by grace, natural abilities; (for whatsoeuer properly may be called grace, is aboue nature) and among the gifts of grace, only to one sute and sort of them:
by grace, natural abilities; (for whatsoever properly may be called grace, is above nature) and among the Gifts of grace, only to one suit and sort of them:
and, as it were, by more speciall doome of conclusion, to inflict store of stripes vpon the back of that negligent seruant that had receiued store of vnderstanding.
and, as it were, by more special doom of conclusion, to inflict store of stripes upon the back of that negligent servant that had received store of understanding.
In the former you may descrie some difference of Gods gifts committed vnto some in greater abundance and excellency then vnto others. Vnto whomsoeuer much is giuen:
In the former you may descry Some difference of God's Gifts committed unto Some in greater abundance and excellency then unto Others. Unto whomsoever much is given:
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Concerning personall graces, as Faith, Hope and Charity, giuen for the good of the receiuer himselfe, called by the Scholes, gratum facientes, though vnto them that haue them, much be giuen,
Concerning personal graces, as Faith, Hope and Charity, given for the good of the receiver himself, called by the Schools, gratum Facientes, though unto them that have them, much be given,
Otherwise there had been no place for the Apostles exhortation, NONLATINALPHABET, Desire the best gifts. Now whereas euery thing must deriue its true worth & estimation thence, whence it hath its perfection, that is, from the end;
Otherwise there had been no place for the Apostles exhortation,, Desire the best Gifts. Now whereas every thing must derive its true worth & estimation thence, whence it hath its perfection, that is, from the end;
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they of necessity were most excellēt, that did principally respect, and as meanes, accomplish their end, next to them they that in reference to their end were secūdarily subordinate.
they of necessity were most excellent, that did principally respect, and as means, accomplish their end, next to them they that in Referente to their end were secondarily subordinate.
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All could not excell in the best gifts, (for excellency, were it common and ordinary, were no longer excellency.) To the question then, 1. Cor. 12. Are all Apostles? are all Prophets? are all Teachers? The answere must be, No:
All could not excel in the best Gifts, (for excellency, were it Common and ordinary, were no longer excellency.) To the question then, 1. Cor. 12. are all Apostles? Are all prophets? Are all Teachers? The answer must be, No:
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and therfore by consequence, surpassing the rest, much was giuen. Neither hath there been onely granted vnto men, a superiority aboue their brethren, in an higher kind of different grace;
and Therefore by consequence, surpassing the rest, much was given. Neither hath there been only granted unto men, a superiority above their brothers, in an higher kind of different grace;
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which was for his vicinity to Christ, in whom all Gods promises and prophesies were Yea and Amen. The Spirit was doubled on Elisha, if not in respect of his Master Eliah, as many thinke not, (surely not for that reason,
which was for his vicinity to christ, in whom all God's promises and prophecies were Yea and Amen. The Spirit was doubled on Elisha, if not in respect of his Master Elijah, as many think not, (surely not for that reason,
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because Eliah wrought but eight, Elisha sixteene miracles, as some are iustly censured by Peter Martyr for misreckoning) yet in respect of the other Prophets, ouer whom he was in his Masters place to succeed, which the phrase, noted by Iunius as borowed from the right of the first borne, Deut. 21. may seeme to require:
Because Elijah wrought but eight, Elisha sixteene Miracles, as Some Are justly censured by Peter Martyr for misreckoning) yet in respect of the other prophets, over whom he was in his Masters place to succeed, which the phrase, noted by Iunius as borrowed from the right of the First born, Deuteronomy 21. may seem to require:
As Elisha was in that Colledge, so in all likelihood was Samuel before in the Colledge of Naioth: 2. Sam. 19. In Nabuchadnezzers Schole, the Inchanters and Astrologians were exceeding great Clerkes, no doubt;
As Elisha was in that College, so in all likelihood was Samuel before in the College of Naioth: 2. Sam. 19. In Nabuchadnezzers School, the Enchanters and Astrologians were exceeding great Clerks, no doubt;
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notwithstanding, Daniel, Hananiah, Mishael and Azariah, were found ten times better then they; and yet Daniels sleepe was wiser, then his fellowes w••king.
notwithstanding, daniel, Hananiah, Mishael and Azariah, were found ten times better then they; and yet Daniel's sleep was Wiser, then his Fellows w••king.
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This vnequall, though most iust dispensation of much vnto some aboue others, may bee seene in the deliuery of the Talents, Matth. 25. by which are vnderstood NONLATINALPHABET, spirituall graces,
This unequal, though most just Dispensation of much unto Some above Others, may be seen in the delivery of the Talents, Matthew 25. by which Are understood, spiritual graces,
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if wee beleeue Theophylact. Should I but leade your attention aside (but that I would not willingly misleade it) in Histories, wee could not escape examples of some, who to their last time remembred so much, that they could repeate whole Orations;
if we believe Theophylact Should I but lead your attention aside (but that I would not willingly mislead it) in Histories, we could not escape Examples of Some, who to their last time remembered so much, that they could repeat Whole Orations;
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But what need these, especially in this place, where seuerall faculties and professions, seuerall degrees and proceedings, seueral graces, which men giue vnto men, haue been,
But what need these, especially in this place, where several faculties and professions, several Degrees and proceedings, several graces, which men give unto men, have been,
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For it is well enough knowne, that the swaruing and declination from the rule of equitie, which we call, acception of persons, is the respecting of some outward circumstance,
For it is well enough known, that the swerving and declination from the Rule of equity, which we call, acception of Persons, is the respecting of Some outward circumstance,
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and adherent qualitie to the person, practised only in such distributions, as are ex debito: but in God there is no respect of the face, as some translate, NONLATINALPHABET, Acts. 10. Neither is he in any mans debt:
and adherent quality to the person, practised only in such distributions, as Are ex Debito: but in God there is no respect of the face, as Some translate,, Acts. 10. Neither is he in any men debt:
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wherefore al misconstructions of his eternal Iustice in this behalfe, may receiue a full satisfaction in that one demand, comprizing an eternall Truth:
Wherefore all misconstructions of his Eternal justice in this behalf, may receive a full satisfaction in that one demand, comprising an Eternal Truth:
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but ex parte voliti; hee is therefore said to loue one more then another, because the good hee willeth to one, is greater then the good hee willeth to another.
but ex parte voliti; he is Therefore said to love one more then Another, Because the good he wills to one, is greater then the good he wills to Another.
If any aske farther, why he willeth a greater good to one then another, besides his wil, the highest rule of all things à priori, there can be no reason.
If any ask farther, why he wills a greater good to one then Another, beside his will, the highest Rule of all things à priori, there can be no reason.
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There may be some thought vpon à posteriore: for had God communicated his graces alike, man, in his corrupt imagination, might haue thought, hee did whatsoeuer hee did, by necessity of nature, NONLATINALPHABET,
There may be Some Thought upon à Posterior: for had God communicated his graces alike, man, in his corrupt imagination, might have Thought, he did whatsoever he did, by necessity of nature,,
But God willeth nothing besides himselfe, and his owne goodnesse, and glorie necessarily, in all things else, without himselfe, he is an agent altogether voluntarie.
But God wills nothing beside himself, and his own Goodness, and glory necessarily, in all things Else, without himself, he is an agent altogether voluntary.
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as well seene in the opening, as in the filling of his seruants soules: for hee that gaue Salomon wisedome, gaue him likewise a large heart to receiue it;
as well seen in the opening, as in the filling of his Servants Souls: for he that gave Solomon Wisdom, gave him likewise a large heart to receive it;
as Ierome speaketh, Ephes 4. And, as Ambrose saith of prophecy, quantum causa erigit propter quam datur, Rom. 12. as much as the cause requireth for which it is giuen.
as Jerome speaks, Ephesians 4. And, as Ambrose Says of prophecy, quantum causa erigit propter quam datur, Rom. 12. as much as the cause requires for which it is given.
wherefore God hath diuided his blessings in that manner you haue heard, that those termes of despight and defiance, I haue no need of thee, and I haue no need of thee, might no more bee heard, no more spoken, euermore be banisht out of all Christian Congregations.
Wherefore God hath divided his blessings in that manner you have herd, that those terms of despite and defiance, I have no need of thee, and I have no need of thee, might no more be herd, no more spoken, evermore be banished out of all Christian Congregations.
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So he that ascended vp on high, led captiuitie captiue, and gaue gifts vnto men; not to all indifferently, but vnto some in greater excellencie and abundance, then vnto others.
So he that ascended up on high, led captivity captive, and gave Gifts unto men; not to all indifferently, but unto Some in greater excellency and abundance, then unto Others.
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Now let mee perswade such in this assembly, as thinke they haue receiued little in humility and contentation, to conforme their wills vnto his will, which hath alotted them, at least,
Now let me persuade such in this assembly, as think they have received little in humility and contentation, to conform their wills unto his will, which hath allotted them, At least,
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let all the Lullian Mountebanks in the world promise what they will, prescribing cons••sed Methods o• vniuersall learning monstrously compendious, co•• ary to the proprietie of mans limited apprehension, that apprehends but one thing at once ▪ •o Gods owne decree and appointment plain• contrary:
let all the Lullian Mountebanks in the world promise what they will, prescribing cons••sed Methods o• universal learning monstrously compendious, co•• ary to the propriety of men limited apprehension, that apprehends but one thing At once ▪ •o God's own Decree and appointment plain• contrary:
The greater part I rather beseech with me to surueigh that much, which God hath giuen vnto vs aboue all the Land, I had almost said all the world besides.
The greater part I rather beseech with me to survey that much, which God hath given unto us above all the Land, I had almost said all the world beside.
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Yet though Fathers should hold their peace, and not declare it to their children: though all the children of the daughter of our Sion should be dumbe and tongue-tied;
Yet though Father's should hold their peace, and not declare it to their children: though all the children of the daughter of our Sion should be dumb and tongue-tied;
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these stones, this out-side of our prosperity, the very houses of the Prophets might seeme to cry aloud, Praise the Lord, O Ierusalem: Praise thy God, O Sion:
these stones, this outside of our Prosperity, the very houses of the prophets might seem to cry aloud, Praise the Lord, Oh Ierusalem: Praise thy God, Oh Sion:
But to step one foot inwards, how are our Mothers children blest, wherein is our preeminence? What is the preferment of an Vniuersity? Much euery maner of way:
But to step one foot inward, how Are our Mother's children blessed, wherein is our preeminence? What is the preferment of an university? Much every manner of Way:
Besides, in this concourse and confluence of iudgements and inuentions, wee might enioy (I would we might peaceably enioy) an vnspeakeable benefit in mutuall conference.
Beside, in this concourse and confluence of Judgments and Inventions, we might enjoy (I would we might peaceably enjoy) an unspeakable benefit in mutual conference.
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Here, here, he that runnes may reade, that Much is giuen vnto vs. A blessing of blessings (my brethren) that wee should bee reserued vnto these times, wherein the words of Daniel are verified, not only for his prophecy, but for knowledge in generall;
Here, Here, he that runs may read, that Much is given unto us A blessing of blessings (my brothers) that we should be reserved unto these times, wherein the words of daniel Are verified, not only for his prophecy, but for knowledge in general;
Many shall runne to and fro: or as Caluin and Polanus reade it, Many shall search, and knowledge shall be increased: Dan. 12.4. Our learning is grafted on the stocke of former ages, and all ancient Writers were but our Harbingers;
Many shall run to and from: or as Calvin and Polanus read it, Many shall search, and knowledge shall be increased: Dan. 12.4. Our learning is grafted on the stock of former ages, and all ancient Writers were but our Harbingers;
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Many of vs besides, which at no time we should forget, but at this time more feelingly consider, by our Founders allowance, are exempted from the s•nse,
Many of us beside, which At no time we should forget, but At this time more feelingly Consider, by our Founders allowance, Are exempted from the s•nse,
like long haired Absalon, will not sticke to breake in vpon vs. Wherefore as we are men, Christian men, take heed of that killing Cloister-sinne, NONLATINALPHABET;
like long haired Absalom, will not stick to break in upon us Wherefore as we Are men, Christian men, take heed of that killing Cloister-sinne,;
whatsoeuer it was, twas a greater barbarisme indeed, then was in the word, which they called accidia, when they that possessed the fat of the Land, became ranckly riotous;
whatsoever it was, it a greater barbarism indeed, then was in the word, which they called accidia, when they that possessed the fat of the Land, became rankly riotous;
Wherfore (learned Fathers and Brethren) for the loue of these peaceable times, and yet for feare of more prying times, grieue not the Genius of this place, the Spirit of God that is in vs,
Wherefore (learned Father's and Brothers) for the love of these peaceable times, and yet for Fear of more prying times, grieve not the Genius of this place, the Spirit of God that is in us,
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which may teach vs, that the children in the street and fields may die, fathers in their chaires may die, the practise of religion in this place may die:
which may teach us, that the children in the street and fields may die, Father's in their chairs may die, the practice of Religion in this place may die:
God euermore forbid, that our barrennesse should beget an Icabod, whose name may be a trumpet to the world of our shame, The glory is departed from Israel.
God evermore forbid, that our Barrenness should beget an Ichabod, whose name may be a trumpet to the world of our shame, The glory is departed from Israel.
Yet no distresse or calamity so grieuous, which abuse of maintenance may not aboade, if we forget the end of it, which was in al our Founders intents, Christian knowledge. I say, Christian knowledge;
Yet no distress or calamity so grievous, which abuse of maintenance may not abode, if we forget the end of it, which was in all our Founders intents, Christian knowledge. I say, Christian knowledge;
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yet let a plaine Countriman come amongst vs, how disdainefully doe we laugh at his plainnesse? how proudly doe wee sport with his rudenesse? how scornefully doe we insult vpon his ignorance? Fond and inconsiderate man, who seperateth thee? What hast thou, that thou hast not receiued? If thou hast receiued it why reioycest thou,
yet let a plain Countryman come among us, how disdainfully do we laugh At his plainness? how proudly do we sport with his rudeness? how scornfully do we insult upon his ignorance? Found and inconsiderate man, who separateth thee? What hast thou, that thou hast not received? If thou hast received it why reioycest thou,
as though thou hadst not receiued it? If any man thinke that hee knoweth any thing, he knoweth nothing yet as hee ought to know: 1. Cor. 8.2. Compare thy selfe with whom thou wilt, a thousand to one;
as though thou Hadst not received it? If any man think that he Knoweth any thing, he Knoweth nothing yet as he ought to know: 1. Cor. 8.2. Compare thy self with whom thou wilt, a thousand to one;
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but (as it falleth out in most questions of comparison) in the end and resolution, you must be excedentes & excessi, as thou shalt out-strip in somethings,
but (as it falls out in most questions of comparison) in the end and resolution, you must be excedentes & excessi, as thou shalt outstrip in somethings,
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despise not him for that, God knowes whether thou thy selfe maist not die so. We may learne by that disputer in Iouius, whose Epitaph was, Semel sepultus, bis mortuus: Once buried, twice dead;
despise not him for that, God knows whither thou thy self Mayest not die so. We may Learn by that disputer in Iouius, whose Epitaph was, Semel sepultus, bis Mortuus: Once buried, twice dead;
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who, after hee had solemnly defined profound matters concerning the Trinity, being sought vnto for a coppy of the former disputation, began to please himselfe,
who, After he had solemnly defined profound matters Concerning the Trinity, being sought unto for a copy of the former disputation, began to please himself,
common experience maketh it more then probable, that vnlesse wit be seasoned with grace, and vnderstanding with sobriety, NONLATINALPHABET with NONLATINALPHABET a man,
Common experience makes it more then probable, that unless wit be seasoned with grace, and understanding with sobriety, with a man,
God resisteth the proud, and giueth grace to the humble, Iam. 4 Were any among vs troubled with this swelling disease, inhaunsing themselues aboue their brethren, I should aduise them, to giue their knowledge a greater vent by their practise.
God Resisteth the proud, and gives grace to the humble, Iam. 4 Were any among us troubled with this swelling disease, inhaunsing themselves above their brothers, I should advise them, to give their knowledge a greater vent by their practice.
For I remember, Saint Bernard comparing knowledge vnto meate, memory to the stomack, sinnes vnto malignant humors, maketh the natural heate to be charity:
For I Remember, Saint Bernard comparing knowledge unto meat, memory to the stomach, Sins unto malignant humours, makes the natural heat to be charity:
Wherefore for conclusion of this part (Reuerend Fathers and learned Brethren) you that haue gone downe into the deepe, you that haue searcht the secrets of diuine learning, following truths to their last resolution, into principles;
Wherefore for conclusion of this part (Reverend Father's and learned Brothers) you that have gone down into the deep, you that have searched the secrets of divine learning, following truths to their last resolution, into principles;
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as much is giuen vnto you, bring out of your treasures (you learned Scribes) both new and old; knowing for certaine, that you shall instruct, and incourage vs;
as much is given unto you, bring out of your treasures (you learned Scribes) both new and old; knowing for certain, that you shall instruct, and encourage us;
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by our instruction and incouragement, you shal increase your Talents in your selues, for vnto him that hath, shall be giuen, and you shall double them in others;
by our instruction and encouragement, you shall increase your Talents in your selves, for unto him that hath, shall be given, and you shall double them in Others;
in that double increase, you shall discharge that much, which is required at your hands, and so further your owne reckoning, which is my second generall.
in that double increase, you shall discharge that much, which is required At your hands, and so further your own reckoning, which is my second general.
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Onely for intimation of this account, which serues my turne, you may find, that after the deliuery of the Talents, Matth. 25. twas a long season indeed,
Only for intimation of this account, which serves my turn, you may find, that After the delivery of the Talents, Matthew 25. it a long season indeed,
But in stead of all places that I should commend vnto you, that commandement, Luk. 16. Giue an account of thy Stewardship, is most pregnant for my purpose,
But in stead of all places that I should commend unto you, that Commandment, Luk. 16. Give an account of thy Stewardship, is most pregnant for my purpose,
For when we consider, that a Steward is no more, then, as the Lawyers describe him (who are the onely competent Iudges, both of the Terme and function) NONLATINALPHABET:
For when we Consider, that a Steward is no more, then, as the Lawyers describe him (who Are the only competent Judges, both of the Term and function):
as things are required by an importunate disputer in the Scholes, or a violent tormenter on the rack, Whence it seemes there shall be an account in generall;
as things Are required by an importunate disputer in the Schools, or a violent tormenter on the rack, Whence it seems there shall be an account in general;
but because NONLATINALPHABET, much, the last in the receit, doth eccho backe againe NONLATINALPHABET, much, first, in the account, I shall, by your fauour a while, according to my promise, follow the speciall proportions:
but Because, much, the last in the receipt, does echo back again, much, First, in the account, I shall, by your favour a while, according to my promise, follow the special proportions:
and that either in correspondency of duty, that is exacted, or for defect and in default of duty, a correspondency in punishment that shal be executed:
and that either in correspondency of duty, that is exacted, or for defect and in default of duty, a correspondency in punishment that shall be executed:
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and let it out to husband-men, who can in equity denie, that he may send for the fruits thereof? As he hath filled Ioshuahs heart with his Spirit, Deut. vlt. so we must looke, that he will fill his hands likewise with businesse.
and let it out to husbandmen, who can in equity deny, that he may send for the fruits thereof? As he hath filled Ioshuahs heart with his Spirit, Deuteronomy Ult. so we must look, that he will fill his hands likewise with business.
Neither can I imagine, how any man may handsomly shake off his conscience, the great burden that great blessings (will he, nill he) must needs impose vpon him, both for the intent of the giuer;
Neither can I imagine, how any man may handsomely shake off his conscience, the great burden that great blessings (will he, nill he) must needs impose upon him, both for the intent of the giver;
And also for that of Aristotle, Eth. 5.5. NONLATINALPHABET: It behooueth the party gratified, to be proportionably seruiceable to him that did him kindnesse, and to begin againe.
And also for that of Aristotle, Eth. 5.5.: It behooveth the party gratified, to be proportionably serviceable to him that did him kindness, and to begin again.
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So that euery good turne in nature is obligatorie, & whatsoeuer benefiteth, ipso facto bindeth. If this be an effect of free donations, much more of donations in trust;
So that every good turn in nature is obligatory, & whatsoever benefitteth, ipso facto binds. If this be an Effect of free donations, much more of donations in trust;
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then was there but an aspersion, but vnto vs, by his Sonne and Apostles that is fulfilled, I will powre out my Spirit vpon all flesh: now there was an effusion.
then was there but an aspersion, but unto us, by his Son and Apostles that is fulfilled, I will pour out my Spirit upon all Flesh: now there was an effusion.
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And how of the Iew first? not onely for order of time, but for greatnesse of punishment, NONLATINALPHABET, He that hath enioyed more instruction, deserues to vndergoe more punishment,
And how of the Iew First? not only for order of time, but for greatness of punishment,, He that hath enjoyed more instruction, deserves to undergo more punishment,
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if hee transgresse, Chrysost. Hom. 5. in cand. Epist. So that we see clearely, the proportion and correspondency that the account shal beare with the receite, according to that in Occumenius his collection vpon the 4 Eph. NONLATINALPHABET:
if he transgress, Chrysostom Hom. 5. in cand. Epistle So that we see clearly, the proportion and correspondency that the account shall bear with the receit, according to that in Oecumenius his collection upon the 4 Ephesians:
and therefore the multitude of receits, must of necessity increase the reckoning, as Saint Gregorie in his 9 ••om. vpon the Gospels obserueth, Cum augen•ur •ona rationes etram crescunt donorum:
and Therefore the multitude of receits, must of necessity increase the reckoning, as Saint Gregory in his 9 ••om. upon the Gospels observeth, Cum augen•ur •ona rationes etram crescunt Donorum:
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of an account, that wel considered, may slack the pace, and coole the courage of the most proling hot-spurs in this ambitious generation, which making sluttish meanes and motions, taking slauish termes and conditions, to the reproch of learning,
of an account, that well considered, may slack the pace, and cool the courage of the most proling hotspurs in this ambitious generation, which making sluttish means and motions, taking slavish terms and conditions, to the reproach of learning,
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for whose sakes, some man (perhaps) might wish (though I think that cure too desperate) I say, some might wish in indignation, ambition it selfe a vertue:
for whose sakes, Some man (perhaps) might wish (though I think that cure too desperate) I say, Some might wish in Indignation, ambition it self a virtue:
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To the contrary minds of contrary men, in our contrary times, wherein we see many, that in all likelihood, would bee most backward for martyrdom, most forward for preferment, what should a man say? Surely might true seriousnes begge for me, that the suite might not seeme ridiculous, I would beseech my Mother (I meane this famous Vniuersitie) to keepe backe some of their clothes, from some of them.
To the contrary minds of contrary men, in our contrary times, wherein we see many, that in all likelihood, would be most backward for martyrdom, most forward for preferment, what should a man say? Surely might true seriousness beg for me, that the suit might not seem ridiculous, I would beseech my Mother (I mean this famous university) to keep back Some of their clothes, from Some of them.
Wherefore if you haue not beene faithfull in an other mans goods, saith our Sauiour, who shall giue you that which is yours? Did this faithfulnesse consist in keeping, wee might suspect the argument,
Wherefore if you have not been faithful in an other men goods, Says our Saviour, who shall give you that which is yours? Did this faithfulness consist in keeping, we might suspect the argument,
wherefore, if you haue not been faithful, in spending that which was anothers, who shall giue you that which is truly yours, that which shall stick by you, that which shall neuer be taken from you? Giue mee leaue to speak yet in more particular instance, God knowes, not vpō mine own discouery for reprehension,
Wherefore, if you have not been faithful, in spending that which was another's, who shall give you that which is truly yours, that which shall stick by you, that which shall never be taken from you? Give me leave to speak yet in more particular instance, God knows, not upon mine own discovery for reprehension,
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If our Rulers, to whom much is giuen, should seeke their owne, and not the aduancement of learning, piety and religion, which is required in all our Founders general intents (howsoeuer according to the knowledge of their times they be limited) If men that liue in Colledges, to whom much is giuen, should either haue no ends to direct their endeuours, which is required by statute,
If our Rulers, to whom much is given, should seek their own, and not the advancement of learning, piety and Religion, which is required in all our Founders general intents (howsoever according to the knowledge of their times they be limited) If men that live in Colleges, to whom much is given, should either have no ends to Direct their endeavours, which is required by statute,
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Wherfore, as when ye behold the houses which ye built not, the trees which yee planted not, the wells which ye digged not, you learne, that vnto you much is giuen.
Wherefore, as when you behold the houses which you built not, the trees which ye planted not, the wells which you dug not, you Learn, that unto you much is given.
and therefore, if no other reason may mooue you to studious and religious conuersation; if neither the eminency of your place, which will make your sinnes exemplary;
and Therefore, if not other reason may move you to studious and religious Conversation; if neither the eminency of your place, which will make your Sins exemplary;
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nor the danger of being surpassed by your inferiours, who finding no such flattering heraldry in their originals, presse forward to a glorious end, forgetting their beginning;
nor the danger of being surpassed by your inferiors, who finding no such flattering heraldry in their originals, press forward to a glorious end, forgetting their beginning;
Prou. 22. If that will not serue the turne, God himselfe will fully satisfie you: Them that honour mee, will I honour, 1. Sam. 2. We that are Ministers, must recount with our selues, that both before, and at the laying on of hands, much, very much is giuen vnto vs:
Prou. 22. If that will not serve the turn, God himself will Fully satisfy you: Them that honour me, will I honour, 1. Sam. 2. We that Are Ministers, must recount with our selves, that both before, and At the laying on of hands, much, very much is given unto us:
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for though we be Sonnes of thunder, and be mistaken, as was Barnabas for Iupiter; yet if wee be but mistaken, our loosenes of life will vtterly vndo our preaching,
for though we be Sons of thunder, and be mistaken, as was Barnabas for Iupiter; yet if we be but mistaken, our looseness of life will utterly undo our preaching,
When a Gentleman of Rome, hauing concealed his broken estate, died, and his goods were set to open sale for his Creditors satisfaction, Augustus himselfe sent to buy that bed for his owne vse, wherein the man,
When a Gentleman of Rome, having concealed his broken estate, died, and his goods were Set to open sale for his Creditors satisfaction, Augustus himself sent to buy that Bed for his own use, wherein the man,
is is to be presumed we haue soft pillowes? or is it not rather to bee feared, we haue very hard hearts? Otherwise (me thinks) the difficulty of our account at the last ineuitable Audit, should awake vs:
is is to be presumed we have soft pillows? or is it not rather to be feared, we have very hard hearts? Otherwise (me thinks) the difficulty of our account At the last inevitable Audit, should awake us:
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how alas, how shal we reckon for them? But the terror (if there bee any tendernesse left in our hearts) the terror, that shall vndoubtedly take hold of vs,
how alas, how shall we reckon for them? But the terror (if there be any tenderness left in our hearts) the terror, that shall undoubtedly take hold of us,
if wee be not good accountants, must needs appale vs, affright vs, and astonish vs. Some of vs haue bin hedged about with outward blessings, and increase of substance;
if we be not good accountants, must needs appall us, affright us, and astonish us some of us have been hedged about with outward blessings, and increase of substance;
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if we haue not vsed it, or if we haue abused it, the rich glutton in the Gospell may teach vs, that though it breed security for a while, our feare at the length will seaze vpon vs,
if we have not used it, or if we have abused it, the rich glutton in the Gospel may teach us, that though it breed security for a while, our Fear At the length will seize upon us,
like an Anglell we then suffer the rust of our spirituall riches, to be a crying witnesse against vs? and can we endure that common exprobation to ring in our eares continually, Surgunt indocti & rapiunt caelum;
like an Anglell we then suffer the rust of our spiritual riches, to be a crying witness against us? and can we endure that Common exprobration to ring in our ears continually, Surgunt Indocti & rapiunt caelum;
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and to change, and turne our talents by suppression, or profanation of them, into milstones about our necks, to sinke vs downe into deeper condemnation.
and to change, and turn our Talents by suppression, or profanation of them, into millstones about our necks, to sink us down into Deeper condemnation.
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so let not our offences hinder the continuance of thy grace vnto vs, but make vs more mindfull of our duties, thankfull for thy benefits, zealous for thy glory, deuout in thy seruice, confident in thy promises, holy in our liues, diligent in our vocations. Heare, O Lord, &c.
so let not our offences hinder the Continuance of thy grace unto us, but make us more mindful of our duties, thankful for thy benefits, zealous for thy glory, devout in thy service, confident in thy promises, holy in our lives, diligent in our vocations. Hear, Oh Lord, etc.
suffer me, Right Honorable, to trie the beginnings of my strength in a plaine, and vnaffected interpretation, that the words prouing first no strangers themselues, may find that interest in your Iudgements,
suffer me, Right Honourable, to try the beginnings of my strength in a plain, and unaffected Interpretation, that the words proving First no Strangers themselves, may find that Interest in your Judgments,
NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET But all authorities to this purpose are super fluous, amongst them that euer lookt backe vpon antiquities;
But all authorities to this purpose Are super fluous, among them that ever looked back upon antiquities;
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one reason of this vsage was, no doubt, necessity, to preuent paine and amazement, because wine doth in a sume first giue the braine a blow, that like a subtil wrastler, it may supplāt the feet afterwards:
one reason of this usage was, no doubt, necessity, to prevent pain and amazement, Because wine does in a fume First give the brain a blow, that like a subtle wrestler, it may supplant the feet afterwards:
yea, the coniunction of these two sinnes, pride and drunkennes, intimate the crowne, to be that crowne, which in the third verse belongeth also to the drunkards.
yea, the conjunction of these two Sins, pride and Drunkenness, intimate the crown, to be that crown, which in the third verse belongeth also to the drunkards.
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misplace but a point in the Hebrew letter & Sacar for Schacar, is as easily read as Siboleth, pronounced for Schiboleth. Drunkards they were then, not in a sense metaphoricall, drunke with errour, as Hierom would haue it;
misplace but a point in the Hebrew Letter & Sacar for Schacar, is as Easily read as Siboleth, pronounced for Schiboleth. Drunkards they were then, not in a sense metaphorical, drunk with error, as Hieronymus would have it;
and there is below, repetition of wine, and of vomiting) they were in a literal and grosse sense the drunkards of Ephraim, that is, of Israel, the kingdom of the ten Tribes;
and there is below, repetition of wine, and of vomiting) they were in a literal and gross sense the drunkards of Ephraim, that is, of Israel, the Kingdom of the ten Tribes;
] In which words, the King of Ashur his comming isimplied, who tooke and carried away the people captiue, in the ninth yeare of Hoshea: the whole storie may yee consult in the 2. of Kings 17.
] In which words, the King of Ashur his coming isimplied, who took and carried away the people captive, in the ninth year of Hoshea: the Whole story may ye consult in the 2. of Kings 17.
or else some fertile soile, nothing inferior for fruitfulnesse to that place in the 20. of Matthew, corruptly called Gethsemane, truly Geshemanim, the valley of fatnesse.
or Else Some fertile soil, nothing inferior for fruitfulness to that place in the 20. of Matthew, corruptly called Gethsemane, truly Geshemanim, the valley of fatness.
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To passe by the Prophet, who threatneth instrumentally, all Gods threatnings, who threatneth principally, may be thought, either absolute or conditionall:
To pass by the Prophet, who threatens instrumentally, all God's threatenings, who threatens principally, may be Thought, either absolute or conditional:
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the reuealed ordinarie condition is either Legal, If you will not obey, Leu. 26. or Euangelicall, Except you repent, Luk. 13.3. Apoc. 2.5. Repentance is an ordinary reuealed Euangelicall condition to bee still supplied, whensoeuer God threatneth, and giueth space for repentance.
the revealed ordinary condition is either Legal, If you will not obey, Leu. 26. or Evangelical, Except you Repent, Luk. 13.3. Apocalypse 2.5. Repentance is an ordinary revealed Evangelical condition to be still supplied, whensoever God threatens, and gives Molle for Repentance.
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yea, that the Lord of Hostes should threaten at al before he striketh, nay therefore threaten, that being preuented by conuersion, he might not strike at all, may fil my mouth,
yea, that the Lord of Hosts should threaten At all before he striketh, nay Therefore threaten, that being prevented by conversion, he might not strike At all, may fill my Mouth,
the whole world was made in sixe, yet notwithstanding the wickednesse of many generations, whereunto wee haue added no small portion, it stands after many thousands.
the Whole world was made in sixe, yet notwithstanding the wickedness of many generations, whereunto we have added no small portion, it Stands After many thousands.
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A man would thinke, Iudgement were all this while omitted, as an improper, & impertinent busines, scarce agreeable to the blessed nature of such a Soueraigne goodnesse.
A man would think, Judgement were all this while omitted, as an improper, & impertinent business, scarce agreeable to the blessed nature of such a Sovereign Goodness.
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then this people, as you may perceiue in the 11. of Hosea; How shall I giue thee vp, Epharaim? how shall I deliuer thee, Israel? how shall I set thee as Zebo•m? mine heart is turned within me, my repentings are rouled together.
then this people, as you may perceive in the 11. of Hosea; How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I Set thee as Zebo•m? mine heart is turned within me, my repentings Are rolled together.
How? and How? mercy belike hath got the victory, and all the weapons in the Armory of heauen, are become like the Rainebow, a bow indeed, but without an arrow;
How? and How? mercy belike hath god the victory, and all the weapons in the Armoury of heaven, Are become like the Rainbow, a bow indeed, but without an arrow;
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as if we shot at him, not hee at vs. Confounded then be Tertullians aduersary, whose hellish heresie deuiding the God-head, charged the God of the old Testament with blood and cruelty;
as if we shot At him, not he At us Confounded then be Tertullia's adversary, whose hellish heresy dividing the Godhead, charged the God of the old Testament with blood and cruelty;
Cruell and bloody Marcion, who, hadst thou not been a cursed spawne of that principall Apostata, who in Paradise, a place full of loue, would haue fastened enuy vpon his Maker, hardly couldst thou haue laid so foule an imputation of rigor, in a world of mercies vpon thy Creator:
Cruel and bloody Marcion, who, Hadst thou not been a cursed spawn of that principal Apostata, who in Paradise, a place full of love, would have fastened envy upon his Maker, hardly Couldst thou have laid so foul an imputation of rigor, in a world of Mercies upon thy Creator:
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But he is NONLATINALPHABET, the Father of mercies, the motiue of shewing mercy is within him, but the motiue of executing iudgement and reuenge is without him in our prouocation:
But he is, the Father of Mercies, the motive of showing mercy is within him, but the motive of executing judgement and revenge is without him in our provocation:
Behold then a heauenly patterne, when all earthly patterns faile, according to which you may proportion NONLATINALPHABET publike and priuate discipline, whomsoeuer God hath made Censurers and Commanders ouer your inferior brethren.
Behold then a heavenly pattern, when all earthly patterns fail, according to which you may proportion public and private discipline, whomsoever God hath made Censurers and Commanders over your inferior brothers.
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if I did, I durst not shew my self wiser then their lawes, which limit all necessary iurisdiction, setting downe the time betwixt iudgement and punishment.
if I did, I durst not show my self Wiser then their laws, which limit all necessary jurisdiction, setting down the time betwixt judgement and punishment.
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Only I would with reuerence begge of such, that in arbitrary censures concerning voluntary iurisdictiō, they would consider and beware of peremptory rashnes, which at S. Ambrose his motion caused Theodosius his decree in the Code, that there should be 30. daies respit betweene his sentence and execution:
Only I would with Reverence beg of such, that in arbitrary censures Concerning voluntary jurisdiction, they would Consider and beware of peremptory rashness, which At S. Ambrose his motion caused Theodosius his Decree in the Code, that there should be 30. days respite between his sentence and execution:
They are your Apprentices, that is, Scholers, vse them like Scholers, giue faire meanes alwaies the preeminencie, multiplie direction vpon direction, instruction after instruction,
They Are your Apprentices, that is, Scholars, use them like Scholars, give fair means always the Preeminence, multiply direction upon direction, instruction After instruction,
Qui fruitur poenâ, ferus est leguin { que }, videtur. Vindictam praestare sibi. — Passion and precipitation may make mentall murder of a iust correction.
Qui fruitur poenâ, Ferus est leguin { que }, videtur. Vindictam praestare sibi. — Passion and precipitation may make mental murder of a just correction.
for Saint Iames hath spoken it, and the day of Iesus Christ shall make it true, There shall be iudgement mercilesse to him that sheweth no mercy, and mercy reioyceth against iudgement.
for Saint James hath spoken it, and the day of Iesus christ shall make it true, There shall be judgement merciless to him that shows no mercy, and mercy rejoices against judgement.
for God which giueth his Husbandman discretion, as you may reade in the end of this Chapter, to beate out Fetches with a staffe, not with a threshing instrument;
for God which gives his Husbandman discretion, as you may read in the end of this Chapter, to beat out Fetches with a staff, not with a threshing Instrument;
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Omnis paena, peccatipoenaest: All punishment, is the punishment of sin. Admit againe of sinnes, you must needs admit of calamities, calamities vpon your persons;
Omnis paena, peccatipoenaest: All punishment, is the punishment of since. Admit again of Sins, you must needs admit of calamities, calamities upon your Persons;
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Calamities vpon the Common-wealth, for sinne is a shame vnto the people, some reade it, the peoples misery, Prou. 14. One part of mans vnhappines consisteth in a woe priuatiue, the want of Gods gracious coūtenance,
Calamities upon the Commonwealth, for sin is a shame unto the people, Some read it, the peoples misery, Prou. 14. One part of men unhappiness Consisteth in a woe privative, the want of God's gracious countenance,
so is it said of Ephraim, Of. 9.72 Woe to them when I depart from them, which is strait vpon mans departure from him, plainly to be seene in the 59. of this Prophecy.
so is it said of Ephraim, Of. 9.72 Woe to them when I depart from them, which is strait upon men departure from him, plainly to be seen in the 59. of this Prophecy.
after recouery spring and exult, reioycing and singing with ioy vnspeakable, and glorious, Hee is come, hee is come, our soules haue found him, whom our soules doe loue.
After recovery spring and exult, rejoicing and singing with joy unspeakable, and glorious, He is come, he is come, our Souls have found him, whom our Souls do love.
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but what shall the seruant of sinne doe? whither shall hee flie, or how can he change his Master? Se trahit quocunque fugit: He drawes himselfe along whither soeuer he flieth.
but what shall the servant of sin do? whither shall he fly, or how can he change his Master? Se trahit quocunque Fugitive: He draws himself along whither soever he flies.
like Ahab and Haman; they mourne for their parts in their closets, as the mourning of Hadadrimmon, in the vally of Megiddon, and will not bee comforted,
like Ahab and Haman; they mourn for their parts in their closets, as the mourning of Hadadrimmon, in the valley of Megiddo, and will not be comforted,
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and when the Lord staies their iourneies, as hee staied Sauls and Balaams, it should concerne them to grow iealous of those enterprises, wherein they meet so strange impediments,
and when the Lord stays their journeys, as he stayed Saul's and Balaams, it should concern them to grow jealous of those enterprises, wherein they meet so strange impediments,
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howsoeuer, whensoeuer, against whomsoeuer the Lord hath stopt their wayes, or made an hedge about them, downe they should fall vpon their knees in secret,
howsoever, whensoever, against whomsoever the Lord hath stopped their ways, or made an hedge about them, down they should fallen upon their knees in secret,
and lifting vp their hearts, imitat the ground of S. Augustine his meditation, who Soliloque 16. saith Tentator defuit, &c. The tempter was away, time and place was wanting, thy doing it was that the tempter was away;
and lifting up their hearts, imitat the ground of S. Augustine his meditation, who Soliloquy 16. Says Temptator defuite, etc. The tempter was away, time and place was wanting, thy doing it was that the tempter was away;
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or at least, not so much for the sinne, as for the punishment, when that woe which in nature yet remaineth as long as your sins remaine, was made more sensible and manifest, by Gods destroying Angell in your streets, within doores (I presume) the voice was, Mine head, mine head, my feete, my feete, my belly, my belly, my sinne,
or At least, not so much for the sin, as for the punishment, when that woe which in nature yet remains as long as your Sins remain, was made more sensible and manifest, by God's destroying Angel in your streets, within doors (I presume) the voice was, Mine head, mine head, my feet, my feet, my belly, my belly, my sin,
but the curing little clefts of skin, at the root of our nailes, when the head and heart grow more and more infected? When one told Honorius that Rome was lost, he cried out,
but the curing little clefts of skin, At the root of our nails, when the head and heart grow more and more infected? When one told Honorius that Rome was lost, he cried out,
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but vpon notice that it was his Emperiall City Rome, surprized and sacked by Alaricus the Goth, his spirits were reuiued againe, that his losse was no greater.
but upon notice that it was his Imperial city Room, surprised and sacked by Alaric the Goth, his spirits were revived again, that his loss was no greater.
put both together, and consider the multitude of Prophets on the one side, which trauel hither from most corners of the land with a woe, the multitude here,
put both together, and Consider the multitude of prophets on the one side, which travel hither from most corners of the land with a woe, the multitude Here,
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and confluence hither of offenders on the other side, which by their inuincible hardnesse of heart, iustly deserue a woe, and tell me whether woe be not the burthen of the Lord vnto this City, I must needs take it for granted.
and confluence hither of offenders on the other side, which by their invincible hardness of heart, justly deserve a woe, and tell me whither woe be not the burden of the Lord unto this city, I must needs take it for granted.
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while we haue light and life, whilst it is called to day, and we are yet in the way, take aduantage of this accepted time, make much of this day of Saluation,
while we have Light and life, while it is called to day, and we Are yet in the Way, take advantage of this accepted time, make much of this day of Salvation,
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when Satan hath deuoured the finest of the flower, and sweetest of the wine, the best of our time, to reserue and present the bran and the dregges of our dotage to the Lord? If wee repent when wee cannot sinne, gramercy sinnes, they leaue vs, this commeth from feare, all is necessary, no thanke to vs, wee leaue not them, nothing here is voluntary.
when Satan hath devoured the Finest of the flower, and Sweetest of the wine, the best of our time, to reserve and present the bran and the dregs of our dotage to the Lord? If we Repent when we cannot sin, gramercy Sins, they leave us, this comes from Fear, all is necessary, no thank to us, we leave not them, nothing Here is voluntary.
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Foelices quibus hae minae fient medicinae; Happy, thrise happy are they, whom these woes shal woo to repentance. This of the denunciation, Woe. The sinnes follow:
Faolices quibus hae minae fient medicinae; Happy, thrice happy Are they, whom these woes shall woo to Repentance. This of the denunciation, Woe. The Sins follow:
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Pride and Drunkennesse, I must begin with pride, and first, with her nature pride, then with her ornament, the crowne of pride. For the description of this haughty sinne, which springeth from the preposterous selfe-loue, whereof euery man more or lesse is partaker, most of the Schoolemen are beholding to S. Augustine, and he truly calleth it a peruerse, or inordinate desire of ones own excellency, out of which,
Pride and drunkenness, I must begin with pride, and First, with her nature pride, then with her ornament, the crown of pride. For the description of this haughty sin, which springs from the preposterous Self-love, whereof every man more or less is partaker, most of the Schoolmen Are beholding to S. Augustine, and he truly calls it a perverse, or inordinate desire of ones own excellency, out of which,
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Now Gods glory, wherof, as of his dearest spouse, he is most ielous, My glory wil I not giue to another, Es. 42. must of necessity cal for a woe against a sin of this nature.
Now God's glory, whereof, as of his dearest spouse, he is most jealous, My glory will I not give to Another, Es. 42. must of necessity call for a woe against a since of this nature.
Woe was the portion of the King of Babylō, who said in his hart, I will ascend into heauen, and exalt my Throne aboue, besides the starres of God, Esa. 14 Woe was the portion of the Prince of Tyrus, who said, I am a God, and sit in the seat of God, in the midst of the Sea. But aboue al that either haue bin read or heard, Woe is the portion of that man of sin, that child of perdition, whose triple Crowne, shall I say,
Woe was the portion of the King of Babylō, who said in his heart, I will ascend into heaven, and exalt my Throne above, beside the Stars of God, Isaiah 14 Woe was the portion of the Prince of Tyre, who said, I am a God, and fit in the seat of God, in the midst of the Sea. But above all that either have been read or herd, Woe is the portion of that man of since, that child of perdition, whose triple Crown, shall I say,
or spurne off the Diadems, and tread on the necke of Kings and Emperours, so that hee doth sit as God in the Temple of God, shewing himselfe that he is God, if not by verball profession openly and directly,
or spurn off the Diadems, and tread on the neck of Kings and emperors, so that he does fit as God in the Temple of God, showing himself that he is God, if not by verbal profession openly and directly,
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I touch not his going in Procession before the Os•e, tis vnto vs but the going of a creature before a creature, his sitting aboue the Altar, Lapis super lapidem, a stone vpon a stone: no great pride of precedencie;
I touch not his going in Procession before the Os•e, this unto us but the going of a creature before a creature, his sitting above the Altar, Lapis super lapidem, a stone upon a stone: no great pride of precedency;
but what can God or Christ be more then he maketh himselfe? a forgiuer of all sinnes, a binder of all consciences, a dispenser with all lawes, a disposer of all Kingdomes, a commander of Angels and diuels, a sole Clauiger of heauen and hell:
but what can God or christ be more then he makes himself? a forgiver of all Sins, a binder of all Consciences, a dispenser with all laws, a disposer of all Kingdoms, a commander of Angels and Devils, a sole Claviger of heaven and hell:
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Saucy therefore was that Canon Regular, in the daies of Paul the third, who did set out a booke against the Popes authority, wherein, among others supprest, this was one galling argument, Either the Pope is a brother,
Saucy Therefore was that Canon Regular, in the days of Paul the third, who did Set out a book against the Popes Authority, wherein, among Others suppressed, this was one galling argument, Either the Pope is a brother,
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then why doth hee say with vs, Pater noster, Our Father? Wherewith, when the Pope was both offended and perplexed, a Courtier gaue him this iesting counsell, Nolite vos vnquam dicere Pater noster, & solutum est argumentum;
then why does he say with us, Pater Noster, Our Father? Wherewith, when the Pope was both offended and perplexed, a Courtier gave him this jesting counsel, Nolite vos vnquam dicere Pater Noster, & Loose est argumentum;
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My short aduice for preuenting of this Satanicall sin is, first, that men would bring themselues often into Gods presence, which was the thing that made Iob abhorre himself, and Isay confesse himselfe a man of polluted lippes:
My short Advice for preventing of this Satanical since is, First, that men would bring themselves often into God's presence, which was the thing that made Job abhor himself, and Saiah confess himself a man of polluted lips:
The Crowne on her head makes her appeare more glorious, either sitting like her, Reu. 17. or standing like her, 2. King. 9. or comming out of her chamber like her, in the 25. of the Acts, verse 25. NONLATINALPHABET, with great pompe, speaking the pompous words of vanitie, walking with the pompous gesture of maiestie, clothed in the pompous robes of brauerie, the least of these might make a simple man eloquent;
The Crown on her head makes her appear more glorious, either sitting like her, Reu. 17. or standing like her, 2. King. 9. or coming out of her chamber like her, in the 25. of the Acts, verse 25., with great pomp, speaking the pompous words of vanity, walking with the pompous gesture of majesty, clothed in the pompous robes of bravery, the least of these might make a simple man eloquent;
and they that fill our Cities are Nugi•endi, triflesellers, or as the Ciuill law names some Gyneciarij, such as prouide for that womans wardrope in the third of Esay. The men that are busied,
and they that fill our Cities Are Nugi•endi, triflesellers, or as the Civil law names Some Gyneciarij, such as provide for that woman's wardrobe in the third of Isaiah. The men that Are busied,
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but for the waste of precious howres, dum moliuntur, dum comuntur, while they are tyring and trimming themselues, tis more lamentable then credible, I dare be bold to say, Kingdomes might be conquered, whilest Ruffes are a pinning.
but for the waste of precious hours, dum moliuntur, dum comuntur, while they Are tiring and trimming themselves, this more lamentable then credible, I Dare be bold to say, Kingdoms might be conquered, whilst Ruffs Are a pinning.
Proud imaginatiōs may peruert my meaning, yet though my speeches were racked, they would not confesse one syllable against ciuill decensie, mundus erit qui non offendet sordibus, that is, comlinesse which doth not offend by sluttish negligence, the garnishments of pride haue no communion,
Proud Imaginations may pervert my meaning, yet though my Speeches were racked, they would not confess one syllable against civil decensie, World erit qui non offendet sordibus, that is, comeliness which does not offend by sluttish negligence, the garnishments of pride have no communion,
but alas, now adaies, Matrona incedit census induta Nepotum, the pride of Matrons stalks along the streets, clothed with the spoiles of children and posterity.
but alas, now adais, Matron Incedit census induta Nepotum, the pride of Matrons stalks along the streets, clothed with the spoils of children and posterity.
Iudah knew what Tamar was by sight, for shee had couered her face, which puts me in mind to borrow one arrow more out of Nazianzens Quiuer, NONLATINALPHABET:
Iudah knew what Tamar was by sighed, for she had covered her face, which puts me in mind to borrow one arrow more out of Nazianzens Quiver,:
Was it not enough that vnnaturall nicenesse hath hid their brests, and refused to giue their owne bowels suck? must pride hide their face too? No wonder then,
Was it not enough that unnatural niceness hath hid their breasts, and refused to give their own bowels suck? must pride hide their face too? No wonder then,
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if husbands grow ielous of their wiues, and know not their children, whilest wiues so disfigure themselues like Courtezans, that children hardly know their mothers:
if Husbands grow jealous of their wives, and know not their children, whilst wives so disfigure themselves like Courtezans, that children hardly know their mother's:
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vnfit to lift vp her face towards heauen for pardon and forgiuenes: God may iustly say, he knowes not that countenance, he knoweth it not with approbation:
unfit to lift up her face towards heaven for pardon and forgiveness: God may justly say, he knows not that countenance, he Knoweth it not with approbation:
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most men so forme and fashion themselues to the variable excesse of out landish attire, that women shall haue much a doe to be more vaine or phantasticall,
most men so Form and fashion themselves to the variable excess of out landish attire, that women shall have much a do to be more vain or fantastical,
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The Germanes haue a tradition, that the Turks Painter being commanded to describe euery nation in his peculiar fashion, left the Germane naked with cloth in one hand,
The Germane have a tradition, that the Turks Painter being commanded to describe every Nation in his peculiar fashion, left the Germane naked with cloth in one hand,
Amongst vs the compendious course is taken of gathering our credit neere vnto vs into cloathes, which lay scattered in hospitality before, and in attendants:
among us the compendious course is taken of gathering our credit near unto us into clothes, which lay scattered in hospitality before, and in attendants:
the Citie wonders at the Country, that the poore sheepe should eate vp men; the Country wonders againe at the Citie, that suits of apparell should deuoure Seruingmen;
the city wonders At the Country, that the poor sheep should eat up men; the Country wonders again At the city, that suits of apparel should devour Servingmen;
and a prouidence in heauen, shee shall both heare and feele a woe; Woe to the Crowne of pride, &c. Pride and drunkennesse, without any tie placed together appositiuè may make vs suspect, that howsoeuer they seeme contrary sinnes, there is a secret acquaintance betwixt thē;
and a providence in heaven, she shall both hear and feel a woe; Woe to the Crown of pride, etc. Pride and Drunkenness, without any tie placed together appositiuè may make us suspect, that howsoever they seem contrary Sins, there is a secret acquaintance betwixt them;
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In the iudgement of God, he that exalteth himselfe aboue his creation against the first Table, falles below his creation into sinnes of the second Table,
In the judgement of God, he that Exalteth himself above his creation against the First Table, falls below his creation into Sins of the second Table,
why not from pride to drunkennesse? In nature, when once this falshood hath place, All is mine owne; that truth must follow, It is lawfull for me to do what I will with mine owne, thence arise all abuses of the creatures.
why not from pride to Drunkenness? In nature, when once this falsehood hath place, All is mine own; that truth must follow, It is lawful for me to do what I will with mine own, thence arise all Abuses of the creatures.
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for effects, pride in Nebucadnezar, made him of a man a beast, so doth drunkennesse. Lastly, their opposites are the same, pride is contrary to sobrietie, NONLATINALPHABET to NONLATINALPHABET, so is drunkennesse;
for effects, pride in Nebuchadnezzar, made him of a man a beast, so does Drunkenness. Lastly, their opposites Are the same, pride is contrary to sobriety, to, so is Drunkenness;
therefore, since they are not vnlike one another, I could wish the motion might not seeme ridiculous, that they might be matcht hand in hand together in punishment;
Therefore, since they Are not unlike one Another, I could wish the motion might not seem ridiculous, that they might be matched hand in hand together in punishment;
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Proofe of woe belonging vnto drunkards, were altogether needlesse, no sin can answere more directly to the question of all woes. To whom is woe, to whom is strife, to whom are wounds without a cause,
Proof of woe belonging unto drunkards, were altogether needless, no since can answer more directly to the question of all woes. To whom is woe, to whom is strife, to whom Are wounds without a cause,
But lest these curses of al sorts one with another, should in a confused heape perplex your attention, we will begin with the drunkards outward estate;
But lest these curses of all sorts one with Another, should in a confused heap perplex your attention, we will begin with the drunkards outward estate;
but the drunkard, and the glutton shall bee poore, saith Salomon, he must of necessitie goe violently backward, not so much because hee lyeth alwaies open to the sober plots and deuices of fraudulent oppressors, (Though he that refraineth not his appetite, is like a Citie broken downe without wals) but principally because himselfe is to himselfe within, in stead of all outward caterpillers, his lands are as good as drowned already, his backe is almost stript to fill his belly, his house shall shortly vomit him out of doores, his appetite continueth notwithstanding vnappeased.
but the drunkard, and the glutton shall be poor, Says Solomon, he must of necessity go violently backward, not so much Because he lies always open to the Sobrium plots and devices of fraudulent Oppressors's, (Though he that refraineth not his appetite, is like a city broken down without walls) but principally Because himself is to himself within, in stead of all outward caterpillars, his Lands Are as good as drowned already, his back is almost stripped to fill his belly, his house shall shortly vomit him out of doors, his appetite Continueth notwithstanding unappeased.
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Rather it vrgeth more and more, adding drunkennesse vnto thirst, as though hee vowed to reuenge Corah, Dathan, and Abirams death, swallowing the whole earth by degrees, part whereof did swallow them;
Rather it urges more and more, adding Drunkenness unto thirst, as though he vowed to revenge Corah, Dathan, and Abirams death, swallowing the Whole earth by Degrees, part whereof did swallow them;
while that is transported downe a few throats irrecouerably, which might satisfie the hunger, and quench the thirst of many thousands, some of these thousands may bee their owne sonnes and daughters, who may weepe one day for bread,
while that is transported down a few throats irrecoverably, which might satisfy the hunger, and quench the thirst of many thousands, Some of these thousands may be their own Sons and daughters, who may weep one day for bred,
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though neither I nor they, can reckon all their corporall inconueniences, for setting the sinne aside, who for the paine would endure one drunken paroxisme? A Monke of Prage (if we may credit one Fornerius, of his owne religion) hauing heard at shrift the confession of drunkards,
though neither I nor they, can reckon all their corporal inconveniences, for setting the sin aside, who for the pain would endure one drunken paroxysm? A Monk of Prage (if we may credit one Fornerius, of his own Religion) having herd At shrift the Confessi of drunkards,
and after three daies drowzy lothsome languishing vexation, when he came abroad, to all that confessed the same sinne, enioyned no penance but this, Goe and be drunke againe.
and After three days drowsy loathsome languishing vexation, when he Come abroad, to all that confessed the same sin, enjoined no penance but this, Go and be drunk again.
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but if they persist incorrigible, there are owing them, rotten teeth, stinking breath, trembling hands and running eyes, gouts and dropsies, palsies and pleurasies, innumerable diseases wait and attend their bodies, striuing which shall bring them first with lothsomnesse vnto the graue;
but if they persist incorrigible, there Are owing them, rotten teeth, stinking breath, trembling hands and running eyes, gouts and dropsies, palsies and pleurasies, innumerable diseases wait and attend their bodies, striving which shall bring them First with loathsomeness unto the graven;
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There is another woe to the drunkards of Ephraim. This beastlike swinish sinne besides is of it selfe sufficient to sinke both bodie and soule eternally,
There is Another woe to the drunkards of Ephraim. This beastlike swinish sin beside is of it self sufficient to sink both body and soul eternally,
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They would heare this, were they now present, whose Church is the Tauerne, whose Altar is the Table, whose God their belly, whose end, without repentance, is damnation:
They would hear this, were they now present, whose Church is the Tavern, whose Altar is the Table, whose God their belly, whose end, without Repentance, is damnation:
and the delight of his Sabbath, the continuall feast of a good conscience here, and the perpetuall comfort of an euerlasting Sabbath in heauen, of so meane and vile account in their eies, that al must needs yeeld to such beast like and transitorie pleasures,
and the delight of his Sabbath, the continual feast of a good conscience Here, and the perpetual Comfort of an everlasting Sabbath in heaven, of so mean and vile account in their eyes, that all must needs yield to such beast like and transitory pleasures,
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If a man (saith Micah ) walke in the spirit, and would lye falsly, saying, I will prophecy to thee of wine and strong drinke, hee shall euen be the Prophet of this people.
If a man (Says micah) walk in the Spirit, and would lie falsely, saying, I will prophecy to thee of wine and strong drink, he shall even be the Prophet of this people.
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they that haue a Christian right, may take a Christian delight in the creatures: but when men drink not once alone for necessitie against drinesse, which is allowed;
they that have a Christian right, may take a Christian delight in the creatures: but when men drink not once alone for necessity against dryness, which is allowed;
yea, whole daies & nights, in spight of sobriety for madnes, which by the lawes of God and man is intolerable, they must abide this woe to the drunkards of Ephraim.
yea, Whole days & nights, in spite of sobriety for madness, which by the laws of God and man is intolerable, they must abide this woe to the drunkards of Ephraim.
yet our Prophet in his fifth Chapter, meetes with such spunges, Woe vnto them that are mighty to drinke wine, and to them that are strong to powre in strong drinke:
yet our Prophet in his fifth Chapter, meets with such sponges, Woe unto them that Are mighty to drink wine, and to them that Are strong to pour in strong drink:
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and pressing votiue salutation, yet Abakuk hath a woe in store for them, Woe vnto him that giueth his neighbor drink, thou ioynest thine heate, and makest him drunke;
and pressing votive salutation, yet Habakkuk hath a woe in store for them, Woe unto him that gives his neighbour drink, thou joinest thine heat, and Makest him drunk;
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The remembrance of this one Cup, did not we, like Ioseph and Marie, lose Christ at our great feasts, might season all our drinkings with abstinence, especially at this time,
The remembrance of this one Cup, did not we, like Ioseph and marry, loose christ At our great feasts, might season all our drinkings with abstinence, especially At this time,
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wee doe not mislike the voluntary restraint of our inordinate appetites, it shall be by and by the matter of mine exhortation, more then this, farre bee it from vs, to speake against any ciuill ordinance,
we do not mislike the voluntary restraint of our inordinate appetites, it shall be by and by the matter of mine exhortation, more then this, Far be it from us, to speak against any civil Ordinance,
religious I meane not in it selfe immediatly, but mediatly as it stands in reference to mortification and deuotion, to which it is a wholsome preparatiue;
religious I mean not in it self immediately, but mediately as it Stands in Referente to mortification and devotion, to which it is a wholesome preparative;
and we owe that seruice to the God of Truth, that as long as we know there is but one Law-giuer, who can sa•e and destroy, wee cannot brooke that ceremonious, erroneous, superstitious doctrine of diuels (so doth the Apostle call it) which out of the chaire of Rome, sends forth imperious traditions, Touch not, Taste not, with proposall of merit and saluation to such as obserue it;
and we owe that service to the God of Truth, that as long as we know there is but one Lawgiver, who can sa•e and destroy, we cannot brook that ceremonious, erroneous, superstitious Doctrine of Devils (so does the Apostle call it) which out of the chair of Room, sends forth imperious traditions, Touch not, Taste not, with proposal of merit and salvation to such as observe it;
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Imagine the Papists cannot, in this hard case (though I wrong his Holinesse facilitie, by calling it a hard case) Imagine the Papists wil not procure a dispensation, what doe they eate? how doe They keepe their fast? wherin lies their abstinence? they will not touch a peece of flesh throughout the Lent for any good, not they,
Imagine the Papists cannot, in this hard case (though I wrong his Holiness facility, by calling it a hard case) Imagine the Papists will not procure a Dispensation, what do they eat? how do They keep their fast? wherein lies their abstinence? they will not touch a piece of Flesh throughout the Lent for any good, not they,
yet the choisest fruits and shel-fish, the strongest wine and spices, the costliest conserues and electuaries, by which the flesh in nature is most stirred vp to lewd, and lustful prouocations;
yet the Choicest fruits and shellfish, the Strongest wine and spices, the Costliest conserves and electuaries, by which the Flesh in nature is most stirred up to lewd, and lustful provocations;
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But ye (beloued brethren) keepe Lent without equiuocation, beating downe your bodies, and bringing them into subiection, mortifying the flesh, with the affections and lusts thereof, crucifying the carnall members heere on earth.
But you (Beloved brothers) keep Lent without equivocation, beating down your bodies, and bringing them into subjection, mortifying the Flesh, with the affections and Lustiest thereof, crucifying the carnal members Here on earth.
Set all those woes, which you haue heard this day, before you, together with those conditions, to base and beast-like for Gods Images, detest both the sin, and the sinners company:
Set all those woes, which you have herd this day, before you, together with those conditions, to base and beastlike for God's Images, detest both the since, and the Sinners company:
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For his glorious beauty shall be as a fading flower ] Such similitudes as this of a flower, illustrate most commonly the common frailtie of our mortalitie.
For his glorious beauty shall be as a fading flower ] Such Similitudes as this of a flower, illustrate most commonly the Common frailty of our mortality.
and in a world, where heauen and earth wax old, as doth a garment, no maruell though kingdomes come to ruine, — Sic omnia verti Cernimus, atque altas assumere robor a Gentes.
and in a world, where heaven and earth wax old, as does a garment, no marvel though kingdoms come to ruin, — Sic omnia verti Cernimus, atque altas Assumere robor a Gentes.
well might they hang vp their harpes and weepe, How should they sing a Song of the Lord in a strange Land? Had a Gentile been banisht thither he had not been an exile, but a Proselyte: foelix exiliū cuilocus ille fuit:
well might they hang up their harps and weep, How should they sing a Song of the Lord in a strange Land? Had a Gentile been banished thither he had not been an exile, but a Proselyte: Felix exiliū cuilocus Isle fuit:
yet thus God remooueth his owne Candlesticks, rather suspending his owne worship, then suffering sinne• (such as these are) vnpunished, his executioners were Salmanazar, with a swarme of barbarous Assyrians.
yet thus God Removeth his own Candlesticks, rather suspending his own worship, then suffering sinne• (such as these Are) unpunished, his executioners were Salmanazar, with a swarm of barbarous Assyrians.
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for God resisteth the proud NONLATINALPHABET, Iam. 4. His forces are against them directed in battell array, the wrong was his wrong, the enemies are his enemies, the quarrell shall bee his quarrell;
for God Resisteth the proud, Iam. 4. His forces Are against them directed in battle array, the wrong was his wrong, the enemies Are his enemies, the quarrel shall be his quarrel;
Now, as God in Ieremy saith, Goe vnto Shilo, so say I, Goe to Samaria, behold, and see what he hath done to it, for the wickednesse of his people Israel, his iustice now was his iustice then,
Now, as God in Ieremy Says, Go unto Shilo, so say I, Go to Samaria, behold, and see what he hath done to it, for the wickedness of his people Israel, his Justice now was his Justice then,
and cry out with hideous lamentations, O that our feare had looked forwards, before our griefe was forced to looke backwards vpon this desolation. The place yet remaines. The head of the Valley.
and cry out with hideous lamentations, Oh that our Fear had looked forward, before our grief was forced to look backwards upon this desolation. The place yet remains. The head of the Valley.
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because it compassed the hill Somer, with magnificent buildings in forme of a Crowne, the Countries about abounded with Gardens, Vine-yards and Pastures:
Because it compassed the hill Summer, with magnificent buildings in Form of a Crown, the Countries about abounded with Gardens, Vineyards and Pastures:
the iniquitie of Sodome, was fulnesse of bread, pride, and idlenesse, the wickednes of Samaria, pride and drunkennesse; whence wee may conceiue the truth of that motiue,
the iniquity of Sodom, was fullness of bred, pride, and idleness, the wickedness of Samaria, pride and Drunkenness; whence we may conceive the truth of that motive,
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and the weakenesse of our braines, that cannot beare the strong wine of prosperitie; I meane the weaknesse of our Christian reason, whose office tis to prescribe a moderation.
and the weakness of our brains, that cannot bear the strong wine of Prosperity; I mean the weakness of our Christian reason, whose office this to prescribe a moderation.
Your Citie is built in the sweetest aire, vpō the gētle rising of an hil, amidst the richest soile aboue the valley of fatnesse, Large vbifoecunda rerum vndat copiacornu, where there is Gods plentie, whence without plowing or sowing, reaping or keeping, you are fed like the fowles of heauen,
Your city is built in the Sweetest air, upon the gentle rising of an hill, amid the Richest soil above the valley of fatness, Large vbifoecunda rerum vndat copiacornu, where there is God's plenty, whence without plowing or sowing, reaping or keeping, you Are fed like the fowls of heaven,
and grow vp as the Lillies of the field, a thousand times more happily, then if corne grew at your doores, or cattell grazed in your streets, neere enough the benefits,
and grow up as the Lilies of the field, a thousand times more happily, then if corn grew At your doors, or cattle grazed in your streets, near enough the benefits,
For an Alderman of your owne Body (I beleeue the Author of your Cities Apologie) when a Courtier gaue him some signification, that Q. Marie, in her displeasure, purposed to diuert both Terme and Parliament to Oxford, asked,
For an Alderman of your own Body (I believe the Author of your Cities Apology) when a Courtier gave him Some signification, that Q. Marry, in her displeasure, purposed to divert both Term and Parliament to Oxford, asked,
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Thus the consent of Elements conspiring for your good, doth almost proclaime, that the lot is fallen vnto you in pleasant places, you haue a goodly heritage.
Thus the consent of Elements conspiring for your good, does almost proclaim, that the lot is fallen unto you in pleasant places, you have a goodly heritage.
If, what Trauellers and Historians haue obserued, be worth our obseruation, that, because Ilands are the richest soiles, Ilanders are the most riotous people;
If, what Travellers and Historians have observed, be worth our observation, that, Because Lands Are the Richest soils, Islanders Are the most riotous people;
and lie at the full dugges of a most fruitfull Mother-Iland? haue they not need of Gods especiall grace at euery turne? haue they not vrgent cause to wrastle with God in prayer, that they bee with Paul instructed not to want and hunger, but to be full and abound in all things? Yes, yes, without this prayer, all rich mens deuotions are vnperfect,
and lie At the full dugs of a most fruitful Mother-Iland? have they not need of God's especial grace At every turn? have they not urgent cause to wrestle with God in prayer, that they be with Paul instructed not to want and hunger, but to be full and abound in all things? Yes, yes, without this prayer, all rich men's devotions Are unperfect,
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& without this clause there were in our Churches prayers an imperfection, In al time of our wealth, good Lord, deliuer vs. England is this fruitfull Mother-Iland, the Londoners are her children, who draw her brests, reposing themselues in her bosome vpon the head of the fattest vallies;
& without this clause there were in our Churches Prayers an imperfection, In all time of our wealth, good Lord, deliver us England is this fruitful Mother-Iland, the Londoners Are her children, who draw her breasts, reposing themselves in her bosom upon the head of the Fattest valleys;
though I may not name mens persons, as long as my Prophet in reproofe singleth out Ephraim; I trust I may pray for London in al time of her wealth, good Lord, deliuer London.
though I may not name men's Persons, as long as my Prophet in reproof singleth out Ephraim; I trust I may pray for London in all time of her wealth, good Lord, deliver London.
Infinite experiences, without controuersie, may teach you the same truth which this Scripture doth afford in one experience of Ephraim; hee now full of branches in this Land that floweth with milke and hony, forgetteth his owne roote in Egypt,
Infinite experiences, without controversy, may teach you the same truth which this Scripture does afford in one experience of Ephraim; he now full of branches in this Land that flows with milk and honey, forgetteth his own root in Egypt,
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as was Ephraims Father, ioseph; or their grand-fathers were younger brothers, as was Ephraims grand-father, Iacob; whether therefore the Grand-father came ouer this Riuer with a staffe like Iacob, and were afterwards Master of two bands;
as was Ephraims Father, joseph; or their grandfathers were younger Brother's, as was Ephraims grandfather, Iacob; whither Therefore the Grandfather Come over this River with a staff like Iacob, and were afterwards Master of two bans;
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or the son himselfe like Ephraim, borne in a land of affliction, but now blessed (God purposely crossing his bands that he might be blessed) aboue his elder brother:
or the son himself like Ephraim, born in a land of affliction, but now blessed (God purposely crossing his bans that he might be blessed) above his elder brother:
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Yet I cannot but free mine owne soule from your blood with some sorrow, and I shall think my sorrow some part of my happinesse, might it worke in any man sorrow to repentance.
Yet I cannot but free mine own soul from your blood with Some sorrow, and I shall think my sorrow Some part of my happiness, might it work in any man sorrow to Repentance.
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The wickednesse of Ephraim, and the sinnes of Samaria; the wickednesse of England, and the sinnes of London are plainly discouered, excesse of apparell, and excesse of feasting;
The wickedness of Ephraim, and the Sins of Samaria; the wickedness of England, and the Sins of London Are plainly discovered, excess of apparel, and excess of feasting;
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These a wise man calles aegrae Ciuitatis indicia, the tokens of a sicke and surfetting Citie, readie either to fall her selfe, or spue out her inhabitants.
These a wise man calls aegrae Ciuitatis indicia, the tokens of a sick and surfeiting city, ready either to fallen her self, or spue out her inhabitants.
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Now, if our happinesse, so tempered by such visitations, haue made vs thus sicke, what monstrous distemper would entire happinesse haue wrought vpon vs, wee should by this haue studied our owne vndoing, wee should haue made artificiall conueyances of vicious customes, by nice education to posteritie, we should haue laboured to purchase sin a perpetuitie, our very trade would haue bin a trade of sinning.
Now, if our happiness, so tempered by such visitations, have made us thus sick, what monstrous distemper would entire happiness have wrought upon us, we should by this have studied our own undoing, we should have made artificial conveyances of vicious customs, by Nicaenae education to posterity, we should have laboured to purchase since a perpetuity, our very trade would have been a trade of sinning.
When the Pope was as God, Decretals as Scriptures, Canonists were the best Diuines, thē strong wine was called Vinum Theologicum, because (as one wittily speaketh) the Diuines in request fed on the sinnes of the people,
When the Pope was as God, Decretals as Scriptures, Canonists were the best Divines, them strong wine was called Vinum Theological, Because (as one wittily speaks) the Divines in request fed on the Sins of the people,
if not by the sinnes of the people, yet by your owne sinnes, and the peoples ignorance, drinking wine in bowles to helpe your digestion, where that none may suspect you, nor you your selues:
if not by the Sins of the people, yet by your own Sins, and the peoples ignorance, drinking wine in bowls to help your digestion, where that none may suspect you, nor you your selves:
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and that I may ioyne exhortation with exhortation both in one, If riches increase, set not your harts vpon them, that when the swelling of your Riuer, by the surfet of a tide, brings in your encrease, your increase breed not in your soules another swelling, in your bodies another surfetting.
and that I may join exhortation with exhortation both in one, If riches increase, Set not your hearts upon them, that when the swelling of your River, by the surfeit of a tide, brings in your increase, your increase breed not in your Souls Another swelling, in your bodies Another surfeiting.
that while you dwell heere below, you may be kept in your owne Country, in your owne Citie, in your owne houses by the same vertues, which keepe men in their wits, Humilitie, Sobriety, that your glorious beauty may neuer fade, that your children,
that while you dwell Here below, you may be kept in your own Country, in your own city, in your own houses by the same Virtues, which keep men in their wits, Humility, Sobriety, that your glorious beauty may never fade, that your children,
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and childrens children may see no leading into captiuity, no complaining in your streets, and that when death shall disfranchize you heere, you may be Citizens with the Saints in a Citie, which hath a foundation, and a kingdome which cannot be shaken, whose builder and maker is God.
and Children's children may see no leading into captivity, no complaining in your streets, and that when death shall disfranchize you Here, you may be Citizens with the Saints in a city, which hath a Foundation, and a Kingdom which cannot be shaken, whose builder and maker is God.
they be wisdoms children. The plaine sense of the proposition shall, I trust, appeare from the naturall signification of the simple termes in their places, to which in their order I purpose to speake anon,
they be wisdoms children. The plain sense of the proposition shall, I trust, appear from the natural signification of the simple terms in their places, to which in their order I purpose to speak anon,
Only, because the whole doth make the latter part of an antithesis, not vnkindly to bee diuorsed from the former, vttered in an Epiphonema, wherunto rules of art bid vs rather step,
Only, Because the Whole does make the latter part of an antithesis, not unkindly to be divorced from the former, uttered in an Epiphonema, whereunto rules of art bid us rather step,
then stumble, brought in by the particle NONLATINALPHABET discretiue, as may be gathered here, & answerable to 〈 ◊ 〉, conuersiue of the sense in Hebrew:
then Stumble, brought in by the particle discretive, as may be gathered Here, & answerable to 〈 ◊ 〉, conversive of the sense in Hebrew:
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if in reference to the varietie of wisdoms inuitations in Christ piping, in Iohn mourning, requited with nought els but variety of reproches, Christ is a drunkard, Iohn hath a diuell.
if in Referente to the variety of wisdoms invitations in christ piping, in John mourning, requited with nought Else but variety of Reproaches, christ is a drunkard, John hath a Devil.
I touch the maine opposition of the world against wisdome. But wisdome is iustified. The generalitie of those speeches Ioh. 11.48. and 12.19. If we let him alone, al men wil belieue in him.
I touch the main opposition of the world against Wisdom. But Wisdom is justified. The generality of those Speeches John 11.48. and 12.19. If we let him alone, all men will believe in him.
Perceiue you not that you preuaile nothing? behold, the world goeth after him, might in the first entrāce hinder my proceeding, did I not perceiue an open passage, by the manifest condition of the speakers, who were in the leauē of enuy and maliciousnes NONLATINALPHABET:
Perceive you not that you prevail nothing? behold, the world Goes After him, might in the First Entrance hinder my proceeding, did I not perceive an open passage, by the manifest condition of the Speakers, who were in the leaven of envy and maliciousness:
A prophesie so fitly verified euery way, that he was no more truly NONLATINALPHABET, a chiefe corner stone chosen of God, wherein both Iewes and Gentiles were reconciled,
A prophesy so fitly verified every Way, that he was no more truly, a chief corner stone chosen of God, wherein both Iewes and Gentiles were reconciled,
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The Iewes are told to their faces by Stephen ( Stephen, who like noble Proteselaus in the Grecian fleete, durst be the formost champion of the primitiue Church to fight with Wisdoms enemies vnto blood) that there was no newes at all in their resistance, Ye stiffenecked and of vncircumcised hearts and eares, yee haue alwaies resisted the holy Ghost.
The Iewes Are told to their faces by Stephen (Stephen, who like noble Proteselaus in the Grecian fleet, durst be the foremost champion of the primitive Church to fight with Wisdoms enemies unto blood) that there was no news At all in their resistance, You Stiffnecked and of uncircumcised hearts and ears, ye have always resisted the holy Ghost.
a larger booke might be written of sufferings among this people, then is that of Acts. Yea that of the Apostles Acts, should haue been entituled rather in a bloodie rubrike, The booke of sufferings; but for the power of heauen which vouchsafed earthen vessels a miraculous successe, in the safe conduct of a Gospell through a world of repugnancies.
a larger book might be written of sufferings among this people, then is that of Acts. Yea that of the Apostles Acts, should have been entitled rather in a bloody rubric, The book of sufferings; but for the power of heaven which vouchsafed earthen vessels a miraculous success, in the safe conduct of a Gospel through a world of Repugnancies.
Come downe with this Gospell from Ierusalem to the Gentiles, and skippe with me from the first martyr, all along to the last Apostles, I thinke (saith the chiefest of them, ) that God hath set foorth vs the last Apostles, as men appointed to death.
Come down with this Gospel from Ierusalem to the Gentiles, and skip with me from the First martyr, all along to the last Apostles, I think (Says the chiefest of them,) that God hath Set forth us the last Apostles, as men appointed to death.
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For the first endured but the wrongs of their own country, whence if sometimes they trauelled, it was to visit their countrymen in dispersion, whom they could not choose but find in some truths teachable,
For the First endured but the wrongs of their own country, whence if sometime they traveled, it was to visit their countrymen in dispersion, whom they could not choose but find in Some truths teachable,
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But besides the malice of vnbeleeuing Iewes, accounting the propagation of Moses doctrine beyond Iurie, no better then a profanation of Moses doctrine;
But beside the malice of unbelieving Iewes, accounting the propagation of Moses Doctrine beyond Jury, no better then a profanation of Moses Doctrine;
Tertullian thinks they might wel affirme it, who were the first authors of it. Thus open confession, you see, freeth vs from proouing the worlds malice against wisdome;
Tertullian thinks they might well affirm it, who were the First Authors of it. Thus open Confessi, you see, freeth us from proving the world's malice against Wisdom;
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Most of you know better then my selfe, that though the nature of truth remaineth still most agreeable to the nature of mans vnderstanding and affection vnforestalled;
Most of you know better then my self, that though the nature of truth remains still most agreeable to the nature of men understanding and affection vnforestalled;
and verily Sectaries shall gaine no more by mine, then piping and dauncing doth heere by Christs comparison) I say, it is impossible, receiued physicke should bee more displeased at the first rising of Paracelsus, or regular Astronomy at the peeping out of Copernicus, or any profession of learning with any father of a paradoxe,
and verily Sectaries shall gain no more by mine, then piping and dancing does Here by Christ comparison) I say, it is impossible, received physic should be more displeased At the First rising of Paracelsus, or regular Astronomy At the peeping out of Copernicus, or any profession of learning with any father of a paradox,
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This old man, older in each mans particular acquaintance, then faith or religion, or reason, hauing through the spectacles of selfe-loue read the rudiments of hypocrisie and libertie,
This old man, older in each men particular acquaintance, then faith or Religion, or reason, having through the spectacles of Self-love read the rudiments of hypocrisy and liberty,
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Vncharitable censures of stile, or phrase, or method, or voice, or gesture, are but weake imaginations of a scholars Iealousie, farre inferiour (if they were true) to the first essayes and flourishes of a combat in earnest.
Uncharitable censures of style, or phrase, or method, or voice, or gesture, Are but weak Imaginations of a Scholars Jealousy, Far inferior (if they were true) to the First essays and flourishes of a combat in earnest.
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mildnesse is charged with dreaming, boldnesse with railing, affabilitie they conster lightnes, and translate austeritie in their malicious dialect, madnesse.
mildness is charged with dreaming, boldness with railing, affability they construe lightness, and translate austerity in their malicious dialect, madness.
All the filthie scoffes and slaunders that Satans Scauingers can rake out of the sinkes of all professions, are thought ouercleane to throw in their faces, who make the face of the Church.
All the filthy scoffs and slanders that Satan Scavengers can rake out of the sinks of all professions, Are Thought ouercleane to throw in their faces, who make the face of the Church.
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Notwithstanding that no religious soule in this assembly, may conceiue so much as a momentanie dislike of this sacred function, (as if imputations were annexed necessarily to the proprietie of our calling) it cannot in vaine bee repeated that the worlds grudging and heart-burning is against Wisdome.
Notwithstanding that no religious soul in this assembly, may conceive so much as a momentary dislike of this sacred function, (as if imputations were annexed necessarily to the propriety of our calling) it cannot in vain be repeated that the world's grudging and heartburning is against Wisdom.
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Is there peace betwixt Gibeon and Iosuth? then there is quarrell enough for all the Kings of the Amorites to fight against Gibeon. This is their portion whosoeuer haue escaped Satans snares, whosoeuer by grace haue obtained dominion ouer their owne corruptions, this is questionlesse their portion.
Is there peace betwixt Gibeon and Josuah? then there is quarrel enough for all the Kings of the amorites to fight against Gibeon. This is their portion whosoever have escaped Satan snares, whosoever by grace have obtained dominion over their own corruptions, this is questionless their portion.
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Contrarietie breeds enmitie, enmitie causeth separation, separation supposeth danger, from the partie auoided, of infection. So there is in the Churches wisdome some secret exprobation of the worlds foolishnesse;
Contrariety breeds enmity, enmity Causes separation, separation Supposeth danger, from the party avoided, of infection. So there is in the Churches Wisdom Some secret exprobration of the world's foolishness;
otherwise wee should neuer heare of worldly Stratagems ex professo directed against wisdome. But the Gospell hath warned vs of a persecution in the word NONLATINALPHABET:
otherwise we should never hear of worldly Stratagems ex professo directed against Wisdom. But the Gospel hath warned us of a persecution in the word:
A thousand experiences haue in these later daies proued it by palpable demonstration, that when a man of integritie shall either bee coniured by deuice,
A thousand experiences have in these later days proved it by palpable demonstration, that when a man of integrity shall either be conjured by device,
or fall by occasion into the ring and circle of Libertines, (the liueliest abridgement and epitome of that greater world which lieth in wickednesse ) they conspire,
or fallen by occasion into the ring and circle of Libertines, (the Liveliest abridgement and epitome of that greater world which lies in wickedness) they conspire,
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Be not ouercome of euill, but ouercome euill with good, Rom. 12.21. Such an antiperistasis must encrease and inkindle zeale, if thy profession depend not vpon fashion, and thy conscience vpon companie:
Be not overcome of evil, but overcome evil with good, Rom. 12.21. Such an antiperistasis must increase and inkindle zeal, if thy profession depend not upon fashion, and thy conscience upon company:
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They who neuer toucht the hem of the Churches vesture, or once dreamt of saluation, held it not the least part of their glorie, to stirre a course like Antipodes, cleane opposite to the liking of the multitude.
They who never touched the hem of the Churches vesture, or once dreamed of salvation, held it not the least part of their glory, to stir a course like Antipodes, clean opposite to the liking of the multitude.
What in them without the Law was voluntarie, the same the Law of our vnion with Iesus Christ (if we beleeue August. 87. tract. in Iohan. ) imposeth vpon vs as necessarie, Recusas esse in corpore, si non vis odium mundi sustinere cum capite:
What in them without the Law was voluntary, the same the Law of our Union with Iesus christ (if we believe August. 87. tract. in John) Imposes upon us as necessary, Recusas esse in corpore, si non vis odium mundi Sustain cum capite:
Thou refusest to be in the body, if thou wilt not suffer the hatred of the world with thy Head. Which consideration might driue our deepest Christian policies into desperation,
Thou refusest to be in the body, if thou wilt not suffer the hatred of the world with thy Head. Which consideration might driven our Deepest Christian policies into desperation,
Heb. 11. Wherefore that I may not number numberlesse incouragements, stand vpon your gard within the lists of your daily war-fare with the world, according to promise in baptisme,
Hebrew 11. Wherefore that I may not number numberless encouragements, stand upon your guard within the lists of your daily warfare with the world, according to promise in Baptism,
Only consider him that indured such speaking against of sinners, both commander and spectator of this combate, both Iudge and rewarder of your courage:
Only Consider him that endured such speaking against of Sinners, both commander and spectator of this combat, both Judge and rewarder of your courage:
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Thinke that as arguments assoiled well, doe breed a cleare conclusion, all this rubbing shall make you shine one day the brighter; possesse your soules in patience:
Think that as Arguments assoiled well, do breed a clear conclusion, all this rubbing shall make you shine one day the Brighter; possess your Souls in patience:
According to his nature and eternall generation he is NONLATINALPHABET, the word inward, and essentiall: not metaphoricall, as Iohn Baptist is called a voice.
According to his nature and Eternal generation he is, the word inward, and essential: not metaphorical, as John Baptist is called a voice.
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That was thought a part of a late error, and of their heresie, long before, who laboured to make the Sonne of God a creature. One of their chiefest arguments was drawne from that groundlesse text, Prou. 8.22.
That was Thought a part of a late error, and of their heresy, long before, who laboured to make the Son of God a creature. One of their chiefest Arguments was drawn from that groundless text, Prou. 8.22.
where, whether it were in the Translators malice, or ignorance in the Scribes (which charitie together with the words affinity, may perswade vs to belieue) in the receiued Septuagint wee finde, NONLATINALPHABET, he created, the Hebrew plainly bespeaking, NONLATINALPHABET, he possessed: a word sometimes applied vnto generation, which Basil wel perceiued in his second book against E•nomius. Other good men, who had only the vulgar Greeke in their hands (for that Arreius supported his blasphemie,
where, whither it were in the Translators malice, or ignorance in the Scribes (which charity together with the words affinity, may persuade us to believe) in the received septuagint we find,, he created, the Hebrew plainly bespeaking,, he possessed: a word sometime applied unto generation, which Basil well perceived in his second book against E•nomius. Other good men, who had only the Vulgar Greek in their hands (for that Arreius supported his blasphemy,
for the most part, by culling out the descriptions of Christs office, and appropriating them to his nature) vnderstood that place of ordination to his office prophetical, in respect of which, Christ may likewise truly be named wisdome.
for the most part, by culling out the descriptions of Christ office, and appropriating them to his nature) understood that place of ordination to his office prophetical, in respect of which, christ may likewise truly be nam Wisdom.
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No man hath seene God at any time, the onely begotten Sonne, which is in the bosome of the Father, hee hath declared him, Iohn 1.18. In him is the fountaine of all spirituall knowledge, as all the senses are in the head.
No man hath seen God At any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, John 1.18. In him is the fountain of all spiritual knowledge, as all the Senses Are in the head.
What wisdom soeuer, through what instruments soeuer the Church receiueth, proceeds originally frō Christ, in these daies of the Gospel most euidētly:
What Wisdom soever, through what Instruments soever the Church receiveth, proceeds originally from christ, in these days of the Gospel most evidently:
for as the light which lay diffused abroad throughout the rude masse of the world, was afterwards (as some fathers are of opinion) aggregated into the body of the Sun, that thence it might bee communicated to the creatures:
for as the Light which lay diffused abroad throughout the rude mass of the world, was afterwards (as Some Father's Are of opinion) aggregated into the body of the Sun, that thence it might be communicated to the creatures:
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I am not ignorant, some conceiue those words, as spoken in reference to Christ, some to the mysterie of the Gospell, both are afore mentioned, both come to one issue,
I am not ignorant, Some conceive those words, as spoken in Referente to christ, Some to the mystery of the Gospel, both Are afore mentioned, both come to one issue,
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The Gospell, which is NONLATINALPHABET, a word pronounced, may fitly be termed wisedome, whether we looke backward to the cause, it is inspired from Christ;
The Gospel, which is, a word pronounced, may fitly be termed Wisdom, whither we look backward to the cause, it is inspired from christ;
or forward to the scope and effect, it is able NONLATINALPHABET, to make a man wise to saluation, 2. Tim. 3. Behold here sunne and beame, spring and streame, of soundest and profoundest wisdome, Christ and his Gospell:
or forward to the scope and Effect, it is able, to make a man wise to salvation, 2. Tim. 3. Behold Here sun and beam, spring and stream, of soundest and profoundest Wisdom, christ and his Gospel:
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and pursuit of wisdom, which in mē of our profession must admit no bounds, but the common bounds of our mortality, more especially because of these latter daies.
and pursuit of Wisdom, which in men of our profession must admit no bounds, but the Common bounds of our mortality, more especially Because of these latter days.
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Wherfore as you disdaine, after so long training and experience in the Lords battels, to bee surprized like naked, maymed, dead men, without weapon, hand or heart to make resistance:
Wherefore as you disdain, After so long training and experience in the lords battles, to be surprised like naked, maimed, dead men, without weapon, hand or heart to make resistance:
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for either it respecteth affection for subject, as, Concerning maliciousnesse, be children, but in vnderstanding bee of a ripe age, 1. Cor. 14. or else it respecteth euill things as obiects, rather then good:
for either it respecteth affection for Subject, as, Concerning maliciousness, be children, but in understanding be of a ripe age, 1. Cor. 14. or Else it respecteth evil things as objects, rather then good:
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no more but this, Ora, labora, prayer, and labour, deuotion, and diligence. Now because as Augustine truly iudgeth, Nemo rectè sapit, nisi qui acceperit spiritū:
no more but this, Ora, labora, prayer, and labour, devotion, and diligence. Now Because as Augustine truly Judgeth, Nemo rectè sapit, nisi qui acceperit spiritū:
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If ye which are euil, can giue good gifts vnto your childrē, how much more shall your heauenly Father giue the holy Ghost to them that desire him? Christs Spirit will more surely teach Christs wisdome,
If the which Are evil, can give good Gifts unto your children, how much more shall your heavenly Father give the holy Ghost to them that desire him? Christ Spirit will more surely teach Christ Wisdom,
Ieremie 8. They haue reiected the wordes of the Lord, and what wisedome is in them? That well knowen Epistle ad Demetriadem, sheweth, that you cannot choose but be wise with them.
Ieremie 8. They have rejected the words of the Lord, and what Wisdom is in them? That well known Epistle and Demetriadem, shows, that you cannot choose but be wise with them.
then where iustification is applied to mens persons, that the word is legall or iudiciall. Now wisdom being considered within the bounds of a consistory, to iustifie, must either importan act of a Iudge, by sentence to pronounce it iust:
then where justification is applied to men's Persons, that the word is Legal or judicial. Now Wisdom being considered within the bounds of a consistory, to justify, must either importan act of a Judge, by sentence to pronounce it just:
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But the latter, I should suppose more naturall, comparing this place with that, Luke 7.29. Then all the people that beard, and the Publicanes iustified God:
But the latter, I should suppose more natural, comparing this place with that, Lycia 7.29. Then all the people that beard, and the Publicans justified God:
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and a meere morall man may rest vpon the center of his owne integrity, without walking in the circumference of report abroad, whereof the vilest vassall and basest groome is both condus, and promus, keeper and commander:
and a mere moral man may rest upon the centre of his own integrity, without walking in the circumference of report abroad, whereof the Vilest vassal and Basest groom is both Condus, and Promus, keeper and commander:
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5. Neuerthelesse, these things I say, that yee might bee saued. That we might be saued, the most venemous malice of mortall tyranny, neither hath beene,
5. Nevertheless, these things I say, that ye might be saved. That we might be saved, the most venomous malice of Mortal tyranny, neither hath been,
yet at least, sufficient to saue their euidence from the maine exception of singularitie, two witnesses, Apoc. II. This constant counsell of wisedome thus reuealed, implieth in her children a necessarie duetie, that they labour by all meanes for her outward iustification.
yet At least, sufficient to save their evidence from the main exception of singularity, two Witnesses, Apocalypse II This constant counsel of Wisdom thus revealed, Implies in her children a necessary duty, that they labour by all means for her outward justification.
I meane the iustification of wisedome, by the most peculiar and heroicall effect of faith and •haritie, Martyrdome. Doth Martyrdome sound harsh in our tender eares, my brethren? and seemes it for these peaceable times vnseasonable? Therefore, enlarge the signification,
I mean the justification of Wisdom, by the most peculiar and heroical Effect of faith and •haritie, Martyrdom. Does Martyrdom found harsh in our tender ears, my brothers? and seems it for these peaceable times unseasonable? Therefore, enlarge the signification,
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and of Cyprians imitator, throughout the booke De duplici Martyrio: there is a bloody martyrdome, when Christ is magnified in the Roses of the Church, by death:
and of Cyprians imitator, throughout the book De Duplicity Martyrdom: there is a bloody martyrdom, when christ is magnified in the Roses of the Church, by death:
or reall, when what in word we confesse, we denie not in our deeds, this our light so shining before men, that they seeing our good workes, glorifie our Father which is in heauen.
or real, when what in word we confess, we deny not in our Deeds, this our Light so shining before men, that they seeing our good works, Glorify our Father which is in heaven.
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Which one point well prosecuted with hearty meditation, might inuite many vertuous students from lower disciplines, to that high profession, which aboue all others affordeth fittest occasions (yea most ineuitable necessities) to pleade for wisedome publikely:
Which one point well prosecuted with hearty meditation, might invite many virtuous Students from lower disciplines, to that high profession, which above all Others affords Fittest occasions (yea most inevitable necessities) to plead for Wisdom publicly:
'Tis but a little time redeemed, our owne reason, (I make no question) vpon sence of such wants as practise would haue richly ••ppl•ed, will one day teach vs, that speculation, ab•••u••ly more excellent, is not the whole frame or building, rather a ground worke of action,
It's but a little time redeemed, our own reason, (I make no question) upon sense of such Wants as practice would have richly ••ppl•ed, will one day teach us, that speculation, ab•••u••ly more excellent, is not the Whole frame or building, rather a ground work of actium,
for our present estate more necessary. Much like the lower milstone which resteth it selfe: adde vnto it the other vpper mouing milstone, both will grinde sweetly together.
for our present estate more necessary. Much like the lower millstone which rests it self: add unto it the other upper moving millstone, both will grind sweetly together.
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who with monstrous tongues, bigger then their hands, can play their prizes in empty formes, farre more valiantly, Non quia plus cordis, sed minus or is habent:
who with monstrous tongues, bigger then their hands, can play their prizes in empty forms, Far more valiantly, Non quia plus Cordis, sed minus or is habent:
as Paul did P••er, to the face? where is the eare that ringleth, the blood that riseth, the hart that trēbleth at the liars & the swearers cursed variations? A multitude of vnhallowed tongues doe by custome whet themselues euery where, to pierce through the name of our heauenly Father,
as Paul did P••er, to the face? where is the ear that ringleth, the blood that Riseth, the heart that Trembleth At the liars & the swearers cursed variations? A multitude of unhallowed tongues do by custom whet themselves every where, to pierce through the name of our heavenly Father,
but alas, all the strong men are NONLATINALPHABET, and as the chiefe rulers did not confesse Christ, Ioh. 12 lest they should be cast out of the Synagogue;
but alas, all the strong men Are, and as the chief Rulers did not confess christ, John 12 lest they should be cast out of the Synagogue;
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So loue and feare of them that can helpe no more then a broken reede, hur•no more then a silly spider, hath stolne away courage from mens hearts, mens hearts from the Lord.
So love and Fear of them that can help no more then a broken reed, hur•no more then a silly spider, hath stolen away courage from men's hearts, men's hearts from the Lord.
And were our forefathers in their fiery triall, almost prodigall of their blood for Christ, against the current (nay the torrent) of magistrate & kingdom? •hal we through shame be niggards of a word for Christ, in this free passage of the Gospel, against priuate sins, lurking in corners vnder the roofe,
And were our Forefathers in their fiery trial, almost prodigal of their blood for christ, against the current (nay the torrent) of magistrate & Kingdom? •hal we through shame be niggards of a word for christ, in this free passage of the Gospel, against private Sins, lurking in corners under the roof,
Well hath he learned by heart, no doubt, that stinging part of Mordecaies admonition to Queene Hester. If thou hold thy peace, comfort and deliuerance shall appeare out of another place,
Well hath he learned by heart, no doubt, that stinging part of Mordecaies admonition to Queen Esther. If thou hold thy peace, Comfort and deliverance shall appear out of Another place,
An ordinarie spirit may with good warrant foretell indefinitely, though some die, and others fly once in an age, one of a tribe, at the least, shall alwayes arise, that the world may be conuicted, and wisedome iustified.
an ordinary Spirit may with good warrant foretell indefinitely, though Some die, and Others fly once in an age, one of a tribe, At the least, shall always arise, that the world may be convicted, and Wisdom justified.
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and inherit their portion among the fearefull, in the lake which burneth with fire and brimstone, which is the second death, Apoc. 21. Good God, it is beyond imagination, terrible for vs to thinke,
and inherit their portion among the fearful, in the lake which burns with fire and brimstone, which is the second death, Apocalypse 21. Good God, it is beyond imagination, terrible for us to think,
THE variable formes of Gods ordinance in Christ piping, in Iohn mourning almost outvyed, and ouerswayed by the no lesse variable forms of mens reproches, ( Christ is a drunkard, Iohn hath a deuill) being heretofore discouered;
THE variable forms of God's Ordinance in christ piping, in John mourning almost outvied, and overswayed by thee no less variable forms of men's Reproaches, (christ is a drunkard, John hath a Devil) being heretofore discovered;
First, an obiect, what it was, Wisedome. Secondly, an action, 'twas iustified, and how. Lastly, the autors of this action, who they were, wisedomes Children.
First, an Object, what it was, Wisdom. Secondly, an actium, 'twas justified, and how. Lastly, the Authors of this actium, who they were, wisdoms Children.
Wisdome, as both Ambrose, and many other had taught me, seemed to be not munus naturae, a gift of nature, sednaturae munerator, but the rewarder of nature, euen he, that ascended vp on high, led captiuity captiue, & gaue gifts vnto men: Christ himselfe more principally;
Wisdom, as both Ambrose, and many other had taught me, seemed to be not munus naturae, a gift of nature, sednaturae munerator, but the rewarder of nature, even he, that ascended up on high, led captivity captive, & gave Gifts unto men: christ himself more principally;
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because for his nature, in respect of the Father, for his office in respect of vs, he was NONLATINALPHABET, The word, as Nazianzen hath more fully deliuered, in his second oration vpon this argument:
Because for his nature, in respect of the Father, for his office in respect of us, he was, The word, as Nazianzen hath more Fully Delivered, in his second oration upon this argument:
But in an inferiour place vnder Christ subordinately, from Christ deriuatiuely, the dispensation of the Gospel might be stiled wisedome, especially for that blessed effect, It was able to make men wise v•t s•luat•on.
But in an inferior place under christ subordinately, from christ derivatively, the Dispensation of the Gospel might be styled Wisdom, especially for that blessed Effect, It was able to make men wise v•t s•luat•on.
August. 105. epist. But that will shew you Christs wisedome in a greater abundance, then Aristotles braine can furnish a man to dispute like Aristotle. You need not that any man teach you,
August. 105. Epistle. But that will show you Christ Wisdom in a greater abundance, then Aristotle brain can furnish a man to dispute like Aristotle. You need not that any man teach you,
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or an inferiour to censure a teacher, a parent, a superiour, NONLATINALPHABET, Sus Mineruam: were, for his part, to turne the vpside downe preposterously;
or an inferior to censure a teacher, a parent, a superior,, Sus Mineruam: were, for his part, to turn the upside down preposterously;
Heere I noted the counsell of wisedome, in raysing the zeale of her children, in affording throughout all generations a sufficient number of competent witnesses, who like so many Lilies or Roses, partly by life, partly by death, either in a bloodie,
Here I noted the counsel of Wisdom, in raising the zeal of her children, in affording throughout all generations a sufficient number of competent Witnesses, who like so many Lilies or Roses, partly by life, partly by death, either in a bloody,
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or else in a bloodlesse martyrdome may still preach vnto vs their wanton posteritie, that neither loue nor feare ought to steale mens courage from their hearts, mens hearts from the Lord.
or Else in a bloodless martyrdom may still preach unto us their wanton posterity, that neither love nor Fear ought to steal men's courage from their hearts, men's hearts from the Lord.
I may thinke my selfe an happie man, being to speake of the authors of this Action, the same persons before whom I speake, of wisedomes children (I hope) in the mids of wisedomes children:
I may think my self an happy man, being to speak of the Authors of this Actium, the same Persons before whom I speak, of wisdoms children (I hope) in the mids of wisdoms children:
The name of a child in Hebrew, much like a child in nature, who calleth euery man father, stands in it selfe indifferent, importing many times no more then a transcendent appointment, the child of wrath, the child of death, the child of perdition: but children heere vnder wisedomes wing,
The name of a child in Hebrew, much like a child in nature, who calls every man father, Stands in it self indifferent, importing many times no more then a transcendent appointment, the child of wrath, the child of death, the child of perdition: but children Here under wisdoms wing,
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yet children may demand a reason of this singular appropriation, why they should bee called heere wisedomes children? Paul can beget Onesimus, nurse the Thessalonians, trauaile in paine with the Galatians. The Disciple is not aboue his master:
yet children may demand a reason of this singular appropriation, why they should be called Here wisdoms children? Paul can beget Onesimus, nurse the Thessalonians, travail in pain with the Galatians. The Disciple is not above his master:
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like the Ostriches care, which leaueth the egges to the sunne aboue, and the sand beneath, forgetting that the foot might scatter them, or the wild beasts deuoure them.
like the Ostriches care, which Leaveth the eggs to the sun above, and the sand beneath, forgetting that the foot might scatter them, or the wild beasts devour them.
as Bernard seemes to take in springing vp similitudes: for example: Sapientia Dei quasi Perdix fouet filios, quos non peperit: quasi gallina congregat pullos sub alis: quasi aquila prouocat ad volandum:
as Bernard seems to take in springing up Similitudes: for Exampl: Sapientia Dei quasi Perdix fovet Sons, quos non Peperit: quasi gallina congregate pullos sub Aloes: quasi aquila prouocat ad volandum:
yet children full of questions aske againe how wisdome, he who representeth a mother heere, is not else where ashamed to call them brethren, Hebr. 2.11. A brother, I doe confesse, he accounteth himselfe, Goe to my brethren, and say vnto them, I ascend vnto my Father.
yet children full of questions ask again how Wisdom, he who Representeth a mother Here, is not Else where ashamed to call them brothers, Hebrew 2.11. A brother, I do confess, he accounteth himself, Go to my brothers, and say unto them, I ascend unto my Father.
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Ioh. 20. Yet an elder brother, yea The first borne among many brethren: of whose birthright-preeminences, your learning would not wonder, though much were spoken;
John 20. Yet an elder brother, yea The First born among many brothers: of whose birthright-preeminences, your learning would not wonder, though much were spoken;
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In briefe, the first borne being another head of the familie, bare the name, sustained the place, exercised the office of a Father, ruling and blessing his yonger brethren.
In brief, the First born being Another head of the family, bore the name, sustained the place, exercised the office of a Father, ruling and blessing his younger brothers.
If such precedēcies appeared sutable with the grounds of iustice among children all of the same kinde and generation, our Sauiour may challenge much more, being of an higher kind, not voluntarily made,
If such Precedencies appeared suitable with the grounds of Justice among children all of the same kind and generation, our Saviour may challenge much more, being of an higher kind, not voluntarily made,
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because this later helpe was inuented or intended onely for solace of the fathers barrennesse, or the childrens mortality, seemes an exception issuing from a mortall and a barren braine;
Because this later help was invented or intended only for solace of the Father's Barrenness, or the Children's mortality, seems an exception issuing from a Mortal and a barren brain;
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Wisedome. This Wisedome before depths and hils, mountaines and fountaines was daily his delight, reioycing alwayes before him, Prouerb. 8. God workes, not at all to close vp his defects,
Wisdom. This Wisdom before depths and hills, Mountains and fountains was daily his delight, rejoicing always before him, Proverb. 8. God works, not At all to close up his defects,
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though Gods decrees are before all times eternall, (yet according to the receiued processe and succession of causes heere) might adde after what manner, in what order hee hath chosen vs in him:
though God's decrees Are before all times Eternal, (yet according to the received process and succession of Causes Here) might add After what manner, in what order he hath chosen us in him:
and in their peculiar vnderstandings about these profound contemplations perplexed, resolue and beseech withall my brethren of mine owne lowest pitch and growth, to for beare ouer-curious inquisition:
and in their peculiar understandings about these profound contemplations perplexed, resolve and beseech withal my brothers of mine own lowest pitch and growth, to for bear overcurious inquisition:
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as in our heauenly Fathers couenant, taking great pleasure in the propheticall declaration, greater in the reall exhibition, greatest of all in an experimentall application of our common Sauiour.
as in our heavenly Father's Covenant, taking great pleasure in the prophetical declaration, greater in the real exhibition, greatest of all in an experimental application of our Common Saviour.
But we are all the children of God by faith, Galat. 3 26. which receiuing her life and beginning from the spirit of Christ, that father of eternitie within vs, apprehendeth the merit of Christ without vs;
But we Are all the children of God by faith, Galatians 3 26. which receiving her life and beginning from the Spirit of christ, that father of eternity within us, apprehendeth the merit of christ without us;
As when Agelmond king of Lombards, (be it reported vpon Sigeberts credit in the yeere 789.) passing by a pond where seuen infants lay, thrust out his speare,
As when Agelmond King of Lombards, (be it reported upon Sigeberts credit in the year 789.) passing by a pond where seuen Infants lay, thrust out his spear,
As many as receiued him (not many, scarce one of seuen) as many as receiued him, that is, (as it followeth exegetically) as many as beleeued in his name, to them hee gaue;
As many as received him (not many, scarce one of seuen) as many as received him, that is, (as it follows exegetically) as many as believed in his name, to them he gave;
If now sonnes, sonnes for euer. Nec enim moribus nostris conuenit, filium habere temporalem; For it agreeth not with our manners, to haue a temporall sonne: could mans law say:
If now Sons, Sons for ever. Nec enim moribus nostris conuenit, Son habere temporalem; For it agreeth not with our manners, to have a temporal son: could men law say:
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If sonnes for euer, heires in the kingdome for euer, yea heires annexed with Christ: Rom 8. of which August. tract. 2. in Ioh. Non timuit habere cohaeredes,
If Sons for ever, Heirs in the Kingdom for ever, yea Heirs annexed with christ: Rom 8. of which August. tract. 2. in John Non Timed habere cohaeredes,
or if peraduenture you like the change, behold what learning the Sonne hath here reueiled vnto vs, that we should be named Wisedomes Children, Charitie makes mee presume you came not into this presence in a sullen humour,
or if Peradventure you like the change, behold what learning the Son hath Here revealed unto us, that we should be nam Wisdoms Children, Charity makes me presume you Come not into this presence in a sullen humour,
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then on this Behold? Once again behold the sons of God, and once againe behold Wisedomes Children. I shew you not a spectacle of the kinred imperiall, adopted into some of the Caesars families;
then on this Behold? Once again behold the Sons of God, and once again behold Wisdoms Children. I show you not a spectacle of the kindred imperial, adopted into Some of the Caesars families;
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It is of Lo-ruhamah and Lo-ammi the bastard fruits of fornications exposed to the rage of hellish monsters, more rauenous then any wolues of the euening:
It is of Lo-ruhamah and Lo-ammi the bastard fruits of fornications exposed to the rage of hellish monsters, more ravenous then any wolves of the evening:
for sacke cloth & ashes, & doing their exercise in repentance. Christ would gladly dispute with such Doctours, Angels would reioyce at their proceedings.
for sack cloth & Ashes, & doing their exercise in Repentance. christ would gladly dispute with such Doctors, Angels would rejoice At their proceedings.
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Other myracles shall straight surrender their reputatiō of strangenes, do you but glad our hearts, and blesse our sight with some possibilities of this myracle.
Other Miracles shall straight surrender their reputation of strangeness, do you but glad our hearts, and bless our sighed with Some possibilities of this miracle.
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Is Saul also among the Prophets? Doe the children of Nimrod, hunters and oppressors, the children of Lamech, sighters and swaggerers, the children of Iubal, singers and players, come in? What? all Wisdomes children? See, see!
Is Saul also among the prophets? Do the children of Nimrod, Hunters and Oppressors's, the children of Lamech, sighters and swaggerers, the children of Iubal, singers and players, come in? What? all Wisdoms children? See, see!
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God hath perswaded Iapheth to dwell in the tents of Shem. O the deepenesse of the riches of wisdome, which raiseth out of stones children vnto Abraham! And O thou Sauior of men, which only workest wonders, arise, shew forth thy strength in our weaknesse:
God hath persuaded Japheth to dwell in the tents of Shem. Oh the deepness of the riches of Wisdom, which Raiseth out of stones children unto Abraham! And O thou Saviour of men, which only workest wonders, arise, show forth thy strength in our weakness:
that such stones may be children, before they moulder into dust, & such Iapheths before they die, may dwell at length in the tents of Shem. For let religion be a fable,
that such stones may be children, before they moulder into dust, & such Japheth's before they die, may dwell At length in the tents of Shem. For let Religion be a fable,
and ministers false prophets, if vpon this happie change, you be not as men that dreamed, musing and maruciling at your selues to see such a dawning of light, such a day-spring in your iudgements, seconded with a trance and rauishment of euery religious affection:
and Ministers false Prophets, if upon this happy change, you be not as men that dreamed, musing and maruciling At your selves to see such a dawning of Light, such a dayspring in your Judgments, seconded with a trance and ravishment of every religious affection:
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if you may loose the latchet of her shoe, striuing to wash the feet of her handmaids seruants accounted in your eyes, from which the scales are fallen, most beautifull;
if you may lose the latchet of her shoe, striving to wash the feet of her handmaids Servants accounted in your eyes, from which the scales Are fallen, most beautiful;
and a candlesticke, but come himselfe to choose with good aduice, shall I say a Gamaliel for his Paul? rather a Paul for his young Timothie, that in his tender yeeres, being like a looking glasse, which may be defiled with a breath;
and a candlestick, but come himself to choose with good Advice, shall I say a Gamaliel for his Paul? rather a Paul for his young Timothy, that in his tender Years, being like a looking glass, which may be defiled with a breath;
verely a temptation (as many good soules taken like brands out of the fire can best testifie) more violent & outragious then a tempestuous whirlewind, more virulent & contagious then the breath of a Basiliske.
verily a temptation (as many good Souls taken like brands out of the fire can best testify) more violent & outrageous then a tempestuous whirlwind, more virulent & contagious then the breath of a Basilisk.
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Such a mother as is wisedomes childe, will not onely seeke wooll and flaxe to labour cheerefully with her hands amongst her daughters at home, singing and saying, Mittenda est fratri, nunc nunc properate puellae, Quamprimum nostrâ fact a lacerna manu.
Such a mother as is wisdoms child, will not only seek wool and flax to labour cheerfully with her hands among her daughters At home, singing and saying, Mittenda est fratri, nunc nunc properate Girls, Quamprimum nostrâ fact a lacerna manu.
So concerning young Samuels education, both father and mother that are wisedomes children, at meeting and at parting, will with exchange of teares, insert this parenthesis neuer too long into their blessing:
So Concerning young Samuels education, both father and mother that Are wisdoms children, At meeting and At parting, will with exchange of tears, insert this parenthesis never too long into their blessing:
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My soone, my sonne, the booke, and language of wisedome, the studie and exercise of wisdome, the house and company of wisdome, aboue all bookes, languages, studies, exercises, houses, and companies.
My soon, my son, the book, and language of Wisdom, the study and exercise of Wisdom, the house and company of Wisdom, above all books, languages, studies, exercises, houses, and companies.
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So should they be sure to receiue none but Timothies, and Samuels hence back againe, men not onely secured of this their relation, that they be themselues wisedomes children;
So should they be sure to receive none but Timothies, and Samuels hence back again, men not only secured of this their Relation, that they be themselves wisdoms children;
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It is on both sides confessed (sauing that some Papists sticke at Salomon ) that Gods publike Notaries, the Canonicall writers of the Scriptures, were all regenerate and children of wisedome.
It is on both sides confessed (Saving that Some Papists stick At Solomon) that God's public Notaries, the Canonical writers of the Scriptures, were all regenerate and children of Wisdom.
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Holy men spake, as if wisdom, the richest Domains of the Crown of heauen, The Lord hath possessed me in the beginning of his way, Prou. 8. were something resembled in the ancient Demaines of England, which may not bee tried (as the Lawyers say) by strangers,
Holy men spoke, as if Wisdom, the Richest Domains of the Crown of heaven, The Lord hath possessed me in the beginning of his Way, Prou. 8. were something resembled in the ancient Domains of England, which may not be tried (as the Lawyers say) by Strangers,
Neuerthelesse, euen these are admitted, whensoeuer others either actually were not, or habitually (that is) in likelihood, could not be present at the fact.
Nevertheless, even these Are admitted, whensoever Others either actually were not, or habitually (that is) in likelihood, could not be present At the fact.
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Suppose it, if you will, some clandestine contract, the maine scope of all depositiōs, being the manifestation of the truth, by them that are best able to enforme:
Suppose it, if you will, Some clandestine contract, the main scope of all depositions, being the manifestation of the truth, by them that Are best able to inform:
and when hee is made, omnipotencie it selfe cannot destroy him, because it implyeth contradiction: to make a summarie collection, NONLATINALPHABET, Euery man can best iudge of that which he knoweth:
and when he is made, omnipotency it self cannot destroy him, Because it Implies contradiction: to make a summary collection,, Every man can best judge of that which he Knoweth:
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I might haue inserted without any fraud, NONLATINALPHABET. For witnesses are Iudges of the fact. Now they that are without, know not what is done at home:
I might have inserted without any fraud,. For Witnesses Are Judges of the fact. Now they that Are without, know not what is done At home:
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or if his heart be of his lips opinion, it is only of Gods and Christs power after a conflict, arrest, racking & cōuictiō of cōscience forced & extorted:
or if his heart be of his lips opinion, it is only of God's and Christ power After a conflict, arrest, racking & conviction of conscience forced & extorted:
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So that I may binde vp this point with an Historians censure, touching the most honourable acknowledgement, that euer was yeelded vnto mortall man, NONLATINALPHABET: he said it: Magnus honos, sed scholâ tenus:
So that I may bind up this point with an Historians censure, touching the most honourable acknowledgement, that ever was yielded unto Mortal man,: he said it: Magnus honos, sed scholâ tenus:
Such a vile and contumelious conceit hath that part of the world entertained of her and all her handmaides, which hath most need of her & all her handmaids.
Such a vile and contumelious conceit hath that part of the world entertained of her and all her handmaidens, which hath most need of her & all her handmaids.
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and ministers a kind of coniurers, nor yet discouer our owne bodily fathers nakednesse (whose best definition of knowledge, is a pretty shift fora yonger brother to liue by) neuer were there more deuils in Iulian, then there are Iulians in one of our English patrons, who chose rather to •ea•• the blind for a little execrable gaine,
and Ministers a kind of conjurers, nor yet discover our own bodily Father's nakedness (whose best definition of knowledge, is a pretty shift fora younger brother to live by) never were there more Devils in Iulian, then there Are Julians in one of our English Patrons, who chosen rather to •ea•• the blind for a little execrable gain,
Fooles are neuer so happie, as when they serue wisemen. 12. De vtil. credendi. I am not my selfe beholding to the cunning of Apolonius for the Dialect of these Harpyes.
Fools Are never so happy, as when they serve Wise men. 12. De Utilize. credendi. I am not my self beholding to the cunning of Apolonius for the Dialect of these Harpies.
when a man hath serued for meat and drinke, a suit of apparell, and ten shekels of siluer, his master Micah peraduenture brings him into some Benefice (as Agrippa came into the world, not after the common fashion) yet must hee warne his seruants, teach his children, waite vpon his Iupiter, and watch his Capitoll, hauing no more tithe-corne himselfe,
when a man hath served for meat and drink, a suit of apparel, and ten shekels of silver, his master micah Peradventure brings him into Some Benefice (as Agrippa Come into the world, not After the Common fashion) yet must he warn his Servants, teach his children, wait upon his Iupiter, and watch his Capitol, having no more tithe-corne himself,
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so doe I not maruaile at you (my reuerend elder brethren) who weare out your seates and your selues in these Nurseries so long, to the manifest reproche of all vnlettered Church. robbers.
so do I not marvel At you (my reverend elder brothers) who wear out your seats and your selves in these Nurseries so long, to the manifest reproach of all unlettered Church. robbers.
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And you (my brethren) who, notwithstanding such discouragements, beyond these lower degrees ayme at an higher, which they get to themselues, whosoeuer minister wel, think not the testimoniall of this renownd Vniuersitie,
And you (my brothers) who, notwithstanding such discouragements, beyond these lower Degrees aim At an higher, which they get to themselves, whosoever minister well, think not the testimonial of this renowned university,
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and vnrebukeable conuersation, which may professe, by silence, that you be Wisedomes Children. The least experience may teach the youngest probationer in our calling,
and unrebukable Conversation, which may profess, by silence, that you be Wisdoms Children. The least experience may teach the youngest probationer in our calling,
Would you see them both in one person at one time compared? Looke vpon Fernando preaching by the way side neere Armagutium, in the fourteenth booke of Petrus Maffeius his Historie;
Would you see them both in one person At one time compared? Look upon Fernando preaching by the Way side near Armagutium, in the fourteenth book of Peter Maffeius his History;
where, when a Barbarian did spit in his face, and he notwithstanding onely wiping it away with his handkerchiefe, held on his speach with the same tenor of voyce and countenance;
where, when a Barbarian did spit in his face, and he notwithstanding only wiping it away with his handkerchief, held on his speech with the same tenor of voice and countenance;
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This might haue gonefor good preaching, though the Preacher had beene speechlesse: NONLATINALPHABET: A dumme worke, is better then a word not brought to effect.
This might have gonefor good preaching, though the Preacher had been speechless:: A dumb work, is better then a word not brought to Effect.
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Had Spaine and Rome, out of their pretended zeale, sent none but such Fernandos abroad, wisedome should not haue beene condemned where it was not heard,
Had Spain and Rome, out of their pretended zeal, sent none but such Fernandos abroad, Wisdom should not have been condemned where it was not herd,
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And would not Christians, thinke we, haue made the like refusall? which of vs being inuited at this solemnitie by the most curious entertainer, would not inuite himselfe another way, vpon the lest notice that Medusa were the Cup-bearer,
And would not Christians, think we, have made the like refusal? which of us being invited At this solemnity by the most curious entertainer, would not invite himself Another Way, upon the lest notice that Medusa were the Cupbearer,
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some receiue what they receiue, in the concrete, with a reference to the person of the teacher, which was the reason why Annius Viterbienses, a preaching Frier, set out his books, vnder the name of Philo and Metasthenes, men more passable, and plausible:
Some receive what they receive, in the concrete, with a Referente to the person of the teacher, which was the reason why Annius Viterbienses, a preaching Friar, Set out his books, under the name of Philo and Metasthenes, men more passable, and plausible:
Mens personal offences suspend not the power of the holy Ghost directly, but yet they doe suspend it occassonally, by simple mens infirmitie, who were not simple men,
Mens personal offences suspend not the power of the holy Ghost directly, but yet they do suspend it occassonally, by simple men's infirmity, who were not simple men,
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Bee therefore carefull (my brethren) that whilst you preach to others, your selues be not reprooued, I meane not as the people would haue reprooued Christ, Physition heale thy selfe: But as Christ reproued the deuill, not onely because hee would conceale his Diuinitie,
Bee Therefore careful (my brothers) that while you preach to Others, your selves be not reproved, I mean not as the people would have reproved christ, physician heal thy self: But as christ reproved the Devil, not only Because he would conceal his Divinity,
but because hee liked not (as Chrysostome thinketh) such an impure instrument NONLATINALPHABET, Hold thy peace, keepe thy breath to coole thy thy torment.
but Because he liked not (as Chrysostom Thinketh) such an impure Instrument, Hold thy peace, keep thy breath to cool thy thy torment.
What hast thou to doe to declare mine ordinances, that thou shouldest take my Couenant in thy mouth, seeing thou hatest to bee reformed? Wisedome is iustified of her Children.
What hast thou to do to declare mine ordinances, that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest to be reformed? Wisdom is justified of her Children.
where the new conuert fals downe on his face, worships God, and sayes plainely to the Prophets, God is in you indeed, nor is this iustification seene onely before her friends,
where the new convert falls down on his face, worships God, and Says plainly to the prophets, God is in you indeed, nor is this justification seen only before her Friends,
not, that it was absolutely impossible, but in two of those senses at the least, borrowed by some Interpreters out of Nazianzens fourth oration, de Theologia. For an outward incongruity of reason or law, idpossumus quod iure possumus: Wee can doe that, which we may do by law;
not, that it was absolutely impossible, but in two of those Senses At the least, borrowed by Some Interpreters out of Nazianzens fourth oration, de Theology. For an outward incongruity of reason or law, idpossumus quod iure possumus: we can do that, which we may do by law;
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and when it preuailed, aduanced the banners of her painted ceremonies, with such a mighty noise of Excommunications, that a poore mans tale could no more bee heard,
and when it prevailed, advanced the banners of her painted ceremonies, with such a mighty noise of Excommunications, that a poor men tale could no more be herd,
the answere is there to be found where the title doth promise it, in that booke which Illyricus hath compiled, Catalogustestium veritatis. Here I should exhort al hearers not to be ashamed of that good name by which they are called: Christians are alwaies Protestāts.
the answer is there to be found where the title does promise it, in that book which Illyricus hath compiled, Catalogustestium veritatis. Here I should exhort all hearers not to be ashamed of that good name by which they Are called: Christians Are always Protestants.
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For indiuiduall indowments of wit, eloquence, fauour, credit and health, what is there left almost to pray for, besides continuance and increase, with continuance and increase of our thankfulnesse? Quid voueat tenero nutricula maius alumno, Quàm sapere & fari vt possit quae sentiat, vtque Gratia, fama, valetudo contingat abundè? Some times besides haue had more experience of some diuine attributes, then others.
For Individu endowments of wit, eloquence, favour, credit and health, what is there left almost to pray for, beside Continuance and increase, with Continuance and increase of our thankfulness? Quid voueat tenero nutricula May alumno, Quàm Sapere & fari vt possit Quae sentiat, Uitque Gratia, fama, valetudo contingat abundè? some times beside have had more experience of Some divine attributes, then Others.
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What should I speake of Naioth, now turn'd into Kiriah-sepher? A City of Bookes, wherein Wisdomes youngest children may consult, all Sages, Vniuersities, Churches and Kingdomes, calling a Counsell of their councels altogether.
What should I speak of Naioth, now turned into Kiriah-sepher? A city of Books, wherein Wisdoms youngest children may consult, all Sages, Universities, Churches and Kingdoms, calling a Counsel of their Counsels altogether.
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first, Traiectum plantauit; then, Louanium rigauit; after that, Caesar dedit in cremenium: Traiectum hath planted, Louain watred, Caesar gaue the increase. No more;
First, Traiectum plantauit; then, Louanium rigauit; After that, Caesar dedit in cremenium: Traiectum hath planted, Louvain watered, Caesar gave the increase. No more;
Take heed wee slubber not ouer our meditations here, as hee did his inscriptions there, omitting the principall, that another come not after and write, Hîc Deus nihil fecit. All these strangers then will rise vp in iudgement against vs, who walking through this Mesopotamia, protest we dwell in the garden of Eden, Praesentem { que } refert quaelibet herba Deum:
Take heed we slubber not over our meditations Here, as he did his inscriptions there, omitting the principal, that Another come not After and write, Hîc Deus nihil fecit. All these Strangers then will rise up in judgement against us, who walking through this Mesopotamia, protest we dwell in the garden of Eden, Praesentem { que } refert Quaelibet herba God:
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And euery herb sheweth that God is amongst vs. You that are Lords of this herbage, suffer not these herbs and flowers to bee trod vnder feete by beasts in mens shapes,
And every herb shows that God is among us You that Are lords of this herbage, suffer not these herbs and flowers to be trod under feet by beasts in men's shapes,
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Must God nourish children, and they rebell? Shall Christ come to his owne, and his owne refuse him? Is there no balme in Gilead, no wisdome in Teman? no goodnesse in Oxford? God forbid.
Must God nourish children, and they rebel? Shall christ come to his own, and his own refuse him? Is there no balm in Gilead, no Wisdom in Teman? no Goodness in Oxford? God forbid.
and did I thinke such fooles did now peepe in at Wisdoms windowes, I would lift vp my weak voyce like a trumpet once more, to proclaime, that Wisdome is still iustified, euen heere of her children.
and did I think such Fools did now peep in At Wisdoms windows, I would lift up my weak voice like a trumpet once more, to proclaim, that Wisdom is still justified, even Here of her children.
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Though Samuel, the true child and witnesse of Wisdome, be dead and buried, in his owne house at Ramah, then when all Israel needed no commandement to mourne;
Though Samuel, the true child and witness of Wisdom, be dead and buried, in his own house At Ramah, then when all Israel needed no Commandment to mourn;
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Nay, if they knew that finger in their hands, which itcht to bee but accessorie to the least circumstance of a corrupt bargaine, they would cut it off,
Nay, if they knew that finger in their hands, which itched to be but accessory to the least circumstance of a corrupt bargain, they would Cut it off,
but beguile mine own vnderstanding, dispence with my conscience, and preuaricate with that prouidence of God, which brought me hither, would I proceed hence to the iustification of all equiuocal members, which are,
but beguile mine own understanding, dispense with my conscience, and prevaricate with that providence of God, which brought me hither, would I proceed hence to the justification of all equivocal members, which Are,
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and reason of all sequels tied to the foot-stoole of his Throne, might be blinded with a few changes of the property, let his knees smite one against another at Baltasars iudgement.
and reason of all sequels tied to the footstool of his Throne, might be blinded with a few changes of the property, let his knees smite one against Another At Baltasars judgement.
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If any man among vs, for a base nemo scit, brought in at a Non licet gate, dare hazard the shipwrack of a good conscience, let his shoulders shrinke at the name of Gehezi his leprosie.
If any man among us, for a base nemo scit, brought in At a Non licet gate, Dare hazard the shipwreck of a good conscience, let his shoulders shrink At the name of Gehazi his leprosy.
But when they are thus and thus wounded, they may crie, as he cried, NONLATINALPHABET This is the blood of a man, tis not such as Home• saith, issueth from the Gods:
But when they Are thus and thus wounded, they may cry, as he cried, This is the blood of a man, this not such as Home• Says, issueth from the God's:
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Rather, that such plants, whom God neuer planted, may be rooted out, and misse of propagation by succession I beseech my mothers daughters, the chaste & virgin graces still to continue looking vpon one another, especially the graces of men, vpon the graces of God, that they neuer, either publikely or priuately cast a looke (much lesse fasten a kisse) vpon a rude and vngracious supplicant;
Rather, that such plants, whom God never planted, may be rooted out, and miss of propagation by succession I beseech my mother's daughters, the chaste & Virgae graces still to continue looking upon one Another, especially the graces of men, upon the graces of God, that they never, either publicly or privately cast a look (much less fasten a kiss) upon a rude and ungracious supplicant;
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lest, while wise mens fauours are entailed to fooles, barbarisme steale into this place, at the same gate that Yotylas entred Rome, Porta Asinaria: and our Colledges now houses (as I am verily perswaded) of Wisdoms children, degenerate into theeuish dennes of money-changers, or garrisons of Turkish Ianizaries:
lest, while wise men's favours Are entailed to Fools, barbarism steal into this place, At the same gate that Yotylas entered Rome, Porta Asinaria: and our Colleges now houses (as I am verily persuaded) of Wisdoms children, degenerate into thievish dens of money-changers, or garrisons of Turkish Janizaries:
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OF this double proposition, infallibly grounded vpon the disproportion betweene GOD and man, a fundamentall principle of eternall truth, the principall Author must needs be God himselfe;
OF this double proposition, infallibly grounded upon the disproportion between GOD and man, a fundamental principle of Eternal truth, the principal Author must needs be God himself;
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though there be many strong circumstances in the stile too conditionall, If; too generall, If a man sinne; All which betray much weaknesse of affection, that he had almost murthered the liuing seueritie of a Iudge, almost extinguished the burning zeale of a Priest,
though there be many strong Circumstances in the style too conditional, If; too general, If a man sin; All which betray much weakness of affection, that he had almost murdered the living severity of a Judge, almost extinguished the burning zeal of a Priest,
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Yet the matter and substance of his speech, seeme confidently to depose for him, that the true degrees of sinne were intirely preserued without confusion in his iudgement.
Yet the matter and substance of his speech, seem confidently to depose for him, that the true Degrees of sin were entirely preserved without confusion in his judgement.
thinke that you heare him, while his hands tremble, his tongue falters, and his head, that oracle of age, droopes out of the Chaire towards Golgotha, reading vnto vs at the last gaspe, in one long breath, this short Lecture, If a man sinne against another, the Iudge shall indge it:
think that you hear him, while his hands tremble, his tongue falters, and his head, that oracle of age, droops out of the Chair towards Golgotha, reading unto us At the last gasp, in one long breath, this short Lecture, If a man sin against Another, the Judge shall Indge it:
The one causall, drawne from the distance betweene the parties offended, in the two suppositions, If one man sinne against another, and If a man sinne against the Lord.
The one causal, drawn from the distance between the parties offended, in the two suppositions, If one man sin against Another, and If a man sin against the Lord.
The other consequent, from the different successe of offences, The Iudge shall iudge it, who shall intreate for him? Of these in their order, &c. First, of the former difference.
The other consequent, from the different success of offences, The Judge shall judge it, who shall entreat for him? Of these in their order, etc. First, of the former difference.
That the nature of all vertues, consisted in a point indiuisible, and all swaruings or declinations from that point, offences, were equall, was out of the more iudicious Philosophers Schooles, once reiected as a Paradoxe,
That the nature of all Virtues, consisted in a point indivisible, and all swaruings or declinations from that point, offences, were equal, was out of the more judicious Philosophers Schools, once rejected as a Paradox,
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therefore more odious, because they sought his bloud, as Iezabel did Naboths, vnder a color, and with a face of iudgment. (As, by the way'tis a sinne of sinnes,
Therefore more odious, Because they sought his blood, as Jezebel did Naboth's, under a colour, and with a face of judgement. (As, by the way'tis a sin of Sins,
not absolutely, or à toto: that an Heathen man could denie, Nonest bonitas esse meliorem pessimo, said, Laberius. So Sodome and Samaria were not good, because Ierusalem was so bad:
not absolutely, or à toto: that an Heathen man could deny, Nonce bonitas esse meliorem pessimo, said, Laberius. So Sodom and Samaria were not good, Because Ierusalem was so bad:
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This might serue for establishment of that foundation vpon which I purpose with helpe of your attention, to raise a greater building, among sober judgements;
This might serve for establishment of that Foundation upon which I purpose with help of your attention, to raise a greater building, among Sobrium Judgments;
I meane, in his first booke De amissa gratta, and ninth Chapter, where, though he come wretchedly short of his owne proiect, to proue that some sinnes are in themselues veniall, others mortall;
I mean, in his First book De amissa gratta, and ninth Chapter, where, though he come wretchedly short of his own project, to prove that Some Sins Are in themselves venial, Others Mortal;
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For they who draw the speciall nature of sinnes from their obiects, vnderstand not obiects in any materiall sense and consideration (as if such a reall impression vpon such or such an obiect, were presently conclusiue of such or such a sinne.) So, that French Knight Tirell, the glaunce of whose arrow dispatcht King Rusus, should haue beene as much a Regicide as R•uilliac, who lately killed the French King.
For they who draw the special nature of Sins from their objects, understand not objects in any material sense and consideration (as if such a real impression upon such or such an Object, were presently conclusive of such or such a sin.) So, that French Knight Tirell, the glance of whose arrow dispatched King Rusus, should have been as much a Regicide as R•uilliac, who lately killed the French King.
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For example, whensocuer the will from within giues the King of Armascharge, Fight neither with small nor great, sane onely against the King of Israel, that must be Treason ineuitably, with such an intention to kill the King of Israel.
For Exampl, whensocuer the will from within gives the King of Armascharge, Fight neither with small nor great, sane only against the King of Israel, that must be Treason inevitably, with such an intention to kill the King of Israel.
That sinne must needes bee fowlest, which shootes at the fairest. Therefore that sinne ascends to the highest pitch, which aimes at God, the highest Maiestie.
That sin must needs be Foulest, which shoots At the Fairest. Therefore that sin ascends to the highest pitch, which aims At God, the highest Majesty.
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All sinnes, I graunt, are against God, as he is the chiefest good from whom all sinners make an Apostacie, They haue forsaken me the fountaine of liuing waters, and as he is that soueraigne Law-giuer, whose will all sinners doe transgresse.
All Sins, I grant, Are against God, as he is the chiefest good from whom all Sinners make an Apostasy, They have forsaken me the fountain of living waters, and as he is that sovereign Lawgiver, whose will all Sinners do transgress.
therefore are they more heinous, then the breaches of the second. The reason; because the more principall obligation inferres alwaies a more principall guilt in the forfaiture.
Therefore Are they more heinous, then the Breaches of the second. The reason; Because the more principal obligation infers always a more principal guilt in the forfeiture.
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The common obiection against this last position, you haue often heard, that God in the sixth of Hoseah, and Christ in the ninth of Matthew, preferre mercie, a duetie of the second Table,
The Common objection against this last position, you have often herd, that God in the sixth of Hosea, and christ in the ninth of Matthew, prefer mercy, a duty of the second Table,
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the resolution you may heare as often, that any morall duetie, though of the second Table, may challenge place of right, right before any ceremoniall, though of the first Table.
the resolution you may hear as often, that any moral duty, though of the second Table, may challenge place of right, right before any ceremonial, though of the First Table.
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For the Scribes confession in the twelfth of Marke, that to Loue God, and our neighbour as our selues, is more then all whole burnt offerings and sacrifices, holds not onely in sensu composito, but also in sensu diuiso. Euery branch of this loue is more then all whole burnt offerings and sacrifices:
For the Scribes Confessi in the twelfth of Mark, that to Love God, and our neighbour as our selves, is more then all Whole burned offerings and Sacrifices, holds not only in sensu composito, but also in sensu diviso. Every branch of this love is more then all Whole burned offerings and Sacrifices:
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To doe Iustice and Iudgement, is more acceptable to the Lord, then sacrifice, Prou. 21. Thus farre we proceede clearely, without any rubbe at all, In these, there may be more scruple about this Hypothesis, our example in hand;
To do justice and Judgement, is more acceptable to the Lord, then sacrifice, Prou. 21. Thus Far we proceed clearly, without any rub At all, In these, there may be more scruple about this Hypothesis, our Exampl in hand;
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for which Nectarius once pulled downe publike confession in the Church of Constantinople, and for which, I hope, wee shall neuer set vp Popish shrift againe in the Church of England.
for which Nectarius once pulled down public Confessi in the Church of Constantinople, and for which, I hope, we shall never Set up Popish shrift again in the Church of England.
The scandall (I am sure) issuing out of these circumstances, which directly thwart his ordinance, corrupting and vnhallowing consecration, redounds by consequence and resultance to the Lord himselfe.
The scandal (I am sure) issuing out of these Circumstances, which directly thwart his Ordinance, corrupting and unhallowing consecration, redounds by consequence and resultance to the Lord himself.
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Thus, briefly to sum vp things, you haue heard for the generall, that offences being vnequall, take their degrees of inequality thence, whence they take their speciall kinde and nature, from their obiects, not in a materiall, but a formall consideration: more plainly, from their ayme:
Thus, briefly to sum up things, you have herd for the general, that offences being unequal, take their Degrees of inequality thence, whence they take their special kind and nature, from their objects, not in a material, but a formal consideration: more plainly, from their aim:
For the speciall you haue heard, that Ophni and Phineas offences, though they were for the naked fact against the second, were for circumstances of place and persons, against the first Table, and against the Lord.
For the special you have herd, that Ophni and Phinehas offences, though they were for the naked fact against the second, were for Circumstances of place and Persons, against the First Table, and against the Lord.
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But the hearts of most hearers in these latter dayes, disdayning comparison for hardnesse of heart with the nether milstone, resistall spirituall strength,
But the hearts of most hearers in these latter days, disdaining comparison for hardness of heart with the neither millstone, resistall spiritual strength,
So that eyther they must rebound in prayers and wishes towards Heauen, or fall downe to the earth in mourning & lamentation. One while wee wish and pray, Oh that God would grant men wisedome, to iudge, Discretion to distinguish of offences:
So that either they must rebound in Prayers and wishes towards Heaven, or fallen down to the earth in mourning & lamentation. One while we wish and pray, O that God would grant men Wisdom, to judge, Discretion to distinguish of offences:
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The Iewes would not enter into the Iudgement Hall, being vnder the roofe of an Heathen man, lest they should bee defiled. O faire pretence of Religion!
The Iewes would not enter into the Judgement Hall, being under the roof of an Heathen man, lest they should be defiled. O fair pretence of Religion!
Thus, as in a throng, it comes to passe, that a man of lowest stature, who kept least adoe, is lifted vp aboue the shoulders of the taller, & made a laughing stocke:
Thus, as in a throng, it comes to pass, that a man of lowest stature, who kept least ado, is lifted up above the shoulders of the Taller, & made a laughing stock:
which conclusion in carnest, I haue heard vnhappily brought about out of iesting premises. A seruant conuicted for misdemeanours before a Magistrate, besought some fauour for his Masters sake.
which conclusion in carnest, I have herd unhappily brought about out of jesting premises. A servant convicted for misdemeanours before a Magistrate, besought Some favour for his Masters sake.
Not long after, a great Lord sends for enlargement of this his seruant, and the Magistrate in all haste sent for the Prisoner, of whom he demaunded in a rough and chiding accent,
Not long After, a great Lord sends for enlargement of this his servant, and the Magistrate in all haste sent for the Prisoner, of whom he demanded in a rough and chiding accent,
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But they who haue the soundest warrant, not to respect the persons, or feare the faces of men, can no more withstand the arme of flesh in humane and worldly motiues,
But they who have the soundest warrant, not to respect the Persons, or Fear the faces of men, can no more withstand the arm of Flesh in humane and worldly motives,
and blubbering prayers, Oh Lord, what shall we say, when Israel turne their backs? When Elias, who should call for fire from Heauen, loses one sillable of his name, turnes Eli, and besprinkles his sonnes with such cold water, It is not well; and, I heare no good report; doe so no more:
and blubbering Prayers, O Lord, what shall we say, when Israel turn their backs? When Elias, who should call for fire from Heaven, loses one Syllable of his name, turns Eli, and besprinkles his Sons with such cold water, It is not well; and, I hear no good report; do so no more:
O Lord, what shall wee say, when Magistrate and Minister, the Israel of Israel turne their backs? This we say, Wee hope for aide from you (right Honourable, right Worshipfull) whom God hath made Custodes vtriusque Tabulae, Commissioners to enquire, Iustices of Oier and Terminer, to determine of offences belonging vnto both Tables,
O Lord, what shall we say, when Magistrate and Minister, the Israel of Israel turn their backs? This we say, we hope for aid from you (right Honourable, right Worshipful) whom God hath made Custodes vtriusque Tabulae, Commissioners to inquire, Justices of Oier and Terminer, to determine of offences belonging unto both Tables,
And can you want in this case discouerie? There are shops and houses, and Tauernes euery where, which professe their entertainment, Aequa ibi libertas; The Gamester,
And can you want in this case discovery? There Are shops and houses, and Taverns every where, which profess their entertainment, Equal There Libertas; The Gamester,
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or if they stand before the simpler sort of Gods Saints vexed with their profane resorts, beginne to mutter in Cyprians words 2. Epist. 2. Consensere iura peccatis, & cepit esse licitum, quod publicum erat:
or if they stand before the simpler sort of God's Saints vexed with their profane resorts, begin to mutter in Cyprians words 2. Epistle 2. Consensere Jerusalem peccatis, & cepit esse licitum, quod publicum erat:
and Coniugation of a Verbe, in Hebrew, nor yet to enlarge mine owne ground by resolution of iudgement, into seuerall acts of iudiciarie proceeding, from the summons to the sentence, (all which, Lawyers deduce from Gods owne example, in the first sinners conuiction) but briefely to prosecute the different successe, of sinne against a man,
and Conjugation of a Verb, in Hebrew, nor yet to enlarge mine own ground by resolution of judgement, into several acts of judiciary proceeding, from the summons to the sentence, (all which, Lawyers deduce from God's own Exampl, in the First Sinners conviction) but briefly to prosecute the different success, of sin against a man,
There can bee no societies amongst men, without hope of indifferencie; no hope of indifferencie, where one man sinnes against an other, without some satisfaction;
There can be no societies among men, without hope of indifferency; no hope of indifferency, where one man Sins against an other, without Some satisfaction;
When they haue a matter (saith Moses ) they come vnto me, and I iudge betweene one another, Exod. 18. The later condition of enablement or sufficiencie, requires many vertues and perfections;
When they have a matter (Says Moses) they come unto me, and I judge between one Another, Exod 18. The later condition of enablement or sufficiency, requires many Virtues and perfections;
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All may bee reduced vnto knowledge and conscience. First a man of knowledge must bee Iudge. Deut. 1.13. Bring you men of wisedome, and of vnderstanding, and I will make them Rulers ouer you.
All may be reduced unto knowledge and conscience. First a man of knowledge must be Judge. Deuteronomy 1.13. Bring you men of Wisdom, and of understanding, and I will make them Rulers over you.
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Now the poore men come to the Court, to haue their hearts relieued with some sentence of equitie, they come not, to haue their hopes deluded with a Lotterie,
Now the poor men come to the Court, to have their hearts relieved with Some sentence of equity, they come not, to have their hope's deluded with a Lottery,
neither stooping to rewards, as Samuels sonnes: for such Iudges doe wrap vp a matter, as the word is, Mich. 7.3. Sometimes giue me thy siluer for thy sinne by commutation, and sometimes beare with mee, Ile beare with thee, by compensation:
neither stooping to rewards, as Samuels Sons: for such Judges do wrap up a matter, as the word is, Mich. 7.3. Sometime give me thy silver for thy sin by commutation, and sometime bear with me, I'll bear with thee, by compensation:
nor yet winking at iniustice for fauour with Eli heere, whose condemnation proceeds out of his owne mouth: The Iudge shall iudge it. He was Iudge himself; he did not iudge it.
nor yet winking At injustice for favour with Eli Here, whose condemnation proceeds out of his own Mouth: The Judge shall judge it. He was Judge himself; he did not judge it.
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as Plutarch relates, to Demetrius and Philip, to seeke for iustice, and being answered, hee was not at leisure, replied, Noliigitur regnare: Be not at leisure to bee King.
as Plutarch relates, to Demetrius and Philip, to seek for Justice, and being answered, he was not At leisure, replied, Noliigitur Reign: Be not At leisure to be King.
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So haue you heard the meanes of mediation, when one man sinnes against another, a man with warrant from without, sufficiencie from within, both of knowledge and conscience, whom the German cals in a significant word, Bidermann, Vtriusque virum, awards for euerie dammage, a satisfaction.
So have you herd the means of mediation, when one man Sins against Another, a man with warrant from without, sufficiency from within, both of knowledge and conscience, whom the Germane calls in a significant word, Bidermann, Vtriusque virum, awards for every damage, a satisfaction.
More then one Samuel amongst vs, more then once in the yere, visit all the great Cities of our Kingdome, in such maner, that neyther offenders haue any long respite to reflect vpon themselues, view their own strength, and take incouragement;
More then one Samuel among us, more then once in the year, visit all the great Cities of our Kingdom, in such manner, that neither offenders have any long respite to reflect upon themselves, view their own strength, and take encouragement;
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nor any else iust cause to complaine against the publike triall, since they stand or fall at home by the deposition and verdict of their neerest neighbours.
nor any Else just cause to complain against the public trial, since they stand or fallen At home by the deposition and verdict of their nearest neighbours.
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Great was that darknesse, whereat Christ, the very light of the world, did wonder, and aske the question, How great is that darknesse? So strange must that offence bee here, of which the High Priest himselfe, best acquainted with all the meanes of atonement, proposeth this interrogation with admiration, Who shall intreate for him? Compare Protasis with Apodosis, sequel with sequel, the former with the latter, as they stand in opposition, what doth the former affirme? No more but a ciuill and humane mediation, for a temporall satisfaction.
Great was that darkness, whereat christ, the very Light of the world, did wonder, and ask the question, How great is that darkness? So strange must that offence be Here, of which the High Priest himself, best acquainted with all the means of atonement, Proposeth this interrogation with admiration, Who shall entreat for him? Compare Protasis with Apodosis, sequel with sequel, the former with the latter, as they stand in opposition, what does the former affirm? No more but a civil and humane mediation, for a temporal satisfaction.
Here may we behold some Symptomes of that disease, for which there is no Balme in Gilead, some signes of that sinne wee commonly call the sinne against the Holy Ghost;
Here may we behold Some Symptoms of that disease, for which there is no Balm in Gilead, Some Signs of that sin we commonly call the sin against the Holy Ghost;
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then the Priests of Israel? This sinne contemneth Christ, it treadeth vnder foo•e the Sonne of God, Heb. 10. Their contempt could reach no neerer to the truth:
then the Priests of Israel? This sin contemneth christ, it treadeth under foo•e the Son of God, Hebrew 10. Their contempt could reach no nearer to the truth:
they contemned the type, Wherefore haue you kicked against my sacrifice? Vers. 20. For this sinne there remaineth no more sacrifice, Heb. 10. The wickednesse of Elies house shall not be purged with sacrifice for euer, the next Chapter, Vers. 14. The Apostle, 1. Iohn 5. termes this sinne, a sinne vnto death, meaning vnto death NONLATINALPHABET, with that fearefull addition, I say not, that a brother shall pray for it.
they contemned the type, Wherefore have you Kicked against my sacrifice? Vers. 20. For this sin there remains no more sacrifice, Hebrew 10. The wickedness of Ely's house shall not be purged with sacrifice for ever, the next Chapter, Vers. 14. The Apostle, 1. John 5. terms this sin, a sin unto death, meaning unto death, with that fearful addition, I say not, that a brother shall pray for it.
for all effects of sinfull perseuerance, in totum, shall neuer be forgiuen, Matth. 12. The Schooles yeeld a reason of this vnpardonablenesse, peraduenture (though the speculation bee curious) some may quickely conceiue it, the defect is pardonable where the will may pretend feare of excesse.
for all effects of sinful perseverance, in totum, shall never be forgiven, Matthew 12. The Schools yield a reason of this vnpardonablenesse, Peradventure (though the speculation be curious) Some may quickly conceive it, the defect is pardonable where the will may pretend Fear of excess.
I remember, Bernard vpon the Canticles hath a pleasing straine, in proouing, that there is nothing but loue, wherein a man may contend with God himselfe.
I Remember, Bernard upon the Canticles hath a pleasing strain, in proving, that there is nothing but love, wherein a man may contend with God himself.
Christians now are all Priests, Apoc. 1. Witnesse their separation from the world; they are a chosen generation, witnesse their dedication vnto God.
Christians now Are all Priests, Apocalypse 1. Witness their separation from the world; they Are a chosen generation, witness their dedication unto God.
as we reade in the end of Zacharie, haue vnder the new Testament the same inscription, which was vpon the high Priests forehead, Holinesse to the Lord. From the top of these high prerogatiues wee may fall;
as we read in the end of Zacharias, have under the new Testament the same inscription, which was upon the high Priests forehead, Holiness to the Lord. From the top of these high prerogatives we may fallen;
yea Iulian and Latomus, and Ecebolus, and Franciscus Spiera, and many hundreds more, might wee send effectuall summons to the dead, would quickly resolue vs, that a man may proceed in sinne beyond all comfort, in his owne conscience, being NONLATINALPHABET, damned of his owne selfe, Tit. 3 11. Beyond all interest in the Churches deuotion, Thou shalt not pray for this people,
yea Iulian and Latomus, and Ecebolus, and Francis Spiera, and many hundreds more, might we send effectual summons to the dead, would quickly resolve us, that a man may proceed in sin beyond all Comfort, in his own conscience, being, damned of his own self, Tit. 3 11. Beyond all Interest in the Churches devotion, Thou shalt not pray for this people,
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for I will not heare thee, Ieremie 7. Beyond all claime vnto Christs satisfaction, it shall neuer bee forgiuen, Matth. 12. Wherefore with humblenesse of spirit,
for I will not hear thee, Ieremie 7. Beyond all claim unto Christ satisfaction, it shall never be forgiven, Matthew 12. Wherefore with humbleness of Spirit,
and trembling consideration of all tentations, keepe your selues betimes, and a farre off (beloued) from the terrour and amazement of this hopelesse inquirie, Who shall make request for vs? Whether you pronounce iudgement,
and trembling consideration of all tentations, keep your selves betimes, and a Far off (Beloved) from the terror and amazement of this hopeless inquiry, Who shall make request for us? Whither you pronounce judgement,
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the least cracke therein, a great Diuine cals solutionem continui. The Apostle, before him, called it a shipwracke: when this shipwracke is once made, out runnes all loue of God. So much euery man weighes;
the least Crac therein, a great Divine calls solutionem continui. The Apostle, before him, called it a shipwreck: when this shipwreck is once made, out runs all love of God. So much every man weighs;
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no wonder, if hee who powres contempt vpon Princes, make vs, though wee were as great as Antiochus, euen such as hee is called, Dan. 12. a vile person.
no wonder, if he who Powers contempt upon Princes, make us, though we were as great as Antiochus, even such as he is called, Dan. 12. a vile person.
Therefore as you loue your liues, and loue your soules throughout all the transitorie, temporarie, momentanie course of this world, euermore preserue the life of your liues,
Therefore as you love your lives, and love your Souls throughout all the transitory, temporary, momentary course of this world, evermore preserve the life of your lives,
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and as you are receiued in the common opinion (right Honourable) I speake it for your future incouragement, not for any flattering incroachment) as you are receiued and renowned for great learning and patience,
and as you Are received in the Common opinion (right Honourable) I speak it for your future encouragement, not for any flattering encroachment) as you Are received and renowned for great learning and patience,
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But for your patience, let my freedome and boldnesse of speech this once so farre forth ingrosse it, that there may bee none left in store for those offences against which I haue spoken; and I haue spoken.
But for your patience, let my freedom and boldness of speech this once so Far forth engross it, that there may be none left in store for those offences against which I have spoken; and I have spoken.
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grant that thy holy Son, who sits at thy right hād, may make intercession, and assure vs of that intercession which hee makes for vs, that wee may put a difference twixt sinne and sinne;
grant that thy holy Son, who sits At thy right hand, may make Intercession, and assure us of that Intercession which he makes for us, that we may put a difference betwixt sin and sin;
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AMongst those diuers manners, wherein God at sundry times spake by the Prophets of olde, doctrine & vocall predictions were vsually sealed either with ocular or spirituall representations.
among those diverse manners, wherein God At sundry times spoke by the prophets of old, Doctrine & vocal predictions were usually sealed either with ocular or spiritual representations.
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For being, as Iustin Martyr truely iudgeth, transported in an extasie, First, he beheld a man riding on a redde Horse, doubtlesse Christ himselfe readie prest,
For being, as Justin Martyr truly Judgeth, transported in an ecstasy, First, he beheld a man riding on a red Horse, doubtless christ himself ready pressed,
Now, whether this volume noted a cause of wrath, some Catalogue of hereticall positions, quickly dispersable throughout the world, suppose (for example) the Councell of Trent, or if you will, the Romish Canon Law which iustifies men, notwithstanding, theft and periurie;
Now, whither this volume noted a cause of wrath, Some Catalogue of heretical positions, quickly dispersable throughout the world, suppose (for Exampl) the Council of Trent, or if you will, the Romish Canon Law which Justifies men, notwithstanding, theft and perjury;
or else an effect of wrath, a denuntiation of some speedie iudgement from Heauen, against theft and periurie, the number of Interpreters is more equally diuided,
or Else an Effect of wrath, a denunciation of Some speedy judgement from Heaven, against theft and perjury, the number of Interpreters is more equally divided,
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Rabbi Dauid conceiueth in regard of vengeance written both within & without, the curse of the thiefe appearing on the one side, the curse of the false swearer on the other.
Rabbi David conceiveth in regard of vengeance written both within & without, the curse of the thief appearing on the one side, the curse of the false swearer on the other.
Yea the originall word in the third verse, whose doubtfull signification ministred the chiefe cause of different construction, is translated by none of the worst Hebricians, not after the metaphoricall sense, shall bee pronounced innocent, but shall bee cut off, according to the sence naturall.
Yea the original word in the third verse, whose doubtful signification ministered the chief cause of different construction, is translated by none of the worst Hebricians, not After the metaphorical sense, shall be pronounced innocent, but shall be Cut off, according to the sense natural.
And that I may not holde you long in the first entrie, come neere and see the whole phrase of my Theme of it selfe directing vs throughout vnto matter penall, supposing that which all threatnings doe suppose, matter criminall.
And that I may not hold you long in the First entry, come near and see the Whole phrase of my Theme of it self directing us throughout unto matter penal, supposing that which all threatenings do suppose, matter criminal.
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Thirdly, The continuance, and it shall remaine in the midst of the house. Fourthly, The effect or consequent of it, and shall consume it, with the timber therof, and the stones therof.
Thirdly, The Continuance, and it shall remain in the midst of the house. Fourthly, The Effect or consequent of it, and shall consume it, with the timber thereof, and the stones thereof.
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〈 ◊ 〉, When Mercie hath almost spent her spirits in words of forewarning prophecie, Iustice ariseth to gird her selfe for workes of reuenging prouidence;
〈 ◊ 〉, When Mercy hath almost spent her spirits in words of forewarning prophecy, justice arises to gird her self for works of revenging providence;
lest Augustine in the hundreth Chapter of his Enchiridion presently reply, Hoc ipso, quod contra voluntatem Dei fecerunt, de ipsis fact a est voluntas Dei:
lest Augustine in the Hundredth Chapter of his Enchiridion presently reply, Hoc ipso, quod contra voluntatem Dei fecerunt, de Ipse fact a est Voluntas Dei:
Such an vniuersall Soueraignetie clearely perceiued in the Lord of Hostes, might well moue Saint Iames (by occasion of certa•ne Marchants in his time, who so deliberated aforehand of their future imployment, that they scarce once looked vpwards) to teach all humane language a most necessarie Parenthesis, If the Lord will, or if we liue, wee will due this or that.
Such an universal Sovereignty clearly perceived in the Lord of Hosts, might well move Saint James (by occasion of certa•ne Merchants in his time, who so deliberated aforehand of their future employment, that they scarce once looked upwards) to teach all humane language a most necessary Parenthesis, If the Lord will, or if we live, we will due this or that.
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a Prince there vnderstanding of his irrespectiue speech, boldly professed, he neuer feared that mans comming, who would so presumptuously determine in a confidence of his owne strength, without due reference vnto Gods determination.
a Prince there understanding of his irrespective speech, boldly professed, he never feared that men coming, who would so presumptuously determine in a confidence of his own strength, without due Referente unto God's determination.
yet can it brooke no other condition, saue the condition of mens repentance, If this Nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague I thought to bring vpon them, Ierem. 18.8. Properly God is not as man, that hee should repent, 1. Sam. 15. but speakes as man.
yet can it brook no other condition, save the condition of men's Repentance, If this nation against whom I have pronounced, turn from their wickedness, I will Repent of the plague I Thought to bring upon them, Jeremiah 18.8. Properly God is not as man, that he should Repent, 1. Sam. 15. but speaks as man.
but the least imputation of mutabilitie, that if any second causes exigent doe cease or change, that verie cessation or mutation is from the first causes intendement.
but the least imputation of mUTABILITY, that if any second Causes exigent do cease or change, that very cessation or mutation is from the First Causes intendment.
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then for a man to stoppe the violent inundation of the Sea with his armes, or to force lightning, and beate it backe againe into the cloudes with his breath;
then for a man to stop the violent inundation of the Sea with his arms, or to force lightning, and beat it back again into the Clouds with his breath;
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as Iannes and Iambres furie, yet as both Dauids and Iezabels, in the punishment: They did it secretly, saith God, but I will doe this thing before all Israel, and before the Sunne:
as Jannes and Jambres fury, yet as both David and Jezebel's, in the punishment: They did it secretly, Says God, but I will do this thing before all Israel, and before the Sun:
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There is another vision in the seuenth of Daniel, very neere allied to this in signification, where it is said, A fierie streame issued out and came forth from the ancient of dayes, thousand thousands ministred vnto him,
There is Another vision in the Seventh of daniel, very near allied to this in signification, where it is said, A fiery stream issued out and Come forth from the ancient of days, thousand thousands ministered unto him,
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A Meditation whereunto their hearts, of all this great assembly, should in reason lay principall claime, who take place neerest on earth to the Lord of Hostes;
A Meditation whereunto their hearts, of all this great assembly, should in reason lay principal claim, who take place nearest on earth to the Lord of Hosts;
They that alleage against expedition here, the life of a man which is precious in all Lawes, are easily answered with the very name of a Church or Common-weale, more precious:
They that allege against expedition Here, the life of a man which is precious in all Laws, Are Easily answered with the very name of a Church or Commonweal, more precious:
But Kings are abused, and Kingdomes pestered, Religion it selfe discountenanced, and all they, that in desperate times dare keepe a good conscience, discouraged in the killing preseruation of the wicked.
But Kings Are abused, and Kingdoms pestered, Religion it self discountenanced, and all they, that in desperate times Dare keep a good conscience, discouraged in the killing preservation of the wicked.
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Cui malus est nemo, quis bonus esse potest? How shall men euer beleeue that hee will prooue a backe of defence vnto Gods friends, who wants all edge of courage against his enemies? Be wise then, O yee rulers;
Cui malus est nemo, quis bonus esse potest? How shall men ever believe that he will prove a back of defence unto God's Friends, who Wants all edge of courage against his enemies? Be wise then, Oh ye Rulers;
But if you prolong the triall in your declining dayes, as the Sunne setting stretcheth the shadowes of the Euening, deferring that businesse night after night, which Dauid made his mornings worke, Gods people feare to presage, what may become of you and your houses? onely thus much they bee perswaded with Mordecai, that helpe and comfort shall appeare vnto them out of an other place:
But if you prolong the trial in your declining days, as the Sun setting Stretcheth the shadows of the Evening, deferring that business night After night, which David made his morning's work, God's people Fear to presage, what may become of you and your houses? only thus much they be persuaded with Mordecai, that help and Comfort shall appear unto them out of an other place:
where is the promise of his comming? Suppose thy selfe one of those scape Goates, in whose temporarie repriuement, the Iudge of all flesh doth but represent the necessitie of his last Assises;
where is the promise of his coming? Suppose thy self one of those escape Goats, in whose temporary repriuement, the Judge of all Flesh does but represent the necessity of his last Assizes;
If Liuius Drusus an Heathen, in the second Booke of Paterculus his Historie, when a a master-workman offered him to build him an house free from the sight of all men, desired him rather,
If Lucius Drusus an Heathen, in the second Book of Paterculus his History, when a a Master workman offered him to built him an house free from the sighed of all men, desired him rather,
while they neither did what they said, nor said what they did, nor were in any point of their dealings like their appearance, must appeare in their likenesse:
while they neither did what they said, nor said what they did, nor were in any point of their dealings like their appearance, must appear in their likeness:
the wings of this Booke may flutter ouer thy drowzie conscience, vntill out of a furious paroxisme thou maist vent this hideous exclamation, O the Booke the Book!
the wings of this Book may flutter over thy drowzy conscience, until out of a furious paroxysm thou Mayest vent this hideous exclamation, Oh the Book the Book!
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But heere farther the Iudge, vnder the name of the Lord of Hoasts, that is the King of glorie, who can muster out of the dust plagues against Princes, issueth out in a Martiall manner,
But Here farther the Judge, under the name of the Lord of Hosts, that is the King of glory, who can muster out of the dust plagues against Princes, issueth out in a Martial manner,
like that strong man, Luke 12. ready to make a breach into the houses of theft and periurie, which is the surprisall or inuasion, my second generall part;
like that strong man, Lycia 12. ready to make a breach into the houses of theft and perjury, which is the surprisal or invasion, my second general part;
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and the largenesse of most expositors on the otherside, which extend it to the breach of the whole second Table, wee may finde surest footing in the middle way,
and the largeness of most expositors on the otherside, which extend it to the breach of the Whole second Table, we may find Surest footing in the middle Way,
while according to the Scriptures vse, and Saint Augustine his description in the threescore and eleuenth question of his second booke vpon Exodus, wee take theft heere for vnlawfull vsurpation of another mans goods;
while according to the Scriptures use, and Saint Augustine his description in the threescore and Eleventh question of his second book upon Exodus, we take theft Here for unlawful usurpation of Another men goods;
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or his consent in part, as in the practised exaction of couenanted interest from distressed debters, who wish with all their heart, that creditours would lend according to the nature of loane (a contract of meere gratuitie) their money according to the nature of mony, which is an appointed instrument of exchange vncapable of such monstrous improuement.
or his consent in part, as in the practised exaction of covenanted Interest from distressed debtors, who wish with all their heart, that creditors would lend according to the nature of loan (a contract of mere gratuity) their money according to the nature of money, which is an appointed Instrument of exchange uncapable of such monstrous improvement.
the principall right of all outward things God hath reserued to himselfe, therefore the Israelites did not properly robbe the Aegyptians; Deo ministerium praebuerunt:
the principal right of all outward things God hath reserved to himself, Therefore the Israelites did not properly rob the egyptians; God ministerium praebuerunt:
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yet hath hee committed to the sonnes of men a right of vse and dispensation agreeable vnto reason, which asketh that things in nature perfect, should serue creatures of more perfection;
yet hath he committed to the Sons of men a right of use and Dispensation agreeable unto reason, which asks that things in nature perfect, should serve creatures of more perfection;
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For I reckon the Lacedemonians opinion of theft, that it was an allowable exercise of Martiall discipline, a paradoxe only of some men who withheld the truth in vnrighteousnesse, which besides supposeth what euer I haue said;
For I reckon the Lacedaemonians opinion of theft, that it was an allowable exercise of Martial discipline, a paradox only of Some men who withheld the truth in unrighteousness, which beside Supposeth what ever I have said;
afterwards as experience perceiued, that the common Asse was neuer well saddled, more speciall proprieties with designation of euery mans proper portion, — me us est hic ager, ille tuus, entred in by lawes positiue.
afterwards as experience perceived, that the Common Ass was never well saddled, more special proprieties with designation of every men proper portion, — me us est hic ager, Isle Thy, entered in by laws positive.
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then in the maintenance of his owne homage and seruice, writing downe, Thou shalt not steale, with the selfe same hand with which hee wrote, Thou shalt haue none other Gods but me:
then in the maintenance of his own homage and service, writing down, Thou shalt not steal, with the self same hand with which he wrote, Thou shalt have none other God's but me:
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What singular ingratitude raigneth in them, who reioyce in the spoiles one of another? The verie Law of charitie being trodden vnder foot, seemes in a greeuing accent to demand, Si sterilitas in ignem mittitur, rapacitas quid meretur? Nor are the lawes of men written in bloud, which in the censure of this vngratefull and vncharitable sinne exceed the punishment of Moses Indicials, amongst a multitude of offenders:
What singular ingratitude Reigneth in them, who rejoice in the spoils one of Another? The very Law of charity being trodden under foot, seems in a grieving accent to demand, Si sterilitas in Ignem mittitur, rapacitas quid meretur? Nor Are the laws of men written in blood, which in the censure of this ungrateful and uncharitable sin exceed the punishment of Moses Indicials, among a multitude of offenders:
For the latter is no lesse powerful then the former, to quicken our originall corruptions, in whose iudgements stolne waters are sweet; Aliena nobis, nostra plus alijs placent.
For the latter is no less powerful then the former, to quicken our original corruptions, in whose Judgments stolen waters Are sweet; Aliena nobis, nostra plus Alijs placent.
how he may defend himselfe, and all his Italionated emissaries, from the curse of this flying Booke. For, not to mention that spiritual sacriledge, whereof good Doctor Taylor complained in a dreame;
how he may defend himself, and all his Italianated emissaries, from the curse of this flying Book. For, not to mention that spiritual sacrilege, whereof good Doctor Taylor complained in a dream;
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Theeues, theeues, robbe God of his honour, nor yet to pursue the manifest Leger-demaine of all their Diuinity, whereof the fittest title & inscription, in my conceit, may be that of the Apostle:
Thieves, thieves, rob God of his honour, nor yet to pursue the manifest Legerdemain of all their Divinity, whereof the Fittest title & inscription, in my conceit, may be that of the Apostle:
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and the practise of Priests and Iesuites, who, like the two Neopolitane theeues, Pater noster, and Aue Marie, vnder pretence of long prayer, deuoure widdowes houses, might tell them, that their iudgement and damnation sleepeth not:
and the practice of Priests and Iesuites, who, like the two Neapolitan thieves, Pater Noster, and Aue Marie, under pretence of long prayer, devour widow's houses, might tell them, that their judgement and damnation Sleepeth not:
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giue mee therefore leaue, for mine owne part to professe, that no childe of the Prophets should be lesse troubled with Ionabs passion, would Gods mercy make me this day a liar,
give me Therefore leave, for mine own part to profess, that no child of the prophets should be less troubled with Ionabs passion, would God's mercy make me this day a liar,
as I could proue by the speech of Iarchas out of Philostratus in the life of Apollonius, which Saint Ierome vpon the second to Titus, ascribeth to a namelesse Author:
as I could prove by the speech of Iarchas out of Philostratus in the life of Apollonius, which Saint Jerome upon the second to Titus, ascribeth to a nameless Author:
whosoeuer he were, when a Magistrate was cōmended in his presence for being no theefe; A good commendation, said hee, for a seruant, if besides he be no runnagate.
whosoever he were, when a Magistrate was commended in his presence for being no thief; A good commendation, said he, for a servant, if beside he be no runagate.
so farre must euery free-man be, from all suspicion of theeuery. We may likewise say, what men should be, supposing them for the present farre otherwise.
so Far must every freeman be, from all suspicion of thievery. We may likewise say, what men should be, supposing them for the present Far otherwise.
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Consider and compare these aright, and I dare vndertake, they that lie in ambushment betweene Ierusalem and Iericho, shall be iustified as no theeues in comparison.
Consider and compare these aright, and I Dare undertake, they that lie in ambushment between Ierusalem and Jericho, shall be justified as no thieves in comparison.
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So, great men turning theeues, can be satisfied with no lesse, then a man and his heritage, especially when greatnes is accompanied with an ambitious desire of growing yet greater, NONLATINALPHABET, a Serpent must eate a Serpent,
So, great men turning thieves, can be satisfied with no less, then a man and his heritage, especially when greatness is accompanied with an ambitious desire of growing yet greater,, a Serpent must eat a Serpent,
Doe not the rich men oppresse you by tyrannie? doe they not drawe you before iudgement seates? yet of all men, they can plead in themselues no necessitie.
Do not the rich men oppress you by tyranny? do they not draw you before judgement seats? yet of all men, they can plead in themselves no necessity.
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but for one moment, and consider if they were to beginne the world, how many poorer then themselues would feare to bee bound for their truth and honestie!
but for one moment, and Consider if they were to begin the world, how many Poorer then themselves would Fear to be bound for their truth and honesty!
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I would to GOD they would search their owne hearts, and ransacke their owne consciences, and make a strickt inquisition after euery suspected passage of their liues.
I would to GOD they would search their own hearts, and ransack their own Consciences, and make a strict inquisition After every suspected passage of their lives.
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the first, that old men cease to load themselues with long prouision, for so short a iourney, bewaring of couetousnesse, which is the root of all euill:
the First, that old men cease to load themselves with long provision, for so short a journey, bewaring of covetousness, which is the root of all evil:
Now nothing ouerthroweth the scope and purpose of an oath (which in the sixth to the Hebrewes is a confirmation) more then the sinne of false swearing,
Now nothing Overthroweth the scope and purpose of an oath (which in the sixth to the Hebrews is a confirmation) more then the sin of false swearing,
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whether it testifie falsely of things past or present, as in an oath assertorie, or vndertake things de iure, & also de facto, possible without performance, as in an oath promissorie.
whither it testify falsely of things past or present, as in an oath assertory, or undertake things de iure, & also de facto, possible without performance, as in an oath promissory.
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No sooner can your senses exercised in the Scripture, apprehend the notion of a flying Booke, but you renew the remembrance of that in the third of Malachy, where the Lord threatneth, he will bee a swift witnesse amongst the rest, against false swearers; and can you maruaile, that they become sharers in the curses and plagues of this Booke? maruaile rather, that they doe not ingrosse the whole.
No sooner can your Senses exercised in the Scripture, apprehend the notion of a flying Book, but you renew the remembrance of that in the third of Malachy, where the Lord threatens, he will be a swift witness among the rest, against false swearers; and can you marvel, that they become sharers in the curses and plagues of this Book? marvel rather, that they do not engross the Whole.
or like the father of lies in the eight of Iohn, a Patrone of fraud and falshood, wee send him vp a desperate challenge of impudent and Atheisticall defiance.
or like the father of lies in the eight of John, a Patron of fraud and falsehood, we send him up a desperate challenge of impudent and Atheistical defiance.
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When Vladislaus King of Hungarie, contrarie to his solemne oath, falsified at the earnest instance of two Cardinals, set vpon Amurah the Turke vnawares, he perceiuing his soldiers falling and victorie flying away from his side, pul'd a copie of the Truce out of his bosome,
When Vladislaus King of Hungary, contrary to his solemn oath, falsified At the earnest instance of two Cardinals, Set upon Amurah the Turk unawares, he perceiving his Soldiers falling and victory flying away from his side, pulled a copy of the Truce out of his bosom,
Scarce had hee ended this strange petition, but the successe of the Christians battell turned, the King was slaine, his army discomfited, and his people pitifully butchered.
Scarce had he ended this strange petition, but the success of the Christians battle turned, the King was slain, his army discomfited, and his people pitifully butchered.
Certainely this flying Booke mightily triumphed there, like the Angell of the Lord in the Campe of Ashur, that all after-ages might out of an awfull reuerence, frame this incontroulable inference, that he which plagued a Kingdome, wil neuer leaue an house vnplagued for periury.
Certainly this flying Book mightily triumphed there, like the Angel of the Lord in the Camp of Ashur, that all Afterages might out of an awful Reverence, frame this incontroulable Inference, that he which plagued a Kingdom, will never leave an house unplagued for perjury.
Wherefore we conclude, that though God was much glorified, and Religion iustified, in the suffering of that holy Martyr Iohn Husse at the Councell of Constance,
Wherefore we conclude, that though God was much glorified, and Religion justified, in the suffering of that holy Martyr John Husse At the Council of Constance,
A promise equiualent to an oath in the Lawes estimation. Iohannes Molanus, a professour of Louaine, in a booke of this argument acknowledgeth the fact, but with certaine limitations.
A promise equivalent to an oath in the Laws estimation. Iohannes Molanus, a professor of Louvain, in a book of this argument acknowledgeth the fact, but with certain limitations.
First, that safe-conduct was granted not by the Councell, but by Sigismund, by which distinction (vpon supposall that Sigismund and the Councell might be distinguished) the fault is not discharged, but only translated.
First, that safe-conduct was granted not by the Council, but by Sigismund, by which distinction (upon supposal that Sigismund and the Council might be distinguished) the fault is not discharged, but only translated.
where he stands beholding to Minsinger the Ciuilian, who mainetaines indeed, that a man may bee punished for some superuenient misbehauiour, notwithstanding safe-conduct;
where he Stands beholding to Minsinger the Civilian, who maintains indeed, that a man may be punished for Some supervenient misbehaviour, notwithstanding safe-conduct;
Had not returne beene specified in the letters, Minsinger might haue taught Molanus in the 82. obseruation (the place whence hee mistooke his second shift) that in letters of safegard, where accesse is promised, there recesse is alwayes included.
Had not return been specified in the letters, Minsinger might have taught Molanus in the 82. observation (the place whence he mistook his second shift) that in letters of safeguard, where access is promised, there recess is always included.
And was it then credible, that an vnderstanding man should moone one foote out of doores, vpon such weake tearmes of security? Yes, saith this charitable Author:
And was it then credible, that an understanding man should moon one foot out of doors, upon such weak terms of security? Yes, Says this charitable Author:
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Thus this censurer of bookes boldly transcends his commission, and censures men. Wee are the more vnwilling to me•e out the same measure backe againe vnto him,
Thus this censurer of books boldly transcends his commission, and censures men. we Are the more unwilling to me•e out the same measure back again unto him,
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because, although hee square with vs in the Hypothesis touching Iohn Husse, yet hee mainely ioynes with vs in the Thesis, that faith must be kept with Heretikes;
Because, although he square with us in the Hypothesis touching John Husse, yet he mainly joins with us in the Thesis, that faith must be kept with Heretics;
wherein after seuerall proofes, he takes it in some kinde of indignation, that Hermannus Letmasius a Diuine of Paris, misapplieth Isidores sentence In malis promissis rescinde fidem, to the violating of promises made with Heretikes,
wherein After several proofs, he Takes it in Some kind of Indignation, that Hermannus Letmasius a Divine of paris, misapplieth Isidores sentence In malis Promises rescinde fidem, to the violating of promises made with Heretics,
By such principles of periurie as Let masius striues to lay downe, you may generally mistrust the Papists, especially considering a doctrine subordinate;
By such principles of perjury as Let Masius strives to lay down, you may generally mistrust the Papists, especially considering a Doctrine subordinate;
by the benefit of which politike muention, both in priuate and before a Magistrate, they can say what they will, sweare what they will, against their knowledge,
by the benefit of which politic mention, both in private and before a Magistrate, they can say what they will, swear what they will, against their knowledge,
Before you passe ouer the Alpes, all trauailing young Gentlemen, studie this learning, as young Scholers in the Vniuersitie doe studie fallacies, not for your practise, Quid Romae faciam? mentirinescio:
Before you pass over the Alps, all travailing young Gentlemen, study this learning, as young Scholars in the university do study fallacies, not for your practice, Quid Rome faciam? mentirinescio:
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and the diuell like a nimble Vnder-sherife, stands readie to take all in execution. — Phalaris licet imperet, vt sis falsus & admoto dictet periuria tauro.
and the Devil like a nimble Undersheriff, Stands ready to take all in execution. — Phalaris licet imperet, vt sis False & admoto dictet periuria tauro.
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Were it possible that the greatest Tyrant would extort a falsehood from me by proposall of the greatest torment as (God be magnified for our Prince and peace, wee know no such violence) yet were it possible, still I must hold fast truth as the hornes of the Altar,
Were it possible that the greatest Tyrant would extort a falsehood from me by proposal of the greatest torment as (God be magnified for our Prince and peace, we know no such violence) yet were it possible, still I must hold fast truth as the horns of the Altar,
For thus runnes the rule recited by the Schoole-men and Canonists out of Isidore, Quacun { que } arte verborum, &c. With what sleight and cunning phrase soeuer you sweare, God the witnesse of your conscience, takes it,
For thus runs the Rule recited by the Schoolmen and Canonists out of Isidore, Quacun { que } art verborum, etc. With what sleight and cunning phrase soever you swear, God the witness of your conscience, Takes it,
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Therefore subtile Trades-men ensnare themselues, whiles they make a snare of Gods ordinance and the credulous buyer departs away nothing so heauy loaden and oppressed, with the price of wares,
Therefore subtle Tradesmen ensnare themselves, while they make a snare of God's Ordinance and the credulous buyer departs away nothing so heavy loaded and oppressed, with the price of wares,
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because as Philo speakes, NONLATINALPHABET, false swearing proceeds from much swearing, while vse breeds facility, facility custome, and custome periurie:
Because as Philo speaks,, false swearing proceeds from much swearing, while use breeds facility, facility custom, and custom perjury:
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It may grieue, I say not, any tender, but any heart of flesh, which knowes not yet the degrees of the nether milstones hardnesse, to heare that Name, which is reuerend vnto Angles,
It may grieve, I say not, any tender, but any heart of Flesh, which knows not yet the Degrees of the neither millstones hardness, to hear that Name, which is reverend unto Angles,
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and terrible vnto diuels, tossed about among the sonnes of men, without reuerence or feare. Children we see haue wit to sweare rashly, before they haue discretion to speake distinctly.
and terrible unto Devils, tossed about among the Sons of men, without Reverence or Fear. Children we see have wit to swear rashly, before they have discretion to speak distinctly.
Old men sweare in choller, to maintaine their credit and reputation, and he that will not sometimes rap out an othe in a brauado, hath in the common opinion neither the wit,
Old men swear in choler, to maintain their credit and reputation, and he that will not sometime rap out an other in a bravado, hath in the Common opinion neither the wit,
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Tis a bare and naked speech, a cold and dead narration, which is not mingled and interlaced with some blasphemous mention, either of our Maker or Sauiour.
This a bore and naked speech, a cold and dead narration, which is not mingled and interlaced with Some blasphemous mention, either of our Maker or Saviour.
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or hope to receiue, cannot perswade vs to couenant with our lips, against this euill, from which of all euils, wee haue most power of abstinence, to which of all euils, we haue fewest temptations,
or hope to receive, cannot persuade us to Covenant with our lips, against this evil, from which of all evils, we have most power of abstinence, to which of all evils, we have fewest temptations,
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whither it falleth, into the last effect of euill, damnation, and in the middle point the short spanne of our life, what mischiefe and vengeance it procureth:
whither it falls, into the last Effect of evil, damnation, and in the middle point the short span of our life, what mischief and vengeance it procureth:
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for the sentence, I know, is Apocryphall, but the sense compared with this flying Booke, appeares to bee most Canonicall, A man which vseth much swearing, shall bee filled with wickednes,
for the sentence, I know, is Apocryphal, but the sense compared with this flying Book, appears to be most Canonical, A man which uses much swearing, shall be filled with wickedness,
because, that I may speake in that olde similitude, the way to keepe a stiffened hide from rising at the sides round about, is to set your feete vpon the center:
Because, that I may speak in that old similitude, the Way to keep a stiffened hide from rising At the sides round about, is to Set your feet upon the centre:
God hath ordained to put a difference betweene his friends, whom he chastiseth out of that anger, which Saint Augustine calleth an anger of consummation,
God hath ordained to put a difference between his Friends, whom he Chastiseth out of that anger, which Saint Augustine calls an anger of consummation,
and his enemies, whom he plagueth out of another anger, an anger of consumption, that the rod of the wicked shall not rest vpon the lot of the righteous.
and his enemies, whom he plagueth out of Another anger, an anger of consumption, that the rod of the wicked shall not rest upon the lot of the righteous.
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as though reuenge did stand continually preying vpon a wicked man, like the rauenous bird in the fable vpon Prometheus, or that other vpon Titius in hell;
as though revenge did stand continually preying upon a wicked man, like the ravenous bird in the fable upon Prometheus, or that other upon Titius in hell;
whereof if any demaund, Why is mine heauinesse continuall, and my plague desperate, and cannot be healed, they haue matter enough for answere within themselues, their owne obstinate continuance in sinne, whereof though the particular acts are transeunt,
whereof if any demand, Why is mine heaviness continual, and my plague desperate, and cannot be healed, they have matter enough for answer within themselves, their own obstinate Continuance in sin, whereof though the particular acts Are transeunt,
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In such a lamentable condition, the Church may teach them how to correct and direct their spirit in the third of Ieremies Lamentations. First, there must be an inquisition after the proper cause, Why is man liuing sorrowfull? man suffereth for his sinnes:
In such a lamentable condition, the Church may teach them how to correct and Direct their Spirit in the third of Jeremiahs Lamentations. First, there must be an inquisition After the proper cause, Why is man living sorrowful? man suffers for his Sins:
for, if wee beleeue Saint Augustine in his fifty foure Epistle ad Macedonium, non remittitur peccatum, nisi restituatur ablatum: Without restitution no remission:
for, if we believe Saint Augustine in his fifty foure Epistle and Macedonian, non remittitur peccatum, nisi restituatur ablatum: Without restitution no remission:
and where the power of sinne decreaseth not, the plague of sinne increaseth like a spreading plague or Leprosie, which spares neither house nor walles of the house, which is my last generall part, the consequent or effect of the curse, It shall consume the house with the stones thereof, and the timber thereof.
and where the power of sin decreaseth not, the plague of sin increases like a spreading plague or Leprosy, which spares neither house nor walls of the house, which is my last general part, the consequent or Effect of the curse, It shall consume the house with the stones thereof, and the timber thereof.
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What Salomon at the fourteenth of the Prouerbs deliuereth in generall, The house of the wicked shall be destroyed, you may conceiue heere verified in a speciall manner of destruction;
What Solomon At the fourteenth of the Proverbs Delivereth in general, The house of the wicked shall be destroyed, you may conceive Here verified in a special manner of destruction;
It shall consume it. A consumption which Bildad describeth ( Iob. 18 ▪) not without allusion to Sodome and Gomorrah, Brimstone shall be scattered vpon his habitation.
It shall consume it. A consumption which Bildad Describeth (Job 18 ▪) not without allusion to Sodom and Gomorrah, Brimstone shall be scattered upon his habitation.
& doe as Absolon did? I haue no sonne to keep my name in remembrance, suffer me to take some of these stones of emptinesse, that I may reare a pillar, and call that pillar after my name; no, nor so;
& do as Absalom did? I have no son to keep my name in remembrance, suffer me to take Some of these stones of emptiness, that I may rear a pillar, and call that pillar After my name; no, nor so;
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iustice ordaining, besides their own death, Vt penatium quo { que } strage punirentur, saith Valerius, Lib. 6. Cap. 3. Euery mans house is his Castle, by the ciuill Law,
Justice ordaining, beside their own death, Vt penatium quo { que } strage punirentur, Says Valerius, Lib. 6. Cap. 3. Every men house is his Castle, by the civil Law,
and no man may bee dragged out of his owne doores iudicio ciuili; yet in such causes as wee in England call Crowne causes, especially Treason, euident contempt or contumacie, stately buildings haue beene vtterlie ruinated,
and no man may be dragged out of his own doors Judicio ciuili; yet in such Causes as we in England call Crown Causes, especially Treason, evident contempt or contumacy, stately buildings have been utterly ruinated,
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This seueritie men haue learned of God himselfe, who if hee make his owne Temple waste, where it once becomes a denne of theeues, certainely hee will by no meanes spare priuate houses, which are not onely shops for exercise,
This severity men have learned of God himself, who if he make his own Temple waste, where it once becomes a den of thieves, Certainly he will by no means spare private houses, which Are not only shops for exercise,
and the other answering, Woe, woe to the man that buildes an house with bloud, the curse must needs consume that house with the stones thereof and timber thereof.
and the other answering, Woe, woe to the man that builds an house with blood, the curse must needs consume that house with the stones thereof and timber thereof.
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Many Prophets, I make no question, haue cryed out of this place, as Zephaniah cryed against Ierusalem, Woe to her that is filthie and polluted, Woe to the robbing Citie;
Many prophets, I make no question, have cried out of this place, as Zephaniah cried against Ierusalem, Woe to her that is filthy and polluted, Woe to the robbing city;
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while I plainly tell you, that your profession is dangerous, yea exceeding dangerous. Difficile est, saith one, vt non interueniat inter ementes & vendentes peecatum:
while I plainly tell you, that your profession is dangerous, yea exceeding dangerous. Difficile est, Says one, vt non interueniat inter ementes & vendentes peecatum:
The meanes to stand vpon such slippery ground in your most lawfull contracts, is by no meanes to couet a larger freedome in vniust or suspected bargaining.
The means to stand upon such slippery ground in your most lawful contracts, is by no means to covet a larger freedom in unjust or suspected bargaining.
thus farre may wee goe and no farther (which all cases of conscience extant can hardly teach you) yet would there be some difference still retained betwixt a morall agent, by will determinable,
thus Far may we go and no farther (which all cases of conscience extant can hardly teach you) yet would there be Some difference still retained betwixt a moral agent, by will determinable,
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perhaps they thought, if the full number had once beene giuen, their singers might haue itched to giue one more, Qui à nullis refraenat licitis, vicinus est illicitis:
perhaps they Thought, if the full number had once been given, their singers might have itched to give one more, Qui à nullis refraenat Licitis, Vicinus est illicitis:
whereas their suites are the suites of Gehezi, their gold the gold of Tolowse; and all their cattell no better then Equus Seianus, whereof the owners neuer prospered.
whereas their suits Are the suits of Gehazi, their gold the gold of Tolowse; and all their cattle no better then Equus Seianus, whereof the owners never prospered.
NONLATINALPHABET wee should not haue gained this losse, saith Paul of his shipwracke; such gaines are the gaines and riches of iniquity, wherein a good conscience suffers shipwracke: nay, worse;
we should not have gained this loss, Says Paul of his shipwreck; such gains Are the gains and riches of iniquity, wherein a good conscience suffers shipwreck: nay, Worse;
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Now the God of all mercifull operations, by the sprinkling of his blood, which speaketh better things then the blood of Abel, purge our hearts from couetousnesse,
Now the God of all merciful operations, by the sprinkling of his blood, which speaks better things then the blood of Abel, purge our hearts from covetousness,
A SERMON PREACHED AT SAINT MARIES IN OXFORD. HOSEAH, 8.12. I haue written vnto them the great things of my Law, but they were counted as a strange thing.
A SERMON PREACHED AT SAINT MARY'S IN OXFORD. HOSEA, 8.12. I have written unto them the great things of my Law, but they were counted as a strange thing.
THE Prophet hauing begunne this Chapter, as an Herald, or officer at Armes, with a solemne proclamation of warre against a people rebellious in generall, applieth afterwards in order more particularly, seuerall points of reuengement to the seuerall points of their rebellion.
THE Prophet having begun this Chapter, as an Herald, or officer At Arms, with a solemn proclamation of war against a people rebellious in general, Applieth afterwards in order more particularly, several points of revengement to the several points of their rebellion.
Among the rest I haue at this time brought vnto you their contempt of that rule, which should haue kept them within compasse both for ciuill and religious alleageance,
Among the rest I have At this time brought unto you their contempt of that Rule, which should have kept them within compass both for civil and religious allegiance,
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you will call it presently Israels estimation of Gods direction, wherein taking the reading most receiued, you come first acquainted with Gods direction.
you will call it presently Israel's estimation of God's direction, wherein taking the reading most received, you come First acquainted with God's direction.
First in the former, to passe by the person directing, with his irrefragable authoritie, the persons directed with their singular prerogatiues (for that they are of common obseruation) attend (I beseech you) with reuerence but a while the manner, I haue written vnto them, and the matter, the great things of my Law, then by Gods gracious assistance,
First in the former, to pass by the person directing, with his irrefragable Authority, the Persons directed with their singular prerogatives (for that they Are of Common observation) attend (I beseech you) with Reverence but a while the manner, I have written unto them, and the matter, the great things of my Law, then by God's gracious assistance,
I haue written vnto them ] Were there no more but a special reference here to that indiuiduall action, where Tables of stone were deliuered to Moses, written by the singer of God, Exod. 31.10. 'twere richly sufficient to consecrate and hallow for euer this outward forme of Reuelation.
I have written unto them ] Were there no more but a special Referente Here to that Individu actium, where Tables of stone were Delivered to Moses, written by the singer of God, Exod 31.10. 'twere richly sufficient to consecrate and hallow for ever this outward Form of Revelation.
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the name you know is generall, and therefore when Malachy, concluding his Prophesie, sends vs to the Law, we may not rashly conceiue, that hee •oncludes the Prophets,
the name you know is general, and Therefore when Malachy, concluding his Prophesy, sends us to the Law, we may not rashly conceive, that he •oncludes the prophets,
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since by it is meant, as Saint Austen noteth, and wee finde it true many times, the whole Testament, Galath. 4. Genesis is the Law, Iob, 15. the Psalter is the Law, Rom. 3. both it and Esay is the Law, all is but eyther a repetition,
since by it is meant, as Saint Austen notes, and we find it true many times, the Whole Testament, Galatians. 4. Genesis is the Law, Job, 15. the Psalter is the Law, Rom. 3. both it and Isaiah is the Law, all is but either a repetition,
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or exposition, or application of the Law, & therefore all is and may be termed the Law, the Gospell it selfe (the Law of Faith, whose true propertie is to reioyce the heart ) not at all excepted.
or exposition, or application of the Law, & Therefore all is and may be termed the Law, the Gospel it self (the Law of Faith, whose true property is to rejoice the heart) not At all excepted.
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yet not a bare Enallage without signification, but importing in generall sentences, as I am taught by the best Hebricians, vse and continuance of the matter in such a sort vttered;
yet not a bore Enallagen without signification, but importing in general sentences, as I am taught by the best Hebricians, use and Continuance of the matter in such a sort uttered;
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so that by I will write, instead of I haue written, is vnderstood the course that God hath taken, his custome of writing, which customarie manner of disclosing diuine knowledge vnto mankinde, howsoeuer licensed enough at the first choise,
so that by I will write, instead of I have written, is understood the course that God hath taken, his custom of writing, which customary manner of disclosing divine knowledge unto mankind, howsoever licensed enough At the First choice,
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For Moses, Samuel, Esdras with the rest, the same men who for their own times were Gods holy Spokes-men, approued themselues likewise for the perpetuall benefit of aftertimes, his full Secretaries.
For Moses, Samuel, Ezra with the rest, the same men who for their own times were God's holy Spokesmen, approved themselves likewise for the perpetual benefit of Aftertimes, his full Secretary's.
Heere might I stand vpon the brinke of this former couenant, would I but listen with affection to some mens glosses vpon Gods promise, Ier. 13. I will put my Law in their inward parts,
Here might I stand upon the brink of this former Covenant, would I but listen with affection to Some men's Glosses upon God's promise, Jeremiah 13. I will put my Law in their inward parts,
and write it in their hearts, vsed indeed for assurance of pentifull grace vnder the Gospell, which the Spirit maketh the administration of righteousnes, giuing with the precept power of performance, farre aboue the letter of the Law, the ministration of condemnation; but they abuse it,
and write it in their hearts, used indeed for assurance of pentifull grace under the Gospel, which the Spirit makes the administration of righteousness, giving with the precept power of performance, Far above the Letter of the Law, the ministration of condemnation; but they abuse it,
And this blessed draught of truth written in inke and paper without (except all Christian experience be but a delusion) hath been and still is not an enemy to the Spirits secret printing;
And this blessed draught of truth written in ink and paper without (except all Christian experience be but a delusion) hath been and still is not an enemy to the Spirits secret printing;
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wherefore I trust, we may fairely proceede ouer hence to the new Testament, as from strength to strength, notwithstanding this barrelesse barre of seeming separation betwixt them.
Wherefore I trust, we may fairly proceed over hence to the new Testament, as from strength to strength, notwithstanding this barrelesse bar of seeming separation betwixt them.
and therefore not vpon the motion of any priuate braine, sent letters vnto Antioch by Iudas and Silas, who went with Paul and Barnabas, and therfore not for want of trusty messengers;
and Therefore not upon the motion of any private brain, sent letters unto Antioch by Iudas and Silas, who went with Paul and Barnabas, and Therefore not for want of trusty messengers;
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Not to betray distrust in a case apparent, by the multitude of allegations, or my mistake of you (beloued &c.) whom I knowe to be farre from a froward Auditory;
Not to betray distrust in a case apparent, by the multitude of allegations, or my mistake of you (Beloved etc.) whom I know to be Far from a froward Auditory;
if I dare affirme that the Christian world hath deuised hitherto any instrument in reason fitter then letters, cither for preseruation or propagation of Religion.
if I Dare affirm that the Christian world hath devised hitherto any Instrument in reason fitter then letters, cither for preservation or propagation of Religion.
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And our owne experience (it grieues mee in this case that I should vrge experience) our owne experience doth daily teach vs, that the best Preachers words are but fleeting sounds, mouing more perhaps for the present;
And our own experience (it grieves me in this case that I should urge experience) our own experience does daily teach us, that the best Preachers words Are but fleeting sounds, moving more perhaps for the present;
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yet no sooner spoken, but gone, and almost forgotten, vnlesse they bee taken aliue as it were while they are flying in the snare of this most profitable inuention:
yet no sooner spoken, but gone, and almost forgotten, unless they be taken alive as it were while they Are flying in the snare of this most profitable invention:
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and that the Canes which grew in the banks of Nilus, ministred matter for paper, I remembred those Aegyptian frogs in Aelian, who taking in their mouthes, NONLATINALPHABET, saue themselues, from being deuoured by the water Serpent, the rather because me thought it might be a fit embleme, to shew that the weakest conceits, taking hold of writing, cannot bee consumed by reuolution of yeares whose Hyeroglyphicke was a serpent.
and that the Canes which grew in the banks of Nilus, ministered matter for paper, I remembered those Egyptian frogs in Aelian, who taking in their mouths,, save themselves, from being devoured by the water Serpent, the rather Because me Thought it might be a fit emblem, to show that the Weakest conceits, taking hold of writing, cannot be consumed by revolution of Years whose Hyeroglyphicke was a serpent.
so Heretikes also, who winde themselues into the Church, as marginall notes oft creepe into the text, are refuted and reiected by recourse vnto this originall.
so Heretics also, who wind themselves into the Church, as marginal notes oft creep into the text, Are refuted and rejected by recourse unto this original.
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But where are their precepts? how many footsteps are there now remaining of their learning? their very names in these dayes had beene vnknowne but for writing,
But where Are their Precepts? how many footsteps Are there now remaining of their learning? their very names in these days had been unknown but for writing,
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But was not this the discipline of Gods owne house, for two thousand yeares and vpwards, to feed his eldest children onely with tradition? Surely the diuers restitutions and reformations of Gods true worship, argue that those times were not generally so fortunate for Religion.
But was not this the discipline of God's own house, for two thousand Years and upwards, to feed his eldest children only with tradition? Surely the diverse restitutions and reformations of God's true worship, argue that those times were not generally so fortunate for Religion.
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Writing began with Moses very conueniently, when the number of men was much increased, and their yeeres much shortned, that so Gods worship might bee propagated, both downwards to succeeding generations.
Writing began with Moses very conveniently, when the number of men was much increased, and their Years much shortened, that so God's worship might be propagated, both downwards to succeeding generations.
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102. And abroad to diuers Nations before Christ, in some diuine glimses obscurely shining through the chinkes and crannies of the then-decaying partition wall, as appeareth in the Eunuch:
102. And abroad to diverse nations before christ, in Some divine glimpses obscurely shining through the chinks and crannies of the then-decaying partition wall, as appears in the Eunuch:
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Goe therefore and teach all nations ] And who will presume to except this manner of teaching? By which that it was their purpose to teach, I could gather further out of their owne seuerall writings;
Go Therefore and teach all Nations ] And who will presume to except this manner of teaching? By which that it was their purpose to teach, I could gather further out of their own several writings;
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but they being Gods witnesses and Ambassadors, haue as you see written, and therefore may not bee thought (except wee saw greater contrarie proofes) to haue done what they did, besides their Commission.
but they being God's Witnesses and ambassadors, have as you see written, and Therefore may not be Thought (except we saw greater contrary proofs) to have done what they did, beside their Commission.
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All which considered, the lesse maruaile may it be, that we deale in strict termes with our aduersaries, holding stifly Tertullians plea against Hermogenes, Scriptum doceat Hermogenis officina;
All which considered, the less marvel may it be, that we deal in strict terms with our Adversaries, holding stiffly Tertullia's plea against Hermogenes, Scriptum doceat Hermogenes officina;
and they shall be found liars, The Lord will adde vnto them the plagues of this Booke, and they shall be cursed and abominable that shall offer to peece his word, to mend his workeman-ship, to mingle and imbase his precious gold of the Temple, with the drosse and vnsanctified refuse of their owne inuentions.
and they shall be found liars, The Lord will add unto them the plagues of this Book, and they shall be cursed and abominable that shall offer to piece his word, to mend his workmanship, to mingle and embase his precious gold of the Temple, with the dross and unsanctified refuse of their own Inventions.
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What? were all colours spent? was there no cauill left? did the luxuriant wits of Rome end in such barrennesse and beggerie, that nothing could bee forged,
What? were all colours spent? was there no cavil left? did the luxuriant wits of Room end in such Barrenness and beggary, that nothing could be forged,
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and castest away the vnderstanding of the prudent, how hast thou confounded the disputers of this world, that they should thus turne the edge of their malice from our cause to thine ordinance,
and Chastest away the understanding of the prudent, how hast thou confounded the disputers of this world, that they should thus turn the edge of their malice from our cause to thine Ordinance,
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and at the lowest ebbe, in the ruines of their strength, bid battell vnto the Lord of Hostes, their strongest and their mightiest enemy? They might haue knowne, that whatsoeuer may cause their ioy to bee full, whatsoeuer may perfect them for euery good worke, whatsoeuer may make them wise vnto saluation, all this is written,
and At the lowest ebb, in the ruins of their strength, bid battle unto the Lord of Hosts, their Strongest and their Mightiest enemy? They might have known, that whatsoever may cause their joy to be full, whatsoever may perfect them for every good work, whatsoever may make them wise unto salvation, all this is written,
But wee, that bee both men of God, and men of reason, enioying the places of sober and religious Christians, are bound while we liue, to magnifie the grace of God in this vnspeakable benefit;
But we, that be both men of God, and men of reason, enjoying the places of Sobrium and religious Christians, Are bound while we live, to magnify the grace of God in this unspeakable benefit;
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And therefore, if our Fathers had but told vs some part of our duties, many whole Countries, to this day without God in the world, might haue enuied our happinesse.
And Therefore, if our Father's had but told us Some part of our duties, many Whole Countries, to this day without God in the world, might have envied our happiness.
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Wherefore I hope wee cannot enter into our large Studies, but they will put vs in mind of the time when a Deske in some narrow window, was taken for a little Library,
Wherefore I hope we cannot enter into our large Studies, but they will put us in mind of the time when a Desk in Some narrow window, was taken for a little Library,
yea the store of our learned volumes now must needs, I trow, remember vs of that ancient scarcity, which like that old woman that sold bookes vnto Tarquin, enhaunced the price to so high a rate,
yea the store of our learned volumes now must needs, I trow, Remember us of that ancient scarcity, which like that old woman that sold books unto Tarquin, enhanced the price to so high a rate,
When questionlesse many men in this place laid both wit and wealth together, to compasse with a common purse, the ioynt purchase of a little outworne darke & difficult manuscript.
When questionless many men in this place laid both wit and wealth together, to compass with a Common purse, the joint purchase of a little outworn dark & difficult manuscript.
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But because the penne of Antichrist commands so many ploughs in Europe, and you whose hearts haue indited good matters, may weepe with that great Calculator before you die, because you cannot reade your owne obseruations,
But Because the pen of Antichrist commands so many ploughs in Europe, and you whose hearts have Indited good matters, may weep with that great Calculator before you die, Because you cannot read your own observations,
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Great must be their reward, who treading in the steps of the blessed Prophets & Apostles, shall write of the great things of the Law, whereof I am now to speake in the next place.
Great must be their reward, who treading in the steps of the blessed prophets & Apostles, shall write of the great things of the Law, whereof I am now to speak in the next place.
The great things of my Law ] By this addition of greatnesse, attending vpon the Law, you plainely perceiue the great Law-makers purpose, to giue it heere an honorable commendation, whereunto because it is our duty like good subiects to subscribe, we may doe it in Dauids language, The Law of the Lord is perfect, the testimony of the Lord is sure, the statutes of the Lord are right, the commandement of the Lord is pure.
The great things of my Law ] By this addition of greatness, attending upon the Law, you plainly perceive the great Lawmakers purpose, to give it Here an honourable commendation, whereunto Because it is our duty like good Subjects to subscribe, we may do it in David language, The Law of the Lord is perfect, the testimony of the Lord is sure, the statutes of the Lord Are right, the Commandment of the Lord is pure.
I confesse, Saint Paul seeketh the Law ceremoniall, by the names of Impotent and beggerly rudiments. But it is comparatiuely, not absolutely, not as it was a schoolemaster vnto Christ:
I confess, Saint Paul seeks the Law ceremonial, by the names of Impotent and beggarly rudiments. But it is comparatively, not absolutely, not as it was a Schoolmaster unto christ:
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I deny not, that hee speaking of the morall Law, sheweth how the same commandement which was ordained vnto life, was found to bee vnto him vnto death, not directly,
I deny not, that he speaking of the moral Law, shows how the same Commandment which was ordained unto life, was found to be unto him unto death, not directly,
Otherwise in it selfe considered, this heauenly doctrine cannot want any praise, which choise and variety of Scripture can giue to the best of Gods ordinances:
Otherwise in it self considered, this heavenly Doctrine cannot want any praise, which choice and variety of Scripture can give to the best of God's ordinances:
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as Saint Ierome thinkes, that whereas all the things which God had commanded, were great, vpon assignation of any one aboue the rest, he might take occasion to accuse him:
as Saint Jerome thinks, that whereas all the things which God had commanded, were great, upon assignation of any one above the rest, he might take occasion to accuse him:
Lastly, adding that in both, did hang all the Law and the Prophets, as if all were NONLATINALPHABET, The wonderfull things of God, the great things of the Law.
Lastly, adding that in both, did hang all the Law and the prophets, as if all were, The wonderful things of God, the great things of the Law.
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and beyond the Horizon of all humane learning whatsoeuer, the Author (in respect of whom part of it is tearmed the Royall Law, Iam. 2.8.) hath so ratified it, that it giues all other decrees of man (though they were as of the Medes & Persians) challenge in this behalfe vnanswerable.
and beyond the Horizon of all humane learning whatsoever, the Author (in respect of whom part of it is termed the Royal Law, Iam. 2.8.) hath so ratified it, that it gives all other decrees of man (though they were as of the Medes & Persians) challenge in this behalf unanswerable.
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For suppose Iohn Gersons construction of Socrates modestic, and the Academicks reseruatiuenesse were too too charitable (whereas 〈 ◊ 〉 hee thinketh their reason of it, might bee,
For suppose John Gersons construction of Socrates modestic, and the Academics reseruatiuenesse were too too charitable (whereas 〈 ◊ 〉 he Thinketh their reason of it, might be,
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because they might thinke no stable truth, or constant Law was to bee looked for but in God alone) yet that testimony which Saint Augustine borroweth from Seneca, is a plaine confession,
Because they might think no stable truth, or constant Law was to be looked for but in God alone) yet that testimony which Saint Augustine borroweth from Senecca, is a plain Confessi,
how the Iewes, accounted otherwise but a contemptible people, wheresoeuer they came, victivictoribus leges dederūt: Being conquered, gaue Lawes to their Conquerors.
how the Iewes, accounted otherwise but a contemptible people, wheresoever they Come, victivictoribus leges dederunt: Being conquered, gave Laws to their Conquerors.
What doe I spend my breath in this argument, since all men, the chiefest point of whose maiefty is to make a Law, will grant that their best Topick places, to commend their learned constitutions, lyeth in the deriuation of them from Gods commandements? & they truly thinke that they can no way 〈 ◊ 〉 cōfirme thē, bettter, hen by confessing whence they stole thē.
What do I spend my breath in this argument, since all men, the chiefest point of whose maiefty is to make a Law, will grant that their best Topic places, to commend their learned constitutions, lies in the derivation of them from God's Commandments? & they truly think that they can no Way 〈 ◊ 〉 confirm them, better, hen by confessing whence they stole them.
Wherfore vpon experience that Gods Law stil continueth, & mens Lawes are transitory, euery man may say with the Prophet Dauid, I haue seene an end of all perfection,
Wherefore upon experience that God's Law still Continueth, & men's Laws Are transitory, every man may say with the Prophet David, I have seen an end of all perfection,
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and most inmost affections, entring thorow (like that other thundering voyce of the Lord, which maketh the Hindes to calue) diuiding the soule and the spirit, there like an Anatomist searching and prying into euery peece of a member,
and most inmost affections, entering thorough (like that other thundering voice of the Lord, which makes the Hinds to calue) dividing the soul and the Spirit, there like an Anatomist searching and prying into every piece of a member,
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whereas of a thought, kept within the compasse of a thought (if a sinner can wash his bloudy hands with Pilate, and not betray his bloudy heart by word, deede,
whereas of a Thought, kept within the compass of a Thought (if a sinner can wash his bloody hands with Pilate, and not betray his bloody heart by word, deed,
how men, wise men, haue not only winked at grosse transgressions, but themselues grossely transgressed, and that not in their actions alone, but in their constitutions:
how men, wise men, have not only winked At gross transgressions, but themselves grossly transgressed, and that not in their actions alone, but in their constitutions:
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whilest murder among some hath been scarce punishable, adultery pardonable, and theeuery among many commendable, but Gods more pure, perfit and vnchangeable Law leaues no euill vncensured, no good vncommended,
whilst murder among Some hath been scarce punishable, adultery pardonable, and thievery among many commendable, but God's more pure, perfect and unchangeable Law leaves no evil uncensured, no good uncommended,
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and all Champions Cowards, seemes to mee to plead, yea to fight for its owne right and interest, not that it may bee a bare aduertisement, which is granted by the aduersary,
and all Champions Cowards, seems to me to plead, yea to fight for its own right and Interest, not that it may be a bore advertisement, which is granted by the adversary,
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then seeke the Prophet, they that will determine, then ask Gods consent afterwards: to speake yet more plainely, they that will resolue with the most part for Bribery,
then seek the Prophet, they that will determine, then ask God's consent afterwards: to speak yet more plainly, they that will resolve with the most part for Bribery,
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must Gods infallible word, the straytest scepter of purest righteousnes, come vnto vs to bee measured? and shall the crookednes of our peruerse inclination be the standard? may we then make starke Idols of our own willes, set shoulders and heaue with might and maine at the borders of Christian liberty? May we make our selues large roomes,
must God's infallible word, the straitest sceptre of Purest righteousness, come unto us to be measured? and shall the crookedness of our perverse inclination be the standard? may we then make stark Idols of our own wills, Set shoulders and heave with might and main At the borders of Christian liberty? May we make our selves large rooms,
and crect a Court of faculties within our brests, to dispence with such desires, as we are sure abhorre this rules examination? Tell me (beloued) are we the men? can these things thus be? and is it possible that we should be flattered,
and crect a Court of faculties within our breasts, to dispense with such Desires, as we Are sure abhor this rules examination? Tell me (Beloved) Are we the men? can these things thus be? and is it possible that we should be flattered,
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Let Gods Ministers lift vp their voyces, stretching and breaking them into hoarsenesse, Satan that cunning Siluer-smith, raiseth a lowder noise and vprore more agreeable to our humors:
Let God's Ministers lift up their voices, stretching and breaking them into hoarseness, Satan that cunning Silversmith, Raiseth a Louder noise and uproar more agreeable to our humours:
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after the massacre of many Christian vertues, which satan hath made come vnto vs in the phrase of Iobs messenger, I onely am escaped to come and tell thee, we like not the message, wee will imprison the messenger, withholding the truth in vnrighteousnesse.
After the massacre of many Christian Virtues, which satan hath made come unto us in the phrase of Jobs Messenger, I only am escaped to come and tell thee, we like not the message, we will imprison the Messenger, withholding the truth in unrighteousness.
And as those old Idolaters that offered their children in the fire to Moloch, made themselues deafe with instruments, that they might not heare their pittifull lamentations;
And as those old Idolaters that offered their children in the fire to Moloch, made themselves deaf with Instruments, that they might not hear their pitiful lamentations;
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so some delight or other, some pastime or other, serues to dull and stupifie our hearts, that our conscience in it selfe, perhaps more tender then a tender Infant, miserably lamenting before the flames of hell, may not be perceiued.
so Some delight or other, Some pastime or other, serves to dull and stupify our hearts, that our conscience in it self, perhaps more tender then a tender Infant, miserably lamenting before the flames of hell, may not be perceived.
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Then if the subsidiary grace of God, come to succour or relieue our crying & •ying cōscience, we are ready to quel and quench it, grieue and despight it, Thus are the children come to the birth,
Then if the subsidiary grace of God, come to succour or relieve our crying & •ying conscience, we Are ready to quel and quench it, grieve and despite it, Thus Are the children come to the birth,
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though wee doe not speake it out with Pharaoh, I feare we lispe it within our lips, Who is the Lord, that wee should heare his voyce? God vnto vs is become as an alien, and the great things of the Law are accounted as a strange thing;
though we do not speak it out with Pharaoh, I Fear we lisp it within our lips, Who is the Lord, that we should hear his voice? God unto us is become as an alien, and the great things of the Law Are accounted as a strange thing;
but to the direction with an obiectiue relation to the persons; neither doth it imply in thē simple ignorance onely, but want of reuerence and respectfulnesse.
but to the direction with an Objective Relation to the Persons; neither does it imply in them simple ignorance only, but want of Reverence and respectfulness.
Secondly, and more especially (because men loue their owne better then that which is anothers, a supposed ground of one of Aristotles arguments against community prettily declared, by that Apolog of Gell•••, lib. 2.29.) a man may bee strange when he is neglected and contemned:
Secondly, and more especially (Because men love their own better then that which is another's, a supposed ground of one of Aristotle Arguments against community prettily declared, by that Apologue of Gell•••, lib. 2.29.) a man may be strange when he is neglected and contemned:
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Answereable to those two significations, wherein the great things of Gods Law were strange vnto this people (as all supernaturall truth must needs be to all men meerely naturall) there may be rendered two reasons why it should be so reputed.
Answerable to those two significations, wherein the great things of God's Law were strange unto this people (as all supernatural truth must needs be to all men merely natural) there may be rendered two Reasons why it should be so reputed.
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First, because of a negatiue indisposition to receiue it, for want of the Spirit, which onely reuealeth the deepe things of God (which the old Prophet knew well enough, 1. King. 13. and therefore he contradicted the man of Gods charge no other way,
First, Because of a negative indisposition to receive it, for want of the Spirit, which only Revealeth the deep things of God (which the old Prophet knew well enough, 1. King. 13. and Therefore he contradicted the man of God's charge no other Way,
but by pretence of a second reuclation) and by consequence, by want of faith the first borne of the Spirit, concerning which that of the Septuagint Esa. 11. (which some Fathers follow) is a sound position,
but by pretence of a second reuclation) and by consequence, by want of faith the First born of the Spirit, Concerning which that of the septuagint Isaiah 11. (which Some Father's follow) is a found position,
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so that euery proposition in such begets a question, how can these things be? Will you see all that I can speake to this point, in one place exemplified? you may see it, Acts, 17. where Paul preacheth Iesus and the resurrection,
so that every proposition in such begets a question, how can these things be? Will you see all that I can speak to this point, in one place exemplified? you may see it, Acts, 17. where Paul Preacheth Iesus and the resurrection,
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These were not the vulgar, but the Philosophers, of no vile City, but of Athens, which was the Greece of that Greece which counted all the world (besides their owne inhabitants) Barbarians.
These were not the Vulgar, but the Philosophers, of no vile city, but of Athens, which was the Greece of that Greece which counted all the world (beside their own inhabitants) Barbarians.
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Now if in Israel, or in Athens, the great things of Gods Law bee accounted as a strange thing, wee must not maruell if godly men bee taken for signes and wonders in Israel, or in Athens.
Now if in Israel, or in Athens, the great things of God's Law be accounted as a strange thing, we must not marvel if godly men be taken for Signs and wonders in Israel, or in Athens.
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For that they that walke according to the rule, should bee deemed miracles, where the rule it selfe is taken for an hidden mystery to mee it can bee neither miracle, nor mystery.
For that they that walk according to the Rule, should be deemed Miracles, where the Rule it self is taken for an hidden mystery to me it can be neither miracle, nor mystery.
Now let vs bee bold in the conclusion to aske what is the degree of this great Lawes acquaintāce in this place? whether it haue indeed the sincere welcome of a friend,
Now let us be bold in the conclusion to ask what is the degree of this great Laws acquaintance in this place? whither it have indeed the sincere welcome of a friend,
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but who are ye? Quis nouns hic nostris successit sedibus hospes? If we be to speake at home, wee would not be thought ignorant of Grammaticall congruities,
but who Are you? Quis nouns hic nostris successit sedibus Guest? If we be to speak At home, we would not be Thought ignorant of Grammatical congruities,
or exprobration of curiositie) if wee bee to conuerse abroad with others, digitum exere peccas, the nicest rules of decencie are thought worth the learning, things which well vsed, serue to stirre vp, and maintaine louing kindnesse.
or exprobration of curiosity) if we be to converse abroad with Others, Digit exere peccas, the nicest rules of decency Are Thought worth the learning, things which well used, serve to stir up, and maintain loving kindness.
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But not to know Christ, is no false Latine, sencelesly to wound him thorow with fearefull othes, is no breach of good manners, our complement is compleate inough without him.
But not to know christ, is no false Latin, senselessly to wound him thorough with fearful Oaths, is no breach of good manners, our compliment is complete enough without him.
When Alcibiades came into a Schoole, asking the Schoole-master for one of Homers workes, and the Schoolemaster answered, hee had none, hee vp with his fist,
When Alcibiades Come into a School, asking the Schoolmaster for one of Homers works, and the Schoolmaster answered, he had none, he up with his fist,
and like strangers, amongst our owne seruants, what may we, nay, what may we not feare? Moses shall accuse vs, the word that Christ hath spoken shall iudge vs, Iohn 12. Let vs cast vp our helpes, our meanes, our prouision,
and like Strangers, among our own Servants, what may we, nay, what may we not Fear? Moses shall accuse us, the word that christ hath spoken shall judge us, John 12. Let us cast up our helps, our means, our provision,
In that thy day thou maist iustly say vnto vs, Depart from me, I know you not, if in this our day, we shall say vnto thee, Wee desire not the knowledge of thy waies.
In that thy day thou Mayest justly say unto us, Depart from me, I know you not, if in this our day, we shall say unto thee, we desire not the knowledge of thy ways.
for all learning, as you haue heard, without modification hence, doth make but strong holds, and high things to keepe out such batteries, as come not alwaies from our enemies.
for all learning, as you have herd, without modification hence, does make but strong holds, and high things to keep out such batteries, as come not always from our enemies.
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we would be thought honest men, Are not my words good to him that walketh vprightly? Wee would be made blessed men, Blessed is the man, whose delight is in the Law of the Lord.
we would be Thought honest men, are not my words good to him that walks uprightly? we would be made blessed men, Blessed is the man, whose delight is in the Law of the Lord.
Here then, you blessed soules, who haue begun to vow and professe in your Christian station, to follow this your exercise both day and night, let it be your crowne,
Here then, you blessed Souls, who have begun to Voelli and profess in your Christian station, to follow this your exercise both day and night, let it be your crown,
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and your reioycing still, that your thoughts, which are meditations vpon this booke, are deemed fits of melancholy, which many men scorne and deride, that your workes, which are your obedience to this booke, are supposed paradoxes against which most men dispute eloquently;
and your rejoicing still, that your thoughts, which Are meditations upon this book, Are deemed fits of melancholy, which many men scorn and deride, that your works, which Are your Obedience to this book, Are supposed paradoxes against which most men dispute eloquently;
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that your speech, which is the language of this booke, is taken for such a Shiboleth, as all the world besides cannot pronounce, giue not one foote of ground, sticke close to your vowes, hold fast your profession.
that your speech, which is the language of this book, is taken for such a Shibboleth, as all the world beside cannot pronounce, give not one foot of ground, stick close to your vows, hold fast your profession.
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And now that the great things of Gods law may neuer bee accounted a strange thing vnto you, let me once for all exhort you in the Apostles words (which because they are most naturall for my purpose, I wish from my heart, may be remembred,
And now that the great things of God's law may never be accounted a strange thing unto you, let me once for all exhort you in the Apostles words (which Because they Are most natural for my purpose, I wish from my heart, may be remembered,
as the last words vttered in the last breath of a man expiring and departing) Let the word of Christ dwell in you plenteously in all wisdome, not lodge for a night like a stranger,
as the last words uttered in the last breath of a man expiring and departing) Let the word of christ dwell in you plenteously in all Wisdom, not lodge for a night like a stranger,
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but in alw•sdome: and the God of all wisdome, lead you by the conduct of his spirit in his feare, through the knowledge of his will, to the fruition of h•s glory, through Iesus Christ. Amen.
but in alw•sdome: and the God of all Wisdom, led you by the conduct of his Spirit in his Fear, through the knowledge of his will, to the fruition of h•s glory, through Iesus christ. Amen.
THE CONCLVSION OF THE REHEARSAL SERMON at Pauls Crosse, Anno 1614. AT length your patience hath conquered mine harsh abridgemēts of those delightfull Treatises, which neuer in their whole so much as tempted your patience:
THE CONCLUSION OF THE REHEARSAL SERMON At Paul's Cross, Anno 1614. AT length your patience hath conquered mine harsh abridgements of those delightful Treatises, which never in their Whole so much as tempted your patience:
verily griefe in my selfe all along bid me bele•ue, there was indignation in you, that so much sound learning at the first should, by my vnfaith full memorie, bee crackt in the second carriage to this famous Auditorie.
verily grief in my self all along bid me bele•ue, there was Indignation in you, that so much found learning At the First should, by my unfaith full memory, be cracked in the second carriage to this famous Auditory.
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then any desire at all to speake, or to bee heard any longer, heere command me• ▪ The remembrance of these foure Remembrancers only to mention (I cannot say to prosecute) some passage of holy Scripture for conclusion.
then any desire At all to speak, or to be herd any longer, Here command me• ▪ The remembrance of these foure Remembrancers only to mention (I cannot say to prosecute) Some passage of holy Scripture for conclusion.
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Better mine interrupted meditations could not light vpon, then that in the 62. of Isaiah, vers. 6. You that make mention of the Lord, or, You that be the Lords Remembrancers, be not silent.
Better mine interrupted meditations could not Light upon, then that in the 62. of Isaiah, vers. 6. You that make mention of the Lord, or, You that be the lords Remembrancers, be not silent.
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Hamazchirim, Remembrancers, a word of office (attributed to Ioah in the 36 of this prophecie and Ichosaphat, 2. Sam. 8. who were both Recorders) includeth the proper act of that office, not a publication at randum, but a comemoration.
Hamazchirim, Remembrancers, a word of office (attributed to Joah in the 36 of this prophecy and Jehoshaphat, 2. Sam. 8. who were both Recorders) includeth the proper act of that office, not a publication At randum, but a commemoration.
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Reserue me then a lawfull libertie to apply this Cruill terme, to Ciuill Officers anon, and take it a while as this Prophet doth naturalize it in the Church.
Reserve me then a lawful liberty to apply this Cruill term, to Civil Officers anon, and take it a while as this Prophet does naturalize it in the Church.
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because Esay looks forward •ere towards an administratiō, altogether Euangelical, su•fer me to lay the foundation of my proofe in the Gospel which Saint Iude comprehendeth in a short description, the faith which was once giuen to the Saints:
Because Isaiah looks forward •ere towards an administration, altogether Evangelical, su•fer me to lay the Foundation of my proof in the Gospel which Saint Iude comprehendeth in a short description, the faith which was once given to the Saints:
whereupon Vincentius Lyrinensis hath bestowed a large Comentaric, in his 27. Chapter against heresies, Quod tibi creditum, non quod ate inuentum, quod •cc•pisti, non quod excogitas•i, cuius non autor esse debes,
whereupon Vincentius Lerins hath bestowed a large Comentaric, in his 27. Chapter against heresies, Quod tibi creditum, non quod ate inuentum, quod •cc•pisti, non quod excogitas•i, cuius non author esse Debes,
sed custos, and that which there followes, whosoeuer can with iudgement peruse that pithy Manuel, may freely renounce all collections out of other Fathers,
sed custos, and that which there follows, whosoever can with judgement peruse that pithy Manuel, may freely renounce all collections out of other Father's,
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as superfluous, in this argument, and settle his resolution vpon that rule of truth, wherewith Tertullian begins his eight Chapter depraescriptionibus, a booke in drift agreeable with the former, Nobis curiositate opus non est post Christum, nec inquisitione post Euangelium:
as superfluous, in this argument, and settle his resolution upon that Rule of truth, wherewith Tertullian begins his eight Chapter depraescriptionibus, a book in drift agreeable with the former, Nobis Curiosity opus non est post Christ, nec inquisition post Evangelium:
The commandement was not new, but renewed, and how renewed? Wee haue a diminution of the old burden, by the work of Christ, He hath redeemed vs from the curse of the Law, being made a curse for vs, Gal. 3.13. An addition of new strength wee haue by the gift of Christ, The spirit which helpeth our infirmities, Rom. 8. The preaching of faith it selfe sets before vs a conueyance of righteousnesse, contrary to that which the Law required, no contrary righteousnesse:
The Commandment was not new, but renewed, and how renewed? we have a diminution of the old burden, by the work of christ, He hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. an addition of new strength we have by the gift of christ, The Spirit which Helpeth our infirmities, Rom. 8. The preaching of faith it self sets before us a conveyance of righteousness, contrary to that which the Law required, no contrary righteousness:
but for life and manners, the Decalogue, without contradiction, is that magnacharta, to which, as to their common principle, all doctrinall conclusions are reducible.
but for life and manners, the Decalogue, without contradiction, is that magnacharta, to which, as to their Common principle, all doctrinal conclusions Are reducible.
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Let vs heare the conclusion of all, Feare God, and keep his commandements, this is the whole duty of man, Eccl. 12.13. Whē we passe once the number of ten, in Arithmetick, the latter numbers, though multiplied vnto millions of millions, can be but compounded resumptions & repetitions of the former.
Let us hear the conclusion of all, fear God, and keep his Commandments, this is the Whole duty of man, Ecclesiastes 12.13. When we pass once the number of ten, in Arithmetic, the latter numbers, though multiplied unto millions of millions, can be but compounded resumptions & repetitions of the former.
So the whole consent of the Prophets wholly consists in expositions and applications of those ten words, written at the first by Gods owne finger, in two Tables,
So the Whole consent of the prophets wholly consists in expositions and applications of those ten words, written At the First by God's own finger, in two Tables,
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For, as after the works of God were crowned with their Makers approbation, It was very good: all contemplations were but surueighs, all inuentions but discoueries;
For, as After the works of God were crowned with their Makers approbation, It was very good: all contemplations were but surueighs, all Inventions but discoveries;
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Were your regeneration absolute, continuall obedience to his word should trouble you no more, then the perpetuall aspect of his countenance doth trouble Angels:
Were your regeneration absolute, continual Obedience to his word should trouble you no more, then the perpetual aspect of his countenance does trouble Angels:
Israelitish stomacks, stomacks lothing Manna the bread of heauen, Athenian eares, eares itching after heapes of Teachers, are no good signes and Symptomes, that the heart is of a good complexion.
Israelitish stomachs, stomachs loathing Manna the bred of heaven, Athenian ears, ears itching After heaps of Teachers, Are no good Signs and Symptoms, that the heart is of a good complexion.
as the winds out of his bidden treasure, that so many, so reuerend, so learned orthodoxe Fathers, sit in Moses chaire, who cri• downe paradoxes, amongst all their children, with a becke of their countenance.
as the winds out of his bidden treasure, that so many, so reverend, so learned orthodox Father's, fit in Moses chair, who cri• down paradoxes, among all their children, with a beck of their countenance.
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Otherwise, this vniuersall wantonnesse, from which the word of God it selfe cannot bee priuiledged among the people, much like febris alba, the Greene sicknesse, euer longing for food, which is no food, would soone turne and remooue to another Gospell, which is not another Gospell, Gal. 1. Oh, the wan••ing in•linations of inconstant hearers, what will they doe? whither will they goe? me thinkes I se• th•m, gr•ene and vnseasoned as they be, warping •o•••••ds Papistry.
Otherwise, this universal wantonness, from which the word of God it self cannot be privileged among the people, much like febris alba, the Green sickness, ever longing for food, which is no food, would soon turn and remove to Another Gospel, which is not Another Gospel, Gal. 1. O, the wan••ing in•linations of inconstant hearers, what will they do? whither will they go? me thinks I se• th•m, gr•ene and unseasoned as they be, warping •o•••••ds Papistry.
What shall I say, the time passes, your attention droopes, my strength failes, I cannot, I may not stand to fill vp an induction with their inuentiue Ideas, and Chimeras, whence I might conclude the Popish humour, without either face of grauitie in the doctrine,
What shall I say, the time passes, your attention droops, my strength fails, I cannot, I may not stand to fill up an induction with their inventive Ideas, and Chimeras, whence I might conclude the Popish humour, without either face of gravity in the Doctrine,
so shall he sooner thriue in sound and sauing knowledge, who borrowes places of his fansie for receiued principles, making it seruiceable to his memory,
so shall he sooner thrive in found and Saving knowledge, who borrows places of his fancy for received principles, making it serviceable to his memory,
For are these the wares, for which wee should exchange an euerlasting Gospell, of an euerlasting Kingdome? only because they that preach it, often beate vpon it,
For Are these the wares, for which we should exchange an everlasting Gospel, of an everlasting Kingdom? only Because they that preach it, often beat upon it,
God forbid, for grant that the fundamentall Articles of faith may be taught within lesse then the terme of a Preachers life, (which curious speculatiō, idle digressions,
God forbid, for grant that the fundamental Articles of faith may be taught within less then the term of a Preachers life, (which curious speculation, idle digressions,
and vaine altercations laid aside, I conceiue not impossible.) impossible.) In the remainder, what shall he doe? Either he must preach the same againe,
and vain altercations laid aside, I conceive not impossible.) impossible.) In the remainder, what shall he do? Either he must preach the same again,
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and be a Remembrancer, or be silent, and be no Preacher, which the execution of our office, the second part of my d•u•sion now succeeding, by no meanes will admit.
and be a Remembrancer, or be silent, and be no Preacher, which the execution of our office, the second part of my d•u•sion now succeeding, by no means will admit.
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Be not silent. ] Hierom best skilled of the Fathers in Hebrew, wonders heere why the 70. translate, NONLATINALPHABET, betweene which two readings, there is in the sense small correspondency, whereat I haue more reason to wonder:
Be not silent. ] Hieronymus best skilled of the Father's in Hebrew, wonders Here why the 70. translate,, between which two readings, there is in the sense small correspondency, whereat I have more reason to wonder:
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because nature is stilled and quieted with likenes offended with disproportion, they might imagine some such Noune, only by proportion of the language.
Because nature is stilled and quieted with likeness offended with disproportion, they might imagine Some such Noun, only by proportion of the language.
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The precept negatiue in sound, for that the particle not, denies that only terme before which it stands, neuer the whole (except in an immediate posture before the verbe) is in meaning affirmatiue.
The precept negative in found, for that the particle not, Denies that only term before which it Stands, never the Whole (except in an immediate posture before the verb) is in meaning affirmative.
Hold your faith, hold the truth, hold your profession, hold not your peace, Tenuisse silentia clerum. Oh tis the basest tenure any Minister can hold his liuing by.
Hold your faith, hold the truth, hold your profession, hold not your peace, Tenuisse Silence clerum. O this the Basest tenure any Minister can hold his living by.
There is a time to keepe silence, and a time to speake, Eccles. 3.7. Rather that he should not bee ruled by the hearers disposition, or estimation when to take his opportunities.
There is a time to keep silence, and a time to speak, Eccles. 3.7. Rather that he should not be ruled by the hearers disposition, or estimation when to take his opportunities.
because euery thankeful conuert wil proclaime the mercie which appeared in his conuersion, Come vnto me, and I will tell you what the Lord hath done for my soule.
Because every thankful convert will proclaim the mercy which appeared in his conversion, Come unto me, and I will tell you what the Lord hath done for my soul.
because teachers shal shine as the brightnesse of the firmament, Dan. 12. Principally they tend to the hearers benefit, according to the donors will, The manifestation of the Spirit is giuen to euerie man, to profit w•thall, 1 Cor. 12. Wherefore as on the one part, to speake in Gregories words, Vobis & nobis parcimus, quando quod displicet non tacemus:
Because Teachers shall shine as the brightness of the firmament, Dan. 12. Principally they tend to the hearers benefit, according to the donors will, The manifestation of the Spirit is given to every man, to profit w•thall, 1 Cor. 12. Wherefore as on the one part, to speak in Gregories words, Vobis & nobis parcimus, quando quod displicet non tacemus:
our selues wee wrap first in a criminall mischiefe, because silence directly crosseth our vocation, a silent Remembrancer implies as harsh an opposition as a darke light, a dumbe cryer, or a blinde Master-gunner.
our selves we wrap First in a criminal mischief, Because silence directly Crosseth our vocation, a silent Remembrancer Implies as harsh an opposition as a dark Light, a dumb crier, or a blind Master-gunner.
Secondly, in a penall mischiefe, and that eyther of greatest losse in this life, while our gifts decay, The idoll Shephearàs arme shall be cleane dried vp,
Secondly, in a penal mischief, and that either of greatest loss in this life, while our Gifts decay, The idol Shephearàs arm shall be clean dried up,
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Or else of most grieuous sense for euer, Woe is vnto me, if I preach not the Gospell, 1. Cor. 9. You the people our silence doth boulster and abett in your sinne, many be the maximes of the ciuill Law, Qui non improbat, probat, qui tacet, consentit, qui per annum tacet, recusare videtur.
Or Else of most grievous sense for ever, Woe is unto me, if I preach not the Gospel, 1. Cor. 9. You the people our silence does bolster and abet in your sin, many be the maxims of the civil Law, Qui non improbat, Probat, qui tacet, consentit, qui per annum tacet, recusare videtur.
and say to the Prophets, Prophesie not, Amos 2. Newes came to a Towne, as some thinke in Italy, once and againe, that the Enemie was approaching: well, hee did not approach.
and say to the prophets, Prophesy not, Amos 2. News Come to a Town, as Some think in Italy, once and again, that the Enemy was approaching: well, he did not approach.
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Yet this you may iustly thinke as nothing, in comparison of punishment eternall, That also followeth vpon our silence, Where there is no vision, the people perish, Prou. 29.18.
Yet this you may justly think as nothing, in comparison of punishment Eternal, That also follows upon our silence, Where there is no vision, the people perish, Prou. 29.18.
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For we take not silence here, in any metaphysicall consideration, as a meere priuation, Non entis nullae sunt operationes, that which hath no being, can haue no working;
For we take not silence Here, in any metaphysical consideration, as a mere privation, Non entis Nullae sunt operationes, that which hath no being, can have no working;
So be that is bound to worke, must giue an account of his idlenesse; and hee that is commanded to speake, shall answere for his silence, and good reason:
So be that is bound to work, must give an account of his idleness; and he that is commanded to speak, shall answer for his silence, and good reason:
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for as the darknesse of Egypt was a darknesse that might bee felt, so the silence of a Remembrancer is a silence that smarts, and smarts at the quicke.
for as the darkness of Egypt was a darkness that might be felt, so the silence of a Remembrancer is a silence that smarts, and smarts At the quick.
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Or if you giue no credit vnto his words, I hope you will giue credit to his argument, Lib. 33. Ep. to Venantius, Paul kept nothing backe from the Ephesians, Act. 20. and thence inferreth, I am pure from the bloud of all men.
Or if you give no credit unto his words, I hope you will give credit to his argument, Lib. 33. Epistle to Venantius, Paul kept nothing back from the Ephesians, Act. 20. and thence infers, I am pure from the blood of all men.
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For though Saint Augustine saith, vpon the similitude of the deafe Adder in the Psalme, Non vndecun { que } s•militudo datur, res ipsalaudatur, Euery thing from which a similitude is drawne, is not commended.
For though Saint Augustine Says, upon the similitude of the deaf Adder in the Psalm, Non vndecun { que } s•militudo datur, Rest ipsalaudatur, Every thing from which a similitude is drawn, is not commended.
Yet when you haue one officers diligence proposed as a patterne to an other officer, whatsoeuer inference holds against the neglect of the latter, holds much more against the neglect of the former.
Yet when you have one Officers diligence proposed as a pattern to an other officer, whatsoever Inference holds against the neglect of the latter, holds much more against the neglect of the former.
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therefore you must goe before vs. Satan hath his Remembrancers in all assemblies, they vouch their precedents, Thou shalt find in the booke of the records of thy Fathers, that this City is a rebellious City, Ezra 4. they vouch their Law, We haue a Law, and by that Law he ought to die, Ioh. 19. Shall they speake without a calling? and will you that haue a calling, hold your peace? what will you answere to those voyces, which sent you hither? They will not hold their peace, if you hold your peace:
Therefore you must go before us Satan hath his Remembrancers in all assemblies, they vouch their precedents, Thou shalt find in the book of the records of thy Father's, that this city is a rebellious city, Ezra 4. they vouch their Law, We have a Law, and by that Law he ought to die, John 19. Shall they speak without a calling? and will you that have a calling, hold your peace? what will you answer to those voices, which sent you hither? They will not hold their peace, if you hold your peace:
Or if your might knowes how to shake off the poore mens clamours in the Country, what will your consciences answer vnto God? Your silence may hazard his glory,
Or if your might knows how to shake off the poor men's clamours in the Country, what will your Consciences answer unto God? Your silence may hazard his glory,
Tell mee, how doth your silence prouide for your owne posterity? You must be contented to heare what Hester heard, cap. 4. If thou holdest thy peace at this time,
Tell me, how does your silence provide for your own posterity? You must be contented to hear what Esther herd, cap. 4. If thou holdest thy peace At this time,
and breed not discord in our Church, beware of the concision, remēber the Comminaltie, and suffer not a decay to preuaile in the Kingdome speake peace vnto the people, Mordecai, blessed Mordecai was next vnto King Ahashuerus, great among the Iewes,
and breed not discord in our Church, beware of the concision, Remember the Commonalty, and suffer not a decay to prevail in the Kingdom speak peace unto the people, Mordecai, blessed Mordecai was next unto King Ahasuerus, great among the Iewes,
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why are your dead desires at a stay, where is your courage, what is become of your ambition? It is impossible that man should liue and loue his Countrie, who would not in the midst of all earthly happinesse, be contented to part with the whole world, (prouided that he might make euen with God through Iesus Christ) and leaue behinde him such a Testimony, such a Legacy, Orbi quietem secula pacem suo, haec summa virtus petitur hâc coelum viâ.
why Are your dead Desires At a stay, where is your courage, what is become of your ambition? It is impossible that man should live and love his Country, who would not in the midst of all earthly happiness, be contented to part with the Whole world, (provided that he might make even with God through Iesus christ) and leave behind him such a Testimony, such a Legacy, Orbi quietem secula pacem Sue, haec summa virtus petitur hâc coelum viâ.
For if the Apostles question seeme reasonable, how should they heare without a Preacher? is it meete, thinke you, that wee should fight as men that beate the ayre? why should wee preach without hearers? I grant that the men of these latter times haue cares iudicious inough, I heare them praising voices, magnifying the learning, extolling the gifts of teachers.
For if the Apostles question seem reasonable, how should they hear without a Preacher? is it meet, think you, that we should fight as men that beat the air? why should we preach without hearers? I grant that the men of these latter times have Cares judicious enough, I hear them praising voices, magnifying the learning, extolling the Gifts of Teachers.
and fill your houses, but cannot fill your soules. Neuer considering that like some. Marchants vpon the coastes of Lap-land, you buy your windes of the diuell.
and fill your houses, but cannot fill your Souls. Never considering that like Some. Merchants upon the coasts of Lapland, you buy your winds of the Devil.
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Would you knowe the true cause indeede? The man that cals himselfe veridicus Christianus, the Christian tell-troth, speaks of a Lady who demanded of her seruants,
Would you know the true cause indeed? The man that calls himself Veridicus Christian, the Christian Telltruth, speaks of a Lady who demanded of her Servants,
You haue had Sermons for liberality against extortion, for charity against vsury, for mercy against cruelty; Sermons euer spoken, neuer done. O these were tedious Sermons!
You have had Sermons for liberality against extortion, for charity against Usury, for mercy against cruelty; Sermons ever spoken, never done. O these were tedious Sermons!
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Most gracious God and louing Father, which out of thine abundant mercies, hast so richly prouided for thine vnthankefull seruants, such instructions for their vnderstandings, such perswasions for their will, such repetitions for their memories, crowne all this labour with fruit and good successe from heauen, to the glory of thy Name, the comfort of the Preachers,
Most gracious God and loving Father, which out of thine abundant Mercies, hast so richly provided for thine unthankful Servants, such instructions for their understandings, such persuasions for their will, such repetitions for their memories, crown all this labour with fruit and good success from heaven, to the glory of thy Name, the Comfort of the Preachers,
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