Phōsphoros or A most heauenly and fruitfull sermon, preached the sixt of August. 1615 At the translation of the right Reuerend Father in God, the Archbishop of St. Andrewes to the sea thereof. By Mr. William Covvper B. of Galloway.
A Most Heauenly and fruitfull Sermon, Preached the sixt of August, 1615. TIT. 2. 7, 8. In all things shew thy selfe an ensample of good workes, with vncorrupt doctrine, with grauity and integritie.
A Most Heavenly and fruitful Sermon, Preached the sixt of August, 1615. TIT. 2. 7, 8. In all things show thy self an ensample of good works, with uncorrupt Doctrine, with gravity and integrity.
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I wish vnto all the rest the like wisedome in gouernment, dextetity in doing, and feruent zeale against the common enemy, that hath been euident in him.
I wish unto all the rest the like Wisdom in government, dextetity in doing, and fervent zeal against the Common enemy, that hath been evident in him.
and I pray for the performance of that promise in them, which God hath made to his Church by Zacharie, that the meanest seruant in the house of GOD this day may become like Dauid, and they who now in light and grace are like vnto Dauid, may increase, with the increasings of God, till they become like an Angell of God.
and I pray for the performance of that promise in them, which God hath made to his Church by Zacharias, that the Meanest servant in the house of GOD this day may become like David, and they who now in Light and grace Are like unto David, may increase, with the increasings of God, till they become like an Angel of God.
Some of the contrary-minded, as namely, Mr. Cartwright, confesse this subscription to bee taken from the Greeke Scholiast. Of this same iudgement are the ancient Fathers.
some of the contrary-minded, as namely, Mr. Cartwright, confess this subscription to be taken from the Greek Scholiast. Of this same judgement Are the ancient Father's.
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with them agree many of the Recents, such as Bucerus, Bullengerus, Hemmingius, Pellicanus, and others, to whom none will deny the testimony of godly, sound, and learned Diuines.
with them agree many of the Recents, such as Bucer, Bullengerus, Hemming, Pellicanus, and Others, to whom none will deny the testimony of godly, found, and learned Divines.
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Mark what the Apostle sayth, in all things, not in one thing, but in all be an ensample ▪ Some things thou hast to doe as a Christian, some things as a Pastor; and some as a Bishop.
Mark what the Apostle say, in all things, not in one thing, but in all be an ensample ▪ some things thou hast to do as a Christian, Some things as a Pastor; and Some as a Bishop.
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Many not marking this distinction of the Apostolicke precepts, in these Epistles vnto Timothy and Titus, are miscaried in their iudgemēt, not considering that the precepts giuen to them as to Christians, are common to all Christians,
Many not marking this distinction of the Apostolic Precepts, in these Epistles unto Timothy and Titus, Are miscarried in their judgement, not considering that the Precepts given to them as to Christians, Are Common to all Christians,
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and the precepts giuen to them as Bishops, appertaine onely to such as are Bishops. In all things. All things are either simply good, or simply euill, or the indifferent NONLATINALPHABET:
and the Precepts given to them as Bishops, appertain only to such as Are Bishops. In all things. All things Are either simply good, or simply evil, or the indifferent:
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that which is good, the Apostle willes him to doe it, with diligence, and deuotion; that which is euill, hee would haue him abhorre it with hatred, and detestation:
that which is good, the Apostle wills him to do it, with diligence, and devotion; that which is evil, he would have him abhor it with hatred, and detestation:
It is the great prayse of the Angell of Ephesus, I know thou canst not forbeare them which are euill. That which is indifferent, he wil haue him vse with discretion, that so, in all things hee may shew himselfe an ensample.
It is the great praise of the Angel of Ephesus, I know thou Canst not forbear them which Are evil. That which is indifferent, he will have him use with discretion, that so, in all things he may show himself an ensample.
All things are lawfull, but all things are not expedient. Expedience againe requires two conditions, whereof the one respects thy selfe, the other thy neighbour.
All things Are lawful, but all things Are not expedient. Expedience again requires two conditions, whereof the one respects thy self, the other thy neighbour.
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for it is dangerous, when indifferent things, by custome become necessarie, and keepe the heart of man vnder such commandement, that he cannot be without them;
for it is dangerous, when indifferent things, by custom become necessary, and keep the heart of man under such Commandment, that he cannot be without them;
The other condition of expedience respecteth thy neighbour, shortly set down by the Apostle, NONLATINALPHABET, let all be done to edification, Let vs follow those things which concerne peace,
The other condition of expedience respecteth thy neighbour, shortly Set down by the Apostle,, let all be done to edification, Let us follow those things which concern peace,
In this sense the word it selfe is called, NONLATINALPHABET, a forme of doctrine, and the Romanes are praysed, that they had obeyed from the heart vnto the forme of doctrine, whereunto they were deliuered.
In this sense the word it self is called,, a Form of Doctrine, and the Romans Are praised, that they had obeyed from the heart unto the Form of Doctrine, whereunto they were Delivered.
It standeth then for a warning to vs all, that wee should take heed with what forme wee are engrauen our selues, whose Image, and Superscription do we carry:
It Stands then for a warning to us all, that we should take heed with what Form we Are engraved our selves, whose Image, and Superscription do we carry:
which thou hast vitiat and corrupted in thy selfe, Is not thy iudgement the greater? Againe, I say, let vs remember we are the signets of the euerliuing God,
which thou hast vitiat and corrupted in thy self, Is not thy judgement the greater? Again, I say, let us Remember we Are the signets of the everliving God,
A worrhy ensample was Saint Paul, A chosen Vessell to beare the name of his Lord, for he carrieth the message of CHRIST in his mouth, the image of Christ in his life, the markes of Christ in his body NONLATINALPHABET,
A worrhy ensample was Saint Paul, A chosen Vessel to bear the name of his Lord, for he Carrieth the message of CHRIST in his Mouth, the image of christ in his life, the marks of christ in his body,
for as no King will admit in his treasurie counterfait money, nor suffer it to go for currant in merchandize among his people, NONLATINALPHABET NONLATINALPHABET, euen so a soule vnlesse it haue in it the image of Christ by secret light ingrauen, is not meet to bee gathered into the heauenly treasure;
for as no King will admit in his treasury counterfeit money, nor suffer it to go for currant in merchandise among his people,, even so a soul unless it have in it the image of christ by secret Light engraved, is not meet to be gathered into the heavenly treasure;
Let it bee supposed, that there are many circles betweene the Centre and the Circumference, but these which are neerest the Centre, are likest vnto it.
Let it be supposed, that there Are many Circles between the Centre and the Circumference, but these which Are nearest the Centre, Are likest unto it.
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When the Army of Israel camped in the Wildernesse, they were cast in a quadrant, three of their Tribes on the West, three on the East, three on the South, and three on the North:
When the Army of Israel camped in the Wilderness, they were cast in a quadrant, three of their Tribes on the West, three on the East, three on the South, and three on the North:
That fearefull example of Nadab and Abihu, consumed with strange fire from heauen, because they became profane and presumptuous, to offer strange fire to the Lord,
That fearful Exampl of Nadab and Abihu, consumed with strange fire from heaven, Because they became profane and presumptuous, to offer strange fire to the Lord,
Let Seruants shewe all faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things, there wee see that our good works are an ornament to the Gospell.
Let Servants show all faithfulness, that they may adorn the Doctrine of God our Saviour in all things, there we see that our good works Are an ornament to the Gospel.
so works of grace proue those that haue them, to be a tree planted by predestination in the Paradise of God, by that riuer of the water of life, and that therefore thy leafe shall not fade,
so works of grace prove those that have them, to be a tree planted by predestination in the Paradise of God, by that river of the water of life, and that Therefore thy leaf shall not fade,
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and thy roote shall not perish, because thou art rooted and grounded in Christ Iesus, and growest in him, who shall for euer conserue the sappe of grace in thy soule.
and thy root shall not perish, Because thou art rooted and grounded in christ Iesus, and Growest in him, who shall for ever conserve the sap of grace in thy soul.
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For that assertion of the Apostle, wee conclude that a man is iustified by faith without the works of the Lawe, is equiualent to this, that a man is iustified by faith only.
For that assertion of the Apostle, we conclude that a man is justified by faith without the works of the Law, is equivalent to this, that a man is justified by faith only.
and more notable is that testimony of Ambrose, Iustificātur gratis quia nihil operantes; ne { que } vicem reddētes sola fide iustificati sunt, dono Dei;
and more notable is that testimony of Ambrose, Iustificātur gratis quia nihil operantes; ne { que } vicem reddentes sola fide iustificati sunt, Dono Dei;
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and annulleth their vain distinction of a first and second iustification; and in plaine termes, hee ascribes our iustification to faith only in Christ.
and annulleth their vain distinction of a First and second justification; and in plain terms, he ascribes our justification to faith only in christ.
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With these concurres Augustine, Quod autem sequitur, propterea vos non auditis quia ex Deo non estis, jis dictum est, qui non fuerant credituri ea fide, qua sola possent a peccatorum obligatione liberari.
With these concurs Augustine, Quod autem sequitur, propterea vos non Heard quia ex God non Ye are, jis dictum est, qui non fuerant credituri ea fide, qua sola possent a peccatorum obligation liberari.
And passing by many others we adde onely the testimony of Bernard, Quisquis pro peccatis compunctus esurit & sitit iustitiam, credat in te qui iustificas impium,
And passing by many Others we add only the testimony of Bernard, Quisquis Pro peccatis compunctus esurit & sitit iustitiam, Credat in te qui iustificas Impious,
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Whosoeuer hee be that is pricked in his heart with sorrow for his sinnes, and hungers & thirsts for righteousnesse, let him beleeue in thee who iustifiest sinners,
Whosoever he be that is pricked in his heart with sorrow for his Sins, and hunger's & thirsts for righteousness, let him believe in thee who iustifiest Sinners,
then the Apostles and approued Doctors of elder times haue taught before vs. But leauing this, I wish disputing about good workes were turned into doing:
then the Apostles and approved Doctors of elder times have taught before us But leaving this, I wish disputing about good works were turned into doing:
thou art not now iustified by them, yet shalt thou bee iudged by them, and tryed whether if or not thou wert iustified in CHRIST IESVS Oh that our fruitlesse professors would consider this!
thou art not now justified by them, yet shalt thou be judged by them, and tried whither if or not thou Wertenberg justified in CHRIST JESUS O that our fruitless professors would Consider this!
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yee feed not the hungry, ye cloath not the naked, ye visit not the sick, these are the works, and such like that wil be brought out as witnesses, either with vs and for vs,
ye feed not the hungry, you cloth not the naked, you visit not the sick, these Are the works, and such like that will be brought out as Witnesses, either with us and for us,
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First when thy soule shall be sundred from thy body, the good thou hast done in thy body shall neuer bee sundred from thy selfe, but shall goe with thee.
First when thy soul shall be sundered from thy body, the good thou hast done in thy body shall never be sundered from thy self, but shall go with thee.
for the Apostle speakes here in Abstracto, not content to say, shew thy selfe an vpright, and a graue man in concreto: but which is much more significant, shew thy selfe vprightnesse, grauity and integrity it selfe:
for the Apostle speaks Here in Abstracto, not content to say, show thy self an upright, and a graven man in Concrete: but which is much more significant, show thy self uprightness, gravity and integrity it self:
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thus in effect will the Apostle haue a Bishop or Pastor, to be a working, and a vocall vertue, breathing, working, shewing out nothing in all the parts of his conuersation but Vertue it selfe.
thus in Effect will the Apostle have a Bishop or Pastor, to be a working, and a vocal virtue, breathing, working, showing out nothing in all the parts of his Conversation but Virtue it self.
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This word in Doctrine, some interpreters referre ad Antecedentia, and read them this way, Shew thy selfe an exemplar of good works in doctrine, that is, agreeable to the doctrine;
This word in Doctrine, Some Interpreters refer and Antecedentia, and read them this Way, Show thy self an exemplar of good works in Doctrine, that is, agreeable to the Doctrine;
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In doctrine, shew integritie, grauitie, and wholsome speech but the matter is all one. Then is doctrine a bright shining pearle, when it hath good workes going before it, and following after it:
In Doctrine, show integrity, gravity, and wholesome speech but the matter is all one. Then is Doctrine a bright shining pearl, when it hath good works going before it, and following After it:
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Aaron in his pectorall Ornament had not Vrim without Thummim: light of knowledge is comely when it hath with it perfection, and integritie of holinesse.
Aaron in his pectoral Ornament had not Urim without Thummim: Light of knowledge is comely when it hath with it perfection, and integrity of holiness.
Certainely if thou loose this glory, To Preach the Euangell of glory, all other thy glory shall be turned into shame NONLATINALPHABET, wee are the seruants of that Lord, of whom it is sayd, hee began to doe and to to teach.
Certainly if thou lose this glory, To Preach the Evangel of glory, all other thy glory shall be turned into shame, we Are the Servants of that Lord, of whom it is said, he began to do and to to teach.
And yet wee must consider, that sometime a good life, at least vnrebukeable in the eyes of man, may be where the wholsome doctrine is not, that wee suffer not our selues to bee so farre deceiued;
And yet we must Consider, that sometime a good life, At least unrebukable in the eyes of man, may be where the wholesome Doctrine is not, that we suffer not our selves to be so Far deceived;
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This was wisely obserued by Chrysostom, NONLATINALPHABET, that oftentimes among Heretickes a good life may bee found, of whom notwithstanding the way to eternal life cannot be learned.
This was wisely observed by Chrysostom,, that oftentimes among Heretics a good life may be found, of whom notwithstanding the Way to Eternal life cannot be learned.
Iosephus in his Antiquities records, that the Pharises Nundinaria quadam sanctitate animos hominum ita sibi conciliabant, vt quod ipsi dicerent, vel facerent, ius & fas ab omnibus crederetur, by a certaine nundinarie or mercat-meete sanctity, they vsed to make merchandise of men,
Iosephus in his Antiquities records, that the Pharisees Nundinaria Quadam Sanctitude Animos hominum ita sibi conciliabant, vt quod ipsi dicerent, vel facerent, Just & fas ab omnibus crederetur, by a certain nundinarie or mercat-meete sanctity, they used to make merchandise of men,
and did in such sort cōciliat or steale their harts vnto themselues, that whatsoeuer they did or sayd was credited and beleeued of al men to bee right and lawfull.
and did in such sort conciliat or steal their hearts unto themselves, that whatsoever they did or said was credited and believed of all men to be right and lawful.
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The straitnesse of their life is recorded by Epiphanius, Virginitati & continentiae studebant, frequenter orabant, durissimis stratis cubabant, bis in Sabbato ieiunabant, secunda & quinta die, that they professed Virginitie and continency,
The straitness of their life is recorded by Epiphanius, Virginity & continentiae studebant, frequenter orabant, durissimis stratis cubabant, bis in Sabbath ieiunabant, Secunda & quinta die, that they professed Virginity and continency,
and studied to keep themselues euery way vnspotted, they prayed frequently, they lay vpon hard and vneasie beds, they fasted twise euery weeke, to wit, the second day, and the fift:
and studied to keep themselves every weigh unspotted, they prayed frequently, they lay upon hard and uneasy Beds, they fasted twice every Week, to wit, the second day, and the fift:
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and such was their zeale to propagate their Pharisaisme, that as our Sauiour sayth, they spared not to compasse Sea and land, to make one of their owne profession.
and such was their zeal to propagate their Pharisaism, that as our Saviour say, they spared not to compass Sea and land, to make one of their own profession.
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for they sacrificed their owne children, and burnt them quicke, esteeming that in so doing, they did imitate the example of their father Abraham, but when they thoght they were wise, they were foolish, their fact could not bee like Abrahams, because they wanted the warrant which Abraham had.
for they sacrificed their own children, and burned them quick, esteeming that in so doing, they did imitate the Exampl of their father Abraham, but when they Thought they were wise, they were foolish, their fact could not be like Abrahams, Because they wanted the warrant which Abraham had.
but in this, as they are not vnlike to that young man who sayd vnto our Lord, All these Commandemēts haue I kept from my youth, esteeming themselues much more perfect then indeed they are;
but in this, as they Are not unlike to that young man who said unto our Lord, All these commandments have I kept from my youth, esteeming themselves much more perfect then indeed they Are;
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If they would consider this matter, and lay by a little their owne preiudicate and forestalled opinions, the similitude that Heretickes haue with them in these chiefest points, wherein they place their greatest sanctity, they might easily see that all their NONLATINALPHABET which in their darkned iudgement is the true worship of God, is nothing els but the birth of mans braine, the fruit of his own inuention, whervnto corrupt nature hath led others who were neuer illuminate with the true light of God,
If they would Consider this matter, and lay by a little their own prejudicate and forestalled opinions, the similitude that Heretics have with them in these chiefest points, wherein they place their greatest sanctity, they might Easily see that all their which in their darkened judgement is the true worship of God, is nothing Else but the birth of men brain, the fruit of his own invention, whereunto corrupt nature hath led Others who were never illuminate with the true Light of God,
For I pray you what is there to bee found this day, euen among their Separate and Solitary men, which was not of old in the corrupt Church of the Iewes among the Haeretiques called Essaei, resembling very neerely their Monkes and religious Hermits? Of whom Philo the learned Iew writes in this manner.
For I pray you what is there to be found this day, even among their Separate and Solitary men, which was not of old in the corrupt Church of the Iewes among the Heretics called Essaei, resembling very nearly their Monks and religious Hermit's? Of whom Philo the learned Iew writes in this manner.
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In Palaestina sunt quidam nomine Essaei numero vltra 400. a voce graeca Essaei, quasi NONLATINALPHABET sancti vocati, quoniam dei cultores praecipui sant, nulla ammalia sacrificantes, sed mentes sacras deo offerentes, hi vicatim habitant, vrbes vitantes, perpetuam castitatem adhibent, ius iurandum,
In Palestine sunt quidam nomine Essaei numero vltra 400. a voce Graeca Essaei, quasi sancti vocati, quoniam dei Cultores praecipui sant, nulla ammalia sacrificantes, said mentes sacras God Offering, him vicarage habitant, Cities vitantes, perpetuam castitatem adhibent, Just iurandum,
& mendacium non dicunt, pecuniam & gloriam negligunt, aurum & argentum non recondunt, ne { que } latos agros parant, cupiditate reddituū sed necessitate victus, vna omnibus est domus, vna vestis, deni { que } communis victus & vita.
& Mendacium non dicunt, pecuniam & gloriam negligunt, aurum & argentum non recondunt, ne { que } latos agros parant, cupiditate reddituū sed necessitate victus, Una omnibus est domus, Una Clothing, Deni { que } Communis victus & vita.
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In Palestina (sayth he) are a sort of men called Essaei, as much as to say, holy men, they are more in number then foure hundreth, they sacrifice no beasts but holy mindes to the Lord, they come not in Cities nor Townes, they professe Chastity, they will neither sweare nor lye, they despise gold,
In Palestine (say he) Are a sort of men called Essaei, as much as to say, holy men, they Are more in number then foure Hundredth, they sacrifice no beasts but holy minds to the Lord, they come not in Cities nor Towns, they profess Chastity, they will neither swear nor lie, they despise gold,
In a word, if a man would diligently consider euery thing written of them, and compare their time with this, he would verily thinke that the very image of these Hereticks were reuiued and quickned againe by Monkes and Hermites of our time.
In a word, if a man would diligently Consider every thing written of them, and compare their time with this, he would verily think that the very image of these Heretics were revived and quickened again by Monks and Hermits of our time.
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Among many reasons alleged by a certaine Iesuite, Christianus Franken, which induced him to conuert to the true, ancient, Catholicke and Apostolicke religion professed by vs, this was one:
Among many Reasons alleged by a certain Iesuite, Christian Franken, which induced him to convert to the true, ancient, Catholic and Apostolic Religion professed by us, this was one:
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by the similitude which naturall men, not illuminated with the light of the Euangel, haue with the Romish religion, hee was moued to thinke it was not diuine but humane, seeing they by natures light onely had attained vnto it.
by the similitude which natural men, not illuminated with the Light of the Evangel, have with the Romish Religion, he was moved to think it was not divine but humane, seeing they by nature's Light only had attained unto it.
He makes mentiō of a certaine letter written to their society, from one of their owne Order trauelled among our Antipodes, called Iaponii, wherein is declared, that among them there is a religious sort of men,
He makes mention of a certain Letter written to their society, from one of their own Order traveled among our Antipodes, called Iaponii, wherein is declared, that among them there is a religious sort of men,
For first to purchase to themselues the name of sanctity, they greatly punish their owne bodies they are much giuen to watching and long fasting, their exercise is in certaine meditations composed by themselues, wherein they profit so farre, that oftentimes they are thought inspired with a heauenly Spirit, to poure out diuine Oracles,
For First to purchase to themselves the name of sanctity, they greatly Punish their own bodies they Are much given to watching and long fasting, their exercise is in certain meditations composed by themselves, wherein they profit so Far, that oftentimes they Are Thought inspired with a heavenly Spirit, to pour out divine Oracles,
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his people reputes him and stiles him to be most holy, they suffer him not to touch the earth with his feet, he hath large dominions & ofttimes makes battaile with profane Kings.
his people reputes him and stile him to be most holy, they suffer him not to touch the earth with his feet, he hath large Dominions & ofttimes makes battle with profane Kings.
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for gouernment of the Churches vnder the South pole, as the Italian Pope hath to the other, whereby hee pretends a power ouer Churches vnder the North pole.
for government of the Churches under the South pole, as the Italian Pope hath to the other, whereby he pretends a power over Churches under the North pole.
And for my own part I haue no doubt, seeing I am warranted by the Word, that before the Lord moue the poles and fold vp the heauens like a garment, hee will first remoue this Beast out of his throne,
And for my own part I have no doubt, seeing I am warranted by the Word, that before the Lord move the poles and fold up the heavens like a garment, he will First remove this Beast out of his throne,
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and consume him like snow that melteth before the Sunne. His greatest defenders, the most learned of the Iesuites, say it: yea they plainly confesse it.
and consume him like snow that melts before the Sun. His greatest defenders, the most learned of the Iesuites, say it: yea they plainly confess it.
Next vnder them are Bontu: these are Iaponian Monkes, and haue no authority, vnlesse their supreme head confirm them by his Bull and letters testimoniall;
Next under them Are Bontu: these Are Iaponian Monks, and have no Authority, unless their supreme head confirm them by his Bull and letters testimonial;
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they haue an Altar in the midst of their Temple, wherein the image of Amida carued in timber worke, is set vpon a rose curiously carued also of timber worke very pleasant to behold;
they have an Altar in the midst of their Temple, wherein the image of Amida carved in timber work, is Set upon a rose curiously carved also of timber work very pleasant to behold;
they haue great Bibliothees, and a common house wherein they eate al together, they haue sounding instruments of brasse, wherby they are wakened to their houres of prayer from midnight to morning:
they have great Bibliothecae, and a Common house wherein they eat all together, they have sounding Instruments of brass, whereby they Are wakened to their hours of prayer from midnight to morning:
when their nobles haue mo children then they can prouide for, they enter them into the Order of Brontii. Many mo like these recordeth he, which were long to recite now;
when their Nobles have more children then they can provide for, they enter them into the Order of Brontii. Many more like these recordeth he, which were long to recite now;
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And yet, sayth he, these Brontii vnder pretext of chastity and holinesse, are in life and manners most profane and filthy, they are of all men most greedy,
And yet, say he, these Brontii under pretext of chastity and holiness, Are in life and manners most profane and filthy, they Are of all men most greedy,
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they sell vnto the simpler sort, multa Chirographa, many hand-writs, by which (the common people sufficiently fenced against euill spirits) they borrow siluer which in the life to come they promise to repay with double vantage,
they fell unto the simpler sort, Multa Chirograph, many hand-writs, by which (the Common people sufficiently fenced against evil spirits) they borrow silver which in the life to come they promise to repay with double vantage,
and for surety, they giue their hand-writ to him from whom they got, that when he dyes hee may carrie it with him ad inferos; a very image of that vile nundination, whereby our popish Priests make merchandise of the soules of men, and steale from them their goods by Masses, Pardons, Indulgences,
and for surety, they give their hand-writ to him from whom they god, that when he dies he may carry it with him and inferos; a very image of that vile nundination, whereby our popish Priests make merchandise of the Souls of men, and steal from them their goods by Masses, Pardons, Indulgences,
Haec & multa eiusmodi alia, cum ex literis illis a nostri ordinis hominibus scriptis, cognouissem, obstupui scilicet, tam { que } cohorrui quam si ex astris in terram relapsus fuissem.
Haec & Multa eiusmodi Alias, cum ex literis illis a Our Order hominibus Scriptis, cognouissem, obstupui scilicet, tam { que } cohorrui quam si ex astris in terram relapsus fuissem.
& ethnici homines Euangelij luce carentes assequantur, & quidem tales Ethnici qui natura, moribus, ingenio, nostris Europaeis ingeniosioribus (Italis puta & Hispanis) persimiles dicuntur, quiuis tam vt intelligat, a similibus naturis & ingenijs, simillimas inuentas & constitutas esse religiones.
& Ethnici homines Evangelist luce carentes assequantur, & quidem tales Ethnici qui Nature, moribus, ingenio, nostris European ingeniosioribus (Italians puta & Hispanis) persimiles dicuntur, quiuis tam vt Intelligat, a similibus naturis & ingenijs, simillimas inuentas & constitutas esse Religiones.
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so that any man may easily vnderstand that of the like natures and ingenies, the like religions haue been inuented, and established. And he addeth yet more.
so that any man may Easily understand that of the like nature's and ingenies, the like Religions have been invented, and established. And he adds yet more.
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Quid? quod apud eosdem Iaponios non nostra tantum religio, sed tota ferme Ecclesia Romana Ethnico spiritu fundata, constituta { que } cernatur: nam & aquam habent lustralem:
Quid? quod apud eosdem Iaponios non nostra Tantum Religio, sed tota ferme Ecclesia Roman Ethnico spiritu found, Constituted { que } cernatur: nam & aquam habent lustralem:
globulos etiam habēt precarios, quos permulti Iaponii non solum priuatos inter parietes, sed in publico, tota { que } vrbe, fere semper manu percurrunt.
globulos etiam habēt precarios, quos permulti Iaponii non solum priuatos inter parietes, sed in Publico, tota { que } vrbe, fere semper manu percurrunt.
But which is more (sayth he) not our religion only, namely Iesuiticall, but almost the whole Roman religion may bee seene among these Iaponians, founded and established by an Ethnick Spirit:
But which is more (say he) not our Religion only, namely Jesuitical, but almost the Whole Roman Religion may be seen among these Japonians, founded and established by an Ethnic Spirit:
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As touch not, taste not, handle not, which are after the cōmandement & doctrines of men, which things haue indeed a shewe of wisedome in voluntary religion, and humblenesse of minde, and in not sparing the bodie;
As touch not, taste not, handle not, which Are After the Commandment & doctrines of men, which things have indeed a show of Wisdom in voluntary Religion, and humbleness of mind, and in not sparing the body;
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as Ieremy sayth, What wisedome can bee in them? there is no fable so false, no error so grosse, which their foolish hearts shall not embrace for a truth. Integrity, with doctrine.
as Ieremy say, What Wisdom can be in them? there is no fable so false, no error so gross, which their foolish hearts shall not embrace for a truth. Integrity, with Doctrine.
so now more specially he requires these three notable graces, integritie, grauity, sinceritie. In the iudgement of the learned Beza, the third seemes to redound, & ex margine in textum irrepsisse:
so now more specially he requires these three notable graces, integrity, gravity, sincerity. In the judgement of the learned Beza, the third seems to redound, & ex Margin in Textum irrepsisse:
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truth it is, both the words NONLATINALPHABET & NONLATINALPHABET in strength of signification are one, and both of them come from one and the selfe same Theme NONLATINALPHABET,
truth it is, both the words & in strength of signification Are one, and both of them come from one and the self same Theme,
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and therefore shall it content vs, to speake of them both vnder one. NONLATINALPHABET Integrity is a grace which containes a man constant in vprightnesse, not diuertible from it,
and Therefore shall it content us, to speak of them both under one. Integrity is a grace which contains a man constant in uprightness, not diuertible from it,
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and whereby he abides in himselfe one and the same, for so the word imports one that is free from corruption, qui nec minis, nec muneribus flectitur, and cannot be bowed,
and whereby he abides in himself one and the same, for so the word imports one that is free from corruption, qui nec minis, nec muneribus flectitur, and cannot be bowed,
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such a forehead God gaue his seruant Ezechiel; As an Adamant harder thē flint haue I made thy forhead. Scaliger recordeth, that the load-stone Magnes hath a vertue to draw iron vnto it,
such a forehead God gave his servant Ezechiel; As an Adamant harder them flint have I made thy forehead. Scaliger recordeth, that the Loadstone Magnes hath a virtue to draw iron unto it,
nor changes the nature for the presence of any, called therefore NONLATINALPHABET quasi NONLATINALPHABET qui domari non potest, that cannot be daunted.
nor changes the nature for the presence of any, called Therefore quasi qui domari non potest, that cannot be daunted.
and the vpright man, indued with the grace of integrity is onely subdued, and made flexible by the vertue of the Lambe his bloud, hee giueth place to none,
and the upright man, endued with the grace of integrity is only subdued, and made flexible by the virtue of the Lamb his blood, he gives place to none,
Nazianzene in his Monody, writing the life of Basil, makes mention of the riuer Alpheus which runneth from Arcadia of Peloponnesus, through the salt sea vnto Arethusa, a fountaine in Sicilia, and yet looseth not its owne sweetnes, and freshnes.
Nazianzene in his Monody, writing the life of Basil, makes mention of the river Alpheus which Runneth from Arcadia of Peloponnesus, through the salt sea unto Arethusa, a fountain in Sicilia, and yet loses not its own sweetness, and freshness.
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when Modestus the deputy of Valens an Arrian Emperor caused to bring Basilius before him, of minde to tempt him to embrace the Arrian heresie, which his Master Valens, and almost all the Bishops of the East had done before him;
when Modestus the deputy of Valens an Arrian Emperor caused to bring Basil before him, of mind to tempt him to embrace the Arrian heresy, which his Master Valens, and almost all the Bishops of the East had done before him;
he first allured him with faire promises, by which when he sawe hee could not preuaile, he fell to him with threatnings, Ac exilium, tormenta, mortem deni { que } ipsam minitatur:
he First allured him with fair promises, by which when he saw he could not prevail, he fell to him with threatenings, Ac exilium, tormenta, mortem Deni { que } ipsam minitatur:
Vnam hominum cognoscens esse patriam Paradisum, omnē autem terram commune aspicimus naturae exilium; for I know no home but heauen, no natiue place but Paradise:
Vnam hominum cognoscens esse Patriam Paradisum, omnē autem terram commune aspicimus naturae exilium; for I know not home but heaven, no native place but Paradise:
for what can they do to mee, whose body is so worne, that there is nothing but bones without flesh for rhem to work vpon? Death in like manner I regard not:
for what can they do to me, whose body is so worn, that there is nothing but bones without Flesh for Rhem to work upon? Death in like manner I regard not:
No man hitherto hath dealt with me with such boldnesse and liberty as now you haue done, to whō the man of God answered, Quod forte in Episcopum non incidisti, alioqui sic ille pro pietate certans tecum disseruisset:
No man hitherto hath dealt with me with such boldness and liberty as now you have done, to whom the man of God answered, Quod fort in Bishop non incidisti, Otherwise sic Isle Pro Piate certans tecum disseruisset:
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The first is NONLATINALPHABET, the second is NONLATINALPHABET signifies preiudice, or hastie iudgement, whereby sentence is giuen out before sufficient tryall:
The First is, the second is signifies prejudice, or hasty judgement, whereby sentence is given out before sufficient trial:
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a dangerous euill in any Iudge, but most of all in an Ecclesiasticall. The Lord our God, the righteous Iudge of all the world, gaue no sentence against Adam and Euah, nay nor against the Serpent, til first cognition of their fault went before,
a dangerous evil in any Judge, but most of all in an Ecclesiastical. The Lord our God, the righteous Judge of all the world, gave no sentence against Adam and Eve, nay nor against the Serpent, till First cognition of their fault went before,
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This sinne diuerted Dauid from his integrity, when he gaue sentence against innocent Mephibosheth, vpon the false narration made vnto him by Ziba. Beware then of NONLATINALPHABET,
This sin diverted David from his integrity, when he gave sentence against innocent Mephibosheth, upon the false narration made unto him by Ziba. Beware then of,
if it be read with IOTA, as the most part, and best learned doe, then it signifies partiality, which commeth of a mans owne voluntary inclination to one more then to another, proceeding either of loue,
if it be read with IOTA, as the most part, and best learned doe, then it signifies partiality, which comes of a men own voluntary inclination to one more then to Another, proceeding either of love,
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If otherwise it be read with ETA, as Theophilactus doeth, then it signifieth that partiall inclination, which is procured by the request, intercession or aduocation of others,
If otherwise it be read with ETA, as Theophilactus doth, then it signifies that partial inclination, which is procured by the request, Intercession or advocation of Others,
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It was a notable answere which Vitellius the Emperour gaue vnto one of his friends, who being refused of a certaine vnreasonable request, had sayd vnto him with indignation:
It was a notable answer which Vitellius the Emperor gave unto one of his Friends, who being refused of a certain unreasonable request, had said unto him with Indignation:
What auailes your friendship to me, or what better are we that you are preferred to be Emperour, seeing I cannot obtaine that which I craue? to whom the Emperour replied,
What avails your friendship to me, or what better Are we that you Are preferred to be Emperor, seeing I cannot obtain that which I crave? to whom the Emperor replied,
Nazianzene compares men aduanced vnto high places in the Church, to those actors, commonly called funambuli, who walke vpon a cord stretcht out from one part to an other high aboue the earth:
Nazianzene compares men advanced unto high places in the Church, to those actors, commonly called funambuli, who walk upon a cord stretched out from one part to an other high above the earth:
which grace that it may bee distinguished from that which followes, we do chiefely referre vnto that inward disposition of the heart, whereby the man of God, walketh with God as Henoch did,
which grace that it may be distinguished from that which follows, we do chiefly refer unto that inward disposition of the heart, whereby the man of God, walks with God as Henoch did,
The word NONLATINALPHABET sometime is taken in an euill part, pro tumido, qui affabilis non est, for a man swelling with such conceit of himselfe as makes him strange and difficil toward others, not accessible,
The word sometime is taken in an evil part, Pro tumido, qui affabilis non est, for a man swelling with such conceit of himself as makes him strange and Difficil towards Others, not accessible,
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Such statelinesse the Apostle will haue farre from the man of God, NONLATINALPHABET, the seruant of the Lord should bee gentle toward all men, he should be NONLATINALPHABET, courteous, affable, despising no man,
Such stateliness the Apostle will have Far from the man of God,, the servant of the Lord should be gentle towards all men, he should be, courteous, affable, despising no man,
And Ambrose in the place before cited records, that he debarred one from the Ministry, who otherway could haue done good offices in the Church, onely because his behauiour was light and vndecent,
And Ambrose in the place before cited records, that he debarred one from the Ministry, who otherways could have done good Offices in the Church, only Because his behaviour was Light and undecent,
or if he haue both yet wanteth the third, and is not able to put his talent to profit, vttering the grace which he hath receiued with NONLATINALPHABET, to the edification of others.
or if he have both yet Wants the third, and is not able to put his talon to profit, uttering the grace which he hath received with, to the edification of Others.
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The Century Wrirers make mention of one Androneus Episcopus Rotomagēsis, that he was humilis corde, grauis vultu, sapiens in colloquio, prudens in consilio, vehemēs in arguendo, ardens in diligēdo, patiens in aduersis;
The Century Wrirers make mention of one Androneus Episcopus Rotomagēsis, that he was Humilis cord, grauis vultu, sapiens in colloquio, Prudens in consilio, Violent in arguendo, Arden in diligendo, Patient in aduersis;
Oh what a seemly, and comfortable sight is it to see these graces concurre in the seruant of God! Many such labourers, the Lord send forth into his vineyard.
O what a seemly, and comfortable sighed is it to see these graces concur in the servant of God! Many such labourers, the Lord send forth into his vineyard.
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that point hath been treated already in the wotd NONLATINALPHABET, but euen his daily speech the Apostle will haue vnrebukeable, that there may be a consonancy and harmony between his speech in publick, and his speech in priuate;
that point hath been treated already in the wotd, but even his daily speech the Apostle will have unrebukable, that there may be a consonancy and harmony between his speech in public, and his speech in private;
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The lips of the wise should spread abroad knowledge, and his mouth should be a welspring of life: he should carry in his mouth the tongue of the learned;
The lips of the wise should spread abroad knowledge, and his Mouth should be a wellspring of life: he should carry in his Mouth the tongue of the learned;
that he may minister a word in season to the weary: he should vtter the words of grace, that the cōfort of his lips may asswage the sorrow of the afflicted.
that he may minister a word in season to the weary: he should utter the words of grace, that the Comfort of his lips may assuage the sorrow of the afflicted.
In a word, that rule which is here generally giuen for gouernment of his tongue, is more particularly explained by this same Apostle in that notable exhortation:
In a word, that Rule which is Here generally given for government of his tongue, is more particularly explained by this same Apostle in that notable exhortation:
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your speech being gracious alway, and poudred with salt. Preachers are resembled by that white horse; whereupon Christ the Conquerour rideth through the world;
your speech being gracious always, and powdered with salt. Preachers Are resembled by that white horse; whereupon christ the Conqueror rides through the world;
and their tongues are compared properly by one, to that Colt of the Asse, whereupon CHRIST IESVS came riding to Ierusalem, and neuer one had ridden before him.
and their tongues Are compared properly by one, to that Colt of the Ass, whereupon CHRIST JESUS Come riding to Ierusalem, and never one had ridden before him.
We should remember, that we are NONLATINALPHABET, men separate vnto God, vessels to serue in his sanctuarie, which (without sacriledge) cannot be emploied to another vse.
We should Remember, that we Are, men separate unto God, vessels to serve in his sanctuary, which (without sacrilege) cannot be employed to Another use.
And herewithall Titus is both forewarned & armed against the tentation of the tongue, whereby Satan laboureth to obscure the name of most excellent men,
And herewithal Titus is both forewarned & armed against the tentation of the tongue, whereby Satan Laboureth to Obscure the name of most excellent men,
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Iohn the Baptist liued a very austere kind of life, he came neither eating nor drinking they reioyced for a time in his light, but a little after reiected him.
John the Baptist lived a very austere kind of life, he Come neither eating nor drinking they rejoiced for a time in his Light, but a little After rejected him.
There is nothing can guard a man against the scourge of the tongue, no distance of place, it is like an arrow shot out against them, who are farre off, no innocence of life;
There is nothing can guard a man against the scourge of the tongue, no distance of place, it is like an arrow shot out against them, who Are Far off, no innocence of life;
With this rodde of vnrighteousnes Satan beateth euery childe of God, but the more eminent place they haue, the more liberally doth Satan loose the tongs of the wicked against them, that so (if he can) he may disgrace among men, those whom God hath many wayes graced for the good of his Church.
With this rod of unrighteousness Satan beats every child of God, but the more eminent place they have, the more liberally does Satan lose the tongue's of the wicked against them, that so (if he can) he may disgrace among men, those whom God hath many ways graced for the good of his Church.
as Iannes and Iambres resisted Moses: the third sort we want not, prophane and carnal men, these are dogs who turne back to rent them that cast the pearles of the kingdom of God vnto them;
as Jannes and Jambres resisted Moses: the third sort we want not, profane and carnal men, these Are Dogs who turn back to rend them that cast the Pearls of the Kingdom of God unto them;
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they departed one from another, but neither of them departed from the Lord Iesus, and whersoeuer they went, the care of both was to aduance the Kingdome of Christ by preaching of his Euangel.
they departed one from Another, but neither of them departed from the Lord Iesus, and wheresoever they went, the care of both was to advance the Kingdom of christ by preaching of his Evangel.
Moses then cryed for a party, hee stood in the doore of the campe, and cried, Who pertaineth to the Lord, let him come vnto mee, and all the Leuites came downe vnto him,
Moses then cried for a party, he stood in the door of the camp, and cried, Who pertaineth to the Lord, let him come unto me, and all the Levites Come down unto him,
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why take yee this vpon you? why lift ye your selues aboue your brethren, no lesse holy to the Lord then yee are? but iniustly imputed to Moses, for hee tooke not this honour to himselfe,
why take ye this upon you? why lift you your selves above your brothers, no less holy to the Lord then ye Are? but injustly imputed to Moses, for he took not this honour to himself,
Take heede to the Flocke ouer vvhich the Holy Ghost hath made you ouerseers? I do freely thinke it from my heart that hee shall neuer be a good Ruler in the Church, who could not be content all his daies to be ruled,
Take heed to the Flock over which the Holy Ghost hath made you Overseers? I do freely think it from my heart that he shall never be a good Ruler in the Church, who could not be content all his days to be ruled,
On the other hand, what euils haue bin bred in the church by the orping and miscontentment of some, who not content with the places which they had, aspiring to higher, whereunto they could not attaine, haue filled the Church with broiles and perturbations;
On the other hand, what evils have been bred in the Church by the orping and miscontentment of Some, who not content with the places which they had, aspiring to higher, whereunto they could not attain, have filled the Church with broils and perturbations;
It is onely for those who out of this or some other like passion maintaine their priuate opinion with publick railing & contention, to the disturbance of the common peace.
It is only for those who out of this or Some other like passion maintain their private opinion with public railing & contention, to the disturbance of the Common peace.
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There are others, whom notwithstanding their diuers opinion, we acknowledge to be the deere seruants of Christ, worthie to bee loued for that grace of GOD which is manifest in them, wishing both vnto them & vs further grace wherby defects of iudgement in vs all may be supplied.
There Are Others, whom notwithstanding their diverse opinion, we acknowledge to be the deer Servants of christ, worthy to be loved for that grace of GOD which is manifest in them, wishing both unto them & us further grace whereby defects of judgement in us all may be supplied.
Let them think of vs as they doe of themselues in that which is good, since this is agreeable to Christian modesty, and may happily prepare a way vnto better.
Let them think of us as they do of themselves in that which is good, since this is agreeable to Christian modesty, and may happily prepare a Way unto better.
if they think they haue conscience, we haue reason also not to be ignorant of the exercises thereof, being by Gods mercie so long acquainted with thē.
if they think they have conscience, we have reason also not to be ignorant of the exercises thereof, being by God's mercy so long acquainted with them.
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and for al the kingdoms of the earth would not wittingly and willingly walke in that course, which might import dishonour to the name of our Lord Iesus, or preiudice to his kingdom.
and for all the kingdoms of the earth would not wittingly and willingly walk in that course, which might import dishonour to the name of our Lord Iesus, or prejudice to his Kingdom.
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as one would say from the Turret Psephina in the West, & set him down in turri Angulari, that is in the Corner or angular Towre in the east part of the wall, not farre from the Tower of Hananeel: this Angular Tower being ten cubits higher then the other, the watch-man is set into it, that hee may see further off,
as one would say from the Turret Psephina in the West, & Set him down in turri Angulari, that is in the Corner or angular Tower in the east part of the wall, not Far from the Tower of Hananeel: this Angular Tower being ten cubits higher then the other, the watchman is Set into it, that he may see further off,
yet this one I cannot pretermit, that many a hungry soule who neuer had heard of IESVS CHRIST, feedes this day with great contentment vpon the fruit therof,
yet this one I cannot pretermit, that many a hungry soul who never had herd of JESUS CHRIST, feeds this day with great contentment upon the fruit thereof,
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and if it be not as fruitfull in the soile, wherin this day we are to plant it, to whō I pray you shall the fault bee imputed? But I change this speech, perswading our selues the best things of you:
and if it be not as fruitful in the soil, wherein this day we Are to plant it, to whom I pray you shall the fault be imputed? But I change this speech, persuading our selves the best things of you:
Heere are Nobles and Barons of great place, here are learned Doctors and Masters of a famous Vniuersity, heere is an ancient Citty of ciuil and Christian Burgesses, who will think it (I doubt not) their own honour to see this tree as fruitfull among them for the glory of God and good of his Church,
Here Are Nobles and Barons of great place, Here Are learned Doctors and Masters of a famous university, Here is an ancient city of civil and Christian Burgesses, who will think it (I doubt not) their own honour to see this tree as fruitful among them for the glory of God and good of his Church,
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Mat. 15. 14 Acts 9. 15 Such an ensample was S. PAVL, who carried the message of Christ in his mouth, the image of Christ in his life, the markes of Christ in his body.
Mathew 15. 14 Acts 9. 15 Such an ensample was S. PAUL, who carried the message of christ in his Mouth, the image of christ in his life, the marks of christ in his body.
