a good man,
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I could in Charity thus interpret these Words of Robshakeh, were he not a Servant unto the King of Ashur: but to speak truth, His Commission makes it plain that he came to Rail:
I could in Charity thus interpret these Words of Robshakeh, were he not a Servant unto the King of Ashur: but to speak truth, His Commission makes it plain that he Come to Rail:
You may thus far trust Rabshakeh: for in my Text he speaks exact Truth, to spite the poor King of Iudah. This you'l easily find in the precedent parts of this Chapter:
You may thus Far trust Rabshakeh: for in my Text he speaks exact Truth, to spite the poor King of Iudah. This You'll Easily find in the precedent parts of this Chapter:
and of the Temple too, all consumed, vers. 15. Ierusalem it self, the City Royal, besieg'd ('twas not yet lost, 'twas not so bad here), vers. 17. and now Rabshakeh is sent to perswade the King into Chains.
and of the Temple too, all consumed, vers. 15. Ierusalem it self, the city Royal, besieged ('twas not yet lost, 'twas not so bad Here), vers. 17. and now Rabshakeh is sent to persuade the King into Chains.
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for though Hezekiah had indeed but reformed the Old Church, yet in Rabshakeh 's sense he had set up a New one, he had forsaken God, and thrown down his Altars,
for though Hezekiah had indeed but reformed the Old Church, yet in Rabshakeh is sense he had Set up a New one, he had forsaken God, and thrown down his Altars,
and remov'd his High Glorious Places: and upon this false Supposition, what a Rise is here taken by this fighting Orator? But if ye say unto me, We trust in the Lord our God, is not this he? &c.
and removed his High Glorious Places: and upon this false Supposition, what a Rise is Here taken by this fighting Orator? But if you say unto me, We trust in the Lord our God, is not this he? etc.
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Secondly, these Corruptions reformed, whose high places, and whose altars Hezekiah hath taken away, and hath said to Iudah, &c. Thirdly, the Reformation censured;
Secondly, these Corruptions reformed, whose high places, and whose Altars Hezekiah hath taken away, and hath said to Iudah, etc. Thirdly, the Reformation censured;
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But if ye say unto me, We trust in the Lord our God, is not that he, &c. Where it's silently tax'd of Novelty and of Schism, indeed of no less than Apostacy it self,
But if you say unto me, We trust in the Lord our God, is not that he, etc. Where it's silently taxed of Novelty and of Schism, indeed of no less than Apostasy it self,
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but only one for Burnt Sacrifice And lest the violation of that Sacred Law should seem some slight trivial thing, do but hear the Tenor of those severe words in the 17th of Levit. What man soever there be of the house of Isroel, that kills an Ox or a Lamb, &c. and bringeth it not to the door of the Tabernacle of the Congregation,
but only one for Burned Sacrifice And lest the violation of that Sacred Law should seem Some slight trivial thing, do but hear the Tenor of those severe words in the 17th of Levit. What man soever there be of the house of Isroel, that kills an Ox or a Lamb, etc. and brings it not to the door of the Tabernacle of the Congregation,
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unto the altar that is before the Tabernacle, to offer an offering unto the Lord, before the Tabernacle of the Lord, Blood shall be imputed unto that man;
unto the altar that is before the Tabernacle, to offer an offering unto the Lord, before the Tabernacle of the Lord, Blood shall be imputed unto that man;
Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, (it must extend to Iews and Proselytes) that offers a burnt offering,
Whatsoever man there be of the house of Israel, or of the Strangers which sojourn among you, (it must extend to Iews and Proselytes) that offers a burned offering,
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Yet Iosephus tells us, That God therefore enjoined one only Altar, that thence it might become the Sacred Emblem both of his Churches Unity, and his own.
Yet Iosephus tells us, That God Therefore enjoined one only Altar, that thence it might become the Sacred Emblem both of his Churches Unity, and his own.
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There are Interpreters more home, that plainly tell us, this Law was made for two Reasons: First, to prevent Schism; and Secondly, to prevent Idolatry.
There Are Interpreters more home, that plainly tell us, this Law was made for two Reasons: First, to prevent Schism; and Secondly, to prevent Idolatry.
First, Schism: For had leave been given to this heady wrangling People, to do Sacrifice in many several places, the Diversity of Rites such men would have soon fallen into, might ere long have brought them into more several Factions,
First, Schism: For had leave been given to this heady wrangling People, to do Sacrifice in many several places, the Diversity of Rites such men would have soon fallen into, might ere long have brought them into more several Factions,
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You may read the Story in the 22d of Ioshua. An Altar was set up on the other side Iordan by the Reubenites, and the Gadites, and the half Tribe of Manasses, their lot falling in those parts.
You may read the Story in the 22d of Ioshua. an Altar was Set up on the other side Iordan by the Reubenites, and the Gadites, and the half Tribe of Manasses, their lot falling in those parts.
so that the Forces prepared against Cananitish strangers, are now designed to defend Moses Law against more than Two Tribes of Israel. But prudently first an Embassy is designed, Phineas is sent,
so that the Forces prepared against Canaanite Strangers, Are now designed to defend Moses Law against more than Two Tribes of Israel. But prudently First an Embassy is designed, Phinehas is sent,
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and with him Ten Princes more to expostulate with these men, with what intent they had set up such an Altar as this, which must needs lye so openly expos'd unto that great height of Misconstruction.
and with him Ten Princes more to expostulate with these men, with what intent they had Set up such an Altar as this, which must needs lie so openly exposed unto that great height of Misconstruction.
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and that a Civil War too, wherein Iews were to fight with Iews: and, but to take off the suspicion where no such crime was, it brought more than Two Tribes to the Apology you have heard, so high, and so pathetical.
and that a Civil War too, wherein Iews were to fight with Iews: and, but to take off the suspicion where no such crime was, it brought more than Two Tribes to the Apology you have herd, so high, and so pathetical.
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This is plain, that the Cardinal conceiv'd this Abuse was grown into a Custom National, which had there spread it self over all sorts and kind of Persons:
This is plain, that the Cardinal conceived this Abuse was grown into a Custom National, which had there spread it self over all sorts and kind of Persons:
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For that Word, the People, when it's put singly, and without opposition, implies, without doubt, the whole Nation which it points at. Thus when God commands Moses;
For that Word, the People, when it's put singly, and without opposition, Implies, without doubt, the Whole nation which it points At. Thus when God commands Moses;
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Nay, to go no farther than my Text, 'tis plain enough from these Words of Rabshakeh (who having taken so many Cities, had now spent some good time in Iewry, ) that this Corruption was so universally spread, without any visible, any noted part to oppose it, that he conceived it the only true Service of the God of Israel: With what Face else could He have told the Iews, They had no hopes in their God,
Nay, to go no farther than my Text, it's plain enough from these Words of Rabshakeh (who having taken so many Cities, had now spent Some good time in Iewry,) that this Corruption was so universally spread, without any visible, any noted part to oppose it, that he conceived it the only true Service of the God of Israel: With what Face Else could He have told the Iews, They had no hope's in their God,
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because their King had quite overturned his Religion? Had there indeed been any Number of Note that had oppos'd this Corruption, is't at all probable it would have been conceal'd in these Hebrew Histories? Their Pen men, we know, were all Zealous enough to preserve the Honour of Iudea; and yet in this particular we find a still total silence:
Because their King had quite overturned his Religion? Had there indeed been any Number of Note that had opposed this Corruption, is't At all probable it would have been concealed in these Hebrew Histories? Their Pen men, we know, were all Zealous enough to preserve the Honour of Iudea; and yet in this particular we find a still total silence:
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And if any man will needs hold the contrary, they who call so much for Catalogue of Names, might in Justice demand of this grand Undertaker, to shew a List of those Iews, who from Age to Age,
And if any man will needs hold the contrary, they who call so much for Catalogue of Names, might in justice demand of this grand Undertaker, to show a List of those Iews, who from Age to Age,
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Others plac'd it in the days of Gideon; admit either of these conjectures, and 'twill be plain in Chronology, that this forbidden worship held no less than six hundred Years;
Others placed it in the days of gideon; admit either of these Conjectures, and it'll be plain in Chronology, that this forbidden worship held no less than six hundred years;
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But grant we do abate of this, since great Clerks conceive, that from the time that the Ark was parted from the Tabernacle, which was no less than ninety years, from the days of Eli the Priest,
But grant we do abate of this, since great Clerks conceive, that from the time that the Ark was parted from the Tabernacle, which was no less than ninety Years, from the days of Eli the Priest,
For no man dares deny, the Text is so plain, in that Catalogue of Kings I related, that this corruption held from the days of Solomon unto the Reign of King Hezekiah, and so no less than upon the Point of three hundred years,
For no man dares deny, the Text is so plain, in that Catalogue of Kings I related, that this corruption held from the days of Solomon unto the Reign of King Hezekiah, and so no less than upon the Point of three hundred Years,
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it held probably for six, but no man can deny, that it remained in the Church of Iewry upon the point of three Centuries of years. Hence 'twill follow clearly;
it held probably for six, but no man can deny, that it remained in the Church of Iewry upon the point of three Centuries of Years. Hence it'll follow clearly;
Has God's Church of the Law been so foully blemished, and may that of the Gosyel boast of a more constant Beauty? Are the Promises of this kind more large to us,
Has God's Church of the Law been so foully blemished, and may that of the Gospel boast of a more constant Beauty? are the Promises of this kind more large to us,
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and yet they might prevail to make her run in Corruptam Ecclesiam, into a Church so much corrupt in her Publick Worship, that she might much need a Reformation.
and yet they might prevail to make her run in Corruptam Church, into a Church so much corrupt in her Public Worship, that she might much need a Reformation.
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And indeed, 'tis a strange thing that any Christian Church which God has plac't among Gentiles, should be so puffed up with a thought of her own strength, that she cannot fail in this particular.
And indeed, it's a strange thing that any Christian Church which God has placed among Gentiles, should be so puffed up with a Thought of her own strength, that she cannot fail in this particular.
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And that this Text implies the Christian Gentiles may be all cut off quite from Christ, is here the Conclusion of Stapleton, and of the Remists Notes on that Text,
And that this Text Implies the Christian Gentiles may be all Cut off quite from christ, is Here the Conclusion of Stapleton, and of the Remists Notes on that Text,
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And then I beseech you observe, if that same Church which boasts most of strength, may yet run in Non Ecclesiam, may become no Church at all, she may much more run in Corruptam Ecclesiam, into a Church so corrupt in her Publick Worship, that she may now need a Reformation.
And then I beseech you observe, if that same Church which boasts most of strength, may yet run in Non Church, may become no Church At all, she may much more run in Corruptam Church, into a Church so corrupt in her Public Worship, that she may now need a Reformation.
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yea, a Duty I owe to that venerable Church that baptiz'd us all, though our now poor afflicted Mother, to keep the Fruit of her own Womb from thus trampling on her;
yea, a Duty I owe to that venerable Church that baptized us all, though our now poor afflicted Mother, to keep the Fruit of her own Womb from thus trampling on her;
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for ought I know, might have said, as they do, That the Hebrew Church had power over the Sacraments, (and Sacrifices are no more) or by their new Doctrine of Concomitance, they might maintain much more probably, that their High Places and Altars were but only us'd as Parts,
for ought I know, might have said, as they do, That the Hebrew Church had power over the Sacraments, (and Sacrifices Are no more) or by their new Doctrine of Concomitance, they might maintain much more probably, that their High Places and Altars were but only used as Parts,
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Their Publick Service in an unknown Tongue, is it not as clearly against the Doctrine of St. Paul, 1 Cor. 14. How, saith he, shall the unlearned say Amen at thy giving of thanks, seeing he understands not what thou say'st? in the 16th verse of that chapter. Two things you see the Apostle there takes for granted;
Their Public Service in an unknown Tongue, is it not as clearly against the Doctrine of Saint Paul, 1 Cor. 14. How, Says he, shall the unlearned say Amen At thy giving of thanks, seeing he understands not what thou Sayest? in the 16th verse of that chapter. Two things you see the Apostle there Takes for granted;
first, that the unlearned ought to say Amen at God's Publick Service: Secondly, they cannot joyn that consent of theirs, but to those words they understand.
First, that the unlearned ought to say Amen At God's Public Service: Secondly, they cannot join that consent of theirs, but to those words they understand.
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as in the Adoration of Images, of Saints, of the Eucharist, in the Doctrine of Purgatory, and those other Articles of the New Creed of Trent; whereof some are of dangerous practise;
as in the Adoration of Images, of Saints, of the Eucharist, in the Doctrine of Purgatory, and those other Articles of the New Creed of Trent; whereof Some Are of dangerous practice;
nay, (as Learned men amongst themselves have confess'd, Gerson, Espensaeus, and many others) they are of practice, among the Vulgar at least (some doubt not to add,
nay, (as Learned men among themselves have confessed, Gerson, Esparza, and many Others) they Are of practice, among the vulgar At least (Some doubt not to add,
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And in this Tyranny hath shewed her self far worse than e're old Iudah did. For though we read of no visible conspicuous number that did avoid the High Places,
And in this Tyranny hath showed her self Far Worse than ever old Iudah did. For though we read of no visible conspicuous number that did avoid the High Places,
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But to remove these Abuses here, did not this Prince first abuse himself, to fit his hands for this work? Did Hezekiah the King make his Person no less than plain Head of the Church of Iudah? Were some Modern Tongues to have supplied Rabshakeh 's place, this is the Theam,
But to remove these Abuses Here, did not this Prince First abuse himself, to fit his hands for this work? Did Hezekiah the King make his Person no less than plain Head of the Church of Iudah? Were Some Modern Tongues to have supplied Rabshakeh is place, this is the Theam,
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so that upon provocation given, he could no doubt have depos'd the High Priest, as Solomon once did Abiathar. But yet (I beseech you observe) 'tis one thing to burn Incense, anoaher to enjoin that this Service be still duly done:
so that upon provocation given, he could no doubt have deposed the High Priest, as Solomon once did Abiathar. But yet (I beseech you observe) it's one thing to burn Incense, anoaher to enjoin that this Service be still duly done:
One thing to offer Sacrifice, another to command that no Sacrifice be offer'd, but on that one Altar at Ierusalem; The first of these belonged unto Aaron 's Sons, the other to the Heirs of David. To bar Hezekiah this Power in the Church, were to impair his Royalties,
One thing to offer Sacrifice, Another to command that no Sacrifice be offered, but on that one Altar At Ierusalem; The First of these belonged unto Aaron is Sons, the other to the Heirs of David. To bar Hezekiah this Power in the Church, were to impair his Royalties,
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Thus that King proclaims a Religious Fast, Ion. 3. And Nebuchad ▪ Dan. 3. 29. Thus from the beginning Christian Princes have still done the like,
Thus that King proclaims a Religious Fast, Ion. 3. And Nebuchadnezzar ▪ Dan. 3. 29. Thus from the beginning Christian Princes have still done the like,
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Iustinian, in an Ecclesiastical Novel, comes fully home in this point; Iubemus beatissimos Archiepiscopos & Patriarchas, (i.) Senioris Romae, & Constatinopoleos Novae Romae;
Iustinian, in an Ecclesiastical Novel, comes Fully home in this point; Iubemus beatissimos Archbishops & Patriarchas, (i.) Senioris Rome, & Constatinopoleos Novae Rome;
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and that in a business Ecclesiastical too, where then lay the Church-supremacy? And these Novels of his were in so high esteem with St. Gregory the great, that 'tis plain in his Epistles, he decides Church-causes by them,
and that in a business Ecclesiastical too, where then lay the Church-supremacy? And these Novels of his were in so high esteem with Saint Gregory the great, that it's plain in his Epistles, he decides Church-causes by them,
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By King Asa, by this King in my Text, and the last by King Iosiah. Those High Places alone were pulled down by Asa which were set up to the worship of a false God.
By King Asa, by this King in my Text, and the last by King Josiah. Those High Places alone were pulled down by Asa which were Set up to the worship of a false God.
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Iosiah goes on, and removes the Groves, and such devices as those which Solomon, and other Kings, having of old set up, they were again renew'd in the wicked Reign of Manasseh.
Josiah Goes on, and removes the Groves, and such devices as those which Solomon, and other Kings, having of old Set up, they were again renewed in the wicked Reign of Manasses.
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or beat her to a Purity? A case of conscience you'l find, whereby to resolve this, decided by our Saviour's own Mouth, in the 9th chap. of St. Luke; where entring, saith the Text, into a Village of Samaria, the Inhabitants were so far from receiving the Doctrine he intended to preach, that indeed they endur'd not his Person.
or beatrice her to a Purity? A case of conscience You'll find, whereby to resolve this, decided by our Saviour's own Mouth, in the 9th chap. of Saint Lycia; where entering, Says the Text, into a Village of Samaria, the Inhabitants were so Far from receiving the Doctrine he intended to preach, that indeed they endured not his Person.
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And yet in these times have not we the like Sons of Thunder? What I will they not receive the New Holy Discipline, the very Scepter of Christ, the Throne of his Mediatorship (and indeed they could do little,
And yet in these times have not we the like Sons of Thunder? What I will they not receive the New Holy Discipline, the very Sceptre of christ, the Throne of his Mediatorship (and indeed they could do little,
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if they knew not how to cloath their new Fancies in good Words), Lord, shall we command Fire from Heaven? or if you will, Fire from Hell? Shall we raise a Rebellion? Shall we by a Covenant swear Christ into his Throne,
if they knew not how to cloth their new Fancies in good Words), Lord, shall we command Fire from Heaven? or if you will, Fire from Hell? Shall we raise a Rebellion? Shall we by a Covenant swear christ into his Throne,
and is it lawful thus to reform it? They who think it is, truly for my part, I neither at all know of what spirit they are, no, nor of what reason neither;
and is it lawful thus to reform it? They who think it is, truly for my part, I neither At all know of what Spirit they Are, no, nor of what reason neither;
and 'twas therefore decreed in that most ancient Council of Eliberis (twenty years before that of Nice, ) That if in hatred to Idolatry it self, a private man would needs pull down Images, he should by no means be esteemed a Martyr,
and 'twas Therefore decreed in that most ancient Council of Elvira (twenty Years before that of Nicaenae,) That if in hatred to Idolatry it self, a private man would needs pull down Images, he should by no means be esteemed a Martyr,
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And therefore to avoid Quarrels and Blood, 'twas Hezekiah the King who here reforms the Church of Iudea; But yet, durst he adventure alone upon an attempt so sacred and so great? No, you'l easily find in the circumstances of the Text, that he had both a Council, and withal a Rule to direct him;
And Therefore to avoid Quarrels and Blood, 'twas Hezekiah the King who Here reforms the Church of Iudea; But yet, durst he adventure alone upon an attempt so sacred and so great? No, You'll Easily find in the Circumstances of the Text, that he had both a Council, and withal a Rule to Direct him;
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for if you read the 30, and the 31, of the 2d of Chron. you'l see this Reformation was made in the time of a most solemn Passover, where the Priests and Levites, the Princes and the People met;
for if you read the 30, and the 31, of the 2d of Chronicles You'll see this Reformation was made in the time of a most solemn Passover, where the Priests and Levites, the Princes and the People met;
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when upon the Kings encouragement the Levites had once taught that good Knowledg, then upon such counsel, such direction as this, then came the Reformation;
when upon the Kings encouragement the Levites had once taught that good Knowledge, then upon such counsel, such direction as this, then Come the Reformation;
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and Israel thy Law, Deut. 33. at the 10. And as he had a Council, so 'tis as plain by the self-same words he had a Rule too to go by, 'twas the good Knowledg of the Lord, which is in Moses phrase his Iudgments and his Law:
and Israel thy Law, Deuteronomy 33. At the 10. And as he had a Council, so it's as plain by the selfsame words he had a Rule too to go by, 'twas the good Knowledge of the Lord, which is in Moses phrase his Judgments and his Law:
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that first Our Liturgy which Reform'd Gods Publick Service, was compos'd by Bishops and others of great Knowledg in Antiquity, many whereof attained the Honour of Martyrdom:
that First Our Liturgy which Reformed God's Public Service, was composed by Bishops and Others of great Knowledge in Antiquity, many whereof attained the Honour of Martyrdom:
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And then the Book of our Articles which reformed the Theological Tenets, the common Doctrines of our Church, were Compiled by Synods, by Convocations, by the two Solemn Provincial Councils of London, or if you will, the two National,
And then the Book of our Articles which reformed the Theological Tenets, the Common Doctrines of our Church, were Compiled by Synods, by Convocations, by the two Solemn Provincial Councils of London, or if you will, the two National,
because both our Provinces concurr'd in the same truth, in the years 52 and 62. And that our Rule was the same they here used in Iewry, Gods word interpreted by the Sense and Practice of the Ancient Church, appears in the next Synod after, where 'tis decreed in plain words, That whosoever undertakes to teach any truth as necessary to salvation, which he is not able to make good by Text,
Because both our Provinces concurred in the same truth, in the Years 52 and 62. And that our Rule was the same they Here used in Iewry, God's word interpreted by the Sense and Practice of the Ancient Church, appears in the next Synod After, where it's decreed in plain words, That whosoever undertakes to teach any truth as necessary to salvation, which he is not able to make good by Text,
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How generally a Reformation was desir'd in these parts of Christendom, by men of the choicest Note, both for Learning and Piety, 'twere no hard Task at all to shew you.
How generally a Reformation was desired in these parts of Christendom, by men of the Choicest Note, both for Learning and Piety, 'twere no hard Task At all to show you.
Nor can that be call'd a General Council, ('twas but Patriarchal at the largest ) since the Bishops of the East, and other great Churches, were not there, no,
Nor can that be called a General Council, ('twas but Patriarchal At the Largest) since the Bishops of the East, and other great Churches, were not there, no,
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nor those Three long since so most famous Patriarchs of Constantinople, and Alexandria, and Antioch, who though they may be deceiv'd in that Tenet of the Procession of the Holy Ghost, yet whatever Error they are in, in that point, they are in no Heresie,
nor those Three long since so most famous Patriarchs of Constantinople, and Alexandria, and Antioch, who though they may be deceived in that Tenet of the Procession of the Holy Ghost, yet whatever Error they Are in, in that point, they Are in no Heresy,
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as is confess'd by P. Lombard himself, and has been oft made unanswerably good, by Men as well vers'd in controversal Points, as any Christendom has bred.
as is confessed by P. Lombard himself, and has been oft made unanswerably good, by Men as well versed in controversal Points, as any Christendom has bred.
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But 'tis the Artifice of the Western Church, to perswade the World, that those ancient parts are now fallen from the Church, that so within the Curtains of their own Patriarchate she may have General Councils, and an universal Church;
But it's the Artifice of the Western Church, to persuade the World, that those ancient parts Are now fallen from the Church, that so within the Curtains of their own Patriarchate she may have General Councils, and an universal Church;
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because we could not use the best Physicians? In this case no doubt it unquestionably holds, what Gerson, the Learned Chancellor of Paris, has spoken out without Limitation,
Because we could not use the best Physicians? In this case no doubt it unquestionably holds, what Gerson, the Learned Chancellor of paris, has spoken out without Limitation,
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For four things there are chiefly of Synodical Cognizance, Articles of Faith, Forms of Divine Worship, Theological Conclusions for the Peace of each Church, and the points of Ceremony.
For four things there Are chiefly of Synodical Cognizance, Articles of Faith, Forms of Divine Worship, Theological Conclusions for the Peace of each Church, and the points of Ceremony.
And some Learned men ascribe that Addition of Faith to the Eighth Synod of Toledo. And if a Provincial of Spain may thus decide Points of Faith, I understand not why a National of England may not be heard in far less matters.
And Some Learned men ascribe that Addition of Faith to the Eighth Synod of Toledo. And if a Provincial of Spain may thus decide Points of Faith, I understand not why a National of England may not be herd in Far less matters.
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Hezekiah reform'd but his Two Tribes, and our English Princes but their own Territories. I come to the last of this Second General. The manner of the Reformation;
Hezekiah reformed but his Two Tribes, and our English Princes but their own Territories. I come to the last of this Second General. The manner of the Reformation;
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Truth is, we may thank them for it, that 'tis with us as with Iudah; our Profession must needs now contain some Negatives: High places are not allowable, maim'd Sacraments must not be suffered, nor Images ador'd;
Truth is, we may thank them for it, that it's with us as with Iudah; our Profession must needs now contain Some Negatives: High places Are not allowable, maimed Sacraments must not be suffered, nor Images adored;
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For many mens ill carriage seem to divide the two clauses here, which are so nearly join'd in my Text. They, like well to remove High Places and Altars, in this regard, none shall shew more Zeal than they;
For many men's ill carriage seem to divide the two clauses Here, which Are so nearly joined in my Text. They, like well to remove High Places and Altars, in this regard, none shall show more Zeal than they;
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nay, under pretences of such corruptions as these, if you please, remove Church and all. But when we once come to this, Ye shall worship before one altar;
nay, under pretences of such corruptions as these, if you please, remove Church and all. But when we once come to this, You shall worship before one altar;
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when yet either they come not at all, or come in their sins to receive it? What will it avail thee to have God's Service perform'd in a Language thou understand'st, when either very seldom thou hearest it read,
when yet either they come not At all, or come in their Sins to receive it? What will it avail thee to have God's Service performed in a Language thou Understandest, when either very seldom thou Hearst it read,
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or dost not heed at all, though thou hear it? How will that poor man, whom perhaps thou now pitiest, plead against thee at that Last Bar of Christ's Judgment? I indeed came seldom,
or dost not heed At all, though thou hear it? How will that poor man, whom perhaps thou now pitiest, plead against thee At that Last Bar of Christ's Judgement? I indeed Come seldom,
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And in punishment shall I be equall'd to him who was allowed the Cup, and in Divine Service might have understood both all Hymns and Prayers? Believe it, the Reformation was made not to boast of, but to use:
And in punishment shall I be equaled to him who was allowed the Cup, and in Divine Service might have understood both all Hymns and Prayers? Believe it, the Reformation was made not to boast of, but to use:
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And he who shall declare, that he likes the thing, and yet is no whit the better for it, runs at the best but into a kind of Covetousness, (a sin St. Paul call'd Idolatry) for, with such miserable Churls, he loves indeed to have the power of this great Wealth,
And he who shall declare, that he likes the thing, and yet is no whit the better for it, runs At the best but into a kind of Covetousness, (a since Saint Paul called Idolatry) for, with such miserable Churls, he loves indeed to have the power of this great Wealth,
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But we ought to know, that when Hezekiah has once removed these High Places here, 'tis to this great end especially, that thenceforth we should be the more carefully devout before that allowed Altar at Ierusalem: And yet when we have done this, we must look for Scorns and Reproaches;
But we ought to know, that when Hezekiah has once removed these High Places Here, it's to this great end especially, that thenceforth we should be the more carefully devout before that allowed Altar At Ierusalem: And yet when we have done this, we must look for Scorns and Reproaches;
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For if Iudah, or any Child of hers, be grown good, you may surely expect there will be straight work for Rabshakeh, as you'l see in my last part, The Reformation censur'd, it's tax'd of Novelty, and Schism, and the like.
For if Iudah, or any Child of hers, be grown good, you may surely expect there will be straight work for Rabshakeh, as You'll see in my last part, The Reformation censured, it's taxed of Novelty, and Schism, and the like.
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'Twas in St. Hierom 's time, an Hebrew Traditon, that this Rabshakeh was born a Iew; so that Father upon the 36th of Esay. Indeed so it often falls out, that Iudah has no man a more bitter Enemy,
'Twas in Saint Hieronymus is time, an Hebrew Tradition, that this Rabshakeh was born a Iew; so that Father upon the 36th of Isaiah. Indeed so it often falls out, that Iudah has no man a more bitter Enemy,
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Nor has our MotherChurch been by any more violently oppos'd, than by the hands who have left her, by the hands of those sicklemen, whose persons she did once baptize.
Nor has our MotherChurch been by any more violently opposed, than by the hands who have left her, by the hands of those sicklemen, whose Persons she did once baptise.
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yea, that puts his Hand to overturn it too at the same time while he likes it, pretend what he will, he trusts not in God, he trusts perhaps in the Syrians, or in Egypt.
yea, that puts his Hand to overturn it too At the same time while he likes it, pretend what he will, he trusts not in God, he trusts perhaps in the Syrians, or in Egypt.
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So that should the most modest man entertain that Dream of Pythagoras, of the transmigration of Souls from one body to another, he would not stick at all to affirm, that he who was once Rabshakeh, was since some tart Pen-man of this latter Century.
So that should the most modest man entertain that Dream of Pythagoras, of the transmigration of Souls from one body to Another, he would not stick At all to affirm, that he who was once Rabshakeh, was since Some tart Penman of this latter Century.
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Hezekiah took away, and Hezekiah said; No mention that this Fact was enjoyn'd by Moses; aud practis'd too by the Hebrew Church, whilst she was the Primitive.
Hezekiah took away, and Hezekiah said; No mention that this Fact was enjoined by Moses; and practised too by the Hebrew Church, while she was the Primitive.
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for you'l soon see how fond are their main Exceptions, do but suppose their Words put into the Mouth of Rabshakeh, when as here in my Text, at Ierusalem he be-spake the besieg'd men upon the Wall;
for You'll soon see how found Are their main Exceptions, do but suppose their Words put into the Mouth of Rabshakeh, when as Here in my Text, At Ierusalem he bespoke the besieged men upon the Wall;
where was the Church before Hezekiah? Was't no where, or invisible? Were your Predecessors blinded with one joint consent? Or are ye only become more clear of sight, what!
where was the Church before Hezekiah? Wasted not where, or invisible? Were your Predecessors blinded with one joint consent? Or Are you only become more clear of sighed, what!
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for formerly it was corrupt, now reform'd by the Law of Moses; formerly it had heen dangerously diseas'd, but 'twas now cured by Hezekiah. Let them ask Naaman too, where was he before Elisha had heal'd him? Would he not divide the Question, He was long before, but he was withal Leprous:
for formerly it was corrupt, now reformed by the Law of Moses; formerly it had heen dangerously diseased, but 'twas now cured by Hezekiah. Let them ask Naaman too, where was he before Elisha had healed him? Would he not divide the Question, He was long before, but he was withal Leprous:
But in earnest, is our Age to be accounted from our recovery? Or is a man no Older than his Health? By this Philosophy they might perswade the Leper, that he bore Office in the Syrian Court before he was a Year Old. Let therefore the Modern Rabshakeh 's cease to upbraid us with such known petty Cavils, our Church was no more invisible than that of Iudah, and might as well be before Luther was, as theirs before Hezekiah.
But in earnest, is our Age to be accounted from our recovery? Or is a man no Older than his Health? By this Philosophy they might persuade the Leper, that he boar Office in the Syrian Court before he was a Year Old. Let Therefore the Modern Rabshakeh is cease to upbraid us with such known Petty Cavils, our Church was no more invisible than that of Iudah, and might as well be before Luther was, as theirs before Hezekiah.
'Tis then committed when there is a Scissure, a Breach, an uncharitable Division made, betwixt those men especially, which in point of Religion were once joyn'd aud linkt together.
It's then committed when there is a Scissure, a Breach, an uncharitable Division made, betwixt those men especially, which in point of Religion were once joined and linked together.
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Abraham did divide from his Idolatrous Kindred, and so did St. Paul from his old friends the Iews. The Orthodox Christians were forc'd to do the like when Arrianism did prevail:
Abraham did divide from his Idolatrous Kindred, and so did Saint Paul from his old Friends the Iews. The Orthodox Christians were forced to do the like when Arianism did prevail:
Thus when Hezekiah once had reform'd the Church of Iudea, no man can think a Conscientious Iew would at all communicate in the service of these High Places;
Thus when Hezekiah once had reformed the Church of Iudea, no man can think a Conscientious Iew would At all communicate in the service of these High Places;
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And yet might such a Iew be held guilty of Schism? no more sure than Hezekiah, who both did and enjoyn'd the like ▪ and yet the Holy Ghost in this History here does in express terms commend him;
And yet might such a Iew be held guilty of Schism? no more sure than Hezekiah, who both did and enjoined the like ▪ and yet the Holy Ghost in this History Here does in express terms commend him;
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in the fourth verse of this Chapter he commends him as much for reforming the Church as he does for being like David. So that to tax him, were indeed to affirm, that the Spirit of God commends a Schismatick himself for the very act of his schism.
in the fourth verse of this Chapter he commends him as much for reforming the Church as he does for being like David. So that to Tax him, were indeed to affirm, that the Spirit of God commends a Schismatic himself for the very act of his Schism.
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unto that one Altar at Ierusalem. Nay the cause we had, was more just than that of Iudah: because the corruptions of the Western Church were all backt by Tyranny, Men were constrain'd into Errors;
unto that one Altar At Ierusalem. Nay the cause we had, was more just than that of Iudah: Because the corruptions of the Western Church were all backed by Tyranny, Men were constrained into Errors;
'Tis true, that for some hundreds of years we had been under a known Foreign Power (but yet such a Power as came not amongst us but by the breach of a great General Council,
It's true, that for Some hundreds of Years we had been under a known Foreign Power (but yet such a Power as Come not among us but by the breach of a great General Council,
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A Power which in the Ancient Church had been set up by Emperors, as that of Iustiniana prima by Iustinian in his 11th Novel: Nay 'twas openly maintained in the great Council of Chalcedon, that all the Patriarchs had gain'd their Power meerly by Custom, and by Imperial Countenance:
A Power which in the Ancient Church had been Set up by Emperor's, as that of Iustiniana prima by Iustinian in his 11th Novel: Nay 'twas openly maintained in the great Council of Chalcedon, that all the Patriarchs had gained their Power merely by Custom, and by Imperial Countenance:
So that 'tis a Power that may be taken away, without all doubt taken away, otherwise Gerson the wise Chancellor of Paris would not have written in France, De au•eribilitate Papae.
So that it's a Power that may be taken away, without all doubt taken away, otherwise Gerson the wise Chancellor of paris would not have written in France, De au•eribilitate Pope.
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Lastly, Take Schism for that monstrous height of uncharitableness, when with the Donatists those men who are but a part of the Church, dare call themselves the Church Catholick,
Lastly, Take Schism for that monstrous height of uncharitableness, when with the Donatists those men who Are but a part of the Church, Dare call themselves the Church Catholic,
I could name you those who are guilty of this, but I am sure our Dear Mother is not, who has been so mild to those that have most highly oppos'd Her, that besides the Reproaches of Novelty and Schism, you all well know she hath been long reproached for her Charity.
I could name you those who Are guilty of this, but I am sure our Dear Mother is not, who has been so mild to those that have most highly opposed Her, that beside the Reproaches of Novelty and Schism, you all well know she hath been long reproached for her Charity.
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And yet when St. Cyprian being Primate of Carthage, did in his full Synod against the sense of the whole Church set up plain Rebaptization, St. Austin defends him from the Tax of Schism, only because he began that Provincial Council with this charitable Clause, Nemineni damnantes, nec a jure Communionis quempiam, si diversum senserit, removentes, We decree this, saith he,
And yet when Saint Cyprian being Primate of Carthage, did in his full Synod against the sense of the Whole Church Set up plain Rebaptization, Saint Austin defends him from the Tax of Schism, only Because he began that Provincial Council with this charitable Clause, Nemineni damnantes, nec a jure Communion quempiam, si diversum senserit, removentes, We Decree this, Says he,
For 'tis he Tenor of God Laws, Thou shalt love thy Neighbour, his Person, as thy self; but 'tis not said, Thou shalt love his Deeds or Opinions. For though what men act or opine may be in it self damnable,
For it's he Tenor of God Laws, Thou shalt love thy Neighbour, his Person, as thy self; but it's not said, Thou shalt love his deeds or Opinions. For though what men act or opine may be in it self damnable,
yea, even those that heretofore did oppose, and now perhaps do disdain us, I appeal to the first twelve years of Queen Elizabeth, where men apparently known to have kept their old opinions, were not only received into the Service of our Church,
yea, even those that heretofore did oppose, and now perhaps do disdain us, I appeal to the First twelve Years of Queen Elizabeth, where men apparently known to have kept their old opinions, were not only received into the Service of our Church,
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And now I have gone through my Text, and shall only add, That I scarce know any Scruple, any Query they make, that may not well be solv'd from this Parallel.
And now I have gone through my Text, and shall only add, That I scarce know any Scruple, any Query they make, that may not well be solved from this Parallel.
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They ask why their opinions should be condemn'd for Errors, if we know not the precise time when they rose? yes, the High Places here were gross Errors,
They ask why their opinions should be condemned for Errors, if we know not the precise time when they rose? yes, the High Places Here were gross Errors,
and yet the most learned dare not say, whether they rose in the time of the Iudges, or in the days of King Solomon. They ask whether our Forefathers were damn'd, who, we grant, dyed in their Religion? And we demand,
and yet the most learned Dare not say, whither they rose in the time of the Judges, or in the days of King Solomon. They ask whither our Forefathers were damned, who, we grant, died in their Religion? And we demand,
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yet by the ordinary dispensation of Divine Grace, the men, we think, escap'd damnation. But I have one Query more, a Case of Conscience to leave with you.
yet by the ordinary Dispensation of Divine Grace, the men, we think, escaped damnation. But I have one Query more, a Case of Conscience to leave with you.
Suppose a Jew that had been rightly bred in the Reformation of King Hezekiah, should at length fall back to do Sacrifice in the High Places, upon confidence that his Forefathers might well be saved in that Service, whether were not this man indeed guilty of murther, ( Lev. 17. 4.) and so not in state of Salvation,
Suppose a Jew that had been rightly bred in the Reformation of King Hezekiah, should At length fallen back to do Sacrifice in the High Places, upon confidence that his Forefathers might well be saved in that Service, whither were not this man indeed guilty of murder, (Lev. 17. 4.) and so not in state of Salvation,
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All this is to let you see the great Likeness betwixt the two Churches I have nam'd, Iudah and England, both, were reform'd, by a Power, by a Council and Rule most approvable, without Schism, without Rebellion;
All this is to let you see the great Likeness betwixt the two Churches I have named, Iudah and England, both, were reformed, by a Power, by a Council and Rule most approvable, without Schism, without Rebellion;
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And since God in so clear Text did approve the one, why should any man ever doubt the other? And yet Iudah in my Text was almost eaten out by the Sword:
And since God in so clear Text did approve the one, why should any man ever doubt the other? And yet Iudah in my Text was almost eaten out by the Sword:
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or else in tears of longing to see that famous Church once restor'd, to see God again serv'd in the beauty of holiness, that their Ravished Souls might once more ascend in Prayers and Hymns,
or Else in tears of longing to see that famous Church once restored, to see God again served in the beauty of holiness, that their Ravished Souls might once more ascend in Prayers and Hymns,
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