Lux & lex, or The light and the lavv of Jacobs house: held forth in a sermon before the Honourable House of Commons at St Margarets Westminster March 31. 1647. being the day of publike humiliation. / By Robert Johnson, Eboraicus, one of the Assembly of Divines.
WHilst I reade this Scripture, I cannot forget to remember that of divine Austin in one of those Sermons de tempore, which goe under his name (though indeed the authour is doubtfull,) who speaking of Jacobs halting, understands by his feet two sorts of people among the Jews.
While I read this Scripture, I cannot forget to Remember that of divine Austin in one of those Sermons de tempore, which go under his name (though indeed the author is doubtful,) who speaking of Jacobs halting, understands by his feet two sorts of people among the jews.
the truth of this assertion is clearly manifest. Jacobs family had Mep•i•osheths halters in it. Those who came of Jacobs loins were fouly tainted, yea overgrown with unbelief.
the truth of this assertion is clearly manifest. Jacobs family had Mep•i•osheths halters in it. Those who Come of Jacobs loins were foully tainted, yea overgrown with unbelief.
dt n1 pp-f d n1 vbz av-j j. np1 n1 vhd n2 n2 p-acp pn31. d r-crq vvd pp-f np1 n2 vbdr av-j vvn, uh vvn p-acp n1.
They putting falvation away from themselves, he turnes to the Gentiles, who embrace him. The Jews, Jacobs posterity, for a long time of blindenesse, stand back through unbelief.
They putting salvation away from themselves, he turns to the Gentiles, who embrace him. The jews, Jacobs posterity, for a long time of blindness, stand back through unbelief.
This our Prophet Isaiah, a noble mans sonne, extraordinarily raised to reform the house of God, doth observe what should come to passe in these latter daies of the Gospel,
This our Prophet Isaiah, a noble men son, extraordinarily raised to reform the house of God, does observe what should come to pass in these latter days of the Gospel,
d po12 n1 np1, dt j ng1 n1, av-j vvn pc-acp vvi dt n1 pp-f np1, vdz vvi r-crq vmd vvb pc-acp vvi p-acp d d ng2 pp-f dt n1,
when Gods Mountain, the Church, was to be advanced in the top of mountains, and all Nations, even the Gentiles (heretofore an abject people) (the partition wall being pulled down) should flock unto it.
when God's Mountain, the Church, was to be advanced in the top of Mountains, and all nations, even the Gentiles (heretofore an abject people) (the partition wall being pulled down) should flock unto it.
Which (saith he,) shall the Lords Mountain be advanced in the top of •ountains? shall many Nations flock unto it? shall it repent them of their rigor against Gods people? that they shall break their swords into plowshares, and spears into pruning hooks; if strangers be so inclinable to conformity,
Which (Says he,) shall the lords Mountain be advanced in the top of •ountains? shall many nations flock unto it? shall it Repent them of their rigor against God's people? that they shall break their swords into ploughshares, and spears into pruning hooks; if Strangers be so inclinable to conformity,
or as our Saviour Christ his auditors, that Publicanes and Harlots should receive the kingdome, and the children of the house-hold be shut out. Oh house of Jacob. Here is a holy Apostrophe.
or as our Saviour christ his Auditors, that Publicans and Harlots should receive the Kingdom, and the children of the household be shut out. O house of Jacob. Here is a holy Apostrophe.
cc c-acp po12 n1 np1 po31 n2, cst n2 cc n2 vmd vvi dt n1, cc dt n2 pp-f dt n1 vbb vvn av. uh n1 pp-f np1 av vbz dt j n1.
He turns himself to the Jews, who were (notwithstanding what ever plenty of ordinances God vouchsafed them) obstinate and re•ellious, though Jacobs house.
He turns himself to the jews, who were (notwithstanding what ever plenty of ordinances God vouchsafed them) obstinate and re•ellious, though Jacobs house.
The particular applications mentioned, the kindes of sinners reprehended, the nature of duties whereto they are exhorted, manifest his scope is to teach the people of his own time.
The particular applications mentioned, the Kinds of Sinners reprehended, the nature of duties whereto they Are exhorted, manifest his scope is to teach the people of his own time.
1. A fontibus honesti. You are the house and family of father Jacob, who prophecied of Christs manifestation in the flesh, of whose line he was to come;
1. A fontibus honesti. You Are the house and family of father Jacob, who prophesied of Christ manifestation in the Flesh, of whose line he was to come;
2. Ab inhonesto. How unseemly and base is it, that others who are strangers to God and Christ, without knowledge, hope, all, should walk in the Lords way,
2. Ab inhonesto. How unseemly and base is it, that Others who Are Strangers to God and christ, without knowledge, hope, all, should walk in the lords Way,
O house of Jacob. Why house? why house of Jacob? It were too tedious and happily not countervail the charge and labour, to rear up a large structure of the various significations and acceptions of the word, House. In Scripture language 'tis a work perfected already by our Divines in their writings;
O house of Jacob. Why house? why house of Jacob? It were too tedious and happily not countervail the charge and labour, to rear up a large structure of the various significations and acceptions of the word, House. In Scripture language it's a work perfected already by our Divines in their writings;
fw-fr n1 pp-f np1 q-crq n1? q-crq n1 pp-f np1? pn31 vbdr av j cc av-j xx vvi dt n1 cc n1, pc-acp vvi a-acp dt j n1 pp-f dt j n2 cc n2 pp-f dt n1, n1. p-acp n1 n1 pn31|vbz dt n1 vvn av p-acp po12 n2-jn p-acp po32 n2;
which because used both materially and formally, be pleased to remember, that its taken speci•lly for sons or a posterity of those whom God would make happy with such a blessing.
which Because used both materially and formally, be pleased to Remember, that its taken speci•lly for Sons or a posterity of those whom God would make happy with such a blessing.
r-crq c-acp vvn d av-jn cc av-j, vbb vvn pc-acp vvi, cst vbz vvn av-j p-acp n2 cc dt n1 pp-f d r-crq np1 vmd vvi j p-acp d dt n1.
As also that some of the Hebrew Doctors conceive it meant of their preservation from the rage of Pharaoh; Others with Tostatus take it for her incorporating into the Nation and Commonwealth of Israel, as Rabab, though its not improbable they were Hebrew women.
As also that Some of the Hebrew Doctors conceive it meant of their preservation from the rage of Pharaoh; Others with Tostado take it for her incorporating into the nation and Commonwealth of Israel, as Rabab, though its not improbable they were Hebrew women.
In this variety we may not exclud• that sence which the foregoing words do reade, of a numerous family and posterity wherewith God blessed them, notwithstanding Pharaohs rage very great against them.
In this variety we may not exclud• that sense which the foregoing words do read, of a numerous family and posterity wherewith God blessed them, notwithstanding Pharaohs rage very great against them.
p-acp d n1 pns12 vmb xx n1 cst n1 r-crq dt vvg n2 vdb vvi, pp-f dt j n1 cc n1 c-crq np1 vvd pno32, a-acp np1 n1 av j p-acp pno32.
To the like purpose is that phrase, in Gen. 16 2. in the story of Sarah when she gave Hagar to Abraham. I may (saith she) be builded by her. So Rachel and Leah are said to build the house of Israel, Ruth 4. 11. And in Davids story you have that, 2 Sam. 7. 11, 27. and in other places.
To the like purpose is that phrase, in Gen. 16 2. in the story of Sarah when she gave Hagar to Abraham. I may (Says she) be built by her. So Rachel and Leah Are said to built the house of Israel, Ruth 4. 11. And in Davids story you have that, 2 Sam. 7. 11, 27. and in other places.
The Hebrew word NONLATINALPHABET signifying a sonne comes of the word NONLATINALPHABET Banah, and is of the same root with NONLATINALPHABET Eben a stone,
The Hebrew word signifying a son comes of the word Banah, and is of the same root with Eben a stone,
But Jacob was honoured with twelve sonnes, all which as they were members, so were they sharers in the heirship and benefits of the temporall and spirituall family,
But Jacob was honoured with twelve Sons, all which as they were members, so were they sharers in the heirship and benefits of the temporal and spiritual family,
p-acp np1 vbds vvn p-acp crd n2, d r-crq c-acp pns32 vbdr n2, av vbdr pns32 n2 p-acp dt n1 cc n2 pp-f dt j cc j n1,
whence it is that Abraham and Isaak are silenced, and so often mention is made of Jacob or Israels posterity, doubtlesse they did much glory in this prerogative:
whence it is that Abraham and Isaac Are silenced, and so often mention is made of Jacob or Israel's posterity, doubtless they did much glory in this prerogative:
c-crq pn31 vbz cst np1 cc np1 vbr vvn, cc av av n1 vbz vvn pp-f np1 cc npg1 n1, av-j pns32 vdd d n1 p-acp d n1:
Hence are those connexions, Deut. 6. 10, 11, 12. And it shall be when the Lord thy God hath brought thee into the land which he sware unto thy fathers, to Abraham to Isaac and to Jacob, to give thee great and goodly cities which thou buildedst not,
Hence Are those connexions, Deuteronomy 6. 10, 11, 12. And it shall be when the Lord thy God hath brought thee into the land which he sware unto thy Father's, to Abraham to Isaac and to Jacob, to give thee great and goodly cities which thou buildedst not,
av vbr d n2, np1 crd crd, crd, crd cc pn31 vmb vbi c-crq dt n1 po21 n1 vhz vvn pno21 p-acp dt n1 r-crq pns31 vvd p-acp po21 n2, p-acp np1 p-acp np1 cc p-acp np1, pc-acp vvi pno21 j cc j n2 r-crq pns21 vvd2 xx,
When thou shalt have eaten and be full, then beware lest thou forget the Lord which brought thee forth out of the land of Egypt from the house of bondage.
When thou shalt have eaten and be full, then beware lest thou forget the Lord which brought thee forth out of the land of Egypt from the house of bondage.
c-crq pns21 vm2 vhi vvn cc vbi j, av vvb cs pns21 vvb dt n1 r-crq vvd pno21 av av pp-f dt n1 pp-f np1 p-acp dt n1 pp-f n1.
as easily to abuse Gods bounty to wantonnesse, that they would be so much more heedfull (being a priviledged people) that they forget not the service of the Lord, his worship and Religion:
as Easily to abuse God's bounty to wantonness, that they would be so much more heedful (being a privileged people) that they forget not the service of the Lord, his worship and Religion:
for his familiarity with God, talking with him face to face, Gen. 32. 30. That he was to God a consilijs, and long before the incarnation of Christ revealed to him that mistery.
for his familiarity with God, talking with him face to face, Gen. 32. 30. That he was to God a consilijs, and long before the incarnation of christ revealed to him that mystery.
2. God did separate Jacobs family as a peculiar people to himself, from all the nations of the earth, on whom he would chuse to set his love and do them good, Deut. 7. 6. they were a peculiar treasure of Jewels, in which God took pleasure.
2. God did separate Jacobs family as a peculiar people to himself, from all the Nations of the earth, on whom he would choose to Set his love and do them good, Deuteronomy 7. 6. they were a peculiar treasure of Jewels, in which God took pleasure.
who knows not that we were a wilde and barbarous people, who painted and flashed our flesh? God vouchsafed at that time to send his word amongst us to reclaim us of that barbarous paganisme,
who knows not that we were a wild and barbarous people, who painted and flashed our Flesh? God vouchsafed At that time to send his word among us to reclaim us of that barbarous paganism,
r-crq vvz xx cst pns12 vbdr dt j cc j n1, r-crq vvn cc vvd po12 n1? np1 vvd p-acp d n1 pc-acp vvi po31 n1 p-acp pno12 pc-acp vvi pno12 pp-f d j n1,
after that we fell to popery and superstition, the Lord was pleased by a further manifestation of his son Christ Jesus to call us to himself, that we should be a peculiar people to him, zealous of good works.
After that we fell to popery and Superstition, the Lord was pleased by a further manifestation of his son christ jesus to call us to himself, that we should be a peculiar people to him, zealous of good works.
Is not Christ our kinsman, our elder brother? is he not flesh of our flesh, bone of our bone? did he take the nature of Angels on him? No, he is made like to us in all things, finne onely excepted.
Is not christ our kinsman, our elder brother? is he not Flesh of our Flesh, bone of our bone? did he take the nature of Angels on him? No, he is made like to us in all things, fin only excepted.
I cannot but with divine Austin admire the incomprehensible love of God to us in this, of clothing his divine nature with the rags of our humane flesh,
I cannot but with divine Austin admire the incomprehensible love of God to us in this, of clothing his divine nature with the rags of our humane Flesh,
It was a great priviledge of this family that God committed to them, only the keeping of his Oracles, as the Apostle speaketh, Rom. 3. 2. if it were an honour to Theophilus, though a Sena•our,
It was a great privilege of this family that God committed to them, only the keeping of his Oracles, as the Apostle speaks, Rom. 3. 2. if it were an honour to Theophilus, though a Sena•our,
as a learned Divine doth stile him, that Luke the authour of the holy story containing the birth, preaching-life, and death of Christ in the Gospel of Luke and the Acts of Apostles,
as a learned Divine does style him, that Lycia the author of the holy story containing the birth, preaching-life, and death of christ in the Gospel of Lycia and the Acts of Apostles,
c-acp dt j j-jn vdz n1 pno31, cst av dt n1 pp-f dt j n1 vvg dt n1, n1, cc n1 pp-f np1 p-acp dt n1 pp-f av cc dt n2 pp-f np1,
how great a favour was it to the Jews, Jacobs house, to have the sacred story, mysterious books of the Prophets in their keeping? Nor are Christians behinde in this mercy,
how great a favour was it to the jews, Jacobs house, to have the sacred story, mysterious books of the prophets in their keeping? Nor Are Christians behind in this mercy,
We have Moses and the Prophets, Christ and his Apostles, holding out the doctrine of the covenant in the Lord Jesus for the foundation of our faith, direction of our manners;
We have Moses and the prophets, christ and his Apostles, holding out the Doctrine of the Covenant in the Lord jesus for the Foundation of our faith, direction of our manners;
5. This family had the Lord his speciall protection against forreign and domestick enemies, he did bear them on Eagles wings, he covered and defended them under the feathers of his providence, he suffered no man to do them wrong:
5. This family had the Lord his special protection against foreign and domestic enemies, he did bear them on Eagles wings, he covered and defended them under the Feathers of his providence, he suffered no man to do them wrong:
God hath been a Sunne to us, inlightning our understandings with the knowledge of himself, a shield, a protection to us against the most nefarious and bloudy assaults of homebred and forreign enemies:
God hath been a Sun to us, enlightening our understandings with the knowledge of himself, a shield, a protection to us against the most nefarious and bloody assaults of Homebred and foreign enemies:
How hath he turned the counsells of crafty Ahitophels into foolishnesse? How hath he shattered the forces of bloudy Esaus? How hath he discomfited yea routed the Annies of proud Philistines and confounded swelling Pharaohs in the red sea? He hath broken their bow, and knapt their spear in sunder, and burnt their chariots in the fire:
How hath he turned the Counsels of crafty Ahithophel into foolishness? How hath he shattered the forces of bloody Esaus? How hath he discomfited yea routed the Annies of proud philistines and confounded swelling Pharaohs in the read sea? He hath broken their bow, and knapt their spear in sunder, and burned their chariots in the fire:
He hath raised up the Heroick spirits of those worthies (not as the heathen fain by transmigration of souls) but by redoubling the same spirit on them more powerfull then a drum of dead Ziscaes skin:
He hath raised up the Heroic spirits of those worthies (not as the heathen fain by transmigration of Souls) but by redoubling the same Spirit on them more powerful then a drum of dead Ziscaes skin:
He hath for us men and our safety, subdued Kingdoms, wrought righteousnesse, performed promises, stopped the mouths of Lions, quenched the violence of fire, made us escape the edge of the sword:
He hath for us men and our safety, subdued Kingdoms, wrought righteousness, performed promises, stopped the mouths of Lions, quenched the violence of fire, made us escape the edge of the sword:
I pray God, our private differences (after the influence of so great mercies) which hath in severall ages of Saxons, Danes, Normans, been fatall to this Nation, prove not a sad omen to us, who live no better, if not worse then formerly;
I pray God, our private differences (After the influence of so great Mercies) which hath in several ages of Saxons, Danes, Normans, been fatal to this nation, prove not a sad omen to us, who live no better, if not Worse then formerly;
pns11 vvb np1, po12 j n2 (c-acp dt n1 pp-f av j n2) r-crq vhz p-acp j n2 pp-f np1, np2, njp2, vbn j p-acp d n1, vvb xx av j n1 p-acp pno12, r-crq vvb av-dx av-jc, cs xx jc cs av-j;
in blasphemies, in contempt of ordinances, and abominable idolatries, as if with Theramines in the story, we judge our selves reserved to some further evil of misery, by our trading in that of sin.
in Blasphemies, in contempt of ordinances, and abominable idolatries, as if with Theramines in the story, we judge our selves reserved to Some further evil of misery, by our trading in that of since.
'Tis observed by our learned historian Mr Camden, that the Religious houses so called (built by our predecessours, in the founders intentions, nurseries of learning and piety) were placed in the most fruitfull parts of the countrey:
It's observed by our learned historian Mr Camden, that the Religious houses so called (built by our predecessors, in the founders intentions, nurseries of learning and piety) were placed in the most fruitful parts of the country:
And may not Christians, and more particularly we of this Nation, say as the Psalmist, Psal. 16. 6. The lines are fallen to us in a pleasant place, or as the Greek, NONLATINALPHABET, in optimis seu praestantissimis. We have a goodly heritage, or,
And may not Christians, and more particularly we of this nation, say as the Psalmist, Psalm 16. 6. The lines Are fallen to us in a pleasant place, or as the Greek,, in optimis seu praestantissimis. We have a goodly heritage, or,
cc vmb xx np1, cc av-dc av-j pns12 pp-f d n1, vvb p-acp dt n1, np1 crd crd dt n2 vbr vvn p-acp pno12 p-acp dt j n1, cc p-acp dt jp,, p-acp fw-la fw-la fw-la. pns12 vhb dt j n1, cc,
as is fair for me, or unto me, it pleaseth me well, such an heritage as is a little paradise on earth, to the admiration of our friends and emulation of our enemies.
as is fair for me, or unto me, it Pleases me well, such an heritage as is a little paradise on earth, to the admiration of our Friends and emulation of our enemies.
I may 〈 ◊ 〉 indeed, vox faucibus haeret. I shall rather (such is our ingratefull behaviour) point at the unworthy carriage of this generation to our heavenly father (as Polycarpus said) that ever hath followed vs with good, never did us evil.
I may 〈 ◊ 〉 indeed, vox faucibus Heretic. I shall rather (such is our ingrateful behaviour) point At the unworthy carriage of this generation to our heavenly father (as Polycarp said) that ever hath followed us with good, never did us evil.
May I not take up Isaiahs complaint, he hath nourished up children, and they have rebelled against him? may I not too truly lament our times, in the language of Ezekiel, that we are a rebellious house? may I not as Moses, complain of this family in that sad expression, Oh foolish nation and unwise, doe we thus requite the Lord? He sharpens his speech with an Interrogation, to shew the grievousnesse of their offence, that it might work in them a deeper impression:
May I not take up Isaiah's complaint, he hath nourished up children, and they have rebelled against him? may I not too truly lament our times, in the language of Ezekielem, that we Are a rebellious house? may I not as Moses, complain of this family in that sad expression, O foolish Nation and unwise, do we thus requite the Lord? He sharpens his speech with an Interrogation, to show the grievousness of their offence, that it might work in them a Deeper impression:
vmb pns11 xx vvi a-acp njp2 n1, pns31 vhz vvn a-acp n2, cc pns32 vhb vvd p-acp pno31? vmb pns11 xx av av-j vvi po12 n2, p-acp dt n1 pp-f np1, cst pns12 vbr dt j n1? vmb pns11 xx p-acp np1, vvb pp-f d n1 p-acp d j n1, uh j n1 cc j, vdb pns12 av vvi dt n1? pns31 vvz po31 n1 p-acp dt n1, pc-acp vvi dt n1 pp-f po32 n1, cst pn31 vmd vvi p-acp pno32 dt jc-jn n1:
And in the Hebrew he useth the word Nabal, signifying a fool that hath his judgement and understanding faded from him, whereupon he becomes wilde and wicked, notwithstanding the riches of his heavenly fathers bounty towards him:
And in the Hebrew he uses the word Nabal, signifying a fool that hath his judgement and understanding faded from him, whereupon he becomes wild and wicked, notwithstanding the riches of his heavenly Father's bounty towards him:
1. How do children of this house undervalue the benefits conferred on them? At how low and mean a rate doe they set them? how vilely do most men esteem them? As he in the Proverbs, it's naught, it's naught, saith the buyer.
1. How do children of this house undervalue the benefits conferred on them? At how low and mean a rate do they Set them? how vilely do most men esteem them? As he in the Proverbs, it's nought, it's nought, Says the buyer.
If a man should set a poor rate on a Shop commodity, how would the owners frown at him? Think you when God hath bestowed all his cost and labour on us, his enemies by nature, he will take it well we so underprize his bounty,
If a man should Set a poor rate on a Shop commodity, how would the owners frown At him? Think you when God hath bestowed all his cost and labour on us, his enemies by nature, he will take it well we so underprize his bounty,
the people of God may by experience finde it in themselves too true, that of the two, their hearts are most inclined to beat down the price of soul-mercies,
the people of God may by experience find it in themselves too true, that of the two, their hearts Are most inclined to beatrice down the price of soul-mercies,
Hence, Psal. 150. 2. praise him according to his excellent greatnesse, as he riseth to us in favours, our hearts should be raised to him in Magnificates. I may not unfitly in this case phrase it with Moses, Numb. 16. 9. Seemeth it a small thin• unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you neer to himself, to do the service of the Tabernacle of the Lord,
Hence, Psalm 150. 2. praise him according to his excellent greatness, as he Riseth to us in favours, our hearts should be raised to him in Magnificates. I may not unfitly in this case phrase it with Moses, Numb. 16. 9. Seems it a small thin• unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the Tabernacle of the Lord,
and to stand before the congregation to minister unto them? His intent is to shew the Levites their sinne, in undervaluing the kindenesse of God in the function he had put them.
and to stand before the congregation to minister unto them? His intent is to show the Levites their sin, in undervaluing the kindness of God in the function he had put them.
As Israel was separated from all other people to be the Lords peculiar, Leviticus 20. 26. 1 King. 8. 33 ▪ 34, 36. So were the Levites separated from the sons of Israel to be the Lords,
As Israel was separated from all other people to be the lords peculiar, Leviticus 20. 26. 1 King. 8. 33 ▪ 34, 36. So were the Levites separated from the Sons of Israel to be the lords,
as Numb. 8. 19 hereupon the Scripture speaks of them as distinct from the Israelites, 1 Chron. 9. 2. Psal. 135. 19, 20. And this was their sinne, that they bore so mean thoughts of it:
as Numb. 8. 19 hereupon the Scripture speaks of them as distinct from the Israelites, 1 Chronicles 9. 2. Psalm 135. 19, 20. And this was their sin, that they boar so mean thoughts of it:
c-acp j. crd crd av dt n1 vvz pp-f pno32 p-acp j p-acp dt np2, crd np1 crd crd np1 crd crd, crd cc d vbds po32 n1, cst pns32 vvd av j n2 pp-f pn31:
Were our souls in right frame, these bounds of God would be to us as that clew or thred (pardon the expression) to carry us thorough all mazes and labyrinths to finde out the Lord.
Were our Souls in right frame, these bounds of God would be to us as that clew or thread (pardon the expression) to carry us through all mazes and labyrinths to find out the Lord.
np1 po12 n2 p-acp j-jn n1, d n2 pp-f np1 vmd vbi p-acp pno12 p-acp d n1 cc n1 (n1 dt n1) pc-acp vvi pno12 p-acp d n2 cc n2 pc-acp vvi av dt n1.
he called to minde the promise, that God had past his word to him, he would do him good, he with that sets before his eyes his own unworthinesse of the least of all Gods mercies, he considers how God brought him over Jordan with a staffe only, he remembers also,
he called to mind the promise, that God had passed his word to him, he would do him good, he with that sets before his eyes his own unworthiness of the least of all God's Mercies, he considers how God brought him over Jordan with a staff only, he remembers also,
how great the goodnesse of God had made him, having now two compleat bands, and like Moses, looks on him thats invisible, through all these perspectives, and so gathers assurance of Gods assistance against the rage of his mercilesse brother Esau, who is ready to slay the mother upon the childe:
how great the Goodness of God had made him, having now two complete bans, and like Moses, looks on him thats invisible, through all these perspectives, and so gathers assurance of God's assistance against the rage of his merciless brother Esau, who is ready to slay the mother upon the child:
c-crq j dt n1 pp-f np1 vhd vvn pno31, vhg av crd j n2, cc j np1, vvz p-acp pno31 d|vbz j, p-acp d d n2, cc av vvz n1 pp-f npg1 n1 p-acp dt n1 pp-f po31 j n1 np1, r-crq vbz j pc-acp vvi dt n1 p-acp dt n1:
So the Apostle in that place to the Hebrews, where he setteth down the goodnesse of God to our fathers, besides other things, in making the promise to them (saith) they embraced the promises, the Originall word signifies as much,
So the Apostle in that place to the Hebrews, where he sets down the Goodness of God to our Father's, beside other things, in making the promise to them (Says) they embraced the promises, the Original word signifies as much,
God is by Jeremy setting forth the return of the Israelites from Captivity, Jer. 30. 2. See how he doth it, in the 10th verse you read, fear not O my servant Jacob, saith the Lord.
God is by Jeremiah setting forth the return of the Israelites from Captivity, Jer. 30. 2. See how he does it, in the 10th verse you read, Fear not Oh my servant Jacob, Says the Lord.
In the 18th verse, Behold I will bring again the captivity of Jacobs tents, and have mercy on his dwelling-places, and their nobles shall be of themselves (strangers shall not be their masters) And their Governours shall proceed from the midst of them, and I will cause him to draw near and he shall approach unto me,
In the 18th verse, Behold I will bring again the captivity of Jacobs tents, and have mercy on his dwelling-places, and their Nobles shall be of themselves (Strangers shall not be their Masters) And their Governors shall proceed from the midst of them, and I will cause him to draw near and he shall approach unto me,
p-acp dt ord n1, vvb pns11 vmb vvi av dt n1 pp-f np1 n2, cc vhb n1 p-acp po31 n2, cc po32 n2-j vmb vbi pp-f px32 (n2 vmb xx vbi po32 n2) cc po32 n2 vmb vvi p-acp dt n1 pp-f pno32, cc pns11 vmb vvi pno31 pc-acp vvi av-j cc pns31 vmb vvi p-acp pno11,
I know some take it to be meant of Christ, but it must be extended also to his members, the spirituall posterity of Jacob, as the scope of the words shew.
I know Some take it to be meant of christ, but it must be extended also to his members, the spiritual posterity of Jacob, as the scope of the words show.
Why doe we not imploy and improve our time and abilities to the benefit and advantage of the family? Is any man born for himself? Do we injoy guifts of nature, learning or fortune (as I may so call them) for our ease, honour, wealth only? The heathen will,
Why do we not employ and improve our time and abilities to the benefit and advantage of the family? Is any man born for himself? Do we enjoy Gifts of nature, learning or fortune (as I may so call them) for our ease, honour, wealth only? The heathen will,
q-crq vdb pns12 xx vvi cc vvb po12 n1 cc n2 p-acp dt n1 cc n1 pp-f dt n1? vbz d n1 vvn p-acp px31? vdb pns12 vvi n2 pp-f n1, n1 cc n1 (c-acp pns11 vmb av vvi pno32) p-acp po12 n1, n1, n1 av-j? dt j-jn n1,
What a world of good did he upon every occasion to those who stood in need of his help? what an admirable testimony is it which Ambrose gives of Theodosius the Emperour, who to his last, was solicitous for the publike with neglect of his own private interests? God hath put (Noble Senators) such a price into your hands, hath given you so many,
What a world of good did he upon every occasion to those who stood in need of his help? what an admirable testimony is it which Ambrose gives of Theodosius the Emperor, who to his last, was solicitous for the public with neglect of his own private interests? God hath put (Noble Senators) such a price into your hands, hath given you so many,
made light of admonitions, sieighted opportunities, lost advantages, pleased himself, but provoked God to the confusion of himself, and rending of the Kingdome from him:
made Light of admonitions, sieighted opportunities, lost advantages, pleased himself, but provoked God to the confusion of himself, and rending of the Kingdom from him:
yea though, perhaps in tendernesse or policy, he spared Agag and the fat cattell (it being contrary to the word of the Lord) God makes Samuel his executioner to do his pleasure on him in Gilgal: that as his sword had made many mothers childlesse, so should his mother be childlesse.
yea though, perhaps in tenderness or policy, he spared Agag and the fat cattle (it being contrary to the word of the Lord) God makes Samuel his executioner to do his pleasure on him in Gilgal: that as his sword had made many mother's childless, so should his mother be childless.
uh a-acp, av p-acp n1 cc n1, pns31 vvn np1 cc dt j n2 (pn31 vbg j-jn p-acp dt n1 pp-f dt n1) np1 vvz np1 po31 n1 pc-acp vdi po31 n1 p-acp pno31 p-acp np1: cst p-acp po31 n1 vhd vvn d ng1 j, av vmd po31 n1 vbb j.
Jehu took no heed (saith the holy Ghost) to walk in all the Law of the Lord God of Israel, as Hezekiah did with all his heart (it was but in a corner of his heart) for he departed not from the sinnes of Jeroboam, which made Israel sinne:
Jehu took no heed (Says the holy Ghost) to walk in all the Law of the Lord God of Israel, as Hezekiah did with all his heart (it was but in a corner of his heart) for he departed not from the Sins of Jeroboam, which made Israel sin:
and therefore you read in Hosea of him (though it may be at first sight you would take him to be a true Israelite of the family in whom is no guile) how God is resolved to repay his partiality and insincerity in that very service, the matter of which so far as he went, God approves;
and Therefore you read in Hosea of him (though it may be At First sighed you would take him to be a true Israelite of the family in whom is no guile) how God is resolved to repay his partiality and insincerity in that very service, the matter of which so Far as he went, God approves;
cc av pn22 vvb p-acp np1 pp-f pno31 (c-acp pn31 vmb vbi p-acp ord n1 pn22 vmd vvi pno31 pc-acp vbi dt j np1 pp-f dt n1 p-acp ro-crq vbz dx n1) c-crq np1 vbz vvn pc-acp vvi po31 n1 cc n1 p-acp d j n1, dt n1 pp-f r-crq av av-j c-acp pns31 vvd, np1 vvz;
Think with your selves (beloved) what a terrible curse it is that lieth on Coniah a broken despised vessell wherein God takes no pleasure, such was his disrespect of Gods house in which he lived:
Think with your selves (Beloved) what a terrible curse it is that lies on Coniah a broken despised vessel wherein God Takes no pleasure, such was his disrespect of God's house in which he lived:
Surely we desire not that Jacobs house should be worn thin, that it be cast off, or the excellencie abhorred and burnt round about with fire from God, who (being angry) is no less• then a consuming fire;
Surely we desire not that Jacobs house should be worn thin, that it be cast off, or the excellency abhorred and burned round about with fire from God, who (being angry) is no less• then a consuming fire;
np1 pns12 vvb xx d np1 n1 vmd vbi vvn j, cst pn31 vbb vvn a-acp, cc dt n1 vvn cc vvn av-j a-acp p-acp n1 p-acp np1, r-crq (vbg j) vbz dx n1 cs dt j-vvg n1;
Let us now consider the nature of the duty thats presented to us, with its introduction and description, the former in, Come ye, the latter in the words, Let us walk.
Let us now Consider the nature of the duty thats presented to us, with its introduction and description, the former in, Come you, the latter in the words, Let us walk.
Some perhaps conceive this spoken by the Jews mutually exhorting one another as the Gentiles who were without the Church, doe in the precedent verses perswade their fellows to goe up to the mount of the Lord. No they are within the Temples view, they want hearts to go, rather then an opportunity.
some perhaps conceive this spoken by the jews mutually exhorting one Another as the Gentiles who were without the Church, do in the precedent Verses persuade their Fellows to go up to the mount of the Lord. No they Are within the Temples view, they want hearts to go, rather then an opportunity.
but who knows not the severall ends God hath in expressions of this nature, as 1. To shew what is our duty, rather then our naturall ability to perform.
but who knows not the several ends God hath in expressions of this nature, as 1. To show what is our duty, rather then our natural ability to perform.
Is it not remarkable, think you, that I say a reformer of the Church and state, setting to the work, calls on himself as on them? he doth not as the Scribes and Pharisees binde heavy burdens on other mens shoulders, himself not touch them with one of his fingers:
Is it not remarkable, think you, that I say a reformer of the Church and state, setting to the work, calls on himself as on them? he does not as the Scribes and Pharisees bind heavy burdens on other men's shoulders, himself not touch them with one of his fingers:
vbz pn31 xx j, vvb pn22, cst pns11 vvb dt n1 pp-f dt n1 cc n1, vvg p-acp dt n1, vvz p-acp px31 p-acp p-acp pno32? pns31 vdz xx p-acp dt n2 cc np2 vvb j n2 p-acp j-jn ng2 n2, px31 xx vvi pno32 p-acp crd pp-f po31 n2:
You should as Admirals in a fleet be as examples in the voyage, as one saith, teaching others to do right by your own examples, which clearly is the reason why God would have us punctuall in the choice of rectors, Exod the 18. 21. Moreover thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousnesse.
You should as Admirals in a fleet be as Examples in the voyage, as one Says, teaching Others to do right by your own Examples, which clearly is the reason why God would have us punctual in the choice of rectors, Exod the 18. 21. Moreover thou shalt provide out of all the people, able men, such as Fear God, men of truth, hating covetousness.
'tis your duties (as Abimelech did in another case) (that I may use the holy Ghosts words) to invite the people, propounding your selves a pattern, as you have seen us doe, so doe you as we have done. I must confesse that naturall abilities are of great advantage in government and state-policie,
it's your duties (as Abimelech did in Another case) (that I may use the holy Ghosts words) to invite the people, propounding your selves a pattern, as you have seen us do, so do you as we have done. I must confess that natural abilities Are of great advantage in government and State-policy,
But what if we have abilities of both very eminently? what trust can we repose in such? If there be not upright lives, integrity, godlinesse, we may truly say of such men,
But what if we have abilities of both very eminently? what trust can we repose in such? If there be not upright lives, integrity, godliness, we may truly say of such men,
p-acp q-crq cs pns12 vhb n2 pp-f d av av-j? q-crq n1 vmb pns12 vvi p-acp d? cs pc-acp vbb xx j n2, n1, n1, pns12 vmb av-j vvi pp-f d n2,
He hath navim bonam, Gubernatorem malum, a good ship, but an evil pilot, and on the other hand, probè doctus est qui probus est, he is intirely learned, who to his learning hath added integrity.
He hath navim Good, Gubernatorem malum, a good ship, but an evil pilot, and on the other hand, probè doctus est qui probus est, he is entirely learned, who to his learning hath added integrity.
Oh that all the Magistrates, Committees, Commissioners, Benches of justice, which are under you, were of this constitution? how well should it be then with Gods people!
O that all the Magistrates, Committees, Commissioners, Benches of Justice, which Are under you, were of this constitution? how well should it be then with God's people!
uh cst d dt n2, n2, n2, n2 pp-f n1, r-crq vbr p-acp pn22, vbdr pp-f d n1? uh-crq av vmd pn31 vbi av p-acp ng1 n1!
and yet its strange to see and hear in all places, pretenders to the settlement of the common wealth, sticklers (as they would perswade us) for regularity and government in the Church, Antagonists of Hereticks, Sectaries,
and yet its strange to see and hear in all places, pretenders to the settlement of the Common wealth, sticklers (as they would persuade us) for regularity and government in the Church, Antagonists of Heretics, Sectaries,
cc av pn31|vbz j pc-acp vvi cc vvi p-acp d n2, n2 p-acp dt n1 pp-f dt j n1, n2 (c-acp pns32 vmd vvi pno12) p-acp n1 cc n1 p-acp dt n1, np1 pp-f n2, n2,
Yet how few are there that conscientiously make use of that other branch, touching Reformation of our own waies, without which what is the best even in Reformers but meer hypocrisie?
Yet how few Are there that conscientiously make use of that other branch, touching Reformation of our own ways, without which what is the best even in Reformers but mere hypocrisy?
av c-crq d vbr a-acp cst av-j vvb n1 pp-f cst j-jn n1, vvg n1 pp-f po12 d n2, p-acp r-crq q-crq vbz dt js av p-acp n2 p-acp j n1?
2. Reformation takes best with the people, when those who commend it to them are themselves active in what is good, common people look much into the lives of their rulers,
2. Reformation Takes best with the people, when those who commend it to them Are themselves active in what is good, Common people look much into the lives of their Rulers,
when in the Counsell of Constance, there was a speech had concerning Reformation, some saying, quod oporteat incipere 4 minoritis, the Reformation must begin at the Friers, no saith Sigismond, Non a Minoritis, sed a Majoritis incipienda est Reformatio, signifying that the Reformation should first begin with the Pope, Cardinalls and Bishops, and so descend to inferiours:
when in the Counsel of Constance, there was a speech had Concerning Reformation, Some saying, quod oporteat incipere 4 Minorities, the Reformation must begin At the Friars, no Says Sigismund, Non a Minorities, said a Majorities incipienda est Reformation, signifying that the Reformation should First begin with the Pope, Cardinals and Bishops, and so descend to inferiors:
Where God gives much of power, honour, estate, opportunities, of them he requires the more duty, Rom. 2. 21. Thou that saiest a man should not steal, doest thou steal? thou who professest to abhor Idols, doest thou commit sacriledge? Thou who framest to the Nation a Covenant,
Where God gives much of power, honour, estate, opportunities, of them he requires the more duty, Rom. 2. 21. Thou that Sayest a man should not steal, dost thou steal? thou who professest to abhor Idols, dost thou commit sacrilege? Thou who framest to the nation a Covenant,
for preserving Gods worship in purity, setling the Church in a doctrine and discipline agreeable to the word, reforming thy own waies, doest thou by starting aside, throwing it behinde thy back,
for preserving God's worship in purity, settling the Church in a Doctrine and discipline agreeable to the word, reforming thy own ways, dost thou by starting aside, throwing it behind thy back,
as an obsolete ceremony, or using it as an engine for a particular project, to advance the designes of a deceitfull heart, not to make thee more humble, holy,
as an obsolete ceremony, or using it as an engine for a particular project, to advance the designs of a deceitful heart, not to make thee more humble, holy,
or watchfull in thy walk, before God and man, dishonorest thou the Lord? O tell it not in Gath, publish it not in the streets of Askelon. Let not the Philistines triumph:
or watchful in thy walk, before God and man, dishonourest thou the Lord? Oh tell it not in Gaza, publish it not in the streets of Ashkelon. Let not the philistines triumph:
cc j p-acp po21 n1, c-acp np1 cc n1, vv2 pns21 dt n1? uh vvb pn31 xx p-acp np1, vvb pn31 xx p-acp dt n2 pp-f np1. vvb xx dt njp2 vvi:
There are two sorts of walkers our law mentioneth. 1. Night Walkers, And those the Scripture nameth such as walk in the flesh, Rom. 8. 2. and in darknesse, 1 Thes 5. 3. 2. Day Walkers, who move to Godward after the direction of the word,
There Are two sorts of walker's our law mentioneth. 1. Night Walkers, And those the Scripture names such as walk in the Flesh, Rom. 8. 2. and in darkness, 1 These 5. 3. 2. Day Walkers, who move to Godward After the direction of the word,
pc-acp vbr crd n2 pp-f ng1 po12 n1 vvz. crd n1 np1, cc d dt n1 vvz d p-acp n1 p-acp dt n1, np1 crd crd cc p-acp n1, crd d crd crd crd n1 np1, r-crq vvb p-acp n1 p-acp dt n1 pp-f dt n1,
He perswadeth not the Jews to speculation, painted profession, vain-glorious, empty ostentation: reality and active walking in Gods waies, is that to which they are invited.
He Persuadeth not the jews to speculation, painted profession, vainglorious, empty ostentation: reality and active walking in God's ways, is that to which they Are invited.
pns31 vvz xx dt np2 p-acp n1, j-vvn n1, j, j n1: n1 cc j n-vvg p-acp npg1 n2, vbz d p-acp r-crq pns32 vbr vvn.
If men will not accept a perfunctory performance, much lesse can we expect that God take such feigned holinesse well at our hands, it being simulata sanctitas, and so duplex iniquitas, which occasioned Cyprian to crie out:
If men will not accept a perfunctory performance, much less can we expect that God take such feigned holiness well At our hands, it being Simulata Sanctitas, and so duplex iniquitas, which occasioned Cyprian to cry out:
cs n2 vmb xx vvi dt n1 n1, av-d av-dc vmb pns12 vvi cst np1 vvb d j-vvn n1 av p-acp po12 n2, pn31 vbg fw-la fw-la, cc av fw-la fw-la, r-crq vvn jp pc-acp vvi av:
Quid prodest verbis proferre veritatem, & factis destruere virtutem? To hold out this truth more fully it is that the holy Ghost makes use of such phrases as require a most industrious and solicitous behaviour to Godward;
Quid profits verbis proffer veritatem, & factis destruere virtutem? To hold out this truth more Fully it is that the holy Ghost makes use of such phrases as require a most Industria and solicitous behaviour to Godward;
fw-la j fw-la n1 fw-la, cc n1 fw-la fw-la? pc-acp vvi av d n1 av-dc av-j pn31 vbz d dt j n1 vvz n1 pp-f d n2 c-acp vvb dt av-ds j cc j n1 p-acp n1;
Nor as such St Hierom remembreth, Qui sub Christiano nomine, under the vizard of Christians, in all their deportments towards Church and state, walk as Gentiles;
Nor as such Saint Hieronymus Remember, Qui sub Christian nomine, under the vizard of Christians, in all their deportments towards Church and state, walk as Gentiles;
ccx p-acp d zz np1 vvz, fw-la fw-la np1 fw-la, p-acp dt n1 pp-f np1, p-acp d po32 ng1 p-acp n1 cc n1, vvb p-acp n2-j;
My request to you is (that with more certainty and comfort you may walk in this way of the Lord) the ordinary tract, the terminus a quo, and terminus ad quem (being passed by,) frequent in our Divines, treating on this subject, you would give me leave to propound to you some objects, on which in this walk all Gods people must fix their eyes;
My request to you is (that with more certainty and Comfort you may walk in this Way of the Lord) the ordinary tract, the terminus a quo, and terminus ad Whom (being passed by,) frequent in our Divines, treating on this Subject, you would give me leave to propound to you Some objects, on which in this walk all God's people must fix their eyes;
po11 n1 p-acp pn22 vbb (d p-acp dc n1 cc n1 pn22 vmb vvi p-acp d n1 pp-f dt n1) dt j n1, dt fw-la dt fw-la, cc fw-la fw-la fw-la (vbg vvn p-acp,) j p-acp po12 n2-jn, vvg p-acp d n-jn, pn22 vmd vvi pno11 n1 pc-acp vvi p-acp pn22 d n2, p-acp r-crq p-acp d vvb d ng1 n1 vmb vvi po32 n2;
1. Let your aim be in every undertaking to honour your heavenly father, whose will is, that we should in these Scripture revelations of duty, glorifie him.
1. Let your aim be in every undertaking to honour your heavenly father, whose will is, that we should in these Scripture revelations of duty, Glorify him.
2. In our walk we must propound to our selves this likewise, to help forward the salvation of our brethren, by exhortation, example, or what way providence offereth; after the Apostle Pauls president.
2. In our walk we must propound to our selves this likewise, to help forward the salvation of our brothers, by exhortation, Exampl, or what Way providence Offereth; After the Apostle Paul's president.
It's a vain imagination of those who conceive that we must walk only to our own ends and interests, to our own honour, vain pleasure, observance of carnall friends, with neglect of the Saints, and their common cause:
It's a vain imagination of those who conceive that we must walk only to our own ends and interests, to our own honour, vain pleasure, observance of carnal Friends, with neglect of the Saints, and their Common cause:
pn31|vbz dt j n1 pp-f d r-crq vvb cst pns12 vmb vvi av-j p-acp po12 d n2 cc n2, p-acp po12 d n1, j n1, n1 pp-f j n2, p-acp n1 pp-f dt n2, cc po32 j n1:
It's one of the saddest spectacles our times presents us with, and which doth threaten and may draw down a greater judgement then we are aware of, that men will not walk nor stirre one foot (be the affair of never so great importance to the publike,) unlesse the golden ball run before them.
It's one of the Saddest spectacles our times presents us with, and which does threaten and may draw down a greater judgement then we Are aware of, that men will not walk nor stir one foot (be the affair of never so great importance to the public,) unless the golden ball run before them.
when one shall say, whose is such a states-man, such a Divine, such a Magistrate, such a Councellor? it may be answered, he hath Gods image in all his deportments, he walks up to God, he breaths out piety in all his enterprises and imploiments.
when one shall say, whose is such a statesman, such a Divine, such a Magistrate, such a Councillor? it may be answered, he hath God's image in all his deportments, he walks up to God, he breathes out piety in all his enterprises and employments.
c-crq pi vmb vvi, r-crq vbz d dt n1, d dt j-jn, d dt n1, d dt n1? pn31 vmb vbi vvn, pns31 vhz npg1 n1 p-acp d po31 ng1, pns31 vvz a-acp p-acp np1, pns31 vvz av n1 p-acp d po31 n2 cc n2.
But alas that evil which a father complain'd of in his time, is too rife among us, Omnes ad Deum, pauci post Deum ir• volunt, All men would go to God that they may receive glory, few would go after him in a holy and divine imitation.
But alas that evil which a father complained of in his time, is too rife among us, Omnes ad God, Pauci post God ir• volunt, All men would go to God that they may receive glory, few would go After him in a holy and divine imitation.
p-acp uh d j-jn r-crq dt n1 vvd pp-f p-acp po31 n1, vbz av av-j p-acp pno12, fw-la fw-la fw-la, fw-la fw-la fw-la n1 j, d n2 vmd vvi p-acp np1 cst pns32 vmb vvi n1, d vmd vvi p-acp pno31 p-acp dt j cc j-jn n1.
Although (as the learned Zanchius observes) holinesse and good works are not requisite ad promerendam, that we can by them merit everlasting happinesse,
Although (as the learned Zanchius observes) holiness and good works Are not requisite ad promerendam, that we can by them merit everlasting happiness,
that of us it may be said truly in some sort, as he of himself, Joh 8. 20. I doe all things that please him ▪ and indeed otherwise to what purpose is our walk? God hath coupled, walk,
that of us it may be said truly in Some sort, as he of himself, John 8. 20. I do all things that please him ▪ and indeed otherwise to what purpose is our walk? God hath coupled, walk,
d pp-f pno12 pn31 vmb vbi vvn av-j p-acp d n1, c-acp pns31 pp-f px31, np1 crd crd pns11 vdb d n2 cst vvb pno31 ▪ cc av av p-acp r-crq n1 vbz po12 n1? np1 vhz vvn, vvb,
This of pleasing God in our walk, is both a duty and a speciall prerogative of Gods people, that when ungodly naturall men with the richest habiliments,
This of pleasing God in our walk, is both a duty and a special prerogative of God's people, that when ungodly natural men with the Richest habiliments,
d pp-f vvg np1 p-acp po12 n1, vbz d dt n1 cc dt j n1 pp-f npg1 n1, cst c-crq j j n2 p-acp dt js n2,
yet the upright (their actions being died in the bloud of Christ) being acted by Gods own spirit, their works are Gods in them, their walking in a holy sutablenesse to his word, intending sincerely his glory, their persons being in Christ, their performances please him;
yet the upright (their actions being died in the blood of christ) being acted by God's own Spirit, their works Are God's in them, their walking in a holy suitableness to his word, intending sincerely his glory, their Persons being in christ, their performances please him;
and Gods dishonour, cries down Church revenues, and opens unawares a gap that he never intended, to sacrilegious practises of covetous worldings, who soon after took the advantage of his errour to enrich themselves, to the discountenancing of learning,
and God's dishonour, cries down Church revenues, and Opens unawares a gap that he never intended, to sacrilegious practises of covetous Worldlings, who soon After took the advantage of his error to enrich themselves, to the discountenancing of learning,
Others there have been endeavouring to shun the pressures of Episcopall tyranny, giving too much the rains, to novell opinions, self conceipts and interests, unawares run headlong into confusion and irregularity.
Others there have been endeavouring to shun the pressures of Episcopal tyranny, giving too much the rains, to novel opinions, self conceits and interests, unawares run headlong into confusion and irregularity.
2. Walk cautelously that we be not consened with the falsities and deceits of the devil, oftentimes changing himself into an Angel of light, sophisticating his wares,
2. Walk cautelously that we be not consened with the falsities and Deceits of the Devil, oftentimes changing himself into an Angel of Light, sophisticating his wares,
crd n1 av-j cst pns12 vbb xx zz p-acp dt n2 cc n2 pp-f dt n1, av vvg px31 p-acp dt n1 pp-f n1, vvg po31 n2,
so as we may say of those Cities as sometimes of Rome, omnia vaenalia Rome, ther's not an old fashion but its new dressed and set to sale, not an ancient errour in Austin or Epiphanius his time, which is not set forth as gainfull Merchandise:
so as we may say of those Cities as sometime of Room, omnia vaenalia Room, ther's not an old fashion but its new dressed and Set to sale, not an ancient error in Austin or Epiphanius his time, which is not Set forth as gainful Merchandise:
av c-acp pns12 vmb vvi pp-f d n2 c-acp av pp-f vvi, fw-la fw-la n1, pc-acp|vbz xx dt j n1 p-acp po31 j vvn cc vvn p-acp n1, xx dt j n1 p-acp np1 cc np1 po31 n1, r-crq vbz xx vvn av p-acp j n1:
if more detriment come to the good corn by taking them away (though in themselves unsufferable) then by their awhile standing, let them alone to a fit harvest; All actions are not fit for all times.
if more detriment come to the good corn by taking them away (though in themselves unsufferable) then by their awhile standing, let them alone to a fit harvest; All actions Are not fit for all times.
cs dc n1 vvn p-acp dt j n1 p-acp vvg pno32 av (cs p-acp px32 j) av p-acp po32 av vvg, vvb pno32 av-j p-acp dt j n1; d n2 vbr xx j p-acp d n2.
NONLATINALPHABET in Greek is tempus, and temporis opportunitas, time and the seasonablenesse of it: We must in our proceeding look to both significations,
in Greek is Tempus, and Temporis opportunitas, time and the seasonableness of it: We must in our proceeding look to both significations,
p-acp jp vbz fw-la, cc fw-la fw-la, n1 cc dt n1 pp-f pn31: pns12 vmb p-acp po12 n-vvg vvi p-acp d n2,
Cyprians advise is of good use here, who reproved some Christians that would needs intempestivè professe the faith, Confiteri nos vol•it (saith he) magis Christus quam profiteri. Let us (Honble) in this case walk providently,
Cyprians Advice is of good use Here, who reproved Some Christians that would needs intempestivè profess the faith, Confession nos vol•it (Says he) magis Christus quam profiteri. Let us (Honorable) in this case walk providently,
And the rather let us be induced hereto by the consideration of Gods bounty to us, no lesse then to our forefathers of Jacobs house, who had a light fiery pillar to direct them through the wildernesse to Canaan; So we have a light here sent from the father of lights with whom is no variablenesse nor shadow of turning;
And the rather let us be induced hereto by the consideration of God's bounty to us, no less then to our Forefathers of Jacobs house, who had a Light fiery pillar to Direct them through the Wilderness to Canaan; So we have a Light Here sent from the father of lights with whom is no variableness nor shadow of turning;
Having much ground to walk over, I shall spare needlessely to stay my self or you in a review of the various acceptations of this word Light in holy writ, this task having been performed frequently by the Learned:
Having much ground to walk over, I shall spare needlessly to stay my self or you in a review of the various acceptations of this word Light in holy writ, this task having been performed frequently by the Learned:
vhg d n1 pc-acp vvi a-acp, pns11 vmb vvi av-j pc-acp vvi po11 n1 cc pn22 p-acp dt vvi pp-f dt j n2 pp-f d n1 j p-acp j n1, d n1 vhg vbn vvn av-j p-acp dt j:
NONLATINALPHABET for light here used, is of near kin to the word NONLATINALPHABET thereby shewing it to be a metaphoricall expression, in which the Lord would let himself down to mans capacity.
for Light Here used, is of near kin to the word thereby showing it to be a metaphorical expression, in which the Lord would let himself down to men capacity.
1. The Scripture is a full and perfect light, there is no defect in it, no rules wanting, none insufficient, we cannot say as of the Oratours works desunt nonnusla, nor as the Schools, of P. Lombard, hic Magister non tenetur;
1. The Scripture is a full and perfect Light, there is no defect in it, no rules wanting, none insufficient, we cannot say as of the Orators works desunt nonnusla, nor as the Schools, of P. Lombard, hic Magister non tenetur;
So doth it convey the same to others, making them wise to satuation ▪ if you say there be many in darknesse and ignorance to this very hour, who walk in by-waies.
So does it convey the same to Others, making them wise to satuation ▪ if you say there be many in darkness and ignorance to this very hour, who walk in byways.
av vdz pn31 vvi dt d p-acp n2-jn, vvg pno32 j p-acp n1 ▪ cs pn22 vvb pc-acp vbi d p-acp n1 cc n1 p-acp d j n1, r-crq vvb p-acp n2.
if any of his children be in an errour against fundamentalls, God who hath promised to lead his Saints into all truth, will discover this unto them in due time.
if any of his children be in an error against fundamentals, God who hath promised to led his Saints into all truth, will discover this unto them in due time.
cs d pp-f po31 n2 vbb p-acp dt n1 p-acp n2-j, np1 r-crq vhz vvn pc-acp vvi po31 n2 p-acp d n1, vmb vvi d p-acp pno32 p-acp j-jn n1.
The word, as the light, is a comfortable creature, how pleasant is it to behold the light (saith the wise man) the expressions of Gods free-grace, the promises of mercy, the doctrine of the covenant in Christ made with Gods people, the future glory and happinesse herein held forth,
The word, as the Light, is a comfortable creature, how pleasant is it to behold the Light (Says the wise man) the expressions of God's Free grace, the promises of mercy, the Doctrine of the Covenant in christ made with God's people, the future glory and happiness herein held forth,
So the word of God (especially when powerfully preached) doth exasperate and enrage ungodly men, desirous to sleep in the dark dungeon of hellish sins, who like Cerberus Plutoes dog drawn from hell, belch and vomit at the light;
So the word of God (especially when powerfully preached) does exasperate and enrage ungodly men, desirous to sleep in the dark dungeon of hellish Sins, who like Cerberus Plutoes dog drawn from hell, belch and vomit At the Light;
as cause and effect:) So God who is light it self and dwelleth in light, in whom is no darknesse at all, the father and fountain of light, is the originall of this Scripture light, which is a ray or beam of his sunne in heaven. It is of his enspiring:
as cause and Effect:) So God who is Light it self and dwells in Light, in whom is no darkness At all, the father and fountain of Light, is the original of this Scripture Light, which is a ray or beam of his sun in heaven. It is of his enspiring:
c-acp n1 cc n1:) av np1 r-crq vbz n1 pn31 n1 cc vvz p-acp n1, p-acp ro-crq vbz dx n1 p-acp d, dt n1 cc n1 pp-f n1, vbz dt n-jn pp-f d n1 n1, r-crq vbz dt n1 cc n1 pp-f po31 n1 p-acp n1. pn31 vbz pp-f po31 vvg:
Honourable and beloved, seeing it's the light of the Lord that hath all this day, this day said I? yea so many Sermon daies, yea so many scores of years shined to this Nation:
Honourable and Beloved, seeing it's the Light of the Lord that hath all this day, this day said I? yea so many Sermon days, yea so many scores of Years shined to this nation:
j cc j-vvn, vvg pn31|vbz dt n1 pp-f dt n1 cst vhz d d n1, d n1 vvd pns11? uh av d n1 n2, uh av d n2 pp-f n2 vvd p-acp d n1:
and many of our dear brethren in other countries, as those in Egyptian darknesse, desiring to see one of these daies of the sonne of man and cannot injoy them) let us (I say) endeavour to walk answerable to so high a favour.
and many of our dear brothers in other countries, as those in Egyptian darkness, desiring to see one of these days of the son of man and cannot enjoy them) let us (I say) endeavour to walk answerable to so high a favour.
cc d pp-f po12 j-jn n2 p-acp j-jn n2, c-acp d p-acp jp n1, vvg pc-acp vvi crd pp-f d n2 pp-f dt n1 pp-f n1 cc vmbx vvi pno32) vvb pno12 (pns11 vvb) vvb pc-acp vvi j p-acp av j dt n1.
Oh that I were worthy to fasten on you the exhortation of the prophet Isaiah cap. 60. 1. 2. wherin is a promise also and seemes in our times to be fullfilled.
O that I were worthy to fasten on you the exhortation of the Prophet Isaiah cap. 60. 1. 2. wherein is a promise also and seems in our times to be Fulfilled.
The King (as we read, in Deu•. 17. 18, 19.) When he sat upon the throne of his Kingdome, was to write him a coppy of the Law in a book ont of that which is before the Priests the Levites, and it was to be with him, and he was to read therein all the daies of his life, that he might learn the fear of the Lord his God, to keep all the words of this law,
The King (as we read, in Deu•. 17. 18, 19.) When he sat upon the throne of his Kingdom, was to write him a copy of the Law in a book Onto of that which is before the Priests the Levites, and it was to be with him, and he was to read therein all the days of his life, that he might Learn the Fear of the Lord his God, to keep all the words of this law,
Yea say some Hebrew Doctors, he was so carefully to look to this rule, that if his fathers had left him none (viz no book of the law) or if that be lost, he is to write him two books of the law, the one he is to reserve in his house,
Yea say Some Hebrew Doctors, he was so carefully to look to this Rule, that if his Father's had left him none (videlicet no book of the law) or if that be lost, he is to write him two books of the law, the one he is to reserve in his house,
uh vvb d njp n2, pns31 vbds av av-j pc-acp vvi p-acp d n1, cst cs po31 n2 vhd vvn pno31 pix (av dx n1 pp-f dt n1) cc cs d vbb vvn, pns31 vbz pc-acp vvi pno31 crd n2 pp-f dt n1, dt pi pns31 vbz pc-acp vvi p-acp po31 n1,
which gives me occasion to remember that worthy speech of famous Queen Elizabeth, when passing in roiall state to her coronation through the streets of London, the Bible being presented to her, which with both hands taking she kissed,
which gives me occasion to Remember that worthy speech of famous Queen Elizabeth, when passing in royal state to her coronation through the streets of London, the bible being presented to her, which with both hands taking she kissed,
In this case it's true what Casuists teach concerning the Cannon law, that in materia ad acclesiam pertinento, where the civill and Canon law disagree, We must be ordered by the Canon:
In this case it's true what Casuists teach Concerning the Cannon law, that in materia ad acclesiam pertinento, where the civil and Canon law disagree, We must be ordered by the Canon:
So if we could be willing (when laws fright and oppose one the other) to sta•d to the determination of Gods Canon without prejudice or partiality, suffering our selves to be directed by the light of holy Scripture, it would soon put a period to the most unkindely differences.
So if we could be willing (when laws fright and oppose one the other) to sta•d to the determination of God's Canon without prejudice or partiality, suffering our selves to be directed by the Light of holy Scripture, it would soon put a Period to the most unkindly differences.
av cs pns12 vmd vbi j (c-crq n2 vvb cc vvi pi dt n-jn) pc-acp vvi p-acp dt n1 pp-f npg1 n1 p-acp n1 cc n1, vvg po12 n2 pc-acp vbi vvn p-acp dt n1 pp-f j n1, pn31 vmd av vvi dt n1 p-acp dt av-ds av-j n2.
God hath shut up the Canon of Scripture, your expectations will be frustrate if you look for another Gospel. There may be new lights respectu actus revelandi, enlightning both the organ and the object,
God hath shut up the Canon of Scripture, your Expectations will be frustrate if you look for Another Gospel. There may be new lights respectu actus revelandi, enlightening both the organ and the Object,
for which he hath not Scripture, spit in his face, yea if an Angel from heaven (as the Apostle long since taught us) should preach any other Gospel (let him prate as much as he will of new lights) he is accursed.
for which he hath not Scripture, spit in his face, yea if an Angel from heaven (as the Apostle long since taught us) should preach any other Gospel (let him prate as much as he will of new lights) he is accursed.
Some have doubted, though all are not of that opinion, whether the Jews living in a Christian commonwealth, ought not to be forced to an outward conformity;
some have doubted, though all Are not of that opinion, whither the jews living in a Christian commonwealth, ought not to be forced to an outward conformity;
d vhb vvn, cs d vbr xx pp-f d n1, cs dt np2 vvg p-acp dt njp n1, vmd xx pc-acp vbi vvn p-acp dt j n1;
I move not this as supposing an outward compliance sufficient to the compleating of a Christian, which is done in the work of grace upon the heart, however when men come to,
I move not this as supposing an outward compliance sufficient to the completing of a Christian, which is done in the work of grace upon the heart, however when men come to,
who knows Gods time of saving souls? We read of one in those bloudy Marian times, who when the Protestants had a meeting in Tems-street in London to hear a Sermon, came in with a purpose to have informed the persecuting Bishop B•nner against them;
who knows God's time of Saving Souls? We read of one in those bloody Marian times, who when the Protestants had a meeting in Tems-street in London to hear a Sermon, Come in with a purpose to have informed the persecuting Bishop B•nner against them;
And who knoweth what God may do, though men come to his word out of bie respects? We have many good and wholesome laws made by former Parliaments to this very purpose;
And who Knoweth what God may do, though men come to his word out of bye respects? We have many good and wholesome laws made by former Parliaments to this very purpose;
cc q-crq vvz r-crq n1 vmb vdi, c-acp n2 vvb p-acp po31 n1 av pp-f j n2? pns12 vhb d j cc j n2 vvn p-acp j n2 p-acp d j n1;
that so ungodly men might not dare with that frequency and audaciousnesse to disfrequent the publick places of Gods worship (where the light is set up) under specious and coloured pretences,
that so ungodly men might not Dare with that frequency and audaciousness to disfrequent the public places of God's worship (where the Light is Set up) under specious and coloured pretences,
cst av j n2 vmd xx vvi p-acp d n1 cc n1 pc-acp vvi dt j n2 pp-f npg1 n1 (c-crq dt n1 vbz vvn a-acp) p-acp j cc j-vvn n2,
when perhaps much worse imploied to the corrupting their weak mindes by seducers, whose labour and ambition is to draw disciples after them and subvert unstable souls.
when perhaps much Worse employed to the corrupting their weak minds by seducers, whose labour and ambition is to draw Disciples After them and subvert unstable Souls.
c-crq av av-d av-jc vvn p-acp dt vvg po32 j n2 p-acp n2, rg-crq n1 cc n1 vbz pc-acp vvi n2 p-acp pno32 cc vvi j n2.
4. Let it be your chief care (ever Honoured Senators) to set up and maintain this light of the Lord in all places of the Kingdom, there being thousands of Parishes in England and Wales, which are miserably destitute of this light, wanting able Preachers to hold it out to them;
4. Let it be your chief care (ever Honoured Senators) to Set up and maintain this Light of the Lord in all places of the Kingdom, there being thousands of Parishes in England and Wales, which Are miserably destitute of this Light, wanting able Preachers to hold it out to them;
crd vvb pn31 vbi po22 j-jn n1 (av j-vvn n2) pc-acp vvi a-acp cc vvi d n1 pp-f dt n1 p-acp d n2 pp-f dt n1, a-acp vbg crd pp-f n2 p-acp np1 cc n2, r-crq vbr av-j j pp-f d n1, vvg j n2 pc-acp vvi pn31 av p-acp pno32;
as Cumberland, Northumberland, Westmorland, the Bishoprick, yea and a very great part of Yorkeshire, who like Pagans scarse know whether there be a God, a Christ, a holy Ghost or no.
as Cumberland, Northumberland, Westmoreland, the Bishopric, yea and a very great part of Yorkshire, who like Pagans scarce know whither there be a God, a christ, a holy Ghost or no.
Take therefore good King Jehoshaphat for an example, who sent Priests and Levites in great plenty throughout all Judah, and they had the Law of the Lord with them, and went about throughout the Cities of Judah, and taught the people.
Take Therefore good King Jehoshaphat for an Exampl, who sent Priests and Levites in great plenty throughout all Judah, and they had the Law of the Lord with them, and went about throughout the Cities of Judah, and taught the people.
vvb av j n1 np1 p-acp dt n1, r-crq vvd n2 cc np2 p-acp j n1 p-acp d np1, cc pns32 vhd dt n1 pp-f dt n1 p-acp pno32, cc vvd p-acp p-acp dt n2 pp-f np1, cc vvd dt n1.
and (saith he) the fear of the Lord fell upon all the Kingdomes of the land that were round about Judah, so that they made no warre against Jehoshaphat. And verely had more care (since all the opportunities of advancing light from the beginning of these distracted times, till now) been taken, had the people been taught by Learned, Orthodox, Godly, discreet, painfull Divines, in the dark corners of this nation, where very little or no light shineth;
and (Says he) the Fear of the Lord fell upon all the Kingdoms of the land that were round about Judah, so that they made no war against Jehoshaphat. And verily had more care (since all the opportunities of advancing Light from the beginning of these distracted times, till now) been taken, had the people been taught by Learned, Orthodox, Godly, discreet, painful Divines, in the dark corners of this Nation, where very little or no Light shines;
cc (vvz pns31) dt n1 pp-f dt n1 vvd p-acp d dt n2 pp-f dt n1 cst vbdr av-j p-acp np1, av cst pns32 vvd dx n1 p-acp np1. cc av-j vhd dc n1 (c-acp d dt n2 pp-f vvg n1 p-acp dt n-vvg pp-f d j-vvn n2, c-acp av) vbn vvn, vhd dt n1 vbn vvn p-acp vvd, n1, j, j, j n2-jn, p-acp dt j n2 pp-f d n1, c-crq av j cc dx n1 vvz;
by Gods blessing we should not have lost by that charge, what ever covetous self-ended persons (who seek their own, not God or his people) may suggest to the contrary.
by God's blessing we should not have lost by that charge, what ever covetous self-ended Persons (who seek their own, not God or his people) may suggest to the contrary.
p-acp ng1 n1 pns12 vmd xx vhi vvn p-acp d n1, r-crq av j j n2 (r-crq vvb po32 d, xx np1 cc po31 n1) vmb vvi p-acp dt n-jn.
Famous Oswald King of Northumberland gave testimony of his zeal for Gods glory, and love to his people in the same sort, by setting up a light of truth in those very dark times, he sent for one Aiden a Scottish Bishop (saith Beda) to instruct his people, who not well understanding nor pronouncing our language, was not so intelligible to the hearers, the King himself therefore used to interpret his Sermons as the Bishop preached.
Famous Oswald King of Northumberland gave testimony of his zeal for God's glory, and love to his people in the same sort, by setting up a Light of truth in those very dark times, he sent for one Aiden a Scottish Bishop (Says Beda) to instruct his people, who not well understanding nor pronouncing our language, was not so intelligible to the hearers, the King himself Therefore used to interpret his Sermons as the Bishop preached.
j np1 n1 pp-f np1 vvd n1 pp-f po31 n1 p-acp npg1 n1, cc vvb p-acp po31 n1 p-acp dt d n1, p-acp vvg p-acp dt n1 pp-f n1 p-acp d j j n2, pns31 vvd p-acp crd n1 dt jp n1 (vvz np1) pc-acp vvi po31 n1, r-crq xx av n1 ccx vvg po12 n1, vbds xx av j p-acp dt n2, dt n1 px31 av vvn pc-acp vvi po31 n2 p-acp dt n1 vvd.
But it's not said that the King presumed to take on him the Preachers office, he did not preach, only (which indeed was an excellency in him) he interpreted to them the Preachers Sermons.
But it's not said that the King presumed to take on him the Preachers office, he did not preach, only (which indeed was an excellency in him) he interpreted to them the Preachers Sermons.
He well apprehended how much it concerned himself and Kingdome to advance the light of life, without which they should all remain in darknesse and irregularity.
He well apprehended how much it concerned himself and Kingdom to advance the Light of life, without which they should all remain in darkness and irregularity.
pns31 av vvd c-crq av-d pn31 vvd px31 cc n1 pc-acp vvi dt n1 pp-f n1, p-acp r-crq pns32 vmd d vvi p-acp n1 cc n1.
1. Be regardfull of the nurseries of good learning, that by the means of them such students as shall de futuro be sent abroad, may be compleated with knowledge in languages, skilfullnesse of arts and sciences,
1. Be regardful of the nurseries of good learning, that by the means of them such Students as shall de futuro be sent abroad, may be completed with knowledge in languages, skilfullnesse of arts and sciences,
well read in story politicall and ecclesiasticall, and indeed accomplisht in all good literature requisite to so high an imploiment, that he may shew himself a workman which needs not be ashamed;
well read in story political and ecclesiastical, and indeed accomplished in all good literature requisite to so high an employment, that he may show himself a workman which needs not be ashamed;
av vvn p-acp n1 j cc j, cc av vvn p-acp d j n1 j p-acp av j dt n1, cst pns31 vmb vvi px31 dt n1 r-crq vvz xx vbi j;
Let no man have just cause to divert his childes studies to secular imploiments, either for want of means, conveniences or honour by which the mindes of men are much invited to study.
Let no man have just cause to divert his child's studies to secular employments, either for want of means, conveniences or honour by which the minds of men Are much invited to study.
as King James said in the starre-chamber to the Judges, in that of Pauls steeple, that in time may be done at a lesse, which afterwards cannot be at a greater charge.
as King James said in the Star Chamber to the Judges, in that of Paul's steeple, that in time may be done At a less, which afterwards cannot be At a greater charge.
so doth it not passe without suspition amongst the vulgar sort, as if with the outward fabrick and structure your intention was to demolish worship and Religion it self.
so does it not pass without suspicion among the Vulgar sort, as if with the outward fabric and structure your intention was to demolish worship and Religion it self.
av vdz pn31 xx vvi p-acp n1 p-acp dt j n1, c-acp cs p-acp dt j n1 cc n1 po22 n1 vbds pc-acp vvi n1 cc n1 pn31 n1.
it will be a notable means to preserve the light, and to keep of such as endeavour (like as they did that candle, Luther, in the beginning of the German Reformation lighted) to blow it out.
it will be a notable means to preserve the Light, and to keep of such as endeavour (like as they did that candle, Luther, in the beginning of the Germane Reformation lighted) to blow it out.
pn31 vmb vbi dt j n2 pc-acp vvi dt n1, cc pc-acp vvi pp-f d c-acp vvb (av-j c-acp pns32 vdd d n1, np1, p-acp dt n-vvg pp-f dt j n1 vvn) pc-acp vvi pn31 av.
The goodnesse of God (saith one in his book wherein this controversie of Discipline is purposely and largely discussed) hath provided in his word a Discipline for his Church, which if he had not done, he should have been lesse carefull of it then of the commonwealth, of which in that regard he is not unmindfull.
The Goodness of God (Says one in his book wherein this controversy of Discipline is purposely and largely discussed) hath provided in his word a Discipline for his Church, which if he had not done, he should have been less careful of it then of the commonwealth, of which in that regard he is not unmindful.
dt n1 pp-f np1 (vvz pi p-acp po31 n1 c-crq d n1 pp-f n1 vbz av cc av-j vvn) vhz vvn p-acp po31 n1 dt n1 p-acp po31 n1, r-crq cs pns31 vhd xx vdn, pns31 vmd vhi vbn av-dc j pp-f pn31 av pp-f dt n1, pp-f r-crq p-acp d n1 pns31 vbz xx j.
It is far from our purpose or desire to let loose the golden reins of Discipline and government in the Church, to leave private persons or particular congregations, to take up what form of divine service they please,
It is Far from our purpose or desire to let lose the golden reins of Discipline and government in the Church, to leave private Persons or particular congregations, to take up what from of divine service they please,
O that we had not started aside from this like a deceitfull bow, then surely had we wounded the hairy scalp of many Church enemies, that break the bonds asunder and cast the cords away from them.
O that we had not started aside from this like a deceitful bow, then surely had we wounded the hairy scalp of many Church enemies, that break the bonds asunder and cast the cords away from them.
sy cst pns12 vhd xx vvn av p-acp d av-j dt j n1, av av-j vhd pns12 vvn dt j n1 pp-f d n1 n2, cst vvb dt n2 av cc vvi dt n2 av p-acp pno32.
4. Take order that such Divines as in severall parts of the Kingdome have or shall conscionably hold forth this light of truth in their charges respectively to the edification of their people and not to yours or the Commonwealths disadvantage, be plentifully provided of comfortable maintenance and due encouragement;
4. Take order that such Divines as in several parts of the Kingdom have or shall Conscionably hold forth this Light of truth in their charges respectively to the edification of their people and not to yours or the Commonwealths disadvantage, be plentifully provided of comfortable maintenance and due encouragement;
crd vvb n1 cst d n2-jn a-acp p-acp j n2 pp-f dt n1 vhb cc vmb av-j vvi av d n1 pp-f n1 p-acp po32 n2 av-j p-acp dt n1 pp-f po32 n1 cc xx pc-acp png22 cc dt n2 n1, vbb av-j vvn pp-f j n1 cc j-jn n1;
else how can you expect an exact performance of that trust of beating the light you require from them, you may not muzzle the Oxe that treadeth out the corn.
Else how can you expect an exact performance of that trust of beating the Light you require from them, you may not muzzle the Ox that treadeth out the corn.
av q-crq vmb pn22 vvi dt j n1 pp-f d n1 pp-f vvg dt n1 pn22 vvb p-acp pno32, pn22 vmb xx vvi dt n1 cst vvz av dt n1.
He that is instructed must make him that instructeth him, partaker of all good things. Our forefathers brought honour to God, happinesse to the Church, to themselves a glorious name by their foundations and contributions to the maintenance of his light.
He that is instructed must make him that Instructeth him, partaker of all good things. Our Forefathers brought honour to God, happiness to the Church, to themselves a glorious name by their foundations and contributions to the maintenance of his Light.
You (Honourable) are the repairers of our breaches in Church and state; You are the Physitians of the body politick and ecclesiastick. We dare not prejudge you.
You (Honourable) Are the repairers of our Breaches in Church and state; You Are the Physicians of the body politic and ecclesiastic. We Dare not prejudge you.
pn22 (j) vbr dt n2 pp-f po12 n2 p-acp n1 cc n1; pn22 vbr dt n2 pp-f dt n1 j cc j. pns12 vvb xx vvi pn22.
and that wrong done to the Church is a sinne greater then that which is against the commonwealth, the Church of the two standing in a nearer relation to God,
and that wrong done to the Church is a sin greater then that which is against the commonwealth, the Church of the two standing in a nearer Relation to God,
cc d n-jn vdn p-acp dt n1 vbz dt n1 jc cs d r-crq vbz p-acp dt n1, dt n1 pp-f dt crd vvg p-acp dt jc n1 p-acp np1,
though given in superstitious times much of it, and haply to some superstitious uses, but rather conceive it ought to be imployed to the service of God, incouraging of learning and godlinesse, which was the main scope of the donours,
though given in superstitious times much of it, and haply to Some superstitious uses, but rather conceive it ought to be employed to the service of God, encouraging of learning and godliness, which was the main scope of the donors,
cs vvn p-acp j n2 d pp-f pn31, cc av p-acp d j n2, cc-acp av-c vvb pn31 vmd pc-acp vbi vvn p-acp dt n1 pp-f np1, vvg pp-f n1 cc n1, r-crq vbds dt j n1 pp-f dt n2,
if not much more, culpable, then that of Achan, who stole a wedge, or as the Hebrew hath it, a tongue of gold, but in the end paid a rate dear enough for it,
if not much more, culpable, then that of achan, who stole a wedge, or as the Hebrew hath it, a tongue of gold, but in the end paid a rate dear enough for it,
as many of his successours have since done, and more (if timely repentance and restitution prevent not) may buy the gold of the Temple at a high price.
as many of his Successors have since done, and more (if timely Repentance and restitution prevent not) may buy the gold of the Temple At a high price.
c-acp d pp-f po31 n2 vhb p-acp vdn, cc av-dc (cs j n1 cc n1 vvb xx) vmb vvi dt n1 pp-f dt n1 p-acp dt j n1.
It seems the very heathen, who had no other pilot then natures law, stood in fear to runne this hazard, of splitting themselves on this rock of sacriledge,
It seems the very heathen, who had no other pilot then nature's law, stood in Fear to run this hazard, of splitting themselves on this rock of sacrilege,
Doe we not read of Pharaoh King of Egypt, in that great famine mentioned by Moses, how that when all the people were necessitated to sell their lands to make provision for themselves and families that they perished not in the dearth, that he provided a portion for the Priests, that so their lands might be preserved to the uses they were dedicated? He might with as much ease,
Do we not read of Pharaoh King of Egypt, in that great famine mentioned by Moses, how that when all the people were necessitated to fell their Lands to make provision for themselves and families that they perished not in the dearth, that he provided a portion for the Priests, that so their Lands might be preserved to the uses they were dedicated? He might with as much ease,
vdb pns12 xx vvn pp-f np1 n1 pp-f np1, p-acp cst j n1 vvn p-acp np1, c-crq d c-crq d dt n1 vbdr vvn pc-acp vvi po32 n2 pc-acp vvi n1 p-acp px32 cc n2 cst pns32 vvd xx p-acp dt n1, cst pns31 vvd dt n1 p-acp dt n2, cst av po32 n2 vmd vbi vvn p-acp dt n2 pns32 vbdr vvn? pns31 vmd p-acp p-acp d n1,
as little charge, have entered on the Priests possession, as the whole land, and so have been sole Lord, that no man (as our great land-Lords use to say) should have a foot within his territories.
as little charge, have entered on the Priests possession, as the Whole land, and so have been sole Lord, that no man (as our great land-Lords use to say) should have a foot within his territories.
He does not drive them (as some have done) to an exigent that he might gain the more by them, he provides, to prevent that mischief, portions, at his own charges for those who are disabled by the penury of the times, to make provision for themselves.
He does not drive them (as Some have done) to an exigent that he might gain the more by them, he provides, to prevent that mischief, portions, At his own charges for those who Are disabled by the penury of the times, to make provision for themselves.
pns31 vdz xx vvi pno32 (c-acp d vhb vdn) p-acp dt n1 cst pns31 vmd vvi dt av-dc p-acp pno32, pns31 vvz, pc-acp vvi d n1, n2, p-acp po31 d n2 p-acp d r-crq vbr vvn p-acp dt n1 pp-f dt n2, pc-acp vvi n1 p-acp px32.
And in that generall seisure of all estates there is this clause of exception in the deed concerning the Priests, to except before excepted, the land of the Priests only, which became not Pharaohs.
And in that general seizure of all estates there is this clause of exception in the deed Concerning the Priests, to except before excepted, the land of the Priests only, which became not Pharaohs.
cc p-acp d j n1 pp-f d n2 pc-acp vbz d n1 pp-f n1 p-acp dt n1 vvg dt n2, pc-acp vvi a-acp vvn, dt n1 pp-f dt n2 av-j, r-crq vvd xx np1.
and the circumstances shew a distinction betwixt them and the rest of the land, which occasions the Learned generally to read it as our Translatours have done.
and the Circumstances show a distinction betwixt them and the rest of the land, which occasions the Learned generally to read it as our Translators have done.
Remember that this light, the word, held forth to the people is not maintained (since that extraordinary apostolicall gifts are ceased) without vast expence;
remember that this Light, the word, held forth to the people is not maintained (since that extraordinary apostolical Gifts Are ceased) without vast expense;
vvb cst d j, dt n1, vvd av p-acp dt n1 vbz xx vvn (c-acp d j j n2 vbr vvn) p-acp j n1;
those who are in this imploiment (that their office may be more acceptable, gracefull and profitable) have severall lights, none of them to be suffered to die, which they must maintain at great expence.
those who Are in this employment (that their office may be more acceptable, graceful and profitable) have several lights, none of them to be suffered to die, which they must maintain At great expense.
as one, a great Schollar, long since observed: poor beggerly maintenance will have but a poor contemptible Ministry; Scandalous maintenance, scandalous Ministry.
as one, a great Scholar, long since observed: poor beggarly maintenance will have but a poor contemptible Ministry; Scandalous maintenance, scandalous Ministry.
It is a pretty observation that one hath, The Table of shew bread (saith he) was set in the midst of the Temple to signifie thus much, Quod Sacerdotes in Templo servientes, de Templo victum habere debent.
It is a pretty observation that one hath, The Table of show bred (Says he) was Set in the midst of the Temple to signify thus much, Quod Sacerdotes in Templo servientes, de Templo victum habere debent.
Is it not much to be lamented think you, that the oyl in the first institution of it appointed to preserve light to Gods people, is powred out to other purposes, as former times have complained, lusts of men,
Is it not much to be lamented think you, that the oil in the First Institution of it appointed to preserve Light to God's people, is poured out to other Purposes, as former times have complained, Lustiest of men,
vbz pn31 xx d pc-acp vbi vvn vvb pn22, cst dt n1 p-acp dt ord n1 pp-f pn31 vvd pc-acp vvi n1 p-acp ng1 n1, vbz vvn av p-acp j-jn n2, c-acp j n2 vhb vvn, vvz pp-f n2,
this would have covered them, to the credit of Religion, inciting others to the like, he did not put his light under a bushell, So (praised be God) in this nation, where the revenues of the Church were great (though some did spend much in vanity and excessive courses as the profuse vulgar) all did not so:
this would have covered them, to the credit of Religion, inciting Others to the like, he did not put his Light under a bushel, So (praised be God) in this Nation, where the revenues of the Church were great (though Some did spend much in vanity and excessive courses as the profuse Vulgar) all did not so:
d vmd vhi vvn pno32, p-acp dt n1 pp-f n1, vvg n2-jn p-acp dt j, pns31 vdd xx vvi po31 j p-acp dt n1, av (vvn vbi n1) p-acp d n1, c-crq dt n2 pp-f dt n1 vbdr j (cs d vdd vvi d p-acp n1 cc j n2 p-acp dt j j) d vdd xx av:
as God knows it is the case of many a learned, godly and painfull Divine at this day (as sometimes it was the condition of learned men, beware the fears where Church revenues are devoured) who have great charges of children and nothing wherewith to bring them up,
as God knows it is the case of many a learned, godly and painful Divine At this day (as sometime it was the condition of learned men, beware the fears where Church revenues Are devoured) who have great charges of children and nothing wherewith to bring them up,
c-acp np1 vvz pn31 vbz dt n1 pp-f d dt j, j cc j j-jn p-acp d n1 (c-acp av pn31 vbds dt n1 pp-f j n2, vvb dt n2 c-crq n1 n2 vbr vvn) r-crq vhb j n2 pp-f n2 cc pix c-crq pc-acp vvi pno32 a-acp,
This made the mighty godly Divine of Scotland (as I am informed) lying on his death bed (and the words of dying men should make a deeper impression) so earnest in his exhortatory letter writ from St Andrews to the Assembly at Sterling. There are two branches of his exhortation, one to keep out of the Church scandalous Ministers, the other to prevent a scandalous maintenance.
This made the mighty godly Divine of Scotland (as I am informed) lying on his death Bed (and the words of dying men should make a Deeper impression) so earnest in his exhortatory Letter writ from Saint Andrews to the Assembly At Sterling. There Are two branches of his exhortation, one to keep out of the Church scandalous Ministers, the other to prevent a scandalous maintenance.
so to you it appertains, as nurserers of the Church, to see that these lights of the Church have oyl to feed them as Hezekiah did, 2 Chron. 31 4. I can present you with no arguments more constringent then those in the text before you.
so to you it appertains, as nurserers of the Church, to see that these lights of the Church have oil to feed them as Hezekiah did, 2 Chronicles 31 4. I can present you with no Arguments more constringent then those in the text before you.
1. You have many priviledges, God expects this as a testimony of thankfulnesse. Those who gain by sea-trade are not unwilling to be at the charge of land-light.
1. You have many privileges, God expects this as a testimony of thankfulness. Those who gain by sea-trade Are not unwilling to be At the charge of land-light.
crd pn22 vhb d n2, np1 vvz d p-acp dt n1 pp-f n1. d r-crq vvb p-acp n1 vbr xx j pc-acp vbi p-acp dt n1 pp-f n1.
3. You know that Religion is not in shew, but in deed, it's not sufficient to say as those St James mentioneth, goe and be warmed, unlesse also you make provision for them.
3. You know that Religion is not in show, but in deed, it's not sufficient to say as those Saint James mentioneth, go and be warmed, unless also you make provision for them.
crd pn22 vvb d n1 vbz xx p-acp n1, cc-acp p-acp n1, pn31|vbz xx j pc-acp vvi p-acp d zz np1 vvz, vvb cc vbb vvn, cs av pn22 vvb n1 p-acp pno32.
4. It's the Lords light that affords direction to your souls for the obtaining eternall light, which by how much the more excellent it is then that under the law,
4. It's the lords Light that affords direction to your Souls for the obtaining Eternal Light, which by how much the more excellent it is then that under the law,
so much the more liberall we should be in providing for it, as that famous servant of God long since taught us, with whose words I shall crave leave to close this imploiment.
so much the more liberal we should be in providing for it, as that famous servant of God long since taught us, with whose words I shall crave leave to close this employment.
Had the Priests of the law the tenth part, and shall not the Ministers of a better testament have any part? Such maintenance will have such Ministers in time out of question, to the utter decay of learning piety and Religion,
Had the Priests of the law the tenth part, and shall not the Ministers of a better Testament have any part? Such maintenance will have such Ministers in time out of question, to the utter decay of learning piety and Religion,
vhd dt n2 pp-f dt n1 dt ord n1, cc vmb xx dt n2 pp-f dt jc n1 vhb d n1? d n1 vmb vhi d n2 p-acp n1 av pp-f n1, p-acp dt j n1 pp-f n1 n1 cc n1,
he finding that the Priest Eliashib (who had the oversight of what belonged to the maintenance of the Priests, being joyned in affinity with Tobiah the Ammonite, an enemy of the Jews, the portions of the Levites were not given them,
he finding that the Priest Eliashib (who had the oversight of what belonged to the maintenance of the Priests, being joined in affinity with Tobiah the Ammonite, an enemy of the jews, the portions of the Levites were not given them,
threw out Tobias vessels, thrust out Eliashib, and placed them that were accounted faithfull, and brought the tithes of corn and wine and oyl into the house of the Lord:
threw out Tobias vessels, thrust out Eliashib, and placed them that were accounted faithful, and brought the Tithes of corn and wine and oil into the house of the Lord:
vvd av np1 n2, vvd av np1, cc vvd pno32 cst vbdr vvn j, cc vvd dt n2 pp-f n1 cc n1 cc n1 p-acp dt n1 pp-f dt n1:
and such Eliashibs, who dealing in all unrighteousnesse, convey the portions of the Levites by little and little from the Church that all may come to ruine and utter confusion in time.
and such Eliashibs, who dealing in all unrighteousness, convey the portions of the Levites by little and little from the Church that all may come to ruin and utter confusion in time.
cc d n2, r-crq vvg p-acp d n1, vvb dt n2 pp-f dt np2 p-acp j cc j p-acp dt n1 cst d vmb vvi pc-acp vvi cc vvi n1 p-acp n1.
and either convert or confound Church-robbers that savour nothing but their own gain, that take thus daily away the reward of knowledge, endeavour the death of thousand thousands of souls, which thou hast created.
and either convert or confound Church-robbers that savour nothing but their own gain, that take thus daily away the reward of knowledge, endeavour the death of thousand thousands of Souls, which thou hast created.
cc av-d vvi cc vvi n2 cst vvb pix p-acp po32 d n1, cst vvb av av-j av dt n1 pp-f n1, vvb dt n1 pp-f crd crd pp-f n2, r-crq pns21 vh2 vvn.
Stirre up Nehemiah thy faithfull servant to redresse this sin, and to settle things carnall as shall be fit for them that sow spirituall, that God be not mocked:
Stir up Nehemiah thy faithful servant to redress this since, and to settle things carnal as shall be fit for them that sow spiritual, that God be not mocked:
vvb a-acp np1 po21 j n1 pc-acp vvi d n1, cc pc-acp vvi n2 j c-acp vmb vbi j p-acp pno32 cst vvb j, cst np1 vbb xx vvn:
Pes enim Ille in quo claulicabat, Iudaeos qui in Christum non crediderunt, figurabat, ille vero qui sanus remansit, illorum typum gessit qui Christum Dominum reciperunt.
Pes enim Isle in quo claulicabat, Jews qui in Christ non crediderunt, figurabat, Isle vero qui Sanus remansit, Illorum typum gessit qui Christ Dominum reciperunt.
In co quod vincit Iacob, Iudaeos Christum persecuturos significabat: in co quod benedictionem petebat, illum populum figurabat qui in Christum Domioum credituru• erat. Serm. 80. de Temp.
In counterfeit quod vincit Iacob, Jews Christ persecuturos significabat: in counterfeit quod benedictionem petebat, Ilum Populum figurabat qui in Christ Domioum credituru• erat. Sermon 80. de Temp.
1 Sam 31. Sermo Iehovae suerat rarus temporibus illis, Tremel. & Jun Heb pretiosus. Nan omne rarum 〈 ◊ 〉. See Iohn 〈 ◊ 〉 his story in Act. and Mon. of the Church pag. 1941.
1 Sam 31. Sermon Iehovae suerat Rarus temporibus illis, Tremel. & Jun Hebrew pretiosus. Nan omne Rare 〈 ◊ 〉. See John 〈 ◊ 〉 his story in Act. and Mon. of the Church page. 1941.
vvn np1 crd np1 fw-la fw-la fw-la fw-la fw-la, np1. cc np1 n1 fw-la. np1 fw-la fw-la 〈 sy 〉. vvb np1 〈 sy 〉 po31 n1 p-acp n1 cc np1 pp-f dt n1 n1. crd
Isa. 16. 19. Psal 8. 〈 ◊ 〉 Sol qui re•reat pios beneficij• s•is, ut sol plantas & animalia suo calore & splendore: scutum nostrum, id est, quod defendit nos, nempe me & comitatum meum Pilcat.
Isaiah 16. 19. Psalm 8. 〈 ◊ 〉 Sol qui re•reat Pios beneficij• s•is, ut sol Plantas & animalia Sue calore & splendore: scutum nostrum, id est, quod defendit nos, nempe me & Comitatus meum Pilcat.
np1 crd crd np1 crd 〈 sy 〉 fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la n2 cc fw-la fw-la n1 cc fw-la: fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la, fw-la pno11 cc j-jn fw-la n1.
Exod. 3 8. Deut. 8. 7, 8, 9. Deut 11. ••. 12. Ezek. •0. 6. called Jehova's land, Hos. 9. 3. and the holy land, Zac. 2•2. the land of Immanuel, that is, of Christ, Isa 8 8. a figure of an heavenly countrey, Heb. 11. 9 10. being accuntrey in Asia the lesse, possessed by Canaan the son of Cam the son of Noab, and his sons, but for their wickednesse the Land was to spue them out, Lev. 18. 25. Gen. 12. 5.
Exod 3 8. Deuteronomy 8. 7, 8, 9. Deuteronomy 11. ••. 12. Ezekiel •0. 6. called Jehova's land, Hos. 9. 3. and the holy land, Zac. 2•2. the land of Immanuel, that is, of christ, Isaiah 8 8. a figure of an heavenly country, Hebrew 11. 9 10. being accuntrey in Asia the less, possessed by Canaan the son of Cam the son of Noab, and his Sons, but for their wickedness the Land was to spue them out, Lev. 18. 25. Gen. 12. 5.
Ma ••av, de inst••u••one principis. Aetrus Hadria the Emperour used to say, Non m•bi sed popu•o praees, nunqu•d ut de subdetis •res cas••equaqua•• se• ut ipse de •e Ber. de consed l. 3.
Ma ••av, de inst••u••one principis. Aetrus Hadria the Emperor used to say, Non m•bi sed popu•o praees, nunqu•d ut de subdetis •res cas••equaqua•• se• ut ipse de •e Ber. de consed l. 3.
Primum videndum, quid sit ▪ quod sacrum appellat ••st autem illud sacrum quod sacris ufibus vel Dei instituto & jussa vel hominum voluntaria & • spontanea la•gitione ad lictum & devotum est. Ob eam { que } causam horum aut sublatio, aut etiam imminutio, sacrilegij •rimine damnatur, Deut. 23. 21, 22, 23. Hec corruptela cum omnibus saeculis •h•••uit, tu• ex omni memoria nunquam magis grassat• est quam hoc nostro ta• infaelic• sae•ulo, in quo p•eri { que } non mo lo 〈 ◊ 〉 largiuntur sed etiam, qu• ▪ adpossunt, da•t operam ut ex illo aliquid resecent & arr•dant, quod a su•• major bus ad 〈 ◊ 〉 Dei & scholarum & pauperam suste• a•ionem collatum est. Exaggeratur hoc scelu• apud Prophet. Mal. 3. 8, 9. qui hanc injuriam •on tam hominibus quam •psi Deo sactam esse queritur. Quod si illis mortale & perniciosum sit qui bis bonis fr•untur, quid illis fie• qui alioru• Av•• rit•• tantum a •ainistri fugruat, qui ipsi•ullum inde fractum perceperunt, & qui spe tantum praedae deiuceps consequendae a• hoc sacrilegium pertracti sunt. M Cart. on Prov. 20. 2•.
Primum videndum, quid sit ▪ quod sacrum appellate ••st autem illud sacrum quod sacris ufibus vel Dei instituto & jussa vel hominum Voluntary & • spontanea la•gitione ad lictum & devotum est. Ob eam { que } Causam horum Or sublatio, Or etiam imminutio, sacrilegij •rimine damnatur, Deuteronomy 23. 21, 22, 23. Hec Corruptela cum omnibus saeculis •h•••uit, tu• ex omni memoria Never magis grassat• est quam hoc nostro ta• infaelic• sae•ulo, in quo p•eri { que } non more lo 〈 ◊ 〉 largiuntur sed etiam, qu• ▪ adpossunt, da•t Operam ut ex illo Aliquid resecent & arr•dant, quod a su•• Major bus ad 〈 ◊ 〉 Dei & Scholarum & pauperam suste• a•ionem collatum est. Exaggeratur hoc scelu• apud Prophet. Malachi 3. 8, 9. qui hanc Injuriam •on tam hominibus quam •psi God sactam esse queritur. Quod si illis mortale & Pernicious sit qui bis bonis fr•untur, quid illis fie• qui alioru• Av•• rit•• Tantum a •ainistri fugruat, qui ipsi•ullum inde fractum perceperunt, & qui See Tantum Praedae deiuceps consequendae a• hoc Sacrilege pertracti sunt. M Cart. on Curae 20. 2•.
Ad Deum non acceditur passibus corporalibu• cum ubi { que } sit, ped affectibus mentis: & codem modo ab eo •eced tur & sic accsssus & recessus sab fimili udine localis motus defignunt spiritualem affectum. Tho. Aquin. • q. •. 5. m.
Ad God non acceditur passibus corporalibu• cum ubi { que } fit, ped affectibus mentis: & codem modo ab eo •eced tur & sic accsssus & Recessus sab fimili udine localis motus defignunt spiritualem affectum. Tho. Aquinas • q. •. 5. m.
Bald cas. lib. 2. cap. 6 p. 104. in horum locum adigantur ad sacra Christianorum i e. jubeantur templa ipsorum i•gredi, Concionibus & precibus interesse, &c.
Bald case. lib. 2. cap. 6 p. 104. in horum locum adigantur ad sacra Christians i e. jubeantur templa Ipsorum i•gredi, Concionibus & precibus Interest, etc.
Gal. 6. 6. Sir Ed. Cook in second part of Iust on Magna Charta. pag. 3, 4. So in the story of Lucius, E•belbert Eghert. Alfred E•helwol•. Edgar Edward the confe••our with divers others more in old Histories. Numb. 4. 14.
Gal. 6. 6. Sir Ed. Cook in second part of Just on Magna Charta. page. 3, 4. So in the story of Lucius, E•belbert Eghert. Alfred E•helwol•. Edgar Edward the confe••our with diverse Others more in old Histories. Numb. 4. 14.
Mala• 3 8, 6. Dan Ethic. Christ. 12 c 15. Princeps jure non potest res sacra•, & bona cu•t• divino etiam in genere desti••ra etiam ea quae •ul••i superstitioso forvi••t in •sum profanu• transferere. Ke•h Syst Po•. l. 1 cap 21. sic polan. in Synt. & in Dan 5. 4, 5. Isa. 50. 4.
Mala• 3 8, 6. Dan Ethic. christ. 12 c 15. Princeps jure non potest Rest sacra•, & Bona cu•t• divino etiam in genere desti••ra etiam ea Quae •ul••i superstitioso forvi••t in •sum profanu• transferere. Ke•h Syst Po•. l. 1 cap 21. sic poland. in Saint & in Dan 5. 4, 5. Isaiah 50. 4.
Gen 47. 2•, Pu••herri •us igitur his tex•s est ed nos non sequ•mur nec a ••ittim•s in Germania, &c Phara b Rex aegypti conju•get in judicio prox i•o & contra priacipes & magistra•us Germanie, propterea quod ille suos sacerdo•es coluit alu•t & abstieu it a ho•is 〈 … 〉 ea •u••ssino contracta in su•• pote•latem re•i gere patu•sset. Luth.
Gen 47. 2•, Pu••herri •us igitur his tex•s est ed nos non sequ•mur nec a ••ittim•s in Germania, etc. Phara b Rex Egyptian conju•get in Judicio prox i•o & contra priacipes & magistra•us Germany, propterea quod Isle suos sacerdo•es coluit alu•t & abstieu it a ho•is 〈 … 〉 ea •u••ssino contracta in su•• pote•latem re•i gere patu•sset. Luth.
Ye that are Lords and Burgesses of the Parliament house, I require of you in the name of all my poor brethren that are English men and members of Christs body, that ye consider well (as ye will answer before the face of Almighty God in the day of judgement) this abuse, and see it amended. When as antichrist of Rome durst openly without any vizard, walk up and down thorowout England, he had so great favour there, and his children had such cra•ty wits (for the children of this world are wiser in their generation then the children of light) that they had not onely almost gotte • all the best lands of England into their hands, but also the most part of all the best benefices, both parsonages and vic•raged, which were for the most part all impropred unto them. And when they had the gifts of any not impropered, they gave them unto their friends, of the which alwaies some were learned, for the monks found of their friends children at school. And though they were not learned, yet they kept hospitality, and helped their poor friends. And if the personage were improprated, the monks were bound to deal almes to the poor, and to keep hospitality, as the wri•ings of the gifts of such personages and lands do planly declare in these words, in puram ele••of••om. And as touching the •l•es that they deale and the hospitality that they kept, every man knoweth that many thousands were well releeved of them, and might have been better, if they had not had so many great mens horses to feed, and had not been overcharged with such idle gentlemen, as were never out of the abbeys. And if they had any vicarage in their hands, they set in sometime some sufficient 〈 ◊ 〉 (though it were but seldome) to preach and to teach. But now that all the abbeys with their 〈 ◊ 〉 goods and impropriated personages be in temporall mens hands, I doe not here tell, that one halfepenny worth of almes, or any other profit cometh unto the people of those parishes. Your pretence of putting down abbies, was to amend that was amisse in them. It was far amisse that a great part of the lands of the abbies (which were given to bring up learned men, that might be Preachers to keep hospitality, and to give almes to the poor) should be spent upon a few superstitious monks, which gave no• fourty pound in almes, when they should have given two hundred. It was amisse that the monks should have personages in their hands, and deal but the twentieth part thereof to the poor, and preached but once in a year to them that paid the tithes of the personages. It was amisse that they scarcely among twenty set not one sufficient vicar to preach for the t•thes that they received. But see now, how •t that was amisse, is amended for all the godly pretence. It is amended even as the devil amended his dames legge (as it is in the proverb) when he should have set it right, he br•ke it quite in peecet. The monks gave too little •lm, and set unable persons many times in their benefices. But now where twenty pound was given yearly to the poor, in more then in a hundred places in England, is not one meal• m••t given. This is a fa•• amendment. Where they had alwaies one or other vicar, that tither preached or hired some to preach, now is there no vicar at all, but the farme• is vicar and parson alltogether, and onely an old castaway monk or 〈 ◊ 〉 which can scarcely say his mattens, is 〈 ◊ 〉 for twenty or thirty shillings meat and drink, yea in some places for meat and drink alone without any wages. I know, and not I alone, but twenty thousand more know more then five hundred vicarages and parsonages, thus well and gospelly ferved, after the new Gospel of England. And if a man say to the farmers, why have the people no preachers? seeing ye have the tithes and offerings ye should finde Preachers. They will answer, we have hired the personages of this or that Lord, and he or he is parson or vicar, we pay for the tithes and offerings to the Lord that is person. Well then, I say unto thee my Lord, parson, and vicar, thou doest wrong, to have personages and vicarages, to have the tenth pig, the tenth lamb, goose, fleece, and so of all other things, seeing that thou art no Minister nor no priest of Christs Church; teach, nor do any office of a parson or of a vicar, but polle and pille. What canst thou say of thy self my Lord parson and vicar? thou wilt say peradventure, the King gave me the abbey and all that belongeth thereto, which had then given him by the Parliament, Therefore if thou speak against my being person and vicar though I neither preach nor teach, nor yet procure none to do it for me, thou art a traitour, for this the thirteenth article of our creed added of late, that whatsoever the Parliament doth, must needs be well done, and the Parliament, or any proclamation out of the Parliament time, cannot erre. But to you my Lord parsons, how can ye defend your selves if a man should bring this argument against you, and prove you all the theeves, that have personages and vicarages in your hands, and cannot preach. Christ saith Iohn 10. he that entreth not into the sheepfold by the door, but climbeth in an other way is a thief and a murtherer, but ye entred in an other way, wherefore ye are theeves and murtherers. That you come not in by the door, I will prove it thus, Christ is the door, but by Christ ye came not into the sheepfold, that is, to be parsons and vicars, for ye grant that ye came in by the act of Parliament, and the act of Parliament is not Christ, for it is not confirmed by Christs word, therefore ye came not by Christ, and so be ye theeves and murtherers, as your works proved of late, in shedding of the bloud of so many true preachers and shepheards, which spent their lives for their sheep. If this argument be not strong enough, what say you by this? All they that come before me (saith Christ) are theeves and robbers, ye come into the sheepfold, before Christ, ergo ye be theeves and robbers. To come in before Christ, is to be a parson or a vicar before Christ send him ▪ and ye came in before Christ sent you, for he sendeth none to be sheepheards, but such as he knoweth to be able to feed his flook, ergo he never sent you, for he knoweth you unable to do that office. And thus to conclude, ye be theeves and robbers, for a theef cometh not but to steal and to kill. Wherefore give over your parsonages to learned men, and enter not into other mens vocations, to rob the Ministers both of their office and of their living, that ye be not punished of God. But if ye will needs be parsons and vicars still, and have all the profits of the parsonages, and will have all, even to the tithe egge of a poor woman that hath but two hens, ye must have the pains that belong to such persons as you be. Hear what Almighty God saith unto you, my Lords. which will be parsons and pastors, Ezek •3 If I say unto the wicked thou shalt die the death, and thou speak not unto him, to keep the wicked from his way, the wicked his own self shall dye in his wickednesse, but his bloud shall I require of thy hand. Mark well, Lord parson, for this is said to all them that are parsons, and take wages, and living of the people, as tithes and offerings, for feeding of them with Gods word, or else by what title canst thou challenge the tithes? look well upon this matter, and build thy conscience upon Gods word. The complaint of Roderick Mors to the Parliament in Edw 6. time.
You that Are lords and Burgesses of the Parliament house, I require of you in the name of all my poor brothers that Are English men and members of Christ body, that you Consider well (as you will answer before the face of Almighty God in the day of judgement) this abuse, and see it amended. When as antichrist of Room durst openly without any vizard, walk up and down throughout England, he had so great favour there, and his children had such cra•ty wits (for the children of this world Are Wiser in their generation then the children of Light) that they had not only almost got • all the best Lands of England into their hands, but also the most part of all the best Benefices, both parsonages and vic•raged, which were for the most part all impropered unto them. And when they had the Gifts of any not impropered, they gave them unto their Friends, of the which always Some were learned, for the Monks found of their Friends children At school. And though they were not learned, yet they kept hospitality, and helped their poor Friends. And if the personage were improprated, the Monks were bound to deal alms to the poor, and to keep hospitality, as the wri•ings of the Gifts of such Personages and Lands do planly declare in these words, in puram ele••of••om. And as touching the •l•es that they deal and the hospitality that they kept, every man Knoweth that many thousands were well relieved of them, and might have been better, if they had not had so many great men's Horses to feed, and had not been overcharged with such idle gentlemen, as were never out of the abbeys. And if they had any vicarage in their hands, they Set in sometime Some sufficient 〈 ◊ 〉 (though it were but seldom) to preach and to teach. But now that all the abbeys with their 〈 ◊ 〉 goods and impropriated Personages be in temporal men's hands, I do not Here tell, that one halfpenny worth of alms, or any other profit comes unto the people of those Parishes. Your pretence of putting down abbeys, was to amend that was amiss in them. It was Far amiss that a great part of the Lands of the abbeys (which were given to bring up learned men, that might be Preachers to keep hospitality, and to give alms to the poor) should be spent upon a few superstitious Monks, which gave no• fourty pound in alms, when they should have given two hundred. It was amiss that the Monks should have Personages in their hands, and deal but the twentieth part thereof to the poor, and preached but once in a year to them that paid the Tithes of the Personages. It was amiss that they scarcely among twenty Set not one sufficient vicar to preach for the t•thes that they received. But see now, how •t that was amiss, is amended for all the godly pretence. It is amended even as the Devil amended his dams leg (as it is in the proverb) when he should have Set it right, he br•ke it quite in peecet. The Monks gave too little •lm, and Set unable Persons many times in their Benefices. But now where twenty pound was given yearly to the poor, in more then in a hundred places in England, is not one meal• m••t given. This is a fa•• amendment. Where they had always one or other vicar, that tither preached or hired Some to preach, now is there no vicar At all, but the farme• is vicar and parson altogether, and only an old castaway monk or 〈 ◊ 〉 which can scarcely say his Mattens, is 〈 ◊ 〉 for twenty or thirty shillings meat and drink, yea in Some places for meat and drink alone without any wages. I know, and not I alone, but twenty thousand more know more then five hundred vicarages and parsonages, thus well and gospelly ferved, After the new Gospel of England. And if a man say to the farmers, why have the people no Preachers? seeing you have the Tithes and offerings you should find Preachers. They will answer, we have hired the Personages of this or that Lord, and he or he is parson or vicar, we pay for the Tithes and offerings to the Lord that is person. Well then, I say unto thee my Lord, parson, and vicar, thou dost wrong, to have Personages and vicarages, to have the tenth pig, the tenth lamb, goose, fleece, and so of all other things, seeing that thou art no Minister nor no priest of Christ Church; teach, nor do any office of a parson or of a vicar, but Poll and pille. What Canst thou say of thy self my Lord parson and vicar? thou wilt say Peradventure, the King gave me the Abbatiae and all that belongeth thereto, which had then given him by the Parliament, Therefore if thou speak against my being person and vicar though I neither preach nor teach, nor yet procure none to do it for me, thou art a traitor, for this the thirteenth article of our creed added of late, that whatsoever the Parliament does, must needs be well done, and the Parliament, or any proclamation out of the Parliament time, cannot err. But to you my Lord parsons, how can you defend your selves if a man should bring this argument against you, and prove you all the thieves, that have Personages and vicarages in your hands, and cannot preach. christ Says John 10. he that entereth not into the sheepfold by the door, but climbs in an other Way is a thief and a murderer, but you entered in an other Way, Wherefore you Are thieves and murderers. That you come not in by the door, I will prove it thus, christ is the door, but by christ you Come not into the sheepfold, that is, to be parsons and Vicars, for you grant that you Come in by the act of Parliament, and the act of Parliament is not christ, for it is not confirmed by Christ word, Therefore you Come not by christ, and so be you thieves and murderers, as your works proved of late, in shedding of the blood of so many true Preachers and shepherds, which spent their lives for their sheep. If this argument be not strong enough, what say you by this? All they that come before me (Says christ) Are thieves and robbers, you come into the sheepfold, before christ, ergo you be thieves and robbers. To come in before christ, is to be a parson or a vicar before christ send him ▪ and you Come in before christ sent you, for he sends none to be shepherds, but such as he Knoweth to be able to feed his flook, ergo he never sent you, for he Knoweth you unable to do that office. And thus to conclude, you be thieves and robbers, for a thief comes not but to steal and to kill. Wherefore give over your parsonages to learned men, and enter not into other men's vocations, to rob the Ministers both of their office and of their living, that you be not punished of God. But if you will needs be parsons and Vicars still, and have all the profits of the parsonages, and will have all, even to the tithe egg of a poor woman that hath but two hens, you must have the pains that belong to such Persons as you be. Hear what Almighty God Says unto you, my lords. which will be parsons and Pastors, Ezekiel •3 If I say unto the wicked thou shalt die the death, and thou speak not unto him, to keep the wicked from his Way, the wicked his own self shall die in his wickedness, but his blood shall I require of thy hand. Mark well, Lord parson, for this is said to all them that Are parsons, and take wages, and living of the people, as Tithes and offerings, for feeding of them with God's word, or Else by what title Canst thou challenge the Tithes? look well upon this matter, and built thy conscience upon God's word. The complaint of Roderick Mors to the Parliament in Edward 6. time.
pn22 cst vbr n2 cc n2 pp-f dt n1 n1, pns11 vvb pp-f pn22 p-acp dt n1 pp-f d po11 j n2 cst vbr np1 n2 cc n2 pp-f npg1 n1, cst pn22 vvb av (c-acp pn22 vmb vvi p-acp dt n1 pp-f j-jn np1 p-acp dt n1 pp-f n1) d n1, cc vvb pn31 vvn. c-crq p-acp n1 pp-f vvb vvd av-j p-acp d n1, vvb a-acp cc a-acp p-acp np1, pns31 vhd av j n1 a-acp, cc po31 n2 vhd d j n2 (c-acp dt n2 pp-f d n1 vbr jc p-acp po32 n1 av dt n2 pp-f n1) cst pns32 vhd xx av-j av vvd • d dt js n2 pp-f np1 p-acp po32 n2, cc-acp av dt av-ds n1 pp-f d dt js n2, d n2 cc j-vvn, r-crq vbdr p-acp dt av-ds n1 d vvn p-acp pno32. cc c-crq pns32 vhd dt n2 pp-f d xx vvn, pns32 vvd pno32 p-acp po32 n2, pp-f dt r-crq av d vbdr j, p-acp dt n2 vvn pp-f po32 n2 n2 p-acp n1. cc cs pns32 vbdr xx j, av pns32 vvd n1, cc vvd po32 j n2. cc cs dt n1 vbdr vvn, dt n2 vbdr vvn pc-acp vvi n2 p-acp dt j, cc pc-acp vvi n1, c-acp dt n2 pp-f dt n2 pp-f d n2 cc n2 vdb av-j vvi p-acp d n2, p-acp fw-la n1. cc p-acp vvg dt n2 cst pns32 vvb cc dt n1 cst pns32 vvd, d n1 vvz cst d crd vbdr av vvn pp-f pno32, cc vmd vhi vbn jc, cs pns32 vhd xx vhn av d j ng2 n2 pc-acp vvi, cc vhd xx vbn vvn p-acp d j n2, c-acp vbdr av-x av pp-f dt n2. cc cs pns32 vhd d n1 p-acp po32 n2, pns32 vvd p-acp av d j 〈 sy 〉 (cs pn31 vbdr cc-acp av) pc-acp vvi cc pc-acp vvi. p-acp av cst d dt n2 p-acp po32 〈 sy 〉 n2-j cc vvn n2 vbb p-acp j ng2 n2, pns11 vdb xx av vvi, cst pi n1 j pp-f n2, cc d j-jn n1 vvz p-acp dt n1 pp-f d n2. po22 n1 pp-f vvg a-acp n2, vbds pc-acp vvi cst vbds av p-acp pno32. pn31 vbds av-j av cst dt j n1 pp-f dt n2 pp-f dt n2 (r-crq vbdr vvn pc-acp vvi a-acp j n2, cst vmd vbi n2 pc-acp vvi n1, cc pc-acp vvi n2 p-acp dt j) vmd vbi vvn p-acp dt d j n2, r-crq vvd n1 crd n1 p-acp n2, c-crq pns32 vmd vhi vvn crd crd. pn31 vbds av d dt n2 vmd vhi n2 p-acp po32 n2, cc vvi p-acp dt ord n1 av p-acp dt j, cc vvd p-acp a-acp p-acp dt n1 p-acp pno32 cst vvd dt n2 pp-f dt n2. pn31 vbds av cst pns32 av-j p-acp crd vvb xx pi j n1 pc-acp vvi p-acp dt n2 cst pns32 vvd. cc-acp vvb av, c-crq av cst vbds av, vbz vvn p-acp d dt j n1. pn31 vbz vvn av p-acp dt n1 vvn po31 ng1 n1 (c-acp pn31 vbz p-acp dt n1) c-crq pns31 vmd vhi vvn pn31 av-jn, pns31 vvd pn31 av p-acp fw-la. dt n2 vvd av j n1, cc vvd j n2 d n2 p-acp po32 n2. p-acp av c-crq crd n1 vbds vvn av-j p-acp dt j, p-acp dc cs p-acp dt crd n2 p-acp np1, vbz xx crd n1 av vvn. d vbz dt n1 n1. c-crq pns32 vhd av crd cc j-jn n1, cst av vvd cc vvn d pc-acp vvi, av vbz pc-acp dx n1 p-acp d, cc-acp dt n1 vbz n1 cc n1 av, cc av-j dt j n1 n1 cc 〈 sy 〉 r-crq vmb av-j vvi po31 n2, vbz 〈 sy 〉 c-acp crd cc crd n2 n1 cc vvi, uh p-acp d n2 p-acp n1 cc vvi av-j p-acp d n2. pns11 vvb, cc xx pns11 av-j, cc-acp crd crd dc vvb dc cs crd crd n2 cc n2, av av cc av-j vvn, p-acp dt j n1 pp-f np1. cc cs dt n1 vvb p-acp dt n2, q-crq vhb dt n1 dx n2? vvg pn22 vhb dt n2 cc n2 pn22 vmd vvi n2. pns32 vmb vvi, pns12 vhb vvn dt n2 pp-f d cc d n1, cc pns31 cc pns31 vbz n1 cc n1, pns12 vvb p-acp dt n2 cc n2 p-acp dt n1 cst vbz n1. uh-av av, pns11 vvb p-acp pno21 po11 n1, n1, cc n1, pns21 vd2 vvi, pc-acp vhi n2 cc n2, pc-acp vhi dt ord n1, dt ord n1, n1, n1, cc av pp-f d j-jn n2, vvg cst pns21 vb2r dx n1 ccx dx n1 pp-f npg1 n1; vvb, ccx vdb d n1 pp-f dt n1 cc pp-f dt n1, cc-acp n1 cc n1. q-crq vm2 pns21 vvi pp-f po21 n1 po11 n1 n1 cc n1? pns21 vm2 vvi av, dt n1 vvd pno11 dt n1 cc d cst vvz av, r-crq vhd av vvn pno31 p-acp dt n1, av cs pns21 vvb p-acp po11 n1 n1 cc n1 cs pns11 av-dx vvb ccx vvi, ccx av vvi pix pc-acp vdi pn31 p-acp pno11, pns21 vb2r dt n1, p-acp d dt ord n1 pp-f po12 n1 vvn pp-f av-j, cst r-crq dt n1 vdz, vmb av vbi av vdn, cc dt n1, cc d n1 av pp-f dt n1 n1, vmbx vvi. p-acp p-acp pn22 po11 n1 n2, q-crq vmb pn22 vvi po22 n2 cs dt n1 vmd vvi d n1 p-acp pn22, cc vvb pn22 d dt n2, cst vhb n2 cc n2 p-acp po22 n2, cc vmbx vvi. np1 vvz np1 crd pns31 cst vvz xx p-acp dt j p-acp dt n1, cc-acp vvz p-acp dt j-jn n1 vbz dt n1 cc dt n1, p-acp pn22 vvd p-acp dt j-jn n1, c-crq pn22 vbr n2 cc n2. cst pn22 vvb xx p-acp p-acp dt n1, pns11 vmb vvi pn31 av, np1 vbz dt n1, cc-acp p-acp np1 pn22 vvd xx p-acp dt j, cst vbz, pc-acp vbi n2 cc ng1, c-acp pn22 vvb cst pn22 vvd p-acp p-acp dt n1 pp-f n1, cc dt n1 pp-f n1 vbz xx np1, c-acp pn31 vbz xx vvn p-acp npg1 n1, av pn22 vvd xx p-acp np1, cc av vbb pn22 n2 cc n2, c-acp po22 n2 vvn pp-f av-j, p-acp vvg pp-f dt n1 pp-f av d j n2 cc n2, r-crq vvd po32 n2 p-acp po32 n1. cs d n1 vbb xx j av-d, r-crq vvb pn22 p-acp d? d pns32 cst vvb p-acp pno11 (vvz np1) vbr n2 cc n2, pn22 vvb p-acp dt j, c-acp np1, fw-la pn22 vbb n2 cc n2. p-acp vvi p-acp p-acp np1, vbz pc-acp vbi dt n1 cc dt n1 p-acp np1 vvb pno31 ▪ cc pn22 vvd p-acp p-acp np1 vvd pn22, c-acp pns31 vvz pix pc-acp vbi n2, cc-acp d c-acp pns31 vvz pc-acp vbi j pc-acp vvi po31 n1, fw-la pns31 av-x vvd pn22, c-acp pns31 vvz pn22 j pc-acp vdi d n1. cc av pc-acp vvi, pn22 vbb n2 cc n2, p-acp dt n1 vvz xx p-acp pc-acp vvi cc pc-acp vvi. q-crq vvb a-acp po22 n2 p-acp j n2, cc vvb xx p-acp j-jn ng2 n2, pc-acp vvi dt n2 d pp-f po32 n1 cc pp-f po32 n-vvg, cst pn22 vbb xx vvn pp-f np1. p-acp cs pn22 vmb av vbi n2 cc ng1 av, cc vhb d dt n2 pp-f dt n2, cc vmb vhi d, av p-acp dt n1 n1 pp-f dt j n1 cst vhz cc-acp crd n2, pn22 vmb vhi dt n2 cst vvb p-acp d n2 c-acp pn22 vbb. np1 r-crq j-jn np1 vvz p-acp pn22, po11 n2. r-crq vmb vbi n2 cc n2, np1 n1 cs pns11 vvb p-acp dt j pns21 vm2 vvi dt n1, cc pns21 vvb xx p-acp pno31, pc-acp vvi dt j p-acp po31 n1, dt j po31 d n1 vmb vvi p-acp po31 n1, cc-acp po31 n1 vmb pns11 vvi pp-f po21 n1. vvb av, n1 n1, p-acp d vbz vvn p-acp d pno32 cst vbr n2, cc vvi n2, cc vvg pp-f dt n1, c-acp n2 cc n2, p-acp vvg pp-f pno32 p-acp npg1 n1, cc av p-acp r-crq n1 vm2 pns21 vvi dt n2? vvb av p-acp d n1, cc vvb po21 n1 p-acp npg1 n1. dt n1 pp-f np1 fw-la p-acp dt n1 p-acp np1 crd n1.
The mighty spirit of comfort wisedome and concord remain with you Dear brethren, if ability of body would have suffered, I should not have troubled you with this my indictment. I have not forgot that was laid to my charge by famous libels the last Assembly, which I pray you patiently to hear, and judge of me as you will answer to God: for unto you that hear I submit my self, being assured that I neither offended God nor good men in any thing that hitherto hath been laid to my charge. And now, brethren, because the daily decay of naturall strength threatens unto me certain and sudden departing from the misery of this life, of love and conscience I exhort you, yea in the fear of God I charge and command you, that ye take heed to your selves and to the flock over the which God hath placed you Pastours. To discourse of the behaviour of your selves I may not, but to command you to be faithfull to the flock I dare not forget Unfaithfull and traitours to the flock shall you be before the Lord Jesus, if that with your consent, directly or indirectly ye suffer unworthy men to be thrust into the Ministry of the Church, under what preten•e that ever it be. Remember the judge before whom you must make an account, and resist that tyranny as you would avoid hell fire; this battell I grant will be hard, but the second part will be harder, that is, that with the like uprightnesse and strength in God, ye gain-stand the mercilesse devourers of the patrimony of the Church: if men will spoil, let them doe it at their own perill and condemnation, but communicate not yee with their sins of whatsoever estate they be, neither by consent, nor yet by silence; but with publike protestation, make this known to the world, that ye are innocent of such robberies, which will, ere it be long, provoke Gods vengeance upon the committers thereof, whereof you will seek redresse of God and man ▪ God give you wisedome, strength and courage in so just a cause, and me a happy end. Of St Andrews, Aug 3. 1571. sic subscribitur, Your brother in Christ Jesus, Knox.
The mighty Spirit of Comfort Wisdom and concord remain with you Dear brothers, if ability of body would have suffered, I should not have troubled you with this my indictment. I have not forgotten that was laid to my charge by famous libels the last Assembly, which I pray you patiently to hear, and judge of me as you will answer to God: for unto you that hear I submit my self, being assured that I neither offended God nor good men in any thing that hitherto hath been laid to my charge. And now, brothers, Because the daily decay of natural strength threatens unto me certain and sudden departing from the misery of this life, of love and conscience I exhort you, yea in the Fear of God I charge and command you, that you take heed to your selves and to the flock over the which God hath placed you Pastors. To discourse of the behaviour of your selves I may not, but to command you to be faithful to the flock I Dare not forget Unfaithful and Traitors to the flock shall you be before the Lord jesus, if that with your consent, directly or indirectly you suffer unworthy men to be thrust into the Ministry of the Church, under what preten•e that ever it be. remember the judge before whom you must make an account, and resist that tyranny as you would avoid hell fire; this battle I grant will be hard, but the second part will be harder, that is, that with the like uprightness and strength in God, you gainstand the merciless devourers of the patrimony of the Church: if men will spoil, let them do it At their own peril and condemnation, but communicate not ye with their Sins of whatsoever estate they be, neither by consent, nor yet by silence; but with public protestation, make this known to the world, that you Are innocent of such robberies, which will, ere it be long, provoke God's vengeance upon the committers thereof, whereof you will seek redress of God and man ▪ God give you Wisdom, strength and courage in so just a cause, and me a happy end. Of Saint Andrews, Aug 3. 1571. sic subscribitur, Your brother in christ jesus, Knox.
Isa. 49. 23. Magni rege ac principes non solum Christi jugum subierunt, sed etiam facultates suas contu•erunt ad erigendam & fovendam Christi Ecclesiam ut se patronos & tutores ejus praestarent. Cal. in loc.
Isaiah 49. 23. Magni rege ac Princes non solum Christ jugum subierunt, sed etiam facultates suas contu•erunt ad erigendam & fovendam Christ Church ut se Patrons & tutores His praestarent. Cal. in loc.
