A sermon preached at the second trienniall visitation of the right honourable and right reuerend father in God, William Lord Bishop of London, holden at Keluedon in Essex: September. 3. 1631. By Nehemiah Rogers, pastor of Messing in Essex
A SERMON PREACHED At the second Trienniall Ʋisitation of THE RIGHT HONOVRABLE AND RIGHT REVEREND FATHER IN GOD, WILLIAM Lord Bishop of London, holden at Keluedon in ESSEX:
A SERMON PREACHED At the second Triennial Ʋisitation of THE RIGHT HONOURABLE AND RIGHT REVEREND FATHER IN GOD, WILLIAM Lord Bishop of London, held At Keluedon in ESSEX:
Worthy Nehemiah hauing repaired the walls, and broken buildings of Ierusalem, begins the Repaire of Religion (which was much decayed) and of Manners (which was much corrupted) amongst that people.
Worthy Nehemiah having repaired the walls, and broken buildings of Ierusalem, begins the Repair of Religion (which was much decayed) and of Manners (which was much corrupted) among that people.
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and failings, which he doth effectually. Take we notice of Particulars. First, the Meeting of the Congregation, and assembling of the people, both men, and women,
and failings, which he does effectually. Take we notice of Particulars. First, the Meeting of the Congregation, and assembling of the people, both men, and women,
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1. He Opened his booke in the sight of all the people (being fitly seated to be seene) vpon the opening whereof, the people shew much reuerence, verse 5.
1. He Opened his book in the sighed of all the people (being fitly seated to be seen) upon the opening whereof, the people show much Reverence, verse 5.
2. He makes a Prayer before the Sermon, and begins with blessing the great God of heauen, whereat the people are zealously deuout, with lifted-vp hands,
2. He makes a Prayer before the Sermon, and begins with blessing the great God of heaven, whereat the people Are zealously devout, with lifted-vp hands,
and bowed heads and bodies answering thereto, Amen, Amen, verse 6. 3. He Reades his Text, giues the sense of the words, and causeth the people to vnderstand the meaning, verse 7, 8. The like method with this vnder the Law, is obserued by vs the Preachers of the Gospell and may hence haue warrant.
and bowed Heads and bodies answering thereto, Amen, Amen, verse 6. 3. He Reads his Text, gives the sense of the words, and Causes the people to understand the meaning, verse 7, 8. The like method with this under the Law, is observed by us the Preachers of the Gospel and may hence have warrant.
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Situs; Locus: His Site, Or the Gesture vsed [ hee stood ] The Vbi or Place Where [ Vpon a Pulpit ] which is set forth or described further by the Materiale: the Matter whereof it was made [ of wood ] and by the Finale; the End why it was made [ for the purpose. ] Thus you haue the Priest in his proper Predicaments. As you haue heard the Logicall Resolution, be pleased with like patience to attend to the Theologicall Exposition.
Situs; Locus: His Site, Or the Gesture used [ he stood ] The Vbi or Place Where [ Upon a Pulpit ] which is Set forth or described further by the Material: the Matter whereof it was made [ of wood ] and by the Finale; the End why it was made [ for the purpose. ] Thus you have the Priest in his proper Predicaments. As you have herd the Logical Resolution, be pleased with like patience to attend to the Theological Exposition.
Some attended the King as his Secretaries, these were termed NONLATINALPHABET the Kings Scribes, 2 Kings 12.10. 2 Chro. 24 11. Such were Sheia; 2 Sam. 20.25. and Shaphan, 2 King. 22.3. Others attended Publike Courts, and Consistories, and were like our Publike Notaries, or our Clerkes of Assizes: These were termed NONLATINALPHABET;
some attended the King as his Secretary's, these were termed the Kings Scribes, 2 Kings 12.10. 2 Chro 24 11. Such were Sheia; 2 Sam. 20.25. and Shaphan, 2 King. 22.3. Others attended Public Courts, and Consistories, and were like our Public Notaries, or our Clerks of Assizes: These were termed;
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The second sort of Scribes, were Gods, and belonged to the Clergie, they were called NONLATINALPHABET, Scribes of the Law. These were Doctors and Expositors of the Law, being by Office to write, reade,
The second sort of Scribes, were God's, and belonged to the Clergy, they were called, Scribes of the Law. These were Doctors and Expositors of the Law, being by Office to write, read,
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Such a one was this Ezra called, elsewhere Sophir Mahir, a prompt Scribe; and here NONLATINALPHABET that Scribe; by way of excellencie, the Hebrew article Π like the Greeke Ο noting alwaies some eminencie,
Such a one was this Ezra called, elsewhere Sophir Mahir, a prompt Scribe; and Here that Scribe; by Way of excellency, the Hebrew article Π like the Greek Ο noting always Some eminency,
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Stood ] A Gesture noting Subiection, and Seruice; vsed by the Priests, and Leuits in all their ministration, Deut. 10.8. & 17.12. & 18.5.7. Iudg. 20.28.
Stood ] A Gesture noting Subjection, and Service; used by the Priests, and Leuits in all their ministration, Deuteronomy 10.8. & 17.12. & 18.5.7. Judges 20.28.
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So then, Gods Ministers with great reuerence, are to doe seruice to God, and to his Church, 2 Chron. 35.3. The Holinesse of the Place; Weightinesse of the Worke; Presence of the People; Worthinesse of the Person, whom we represent, require it.
So then, God's Ministers with great Reverence, Are to do service to God, and to his Church, 2 Chronicles 35.3. The Holiness of the Place; Weightiness of the Work; Presence of the People; Worthiness of the Person, whom we represent, require it.
Such a Seate was erected and set vp for Ezra; therein he stood, and so was aboue the people, verse 5. (As Solomon was, who made him such a kinde of brasen scaffold and set it in the midst of the Court of the Temple,
Such a Seat was erected and Set up for Ezra; therein he stood, and so was above the people, verse 5. (As Solomon was, who made him such a kind of brazen scaffold and Set it in the midst of the Court of the Temple,
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when he blest the Lord, and the people, 2 Chron. 6.13.) This kinde of Chaire or Pulpit, did afterwards grow more Common and in vse, whence (I conceiue) that phrase arose, of sitting at the feet of another, as Saint Paul is said to haue sate at Gamaliels; And sitting in Moses chaire; that is, preaching Moses Law, sitting in the Chaire or Pulpit.
when he blessed the Lord, and the people, 2 Chronicles 6.13.) This kind of Chair or Pulpit, did afterwards grow more Common and in use, whence (I conceive) that phrase arose, of sitting At the feet of Another, as Saint Paul is said to have sat At Gamaliels; And sitting in Moses chair; that is, preaching Moses Law, sitting in the Chair or Pulpit.
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but of Wood. The dignity of the Clergie stands not in outward pomp and glory, nor doth the worship of God consist in rich ornaments or glorious furniture.
but of Wood. The dignity of the Clergy Stands not in outward pomp and glory, nor does the worship of God consist in rich Ornament or glorious furniture.
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when shee came to haue Golden Chalices (as in time of Popery) shee had Wodden Priests. But why touch I this? For if Superstition made our Aduersaries too Carefull, and Bountifull; Prophanenesse and Atheisme hath made vs too Carelesse. The ruines of Gods house;
when she Come to have Golden Chalice (as in time of Popery) she had Wooden Priests. But why touch I this? For if Superstition made our Adversaries too Careful, and Bountiful; Profaneness and Atheism hath made us too Careless. The ruins of God's house;
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the Dust, and Cobwebs, wherewith our Churches were be hung, before Authority (like the good huswife in the Parable) sent a broome, sufficiently confirmed this.
the Dust, and Cobwebs, wherewith our Churches were be hung, before authority (like the good huswife in the Parable) sent a broom, sufficiently confirmed this.
God holds himselfe contemned, when his Churches are defaced, and his Vtensils not decently preserued; see Psal. 74. verse 8.10. Made for the purpose ] And yet no Command for it, nor for any other of those Solemnities vsed after, verse 6. in Moses Law. So then;
God holds himself contemned, when his Churches Are defaced, and his Utensils not decently preserved; see Psalm 74. verse 8.10. Made for the purpose ] And yet no Command for it, nor for any other of those Solemnities used After, verse 6. in Moses Law. So then;
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Meere humane inuentions in the Circumstantialls of Gods worship, are not therefore vnlawfull (though appropriated thereunto and (afterwards) superstitiously abused) vnlesse in some other respect some sinfulnesse be found in them.
Mere humane Inventions in the Circumstantials of God's worship, Are not Therefore unlawful (though appropriated thereunto and (afterwards) superstitiously abused) unless in Some other respect Some sinfulness be found in them.
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but in the Candlesticke? Elders must be ordained NONLATINALPHABET in euery Church, Acts 14.23. not Lay-Elders, but Preaching Elders. And such was Titus enioyned by Saint Paul, to constitute NONLATINALPHABET in euery Citie, Tit. 1.5. Againe, the Minister is the Watchman, Isay 21.11. His Charge, and Pulpit, is his Watch-tower, Hab. 2.1. He is a Planter, and a Waterer, 1 Cor. 3 6. His Congregation an Orchard, and Pleasant Garden, Cant. 4 12 13. He is a Labourer, 1 Cor. 3.9. and a Seeds-man, Mar. 4.14. His People are the Field, 1 Cor 3.9. Hee is a Mason or Carpenter, 1 Cor. 3.10. They are the House and Temple, 2 Cor. 6.16. Quam benè conueniunt?
but in the Candlestick? Elders must be ordained in every Church, Acts 14.23. not Lay elders, but Preaching Elders. And such was Titus enjoined by Saint Paul, to constitute in every city, Tit. 1.5. Again, the Minister is the Watchman, Saiah 21.11. His Charge, and Pulpit, is his Watchtower, Hab. 2.1. He is a Planter, and a Waterer, 1 Cor. 3 6. His Congregation an Orchard, and Pleasant Garden, Cant 4 12 13. He is a Labourer, 1 Cor. 3.9. and a Seedsman, Mar. 4.14. His People Are the Field, 1 Cor 3.9. He is a Mason or Carpenter, 1 Cor. 3.10. They Are the House and Temple, 2 Cor. 6.16. Quam benè conueniunt?
This also is the iudgement of our Church, which takes order by her Canons, not onely for the Examination of those who are to be admitted into sacred orders, that they be Ezra's, Apt Scribes; but likewise that euery one so admitted be prouided of some Place and Pulpit, either Benefice or Curatship, wherin he may employ his gifts,
This also is the judgement of our Church, which Takes order by her Canonas, not only for the Examination of those who Are to be admitted into sacred order, that they be Ezra's, Apt Scribes; but likewise that every one so admitted be provided of Some Place and Pulpit, either Benefice or Curatship, wherein he may employ his Gifts,
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To the one Care and Conscience in Presenting, To the Second, in Ordaining, To the last, in Executing and Officiating that where with they are betrusted.
To the one Care and Conscience in Presenting, To the Second, in Ordaining, To the last, in Executing and Officiating that where with they Are betrusted.
If you aske me the reason, why in many Churches, where are faire Pulpits, there are no better Pulpit-men? I must tell you, Corrupt Patrons are in greatest fault.
If you ask me the reason, why in many Churches, where Are fair Pulpits, there Are no better Pulpit men? I must tell you, Corrupt Patrons Are in greatest fault.
while men giue vpon dishonest termes, what man of parts dare accept thereof? These refusing, such must be sought for as will, Micha's Priest is welcome,
while men give upon dishonest terms, what man of parts Dare accept thereof? These refusing, such must be sought for as will, Michael's Priest is welcome,
And will bee contented with the like vsage which Dauids Embassadors found from Hanuns Princes, to haue their Garments cut off by the buttocks, and their Beards halfe shauen away by vniust Compositions, he is a Priest for the purpose.
And will be contented with the like usage which David ambassadors found from Hanuns Princes, to have their Garments Cut off by the buttocks, and their Beards half shaven away by unjust Compositions, he is a Priest for the purpose.
If any such be present as haue to doe with Presentations to Church-liuings, let me beseech them, euen as if Christ himselfe did beseech them, not to betray his Church into the hands of such Blinde guides; When you Present, Present not to God and Mother-Church a Prometheus sacrifice, skin and bone, without flesh.
If any such be present as have to do with Presentations to Church-livings, let me beseech them, even as if christ himself did beseech them, not to betray his Church into the hands of such Blind guides; When you Present, Present not to God and Mother-Church a Prometheus sacrifice, skin and bone, without Flesh.
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Let your Question bee, as theirs in the Gospell, Who is worthy? Present not Woodden Priests, to make your selues Golden Patrons. Respect not Gifts of Gold, for the furnishing of your Cup-boards, but Gifts of Grace for the furnishing of the Pulpit. Beware of Cropping the poore Ministers maintenance;
Let your Question be, as theirs in the Gospel, Who is worthy? Present not Wooden Priests, to make your selves Golden Patrons. Respect not Gifts of Gold, for the furnishing of your Cupboards, but Gifts of Grace for the furnishing of the Pulpit. Beware of Cropping the poor Ministers maintenance;
Let not out that Blood your Fore-fathers put into the Churches veines, vnder pretence of her falling into a Plurifie. Thinke not with William Rufus any longer, that Church-Bread is onely Sweet-bread. Take not away their maintenance with Iulian the Apostata, vnder pretence of Conscience, that so much liuing is a Burden to them,
Let not out that Blood your Forefathers put into the Churches Veins, under pretence of her falling into a Plurify. Think not with William Rufus any longer, that Church-Bread is only Sweetbread. Take not away their maintenance with Iulian the Apostata, under pretence of Conscience, that so much living is a Burden to them,
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Deale not with your Clerkes, as Dionysius with his Gods to take away their Gold, and put vpon them Linesy-wolsey, as being Cooler for the Summer, and Hotter for the Winter, and then (which is worst) hauing their Liuings, flout at them for their Pouerty; like the Iewes who hauing spoyled Christ of his Ʋestments, then mocked him with Basenesse. Forget not those Woes, denounced by our Sauiour against the Pharisees, for deuouring vp of widdowes houses, (much more for deuouring vp his Fathers ) And let that Whip be thought vpon, vsed against Buyers and Sellers in the Temple, much more of the Temple, for if those were whipt with Rods, then these with Scorpions. In briefe;
Deal not with your Clerks, as Dionysius with his God's to take away their Gold, and put upon them Linesy-wolsey, as being Cooler for the Summer, and Hotter for the Winter, and then (which is worst) having their Livings, flout At them for their Poverty; like the Iewes who having spoiled christ of his Ʋestments, then mocked him with Baseness. Forget not those Woes, denounced by our Saviour against the Pharisees, for devouring up of widow's houses, (much more for devouring up his Father's) And let that Whip be Thought upon, used against Buyers and Sellers in the Temple, much more of the Temple, for if those were whipped with Rods, then these with Scorpions. In brief;
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Still Ahimaaz importunes Ioab, and through importunity preuailes to run after, and (taking the way of the Plaine) outruns Cushi, and comes first to Dauid, as if he had great matters to impart vnto the King, but being examined on particulars, he could giue no other answer but this, hee saw a great tumult, but knew not what it meant.
Still Ahimaaz importunes Ioab, and through importunity prevails to run After, and (taking the Way of the Plain) outruns Cushi, and comes First to David, as if he had great matters to impart unto the King, but being examined on particulars, he could give no other answer but this, he saw a great tumult, but knew not what it meant.
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and putting themselues forward, may through importunity, obtaine that which their deserts could neuer, and so (taking the way of the Plaine) (the beaten path of Simony) ouergoes the Worthyer,
and putting themselves forward, may through importunity, obtain that which their deserts could never, and so (taking the Way of the Plain) (the beaten path of Simony) overgoes the Worthier,
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but when he comes to deliuer his message, like him in the Gospell he is speechlesse, and his entertainement like that of Ahimaaz, Turne aside, stand thou by.
but when he comes to deliver his message, like him in the Gospel he is speechless, and his entertainment like that of Ahimaaz, Turn aside, stand thou by.
A Bishop may examine a man as concerning Learning, but can any Bishop know the Life and Conuersation of euery one that is to be admitted into holy orders, otherwise then by the the testimonie of those that know them? Now if the first Concoction bee bad, can the Second,
A Bishop may examine a man as Concerning Learning, but can any Bishop know the Life and Conversation of every one that is to be admitted into holy order, otherwise then by the the testimony of those that know them? Now if the First Concoction be bad, can the Second,
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or Third be good? Ministers, Gentlemen, and Others, should not for fauour, nor by-respects, be too liberall of their hands, in giuing testimoniall of any, whom they either know not,
or Third be good? Ministers, Gentlemen, and Others, should not for favour, nor by-respects, be too liberal of their hands, in giving testimonial of any, whom they either know not,
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If then thou knowest thy Friend bee fit, or thy Childe bee fit, and canst giue a testimony as Saint Iohn did of Demetrius, send him vnto Iairus the Ruler of the Synagogue;
If then thou Knowest thy Friend be fit, or thy Child be fit, and Canst give a testimony as Saint John did of Demetrius, send him unto Jairus the Ruler of the Synagogue;
as that famous Bishop of Lincolne, Robert Grosthead did one, who earnestly solicited him, in the behalfe of his poore kinsman, that hee would preferre him,
as that famous Bishop of Lincoln, Robert Grosseteste did one, who earnestly solicited him, in the behalf of his poor kinsman, that he would prefer him,
of mine owne Coate and Calling; the Select Subiect of this daies meeting, and discourse, who are (as I conceiue) all Pulpit-men. And therefore I shall not need to call vpon you to get you Pulpits (as Chrysostome of old did vpon his hearers:
of mine own Coat and Calling; the Select Subject of this days meeting, and discourse, who Are (as I conceive) all Pulpit men. And Therefore I shall not need to call upon you to get you Pulpits (as Chrysostom of old did upon his hearers:
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though Omnia in figura (as Saint Paul speakes in another case) and I keepe my selfe vnto the Metaphor: Commending those Rules vnto you, which Good Pen-men giue in the Art of writing, applying them to our purpose as wee passe along.
though Omnia in figura (as Saint Paul speaks in Another case) and I keep my self unto the Metaphor: Commending those Rules unto you, which Good Penmen give in the Art of writing, applying them to our purpose as we pass along.
First, for the Pen; the Care of a Good Scribe must bee to prouide one Fitting, both for his Hand and Paper. Next to the Holding of his Pen, lest hee discouer himselfe a Botcher.
First, for the Pen; the Care of a Good Scribe must be to provide one Fitting, both for his Hand and Paper. Next to the Holding of his Pen, lest he discover himself a Butcher.
1. In Choosing of the Quill, that it be not too Hard nor Full of teeth. 2. In the Cutting, Riuing, or Nibbing of the Penn, that it may write hard, or soft, as Occasion requires.
1. In Choosing of the Quill, that it be not too Hard nor Full of teeth. 2. In the Cutting, Riving, or Nibbing of the Penn, that it may write hard, or soft, as Occasion requires.
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Thus if we would write Well, and Faire, let vs not affect to be dealing with those Scriptures that are Obscure and Darke, Of Ambiguous, and Doubtfull meaning; Of which kinde, there are not a few in holy Writ,
Thus if we would write Well, and Fair, let us not affect to be dealing with those Scriptures that Are Obscure and Dark, Of Ambiguous, and Doubtful meaning; Of which kind, there Are not a few in holy Writ,
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and none more subiect to bee wrested and peruerted. ( Wits making such places, the Palaestra to proue masteries in) You know the Antient Fathers did scarce touch the Booke of the Reuelation in all their writings, thinking it farre safer with silence, to admire,
and none more Subject to be wrested and perverted. (Wits making such places, the Palaestra to prove masteries in) You know the Ancient Father's did scarce touch the Book of the Revelation in all their writings, thinking it Far safer with silence, to admire,
Such then as fasten (to choose) vpon such darke Texts (except they haue the better parts and helps) seeme to write with the Ganders quill, and while men seeke to get the praise of a nimble head,
Such then as fasten (to choose) upon such dark Texts (except they have the better parts and helps) seem to write with the Ganders quill, and while men seek to get the praise of a nimble head,
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I meane that you would Distinguish aptly that which is Confused; And Illustrate plainely that which is Obscure: You know the Helps, the Vse of Tongues, and Authors, &c. And Prayer in such a Case, is the Best Booke in the Studie:
I mean that you would Distinguish aptly that which is Confused; And Illustrate plainly that which is Obscure: You know the Helps, the Use of Tongues, and Authors, etc. And Prayer in such a Case, is the Best Book in the Study:
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The noise of Axe and Hammer would not bee heard (ouer-loud) within the Temple; the worke would be framed in Lebanon. To reckon vp all that wee haue read, with their seuerall opinions vpon such a Text, is (in my poore conceit) with Dauid A spice of Pride in numbering of the people:
The noise of Axe and Hammer would not be herd (overloud) within the Temple; the work would be framed in Lebanon. To reckon up all that we have read, with their several opinions upon such a Text, is (in my poor conceit) with David A spice of Pride in numbering of the people:
To bee briefe, if after all our paines such places remaine to vs ambiguous, and doubtfull, it is enough if we acknowledge, confesse, and religiously admire:
To be brief, if After all our pains such places remain to us ambiguous, and doubtful, it is enough if we acknowledge, confess, and religiously admire:
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Not peremptorily determining on either part, shutting vp our discourse as the Iewes were wont, euery doubtfull place they met withall with this, Elias cum venerit soluet dubia.
Not peremptorily determining on either part, shutting up our discourse as the Iewes were wont, every doubtful place they met withal with this, Elias cum venerit soluet Dubia.
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Better is it to bee last in the droue of good Expositors (saith our Reuerend Arch-bishop in his Exposition vpon Ionah) then to bee formost inventing our owne Conceits.
Better is it to be last in the drove of good Expositors (Says our Reverend Archbishop in his Exposition upon Jonah) then to be foremost inventing our own Conceits.
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This is not all, for after wee haue Chose our Quill, With the good Pen-man, we must be Carefull in Cutting of our Pen. This requires Skill, that it may be neither too Soft nor ouer Hard: Therefore the Apostle, speaketh thus to Timothy, Shew thy selfe approued vnto God, a workeman that needeth not to be ashamed, rightly diuiding the Word of truth, 2 Tim. 2.15. Gods Minister, must NONLATINALPHABET Diuide and cut: A speech borrowed from the Cutting vp of the Sacrifice, in which there was great skill required, the Liuer must be left hanging on the Right side; the Heart and Lungs, vpon the Channell bone, the Milt vpon the left side; and the Kidneys, vpon the Rump. Each Bungler can Chop a Text into Gobbets;
This is not all, for After we have Chosen our Quill, With the good Penman, we must be Careful in Cutting of our Pen. This requires Skill, that it may be neither too Soft nor over Hard: Therefore the Apostle, speaks thus to Timothy, Show thy self approved unto God, a workman that needs not to be ashamed, rightly dividing the Word of truth, 2 Tim. 2.15. God's Minister, must Divide and Cut: A speech borrowed from the Cutting up of the Sacrifice, in which there was great skill required, the Liver must be left hanging on the Right side; the Heart and Lungs, upon the Channel bone, the Milt upon the left side; and the Kidneys, upon the Rump. Each Bungler can Chop a Text into Gobbets;
but so to Cut the word, as to giue euery one their Portion, and therein approue ones selfe to God, is the propertie Of a Workeman that needeth not to bee ashamed.
but so to cut the word, as to give every one their Portion, and therein approve ones self to God, is the property Of a Workman that needs not to be ashamed.
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Our Text must be vntwisted, and vnloosed, or as it were vnbowelled, which cannot bee done without the helpe of Logicke (the hand of Philosophie) This would not bee Ouer-slight, nor Ouer-curious; for Aequè confusa est diuisio & nimia & nulla (saith Fulgentius ) To make a long Analysis, to a Short Text, is with the Citizens of Mindus to build Great Gates to a Little Citie, (who were well flouted for their paines) Or like the Boasting Traueller, who comming to his Inne, plucks out great store of coine, and spends but two-pence.
Our Text must be untwisted, and unloosed, or as it were unboweled, which cannot be done without the help of Logic (the hand of Philosophy) This would not be Ouer-slight, nor Overcurious; for Aequè confusa est Division & Nimia & nulla (Says Fulgentius) To make a long Analysis, to a Short Text, is with the Citizens of Mindus to built Great Gates to a Little city, (who were well flouted for their pains) Or like the Boasting Traveller, who coming to his Inn, plucks out great store of coin, and spends but twopence.
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As for the Applying part, respect must bee had vnto the Auditory, as the good Pen-man hath in nibbing of his Pen vnto the kinde of Paper he writes vpon, that it agree with it.
As for the Applying part, respect must be had unto the Auditory, as the good Penman hath in nibbing of his Pen unto the kind of Paper he writes upon, that it agree with it.
A Nathans tongue suits well with a Dauid's heart; A Huldahs, with Iosiah's; And an Elijah's and Michajah's with Ahab's; A Iohn Baptist with Herod's doth best of all.
A Nathans tongue suits well with a Dauid's heart; A Huldahs, with Josiah's; And an Elijah's and Michajah's with Ahab's; A John Baptist with Herod's does best of all.
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A Mild Moses was for the low estate of Afflicted Jsrael: mild in spirit (saith one) but mighty in wonders: mild because hee had to do with a persecuted and yet a techie people; mighty because he had to doe with a Pharaoh. A Graue and a holy Samuel was for the quiet consistence of Israel; And a fierie-spirited Elijah, for the desperatest declinations of it.
A Mild Moses was for the low estate of Afflicted Israel: mild in Spirit (Says one) but mighty in wonders: mild Because he had to do with a persecuted and yet a techy people; mighty Because he had to do with a Pharaoh. A Grave and a holy Samuel was for the quiet consistence of Israel; And a fierie-spirited Elijah, for the desperatest declinations of it.
and stirring, then those of common mould, wee cannot censure the choise, when we see the seruice. (As a Reuerend Prelate of our Church speakes worthily.)
and stirring, then those of Common mould, we cannot censure the choice, when we see the service. (As a Reverend Prelate of our Church speaks worthily.)
and then strait ouer-thwart) to make Two-cuttings, yet if it be not done at once,, it will not write Faire and Currantly; So in all our Vses and Applications deriued,
and then strait overthwart) to make Two-cuttings, yet if it be not done At once,, it will not write Fair and Currently; So in all our Uses and Applications derived,
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Looke how many Vses we deduce from the Doctrine deliuered, if they will make a Syllogisme (the Doctrine being the Argument) we misse not our Rule. And then will our Application be more effectuall.
Look how many Uses we deduce from the Doctrine Delivered, if they will make a Syllogism (the Doctrine being the Argument) we miss not our Rule. And then will our Application be more effectual.
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Smooth Elocution, Fine Pronunciation, and the like, will soone bring vs into that veine of preaching, which Bishop Latimer once blamed, vnder the wittie terme of Straw-berry preaching; and which S. Ierome doth so much deride in his Epistle to Nepotianus, telling him, that the Spirit of God came downe in the likenesse of an Innocent Doue, not Painted butterflie. Assure we our selues brethren, that as the rare and absolute quality of the Pen, consisteth not in Painting, Pricking forth, and tedious writing of sixe lines in a studie, no more doth the Excellencie of Preaching in the like exactnes. See 1 Cor. 14.15. Had the Fathers tooke this course, their workes had neuer beene in so many large volumes as now we haue them. I grant yee;
Smooth Elocution, Fine Pronunciation, and the like, will soon bring us into that vein of preaching, which Bishop Latimer once blamed, under the witty term of Strawberry preaching; and which S. Jerome does so much deride in his Epistle to Nepotianus, telling him, that the Spirit of God Come down in the likeness of an Innocent Dove, not Painted butterfly. Assure we our selves brothers, that as the rare and absolute quality of the Pen, Consisteth not in Painting, Pricking forth, and tedious writing of sixe lines in a study, no more does the Excellency of Preaching in the like exactness. See 1 Cor. 14.15. Had the Father's took this course, their works had never been in so many large volumes as now we have them. I grant ye;
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But in our Common and Ordinarie Auditories, there is (to vse Saint Austins phrase) Quaedam diligens negligentia and such might bee seene in him by his frequent vsing the barbarous word Ossum for a Bone, rather then the word Os, for (saith he) Mallem vt reprehendant grammatici, quàm vt non intelligant populi:
But in our Common and Ordinary Auditors, there is (to use Saint Austins phrase) Quaedam Diligens Negligence and such might be seen in him by his frequent using the barbarous word Ossum for a Bone, rather then the word Os, for (Says he) Mallem vt reprehendant Grammarians, quàm vt non Intelligent People:
as the same Father saith of Homer, that he was dulcissimè vanus, Yea we shall say in the end as one doth of his owne labours, quod ad vsum lusi, quod ad molestiam laboraui: In respect of the profit comes by them, they are but Sport;
as the same Father Says of Homer, that he was dulcissimè Vanus, Yea we shall say in the end as one does of his own labours, quod ad vsum lusi, quod ad molestiam Laboraui: In respect of the profit comes by them, they Are but Sport;
Those Knots which are performed with the Celerity of the Hand, are Commendable in Clearkely writing: Many Speake well by Nature; Many by Industrie and Art attaine vnto it:
Those Knots which Are performed with the Celerity of the Hand, Are Commendable in Clearkely writing: Many Speak well by Nature; Many by Industry and Art attain unto it:
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as Demosthenes who came to that excellent faculty of speaking as that he could leade his Auditory, to what part he pleased, by spending more Oyle then Wine (as himselfe telleth one who asked him how he attained thereto.) Scripture it selfe approues of a godly Eloquence, let not vs despise it,
as Demosthenes who Come to that excellent faculty of speaking as that he could lead his Auditory, to what part he pleased, by spending more Oil then Wine (as himself Telleth one who asked him how he attained thereto.) Scripture it self approves of a godly Eloquence, let not us despise it,
He who is able to receiue it, let him receiue it, and honour that day with Two young Pigeons, or Two young Turtle doues; Let him follow that Councell the Wiseman giues, In the morning sowe thy seede,
He who is able to receive it, let him receive it, and honour that day with Two young Pigeons, or Two young Turtle Dove; Let him follow that Council the Wiseman gives, In the morning sow thy seed,
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and in the euening withhold not thine hand, for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good, Eccl. 11.6.
and in the evening withhold not thine hand, for thou Knowest not whither shall prosper, either this or that, or whither they both shall be alike good, Ecclesiastes 11.6.
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but remember the Councell the people of Rome gaue, who hearing that some of their Colonies waxed barren, willed that the husbandmen should melius arare & & minus serere;
but Remember the Council the people of Rome gave, who hearing that Some of their Colonies waxed barren, willed that the husbandmen should Better arare & & minus serere;
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Let such as cannot preach Often, and Well too, spend more time in their Studies, and lesse time in their Pulpits: And for a while be content to gather herbes to make pottage for Gods houshould, wherein also they had need bee very circumspect that they gather not wild-gourds in stead of wholesome herbs.
Let such as cannot preach Often, and Well too, spend more time in their Studies, and less time in their Pulpits: And for a while be content to gather herbs to make pottage for God's household, wherein also they had need be very circumspect that they gather not wild-gourds in stead of wholesome herbs.
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Secondly, we must hold our Pen vpon the Full for that is, most proper. Fasten not vpon Scripture any other sense, then the nature of the place will beare.
Secondly, we must hold our Pen upon the Full for that is, most proper. Fasten not upon Scripture any other sense, then the nature of the place will bear.
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You know the Councell that the Priests & Diuiners gaue vnto the Princes of the Philistins, concerning the Arke: If it goe by the way of its owne coast to Bethshemesh then it is from God,
You know the Council that the Priests & Diviners gave unto the Princes of the philistines, Concerning the Ark: If it go by the Way of its own coast to Bethshemesh then it is from God,
Beware we, I beseech you, how we dare to wrest the Scriptures, and (as Chymickes with Naturall bodies ) by torturing them, endeauour to extract that out, which neither God nor Nature hath put into them.
Beware we, I beseech you, how we Dare to wrest the Scriptures, and (as Chymickes with Natural bodies) by torturing them, endeavour to extract that out, which neither God nor Nature hath put into them.
This I rather beseech you, to be warie of, by how much we are the more apt to fall into it, especially for the Countenancing of our own Rotten fancies. He that is wedded to an Opinion,
This I rather beseech you, to be wary of, by how much we Are the more apt to fallen into it, especially for the Countenancing of our own Rotten fancies. He that is wedded to an Opinion,
And yet, this is the onely praise that many doe affect, who hauing once fastened vpon some Assertion (though neuer so absurd) think it their glory to defend it, Conceiting all that they see,
And yet, this is the only praise that many do affect, who having once fastened upon Some Assertion (though never so absurd) think it their glory to defend it, Conceit all that they see,
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Thus wee reade of Adrian the Pope, who when the Contentions were betwixt the seruices of Saint Ambrose and Saint Gregory, which should take place, by common consent both the masse-bookes were laid vpon Saint Peters Altar, expecting the decision of that doubt by Reuelation:
Thus we read of Adrian the Pope, who when the Contentions were betwixt the services of Saint Ambrose and Saint Gregory, which should take place, by Common consent both the Mass-books were laid upon Saint Peter's Altar, expecting the decision of that doubt by Revelation:
which euent, one would haue thought, should haue signified thus much; that the Masse of Gregory should be Cancelled and abolished, and that of Ambrose authenticall, and allowed:
which event, one would have Thought, should have signified thus much; that the Mass of Gregory should be Canceled and abolished, and that of Ambrose authentical, and allowed:
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Such another was that Fryar, who finding out Maria in the Scripture vsed plurally for Seas, cryed out, that hee had found in the Old Testament the name of Maria for the Virgin Mary. What is this,
Such Another was that Friar, who finding out Maria in the Scripture used plurally for Seas, cried out, that he had found in the Old Testament the name of Maria for the Virgae Marry. What is this,
Besides he that seekes to fasten a new sense on Scripture, indites another Scripture, (as it were) and so after a sort makes himselfe a God. A rule of speciall vse; forget it not.
Beside he that seeks to fasten a new sense on Scripture, indites Another Scripture, (as it were) and so After a sort makes himself a God. A Rule of special use; forget it not.
For it is requisite sometimes (as in the fetching of a Compasse) that it should beare a little on the left side, that it may the better giue full where it should,
For it is requisite sometime (as in the fetching of a Compass) that it should bear a little on the left side, that it may the better give full where it should,
Thus did Nathan in propounding of the Parable of the poore man with his little Ewe: Our Sauiour often by things feyned did set forth, and expresse vnfeined truths:
Thus did Nathan in propounding of the Parable of the poor man with his little Ewe: Our Saviour often by things feigned did Set forth, and express unfeigned truths:
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Thus Saint Paul likewise fetch a compasse, the better to take his keeper, holding his pen a little on the left side (as it were) Beleeuest thou Agrippa? I know that thou beleeuest.
Thus Saint Paul likewise fetch a compass, the better to take his keeper, holding his pen a little on the left side (as it were) Believest thou Agrippa? I know that thou Believest.
Yet many esteeme this practise, no better then flatterie and lying; but I hasten. We haue done with those Rules which Concerne the Ordering of our Pen;
Yet many esteem this practice, no better then flattery and lying; but I hasten. We have done with those Rules which Concern the Ordering of our Pen;
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The Particulars are these: 1. The Head must be held vpright, and looke strait forward. 2. The Arme laid right forth vpon the Paper. 3. The Paper lie as neere to the midst of the Body, as the strait holding forth of the Arme will permit, and suffer. For the First.
The Particulars Are these: 1. The Head must be held upright, and look strait forward. 2. The Arm laid right forth upon the Paper. 3. The Paper lie as near to the midst of the Body, as the strait holding forth of the Arm will permit, and suffer. For the First.
This our people especially looke vpon, and accordingly conceiue, as Labans Cattell did among the Rods that Iacob laid in the Gutters before their eyes, Gen. 30. In which respect it was that God thus complained:
This our people especially look upon, and accordingly conceive, as Labans Cattle did among the Rods that Iacob laid in the Gutters before their eyes, Gen. 30. In which respect it was that God thus complained:
The Poore may not be neglected, seeing Christ's blood was shed as well for the Belfry as for the Chancell; Nor may the Great be spared, much lesse poysoned by Flatterie. It was said of old, Few great mens Confessors will get to heauen:
The Poor may not be neglected, seeing Christ's blood was shed as well for the Belfry as for the Chancel; Nor may the Great be spared, much less poisoned by Flattery. It was said of old, Few great men's Confessors will get to heaven:
and nothing thought to bee zealously spoken, but what is vnciuill and rude.) Dauid (as Bernard obserues) could brooke it well enough, that Nathan should tell him of his sin,
and nothing Thought to be zealously spoken, but what is Uncivil and rude.) David (as Bernard observes) could brook it well enough, that Nathan should tell him of his since,
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All we doe must bee done in Loue. Thus Saint Paul with the same breath calleth the Galatians foolish and yet Brethren, and little children; giuing signes of the greatest loue vnto them that could bee:
All we do must be done in Love. Thus Saint Paul with the same breath calls the Galatians foolish and yet Brothers, and little children; giving Signs of the greatest love unto them that could be:
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if we could see it, but we cannot alwaies conceiue that Reason; And if wee should beleeue no more then we can giue Reason for, wee shall not beleeue halfe that which a Christian is bound to beleeue to his soules saluation.
if we could see it, but we cannot always conceive that Reason; And if we should believe no more then we can give Reason for, we shall not believe half that which a Christian is bound to believe to his Souls salvation.
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The Councell that Saint Austin giues to his Scholler Licentius concerning those things he heard of him, would be remembred, Nolo te causas rationes { que } rimari, quae etiamsi reddi possint fidej tamen qua mihi credis non eas debeo:
The Council that Saint Austin gives to his Scholar Licentius Concerning those things he herd of him, would be remembered, Nolo te causas rationes { que } rimari, Quae Even if reddi possint fidej tamen qua mihi credis non eas Debow:
If thus, concerning those things he taught him, then much more concerning those things, which God teacheth vs. The Reasons and Grounds of them though they might be giuen (which yet as I say concerning diuers Articles of our Faith cannot) yet it suits not well with that credit and trust which we owe vnto God, too curiously to search into, or call into question:
If thus, Concerning those things he taught him, then much more Concerning those things, which God Teaches us The Reasons and Grounds of them though they might be given (which yet as I say Concerning diverse Articles of our Faith cannot) yet it suits not well with that credit and trust which we owe unto God, too curiously to search into, or call into question:
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But my meaning is, we should be Grounded and Iudicious Textmen, And be able to say as Iohn 3.11. we speake that we know, And with Saint Paul, 1 Thes. 1.5. Our Gospell comes vnto you not in word onely, but in power, and in much assurance.
But my meaning is, we should be Grounded and Judicious Textmen, And be able to say as John 3.11. we speak that we know, And with Saint Paul, 1 Thebes 1.5. Our Gospel comes unto you not in word only, but in power, and in much assurance.
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The Sermons of the Prophet Nahum are called, the booke of Ʋisions: the Reason Hierome giues (and me thinkes it is a passing good one) because saith he, he well vnderstood, and saw, whatsoeuer he said.
The Sermons of the Prophet Nahum Are called, the book of Ʋisions: the Reason Jerome gives (and me thinks it is a passing good one) Because Says he, he well understood, and saw, whatsoever he said.
Hence it is that Saint Paul cries Shame on them who desire to bee Teachers of the Law, vnderstanding neither what they say, nor whereof they affirme, 1 Tim. 1.7.
Hence it is that Saint Paul cries Shame on them who desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm, 1 Tim. 1.7.
A great fault therefore it is in young Diuines, to scorne the Catechisme affecting a profounder kinde of learning, (as they conceiue) plodding in Postills and Controuersies, and raw in Principles; Taking the greatest mysteries of Religion fittest Arguments for the exercising of their wits, As Eckius who discussing the question of Predestination, in the very enterance of his discourse, giues his Reason why he vndertooke that Argument,
A great fault Therefore it is in young Divines, to scorn the Catechism affecting a profounder kind of learning, (as they conceive) plodding in Postills and Controversies, and raw in Principles; Taking the greatest Mysteres of Religion Fittest Arguments for the exercising of their wits, As Eckius who discussing the question of Predestination, in the very Entrance of his discourse, gives his Reason why he undertook that Argument,
for that he thought it to be the fittest question, in which he might Iuueniles calores exercere; When we know a wise man will choose to deale with Woodden wasters, before he plaies at Sharpe. An error in the Foundation, puts the whole building in apparent hazard.
for that he Thought it to be the Fittest question, in which he might Iuueniles calores exercere; When we know a wise man will choose to deal with Wooden wasters, before he plays At Sharp. an error in the Foundation, puts the Whole building in apparent hazard.
Therefore it shall be your wisedome, who are sons of the Prophets, first to aske Councell of Caluins (or some others) learned Institutions: to peruse well the booke of the Articles of our Religion, and the Bookes of Homilies, as our Church enioyneth;
Therefore it shall be your Wisdom, who Are Sons of the prophets, First to ask Council of Calvin's (or Some Others) learned Institutions: to peruse well the book of the Articles of our Religion, and the Books of Homilies, as our Church enjoineth;
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Nor let young Cockerills which newly begin to Crowe, be setting vpon the great Cocks of Game, billing at that Sophisticall Bellarmine, or at that Iudicious Interpreter Caluin, audaciously controuling him, foolishly despising their great skill, and learning:
Nor let young Cockerills which newly begin to Crow, be setting upon the great Cocks of Game, billing At that Sophistical Bellarmine, or At that Judicious Interpreter Calvin, audaciously controlling him, foolishly despising their great skill, and learning:
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The wise Preacher taught the people knowledge, yea he gaue good heed, and sought out, and set in order many Prouerbs, Eccles. 12.9. God hath deuided his Word into fit parts, and ordered it to our Capacitie, and Vnderstanding;
The wise Preacher taught the people knowledge, yea he gave good heed, and sought out, and Set in order many Proverbs, Eccles. 12.9. God hath divided his Word into fit parts, and ordered it to our Capacity, and Understanding;
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It belongeth (therefore) vnto Gods Ministers to gather out of this treasure things both New and Old, and like good Stewards set them forth before Gods family in the best order that they can, beginning first with milke and spoone-meate,
It belongeth (Therefore) unto God's Ministers to gather out of this treasure things both New and Old, and like good Stewards Set them forth before God's family in the best order that they can, beginning First with milk and spoon-meat,
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You know it was the practise of the Primitiue times, the Apostles had their Catechisme, Heb. 6. Where you haue the Name how it was called NONLATINALPHABET, prima Christianismi principia (as Beza renders it) The Principles of the Doctrine of Christ, as our Translation (truly) hath it.
You know it was the practice of the Primitive times, the Apostles had their Catechism, Hebrew 6. Where you have the Name how it was called, prima Christianism principia (as Beza renders it) The Principles of the Doctrine of christ, as our translation (truly) hath it.
1. Repentance from dead workes ] i. e. the doctrine of mans misery, the knowledge whereof comes by the Law, Rom. 7. 2. Faith towards God ] The doctrine of mans deliuery;
1. Repentance from dead works ] i. e. the Doctrine of men misery, the knowledge whereof comes by the Law, Rom. 7. 2. Faith towards God ] The Doctrine of men delivery;
4. Laying on of hands ] An ancient Ceremonie vsed both in the time of Law and Gospell, in sundry Cases: 1. In healing of the sicke, Luk. 4.40. Marke 16.18. 2. In ordaining of Ministers, Acts 13.3. 1 Tim. 4.14. & 5.22. 3. In Conferring the gifts of the Holy Ghost, Acts 8.17. & 19.5. 4. In Blessing of Children, Gen. 48.14. Matth. 19.13. Luke 18.15. The Manner was:
4. Laying on of hands ] an ancient Ceremony used both in the time of Law and Gospel, in sundry Cases: 1. In healing of the sick, Luk. 4.40. Mark 16.18. 2. In ordaining of Ministers, Acts 13.3. 1 Tim. 4.14. & 5.22. 3. In Conferring the Gifts of the Holy Ghost, Acts 8.17. & 19.5. 4. In Blessing of Children, Gen. 48.14. Matthew 19.13. Lycia 18.15. The Manner was:
The Children of the Faithfull being Catechized, were to make open and publike Confession of the former Principles, viz. of their Repentance; Of their Faith; Of the Sacraments, and after this they had hands lay'd vpon them,
The Children of the Faithful being Catechized, were to make open and public Confessi of the former Principles, viz. of their Repentance; Of their Faith; Of the Sacraments, and After this they had hands laid upon them,
These two last Heads, being made distinct, and howeuer (happily) handled vnder the second Principle the Doctrine of Faith, yet here beaten particularly vpon by the Apostles, for these two reasons: 1. For that they were derided by the Gentiles: 2. For that they were the hope of Christians.
These two last Heads, being made distinct, and however (happily) handled under the second Principle the Doctrine of Faith, yet Here beaten particularly upon by the Apostles, for these two Reasons: 1. For that they were derided by the Gentiles: 2. For that they were the hope of Christians.
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As the Apostles, so had the Ancient Fathers, after them, their Introductions to Religion. Clemens Alexadrinus his Pedagogus; Lactantius his Institutions; Cyrill his Catechismes; Augustine his Enchyridion; and booke de catechizandis rudibus. And so hath euery Church in Christendome:
As the Apostles, so had the Ancient Father's, After them, their Introductions to Religion. Clemens Alexander his Pedagogue; Lactantius his Institutions; Cyril his Catechisms; Augustine his Enchiridion; and book de catechizandis rudibus. And so hath every Church in Christendom:
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And ours amongst the rest, which (to vse the words of a Reuerend and Iudicious Diuine) is like Sampsons haire faire and strong; Strong in precepts; beautifull in method;
And ours among the rest, which (to use the words of a Reverend and Judicious Divine) is like Sampsons hair fair and strong; Strong in Precepts; beautiful in method;
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For whereas some teach the Commandements before the Creed (as if they would teach a man to goe before he liue) Others put the Seales in the midst of their writings (as if that which seales all, should not hang at the bottome of the bill or bond) Our method is to begin with Faith, by which we liue,
For whereas Some teach the commandments before the Creed (as if they would teach a man to go before he live) Others put the Seals in the midst of their writings (as if that which Seals all, should not hang At the bottom of the bill or bound) Our method is to begin with Faith, by which we live,
And lastly finding faith but weake, obedience imperfect, and prayers not as they should be, it brings vs to Gods seales as the safetie and security of all our estate. Thus farre hee.
And lastly finding faith but weak, Obedience imperfect, and Prayers not as they should be, it brings us to God's Seals as the safety and security of all our estate. Thus Far he.
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Art thou a Minister called of God? &c. submit your selfe to the profit of your people, hunt not after your owne glory that you are so learned, eloquent, and profound:
Art thou a Minister called of God? etc. submit your self to the profit of your people, hunt not After your own glory that you Are so learned, eloquent, and profound:
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If your people profit not, because you flie too high a pitch for them, and scorne to lay a foundation of the Catechisme amongst them, you will be found at the reckoning day,
If your people profit not, Because you fly too high a pitch for them, and scorn to lay a Foundation of the Catechism among them, you will be found At the reckoning day,
The Papists, in their preface to the Catechisme of the Councell of Trent, confesse, that all the ground which we haue got of them, hath beene by Cetechizing,
The Papists, in their preface to the Catechism of the Council of Trent, confess, that all the ground which we have god of them, hath been by Cetechizing,
and shall wee againe loose that ground through our neglect? Iulian himselfe could not deuise a readier way to ouerthrow Christian Religion then by pulling downe Schooles, and ouerthrowing those Places where Children were religiously educated, and catechized.
and shall we again lose that ground through our neglect? Iulian himself could not devise a Readier Way to overthrow Christian Religion then by pulling down Schools, and overthrowing those Places where Children were religiously educated, and Catechized.
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and foolish master, who to please a fond and ouerweening parent, marres the progresse of a childe, in raising him vp to a higher Forme and Author before hee hath learned his first Rules of Grammer: What followes vpon this?
and foolish master, who to please a found and overweening parent, mars the progress of a child, in raising him up to a higher Form and Author before he hath learned his First Rules of Grammar: What follows upon this?
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A rash censuring of Church-Gouernement and Discipline, through heate of Affection and want of Iudgement. Censorious professors, are ignorant professors;
A rash censuring of Church-Gouernement and Discipline, through heat of Affection and want of Judgement. Censorious professors, Are ignorant professors;
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try it when you please, this you shall finde, that those who spend their zeale this way, haue not wherewith to answer you if you question with them about Fundamentall Points. For as the Philosopher teacheth of mad,
try it when you please, this you shall find, that those who spend their zeal this Way, have not wherewith to answer you if you question with them about Fundamental Points. For as the Philosopher Teaches of mad,
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I hasten to a Conclusion, and come to the Third and last thing obseruable in Writing, wherein indeed the Substance of it doth Consist, and that is the Species.
I hasten to a Conclusion, and come to the Third and last thing observable in Writing, wherein indeed the Substance of it does Consist, and that is the Species.
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1. The Sizing of the letter would be looked vnto, that the Depth and Fulnesse bee Proportionable. To bee euer preaching Law, and harping vpon the sad string of Iudgement, is not well.
1. The Sizing of the Letter would be looked unto, that the Depth and Fullness be Proportionable. To be ever preaching Law, and harping upon the sad string of Judgement, is not well.
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Wee beare the name of Spirituall men, if then we be wanting in the Comforting part of our office, where is the Spirit, that we haue our denomination from? The Spirit is the Comforter, if then a Minister can,
we bear the name of Spiritual men, if then we be wanting in the Comforting part of our office, where is the Spirit, that we have our denomination from? The Spirit is the Comforter, if then a Minister can,
or doe say little to the Comfort of distressed consciences, may it not be questioned where this spirit is? Looke vpon the Prophets, Apostles, and Christ himselfe,
or do say little to the Comfort of distressed Consciences, may it not be questioned where this Spirit is? Look upon the prophets, Apostles, and christ himself,
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and you shall see what great care they had alwaies, that the fulnesse of ioy might be answerable to the depth of sorrow, in those they had to deale withall, Exod. 14.13. 2 Kings 19.6. Isay 50.4. Matth. 5.12. Luke 4.18. Iohn 14.1. Rom. 5.1. & 8.32. Phil. 4.4. 2. Whites must be obserued;
and you shall see what great care they had always, that the fullness of joy might be answerable to the depth of sorrow, in those they had to deal withal, Exod 14.13. 2 Kings 19.6. Saiah 50.4. Matthew 5.12. Lycia 4.18. John 14.1. Rom. 5.1. & 8.32. Philip 4.4. 2. Whites must be observed;
Discerne we betwixt Sheepe and Wolues: In our Sheepe, betwixt the wholesome, and vnsound: In the Vnsound, betwixt the Weake and Tainted: In the Tainted betwixt the Natures, Qualities, and Degrees of the infection.
Discern we betwixt Sheep and Wolves: In our Sheep, betwixt the wholesome, and unsound: In the Unsound, betwixt the Weak and Tainted: In the Tainted betwixt the Nature's, Qualities, and Degrees of the infection.
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God much complaines of the want of this in the Shepheards of Israel, Ezek. 34. they did not discerne betwixt the weake and strong, the cleane and vncleane to proceed accordingly:
God much complains of the want of this in the Shepherds of Israel, Ezekiel 34. they did not discern betwixt the weak and strong, the clean and unclean to proceed accordingly:
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Some are ignorantly misled, as those who went with Absolom from Ierusalem, and were vnwittingly made Simple Rebels, their hearts being free from any plot against their Soueraigne: The simplicity of such is as worthy of pittie, as their misguidance of indignation.; Reduce we them.
some Are ignorantly misled, as those who went with Absalom from Ierusalem, and were unwittingly made Simple Rebels, their hearts being free from any plot against their Sovereign: The simplicity of such is as worthy of pity, as their misguidance of Indignation.; Reduce we them.
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Some are entangled with doubtfull disputations, and haue their consciences ensnared with conceits and subtilties, who are docible and tractable of themselues, not obstinate and wilfull; Receiue we them, Rom. 14.1.
some Are entangled with doubtful disputations, and have their Consciences Ensnared with conceits and subtleties, who Are docible and tractable of themselves, not obstinate and wilful; Receive we them, Rom. 14.1.
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While there appeares a true desire, and godly endeauour to bee better informed, let them not bee too hardly dealt withall, nor punishment and compulsion hastened.
While there appears a true desire, and godly endeavour to be better informed, let them not be too hardly dealt withal, nor punishment and compulsion hastened.
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3. Presse not too much on that part of the letter, which requires a fauourable touch, nor bee sparing in that part, which requires the contrarie. There is one course in our Ministerie to bee held with nouices, and another to bee held with those who are of riper yeares, towards the one sort mother-like indulgence, towards the other, father-like grauitie. Thus much is taught vs in that Allegorie vsed by our Sauiour, of Wine and Ʋessells, by way of Apologie for his more Mildenesse in his Iniunctions, then Iohn vsed to his Disciples, Matth. 9.17. Impose wee not too heauie taskes vpon new commers on, nor discourage wee them with ouer great austerity:
3. Press not too much on that part of the Letter, which requires a favourable touch, nor bee sparing in that part, which requires the contrary. There is one course in our Ministry to be held with Novices, and Another to be held with those who Are of riper Years, towards the one sort motherlike indulgence, towards the other, fatherlike gravity. Thus much is taught us in that Allegory used by our Saviour, of Wine and Ʋessells, by Way of Apology for his more Mildness in his Injunctions, then John used to his Disciples, Matthew 9.17. Impose we not too heavy tasks upon new comers on, nor discourage we them with over great austerity:
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4. Keeepe your distances, betwixt letter and letter, word and word. There is a time for all things vnder the Sunne (saith Solomon, Eccles. 3.1.) So a time for Hearing, A time for Reading; Another for Praying, &c. All are Gods Ordinances, one may not iustle out the other,
4. Keeepe your distances, betwixt Letter and Letter, word and word. There is a time for all things under the Sun (Says Solomon, Eccles. 3.1.) So a time for Hearing, A time for Reading; another for Praying, etc. All Are God's Ordinances, one may not justle out the other,
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The laying of our people so much to one Breast without an orderly giuing of the other, I am perswaded, is a cause that God in many Congregations dryeth vp that Breast that was so (in a manner) altogether drawne at, that the other may not grow dry;
The laying of our people so much to one Breast without an orderly giving of the other, I am persuaded, is a cause that God in many Congregations drieth up that Breast that was so (in a manner) altogether drawn At, that the other may not grow dry;
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Fourthly, Man and Man, Isay 11.6, 7, 8. As the Hearts of Husbands, and Wiues; Parents and Children; Neighbour and Neighbour; Maiestrates and Subiects; Prince and People, &c. These Rules obserued, we shall be Compleate Scribes indeed;
Fourthly, Man and Man, Saiah 11.6, 7, 8. As the Hearts of Husbands, and Wives; Parents and Children; Neighbour and Neighbour; Magistrates and Subjects; Prince and People, etc. These Rules observed, we shall be Complete Scribes indeed;
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as Saint Paul did of the Church of Corinth, NONLATINALPHABET You are our Epistle; yea better then any letters Commendatory wrote with Inke and Paper can be;
as Saint Paul did of the Church of Corinth, You Are our Epistle; yea better then any letters Commendatory wrote with Ink and Paper can be;
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But first let vs Commend all to Gods good blessing, as our mother Church hath taught vs. Grant we beseech thee Almighty God, that the words which wee haue heard this day, &c. FINIS.
But First let us Commend all to God's good blessing, as our mother Church hath taught us Grant we beseech thee Almighty God, that the words which we have herd this day, etc. FINIS.
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