The parable of the tares expounded & applyed, in ten sermons preached before his late Majesty King Charles the second monarch of Great Britain. / By Peter Heylin, D.D. To which are added three other sermons of the same author.
At WHITE-HALL Jan. 9. 1637. MATTH. 13. 24. Another Parable put he forth unto them, saying, The Kingdom of Heaven is likened to a man which sowed good seed in his field.
At WHITEHALL Jan. 9. 1637. MATTHEW. 13. 24. another Parable put he forth unto them, saying, The Kingdom of Heaven is likened to a man which sowed good seed in his field.
Now as the Scripture is, which is verbum Dei, such also was the Preacher, which is Deus verbum. In his most heavenly Sermon made upon the Mount, he taught the people plainly, without tropes or figures.
Now as the Scripture is, which is verbum Dei, such also was the Preacher, which is Deus verbum. In his most heavenly Sermon made upon the Mount, he taught the people plainly, without tropes or figures.
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NONLATINALPHABET, NONLATINALPHABET: For, as St. Chrysostome hath noted, those unto whom he then discoursed were plain simple men, uncapable of Parables,
,: For, as Saint Chrysostom hath noted, those unto whom he then discoursed were plain simple men, uncapable of Parables,
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He therefore that would please all commers, must provide accordingly, and furnish out his Table with that rich variety, that he hath wherewithall to content each palate,
He Therefore that would please all comers, must provide accordingly, and furnish out his Table with that rich variety, that he hath wherewithal to content each palate,
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and from whence it came. One and the same continual manner of discourse was never likely to have sorted to that variety of humours which resorted to him.
and from whence it Come. One and the same continual manner of discourse was never likely to have sorted to that variety of humours which resorted to him.
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Loe now thou speakest plainly, and speakest no Parables. But to the captious and the curious, to the wise and learned, it pleased him to speak sometimes in dark speech and Parables, to set an edge upon their appetites,
Lo now thou Speakest plainly, and Speakest no Parables. But to the captious and the curious, to the wise and learned, it pleased him to speak sometime in dark speech and Parables, to Set an edge upon their appetites,
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God so sets out his word as men do their feasts, ut locis apertioribus fami occurreret, obscurioribus fastidia detergeret, in St. Austines Language:
God so sets out his word as men do their feasts, ut locis apertioribus fami occurreret, obscurioribus fastidia detergeret, in Saint Austine's Language:
Some other reasons there are of it, which we shall meete withall hereafter. The next thing here to be considered, is that very Kingdom, which in my Text,
some other Reasons there Are of it, which we shall meet withal hereafter. The next thing Here to be considered, is that very Kingdom, which in my Text,
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Which Kingdom, whether that it be the preaching of Christs Gospel, or the imparting of his graces to the soul of man, it is resembled very fitly unto the work and travels of the Husband-man, who having laboured and manured his field with his utmost care,
Which Kingdom, whither that it be the preaching of Christ Gospel, or the imparting of his graces to the soul of man, it is resembled very fitly unto the work and travels of the Husbandman, who having laboured and manured his field with his utmost care,
yet so it hapneth many times, that notwithstanding all his cost and travel, it brings forth tares instead of Wheat, weedes instead of flowers: Longique perit labor irritus Anni.
yet so it Happeneth many times, that notwithstanding all his cost and travel, it brings forth tares instead of Wheat, weeds instead of flowers: Longique perit labour irritus Anni.
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And he put forth another Parable unto them, saying, The Kingdom of Heaven is likened unto a man, &c. Hitherto have we gone in the way of preparation, and spake as much as was convenient touching the subject of and in this Parable, the Kingdom of Heaven.
And he put forth Another Parable unto them, saying, The Kingdom of Heaven is likened unto a man, etc. Hitherto have we gone in the Way of preparation, and spoke as much as was convenient touching the Subject of and in this Parable, the Kingdom of Heaven.
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first, in the substance, it was Wheat, the best kinde of grain, for the Text tells us of the Tares, that they were sowen in medio tritici, in the middle of the Wheat;
First, in the substance, it was Wheat, the best kind of grain, for the Text tells us of the Tares, that they were sown in medio tritici, in the middle of the Wheat;
and then in the Proprietarie, it was Ager suus, his own field, a field not hired nor rented, but his own possession. Of these, &c. Prima Ceres ferro mortales verteret erram Instituit.
and then in the Proprietary, it was Ager suus, his own field, a field not hired nor rented, but his own possession. Of these, etc. Prima Ceres Ferro mortales verteret erram Instituit.
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The art of Husbandry is of such antiquity, that it is attributed by the Poets to the Gods themselves, That and the calling of the Shepheard coeval in a sort with the very world.
The art of Husbandry is of such antiquity, that it is attributed by the Poets to the God's themselves, That and the calling of the Shepherd coeval in a sort with the very world.
For Christ hath told us of himself that he is a Shepheard, Ego sum pastor bonus, I am the good Shepheard, Joh. 10. And his Apostle tells us of him, that he is Princeps Pastorum, the chief Shepheard;
For christ hath told us of himself that he is a Shepherd, Ego sum pastor bonus, I am the good Shepherd, John 10. And his Apostle tells us of him, that he is Princeps Pastorum, the chief Shepherd;
And therefore Philo in his Book de sacrificiis Cain & Abel, conceives, that in the distribution of their Fathers business, Cain having choyce of both as the elder Brother, made choyce of Husbandry.
And Therefore Philo in his Book de Sacrifices Cain & Abel, conceives, that in the distribution of their Father's business, Cain having choice of both as the elder Brother, made choice of Husbandry.
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NONLATINALPHABET, NONLATINALPHABET, as his words there are Indeed it was the first imployment of our Father Adam: No sooner was he fallen & cast out of Paradise,
,, as his words there Are Indeed it was the First employment of our Father Adam: No sooner was he fallen & cast out of Paradise,
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an Husband-man, whose labour like the Countrey Plough-mans is never at an end, but runs round in circulo. My Father worketh hitherto, saith Christ our Saviour, and I also work. As if he had thus said in more plain discourse;
an Husbandman, whose labour like the Country Ploughman's is never At an end, but runs round in Circulo. My Father works hitherto, Says christ our Saviour, and I also work. As if he had thus said in more plain discourse;
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for by him all things were made, Joh. 1. And God instructs the world in his holy mysteries, but it is only by the Sonne, who is both God the word, and the word of God.
for by him all things were made, John 1. And God instructs the world in his holy Mysteres, but it is only by the Son, who is both God the word, and the word of God.
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Which institution, being, as it is here called, but a kinde of sowing, hath been the care and labour of the heavenly Husband-man from the first fall of Adam to this very day,
Which Institution, being, as it is Here called, but a kind of sowing, hath been the care and labour of the heavenly Husbandman from the First fallen of Adam to this very day,
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His understanding darkened with the clouds either of ignorance or error; his will corrupted, and the affections of the same depraved, and his Conscience hardned.
His understanding darkened with the Clouds either of ignorance or error; his will corrupted, and the affections of the same depraved, and his Conscience hardened.
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yet sometimes bringing forth the fruits of plety, according to the seed sowne in him, [ Si modò culturae patientem commodet aurem, as the Poet hath it.
yet sometime bringing forth the fruits of Plenty, according to the seed sown in him, [ Si modò culturae patientem commodet Ear, as the Poet hath it.
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For when it first was laid as a curse on Adam, that in the sweat of his browes he should eat his bread, it also was communicated as a blessing to him, that he should finde relief in the promised seed.
For when it First was laid as a curse on Adam, that in the sweat of his brows he should eat his bred, it also was communicated as a blessing to him, that he should find relief in the promised seed.
For howsoever the first bloody sacrifice we read of in the holy Scripture was that of Abel, and that it generally is conceived that he was taught it by his Father;
For howsoever the First bloody sacrifice we read of in the holy Scripture was that of Abel, and that it generally is conceived that he was taught it by his Father;
And for those other seeds of faith and piety, by which, or they, or Seth or Enoch, or any of the Patriarchs before the Flood, were quickned and inabled to the works of righteousness, they were all of them sowne by the Lord our God, sometimes by Dreams and Visions,
And for those other seeds of faith and piety, by which, or they, or Seth or Enoch, or any of the Patriarchs before the Flood, were quickened and enabled to the works of righteousness, they were all of them sown by the Lord our God, sometime by Dreams and Visions,
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Not to say any thing of Isaac, Jacob, and those other good and godly men, to whom the Lord appeared and spake face to face, thereby implanting in their souls the seeds of piety and vertue.
Not to say any thing of Isaac, Jacob, and those other good and godly men, to whom the Lord appeared and spoke face to face, thereby implanting in their Souls the seeds of piety and virtue.
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And indeed, what was all his life, but a continual sowing of the word of God, at Nazareth, Hierusalem, Capernaum, in Galilee, in the Land of Judah, in the fields and Cities? Hardly one step in all Judaea which he had not measured,
And indeed, what was all his life, but a continual sowing of the word of God, At Nazareth, Jerusalem, Capernaum, in Galilee, in the Land of Judah, in the fields and Cities? Hardly one step in all Judaea which he had not measured,
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Behold, the Kingdom of God is within you, Luke 17. ] No miracle in all the Scripture parallel to this, that he that was the Sower should become the Seed;
Behold, the Kingdom of God is within you, Lycia 17. ] No miracle in all the Scripture parallel to this, that he that was the Sour should become the Seed;
And though it pleased him for a time to withdraw himself, and leave the pursuit of his work unto his Apostles, yet did he promise to be with them alwayes,
And though it pleased him for a time to withdraw himself, and leave the pursuit of his work unto his Apostles, yet did he promise to be with them always,
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So then these Teachers, Prophets, and Apostles which Christ left behind him, are all of them the servants of that heavenly Husbandman whom we finde mentioned in this Text:
So then these Teachers, prophets, and Apostles which christ left behind him, Are all of them the Servants of that heavenly Husbandman whom we find mentioned in this Text:
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but for the Husband-man, he is alwayes one in every business that concerns him, and doth not say unto his people, see that this be done, but let us do it. So that God doth not work the lesse,
but for the Husbandman, he is always one in every business that concerns him, and does not say unto his people, see that this be done, but let us do it. So that God does not work the less,
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Not his field only, nor his V•neyard only, but his very Husbandry, his business, his imployment, his ground ready tilled, about the which he hath bestowed so much care and travel.
Not his field only, nor his V•neyard only, but his very Husbandry, his business, his employment, his ground ready tilled, about the which he hath bestowed so much care and travel.
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And being so, it is expected at your hands, that you bring forth the fruits of good living, that you be answerable to the vote and expectation of the heavenly Husband-man.
And being so, it is expected At your hands, that you bring forth the fruits of good living, that you be answerable to the vote and expectation of the heavenly Husbandman.
for he hath fatned it with the blood of his only Sonne, and with the blood of many and most glorious Martyrs. Luxuriat sacro Sanguine pinguis humus.
for he hath fattened it with the blood of his only Son, and with the blood of many and most glorious Martyrs. Luxuriates Sacred Sanguine pinguis humus.
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And the Text tells us it was good, the best kind of Wheat, as that of which the purest bread, the bread of life was to be made, whereby the Children of the Kingdom are begotten to a lively hope, to an incorruptible inheritance.
And the Text tells us it was good, the best kind of Wheat, as that of which the Purest bred, the bred of life was to be made, whereby the Children of the Kingdom Are begotten to a lively hope, to an incorruptible inheritance.
And this with good congruity enough unto our Saviours Exposition, who having said, that he that soweth the good seed is the Sonne of man, adds, that the good seed are the Children of the Kingdom.
And this with good congruity enough unto our Saviors Exposition, who having said, that he that Soweth the good seed is the Son of man, adds, that the good seed Are the Children of the Kingdom.
For, being it is said, that the enemy sowed tares, and that the tares are the children of the wicked one, it might then follow thereupon, that wicked men, quà men, are the Devils children, seeds of his sowing,
For, being it is said, that the enemy sowed tares, and that the tares Are the children of the wicked one, it might then follow thereupon, that wicked men, quà men, Are the Devils children, seeds of his sowing,
as of the men themselves adopted to eternal life, of those sanctified thoughts, of those celestial gifts and Graces, by which a man is made a Child of the most high God.
as of the men themselves adopted to Eternal life, of those sanctified thoughts, of those celestial Gifts and Graces, by which a man is made a Child of the most high God.
Quaecunque sunt in hominis animo bona, condita sunt à Verbo quod in principio erat apud Deum, as it is in Origen. Whatever God soweth in the heart of man is most pure and perfect;
Quaecunque sunt in hominis animo Bona, Condita sunt à Verbo quod in principio erat apud God, as it is in Origen. Whatever God Soweth in the heart of man is most pure and perfect;
And therefore it is said of him by Irenaeus, that he had spread abroad those blasphemous tenets which never any of the former Hereticks NONLATINALPHABET, had once dared to broach.
And Therefore it is said of him by Irnaeus, that he had spread abroad those blasphemous tenets which never any of the former Heretics, had once dared to broach.
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Some therefore of the ensuing Hereticks, who in their hearts had entertained the same opinions, did in their writings recommend them to the world in a different habit;
some Therefore of the ensuing Heretics, who in their hearts had entertained the same opinions, did in their writings recommend them to the world in a different habit;
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for if the Lord had passed such an unevitable and irreversible Law of Fate, that these and these men should be guilty of those foul transgressions which they so frequently committed, it were all one in the true sense and meaning of it,
for if the Lord had passed such an unevitable and irreversible Law of Fate, that these and these men should be guilty of those foul transgressions which they so frequently committed, it were all one in the true sense and meaning of it,
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and then why might not every man take unto himself the excuse and plea of Agamemnon, NONLATINALPHABET, it was not I that did it, but the Gods and Destiny:
and then why might not every man take unto himself the excuse and plea of Agamemnon,, it was not I that did it, but the God's and Destiny:
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or if the Lord had given so irrefistible a power unto the Starres, as to inforce men to be wickedly and lewdly given, what differs this from making God the Author of those vicious actions to which by them we are inforced? and then why might not every man return his sins upon the Lord,
or if the Lord had given so irrefistible a power unto the Stars, as to enforce men to be wickedly and lewdly given, what differs this from making God the Author of those vicious actions to which by them we Are enforced? and then why might not every man return his Sins upon the Lord,
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which granted, we might passe an Index Expurgatorius on the holy Creed, and quite raze out the 7th Article, that viz. of our Saviours comming unto judgement;
which granted, we might pass an Index Expurgatorius on the holy Creed, and quite raze out the 7th Article, that viz. of our Saviors coming unto judgement;
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for how could God condemn his creatures to unquenchable flames, in case the sins by them committed were not so properly and truly theirs, as his in them;
for how could God condemn his creatures to unquenchable flames, in case the Sins by them committed were not so properly and truly theirs, as his in them;
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or punish them for that whereof he is Author, or unto which he doth inforce them? So excellently true is that which Fulgentius tells us, Deus non est eorum ultor quorum est autor.
or Punish them for that whereof he is Author, or unto which he does enforce them? So excellently true is that which Fulgentius tells us, Deus non est Their ultor quorum est author.
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But were Florinus, and those other Hereticks in the former times, the only men that broached these Doctrines? and have these latter dayes, think we, been free from so great impiety? certainly I could wish they were,
But were Florinus, and those other Heretics in the former times, the only men that broached these Doctrines? and have these latter days, think we, been free from so great impiety? Certainly I could wish they were,
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The founders of the Sect, Coppinus and Quintinus, Flemmings both, and these Prateolus affirms for certain to be the Progenie of Calvin, and other leading men of the Protestant Churches.
The founders of the Sect, Coppinus and Quintinus, Flemmings both, and these Prateolus affirms for certain to be the Progeny of calvin, and other leading men of the Protestant Churches.
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Bellarmine somewhat more remissely, Omnino probabile esteos ex Calvinianis promanasse, and makes it only probable that it might be so; but neither rightly;
Bellarmine somewhat more remissly, Omnino probabile esteos ex Calvinianis promanasse, and makes it only probable that it might be so; but neither rightly;
Yet true it is, (for, magna veritas & praevalebit ) that some, and those of no small name in these forraign Churches, which think themselves a pattern unto all the rest, have given too just a ground for so great a scandall.
Yet true it is, (for, Magna veritas & praevalebit) that Some, and those of no small name in these foreign Churches, which think themselves a pattern unto all the rest, have given too just a ground for so great a scandal.
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for howsoever they affirm it not in termes exprest, which was the desperate boldness of Florinus, yet can it hardly be denyed that they came too near it, to a tantamont, by way of necessary consequence and deduction, which was the Artifice of Bardesanes and Priscillian; for if that God from before all eternity did purpose and decree the fall of Adam, ut sua defectione periret Adam, (as some men have taught us,) there was in Adam a necessity of sinne,
for howsoever they affirm it not in terms expressed, which was the desperate boldness of Florinus, yet can it hardly be denied that they Come too near it, to a tantamount, by Way of necessary consequence and deduction, which was the Artifice of Bardesanes and Priscillian; for if that God from before all eternity did purpose and Decree the fallen of Adam, ut sua defection periret Adam, (as Some men have taught us,) there was in Adam a necessity of sin,
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And then what can the wicked and impenitent do but ascribe all their sins unto the Lord, by whose inevitable and fatall will they were lost in Adam; by whom they are particularly and personally necessitated unto death, and therefore also unto sin:
And then what can the wicked and impenitent do but ascribe all their Sins unto the Lord, by whose inevitable and fatal will they were lost in Adam; by whom they Are particularly and personally necessitated unto death, and Therefore also unto since:
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Should we think otherwise, the smallest error we could fall into is that of Bardesanes and Priscillian, who ascribed all unto fatality, and the Starres and Planets;
Should we think otherwise, the Smallest error we could fallen into is that of Bardesanes and Priscillian, who ascribed all unto fatality, and the Stars and Planets;
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of which St. Austine tells us plainly, that it aimed principally at the ruine and subversion of our whole Religion, Nec aliud agit nisi ut nullus omnino aut rogetur aut colatur Deus, as the Father hath it.
of which Saint Augustine tells us plainly, that it aimed principally At the ruin and subversion of our Whole Religion, Nec Aliud agit nisi ut nullus Omnino Or rogetur Or colatur Deus, as the Father hath it.
How great then is the labour that Gods field hath need of? how great a quantity of seed must be sowen upon it? Himself hath told us of this field, that it is the World, viz. the general corporation,
How great then is the labour that God's field hath need of? how great a quantity of seed must be sown upon it? Himself hath told us of this field, that it is the World, viz. the general corporation,
or bodie aggregate of mankind, the World, and not the Church alone, & mundus, non tantùm Ecclesia, as it is in Origen. This vast and universal field the Lord hath dressed and laboured with his mighty hand,
or body aggregate of mankind, the World, and not the Church alone, & World, non tantùm Ecclesia, as it is in Origen. This vast and universal field the Lord hath dressed and laboured with his mighty hand,
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who therefore fell on the Apostles in the similitude of cloven tongues, that every man might heare them speak in his own Language the wonderful works of God:
who Therefore fell on the Apostles in the similitude of cloven tongues, that every man might hear them speak in his own Language the wondered works of God:
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which being the will and pleasure of the Godhead joyntly, and each person severally, could not be possibly fulfilled, in case the blessed word of God had been restrained to any, either place or people,
which being the will and pleasure of the Godhead jointly, and each person severally, could not be possibly fulfilled, in case the blessed word of God had been restrained to any, either place or people,
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and therefore when our Saviour sent forth his Apostles, he gave them a Commission of a large extent, Ite in universum mundum, Go into all the world, saith he, and preach the Gospel unto every Creature:
and Therefore when our Saviour sent forth his Apostles, he gave them a Commission of a large extent, Item in universum Mundum, Go into all the world, Says he, and preach the Gospel unto every Creature:
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so that they might have taken up that speech in Virgil, Quae regio in terris nostri non plena laboris? as well as that which is reported of them by St. Paul, Exivit sonus eorum in omnes terras, their sound went forth into all Lands.
so that they might have taken up that speech in Virgil, Quae Regio in terris Our non plena Laboris? as well as that which is reported of them by Saint Paul, Exivit Sound Their in omnes terras, their found went forth into all Lands.
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and in this field, the Sonne of man, the heavenly Husbandman, hath sowen his good seed, generally and universally, no one part excepted, In toto mundo filius hominis seminavit bonum semen, so saith Origen; for there's no barbarous nation, either past or present, which may not in the book of nature read the works of God,
and in this field, the Son of man, the heavenly Husbandman, hath sown his good seed, generally and universally, no one part excepted, In toto mundo filius hominis seminavit bonum semen, so Says Origen; for there's no barbarous Nation, either past or present, which may not in the book of nature read the works of God,
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This the Apostle hath observed, that the invisible things of God from the Creation of the World, have been plainly seen, i. e. as Austin doth expound it, Per visibilia creaturae pervenisse eos dicit ad intelligentiam invisibilis creatoris;
This the Apostle hath observed, that the invisible things of God from the Creation of the World, have been plainly seen, i. e. as Austin does expound it, Per visibilia creaturae pervenisse eos dicit ad intelligentiam Invisibilis Creatoris;
The Gentiles (saith St. Paul ) which know not the Law, do by nature the things contained in the Law, which shewe the Law written in their hearts, their Conscience also bearing witnesse.
The Gentiles (Says Saint Paul) which know not the Law, do by nature the things contained in the Law, which show the Law written in their hearts, their Conscience also bearing witness.
Others there were who made no benefit at all of the seed sown in them, whose hearts were waxed grosse, their eares dull of hearing, such as had closed their eyes,
Others there were who made no benefit At all of the seed sown in them, whose hearts were waxed gross, their ears dull of hearing, such as had closed their eyes,
whence, I beseech you, came this backwardness, this most stupid dulnesse? not from the Lord, who is natura naturans; nor from the faulty error and defect of nature, which is natura naturata; but it came meerly from themselves, from their own evil wills,
whence, I beseech you, Come this backwardness, this most stupid dulness? not from the Lord, who is Nature naturans; nor from the faulty error and defect of nature, which is Nature naturata; but it Come merely from themselves, from their own evil wills,
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How comes it then to passe that some do not see? NONLATINALPHABET, so saith Theophylact; there's none so blinde as they that will not see, so saith the Proverb.
How comes it then to pass that Some do not see?, so Says Theophylact; there's none so blind as they that will not see, so Says the Proverb.
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How comes it then to passe that they do not heare, or hearing do not understand? NONLATINALPHABET, saith mine Author, it was their own fault only that they are so wilful:
How comes it then to pass that they do not hear, or hearing do not understand?, Says mine Author, it was their own fault only that they Are so wilful:
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The carelesse servant in the Gospel, that hid his talent in a napkin, and neither did employ it to his own or his Masters benefit, not only was rebuked for so great a negligence,
The careless servant in the Gospel, that hid his talon in a napkin, and neither did employ it to his own or his Masters benefit, not only was rebuked for so great a negligence,
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Gods field is large, and like a large field it consists of severall parts; some places full of stones, and some full of thorns, and many times a foot-path,
God's field is large, and like a large field it consists of several parts; Some places full of stones, and Some full of thorns, and many times a footpath,
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Of this we have a pregnant instance in the Jewes themselves: the Word of God had been long preached unto them, and hearing they did hear, but would not perceive:
Of this we have a pregnant instance in the Jews themselves: the Word of God had been long preached unto them, and hearing they did hear, but would not perceive:
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Said we not that thou art a Samaritan and hast a Devil? both of them slighted and contemned in that scornful question, whence hath this man this wisdom,
Said we not that thou art a Samaritan and hast a devil? both of them slighted and contemned in that scornful question, whence hath this man this Wisdom,
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and these mighty things? Such men as these, that had so vilified and abused the grace of God, could not but make themselves unworthy of a clearer light,
and these mighty things? Such men as these, that had so vilified and abused the grace of God, could not but make themselves unworthy of a clearer Light,
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he that had lessoned his Disciples, not to cast Pearles before the Swine, had very ill observed his own direction, had he layed open all the treasures of salvation to such obstinate Chapmen,
he that had lessoned his Disciples, not to cast Pearls before the Swine, had very ill observed his own direction, had he laid open all the treasures of salvation to such obstinate Chapmen,
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and he himself hath said, They that seek shall finde, and unto them that aske, to them it shall be given, to know the Mysterie of the Kingdom of Heaven.
and he himself hath said, They that seek shall find, and unto them that ask, to them it shall be given, to know the Mystery of the Kingdom of Heaven.
In which regard, the holy Prophet having said, that God had shewn his word to Jacob, his Statutes and his Ordinances unto Israel, exults with a non taliter, that so he had not done unto other Nations,
In which regard, the holy Prophet having said, that God had shown his word to Jacob, his Statutes and his Ordinances unto Israel, exults with a non taliter, that so he had not done unto other nations,
but his Garden too, (for so the Spirit calls it in the Book of Canticles: ) and men, we know, are farre more curious in their Gardens, then about their Fields:
but his Garden too, (for so the Spirit calls it in the Book of Canticles:) and men, we know, Are Far more curious in their Gardens, then about their Fields:
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for every branch that beareth fruit he purgeth, as himself hath told us, that it may bring forth more fruit, John 15. Let us all therefore have a care in our severall places, that we amend our lives,
for every branch that bears fruit he Purgeth, as himself hath told us, that it may bring forth more fruit, John 15. Let us all Therefore have a care in our several places, that we amend our lives,
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and yield fruits worthy of Repentance, that being fruitful of good works in this present Nursery, we may be all of us transplanted into the glorious Eden of eternal life.
and yield fruits worthy of Repentance, that being fruitful of good works in this present Nursery, we may be all of us transplanted into the glorious Eden of Eternal life.
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SPiritus isti insinceri non desinunt perditi jam perdere, &c. It is the observation of Minutius, that the Devil being alienated from the love of God, endeavours nothing more then mans destruction.
SPiritus Isti insinceri non Cease perditi jam Perdere, etc. It is the observation of Minutius, that the devil being alienated from the love of God, endeavours nothing more then men destruction.
how much more easie was it for him to infect Paradise, and seduce a woman? In which attempt, the issue proved so answerable to his hopes, that man became devested of his chief indowments, his Justice and Integrity.
how much more easy was it for him to infect Paradise, and seduce a woman? In which attempt, the issue proved so answerable to his hope's, that man became devested of his chief endowments, his justice and Integrity.
Nor was there any way to repair those ruines, but by the preaching of the word, which he hath laboured ever since, either to hinder, that it be not preached at all,
Nor was there any Way to repair those ruins, but by the preaching of the word, which he hath laboured ever since, either to hinder, that it be not preached At all,
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or so to practise on the hearers, that it be preached with little profit. Three parts of that good seed which God had sown upon his Field, are by those arts made barren and unprofitable:
or so to practise on the hearers, that it be preached with little profit. Three parts of that good seed which God had sown upon his Field, Are by those arts made barren and unprofitable:
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and go his way, Cum autem dormirent homines, &c. These words contain in them the two inseparable qualities of the old murderer, his malice and his subtility;
and go his Way, Cum autem dormirent homines, etc. These words contain in them the two inseparable qualities of the old murderer, his malice and his subtility;
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and secondly, in his devilish plot to destroy Gods harvest, sevit zizania in medio tritici, his sowing tares among the Wheat. His subtlety described in this;
and secondly, in his devilish plot to destroy God's harvest, Sevit zizania in medio tritici, his sowing tares among the Wheat. His subtlety described in this;
but God did leave him as he was, (save that he cast him down to Hell,) ut eo superando vim suam vel exerceat, vel ostendat, that so there might be still some enemy, on which to exercise his power,
but God did leave him as he was, (save that he cast him down to Hell,) ut eo superando vim suam vel exerceat, vel ostendat, that so there might be still Some enemy, on which to exercise his power,
just so the King of Ammon dealt with Davids servants, not that he was displeased with them, (for how could they poor men deserve the anger of so great a Prince?) but that he bare no good affection to the King their Master.
just so the King of Ammon dealt with Davids Servants, not that he was displeased with them, (for how could they poor men deserve the anger of so great a Prince?) but that he bore no good affection to the King their Master.
Thus they of Rome, effigg•es Pisonis in Gemonias traxerant, had drawn the Images of Piso unto the place of execution, had not the Emperors power withstood it.
Thus they of Room, effigg•es Pisonis in Gemonias traxerant, had drawn the Images of Piso unto the place of execution, had not the Emperor's power withstood it.
but a man-hater, a NONLATINALPHABET, onely in reference to this, NONLATINALPHABET, because we are Gods Image, and do bear his character and superscription.
but a man-hater, a, only in Referente to this,, Because we Are God's Image, and do bear his character and superscription.
and therefore inimicus ejus, his enemy, as the Text here calls him. But Satan, as he is Gods enemy, a NONLATINALPHABET, so he is Gods Ape also, a NONLATINALPHABET;
and Therefore Inimicus His, his enemy, as the Text Here calls him. But Satan, as he is God's enemy, a, so he is God's Ape also, a;
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He is still haunted and possessed with his old ambition, NONLATINALPHABET, to be great as God; and they that aime at the same greatness take commonly the same courses.
He is still haunted and possessed with his old ambition,, to be great as God; and they that aim At the same greatness take commonly the same courses.
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Therefore if God, in the advancement of his Kingdom, be as a man that sowed and manured his field, his enemy will be very diligent in pra••sing the very self-same arts, still sowing and still sowing as he findes occasion. As for example;
Therefore if God, in the advancement of his Kingdom, be as a man that sowed and manured his field, his enemy will be very diligent in pra••sing the very selfsame arts, still sowing and still sowing as he finds occasion. As for Exampl;
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consult with Origen upon the 2d to the Rom. & there we find, non solùm Aegyptiorum Hierophantas, that not alone the Priests of Egypt had been taught the use of circumcision,
consult with Origen upon the 2d to the Rom. & there we find, non solùm Egyptian Hierophantas, that not alone the Priests of Egypt had been taught the use of circumcision,
NONLATINALPHABET, &c. We are informed by the same Author in his disputation against Celsus, that the Egyptians and the Pythagoreans did the like, though in divers kindes.
, etc. We Are informed by the same Author in his disputation against Celsus, that the egyptians and the pythagoreans did the like, though in diverse Kinds.
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and in the purpose ill-directed) which God had sowed upon his field? But since the good seed is interpreted of the Word of God, whereby Gods Children are begotten, we will restrain our selves more punctually to that kinde of sowing, which comes neerest thereunto, At sundry times, and divers manners, (saith the Apostle) spake God in times past to our Fathers, viz. in dreames and visions,
and in the purpose ill-directed) which God had sowed upon his field? But since the good seed is interpreted of the Word of God, whereby God's Children Are begotten, we will restrain our selves more punctually to that kind of sowing, which comes nearest thereunto, At sundry times, and diverse manners, (Says the Apostle) spoke God in times passed to our Father's, viz. in dreams and visions,
For in an Apish Imitation of Gods truth, (saith Justin Martyr ) there were composed not a few Books of Pagan Theologie, NONLATINALPHABET, which he procured by his suggestions to be read publickly amongst the Gentiles:
For in an Apish Imitation of God's truth, (Says Justin Martyr) there were composed not a few Books of Pagan Theology,, which he procured by his suggestions to be read publicly among the Gentiles:
nay, to suppress the Gospel writ by the Evangelists, and to eclipse, as much at least as in him was, the glorious works of our Redeemer, he set on work too lewd and shameless wretches, Hierocles and Philostratus, to write the life of Apollonius Tyanaeus the Magician.
nay, to suppress the Gospel writ by the Evangelists, and to eclipse, as much At least as in him was, the glorious works of our Redeemer, he Set on work too lewd and shameless wretches, Hierocles and Philostratus, to write the life of Apollonius Tyanaeus the Magician.
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This the most divellish and malicious plot of all the rest, inventum planè diabolicum, as Lactantius calls it, a stratagem in which the enemy went beyond himself;
This the most devilish and malicious plot of all the rest, Inventum planè diabolicum, as Lactantius calls it, a stratagem in which the enemy went beyond himself;
for unto this the project tended, ut ostenderent Apollonium vel paria vel majora fecisse, that Apollonius had done more and greater miracles then the Messiah. When this succeeded not aright,
for unto this the project tended, ut ostenderent Apollonius vel paria vel marjoram To have made, that Apollonius had done more and greater Miracles then the Messiah. When this succeeded not aright,
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and wonne so farre upon the Emperors then being, (men fit enough for such a mischief,) that they gave order to all Schoolmasters throughout the Empire, NONLATINALPHABET, that they should catechise their Scholars according to the Story so set out and falsified.
and won so Far upon the Emperor's then being, (men fit enough for such a mischief,) that they gave order to all Schoolmasters throughout the Empire,, that they should catechise their Scholars according to the Story so Set out and falsified.
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So careful is the enemy not to be wanting to his hopes, but still to be in action, still to pursue those Arts and Counsels which may advance him to his greatness.
So careful is the enemy not to be wanting to his hope's, but still to be in actium, still to pursue those Arts and Counsels which may advance him to his greatness.
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for all his pains, his sowing in our Saviours field, and mingling with the Sonnes of God, tends to this alone, to make them filii nequam, the Children of the wicked one, fit only for the fiery Furnace:
for all his pains, his sowing in our Saviors field, and mingling with the Sons of God, tends to this alone, to make them Sons nequam, the Children of the wicked one, fit only for the fiery Furnace:
No question but it is a Trade more full of gain then godliness, to be continually sowing in the fields of other men, to build upon anothers ground, to range abroad and graze,
No question but it is a Trade more full of gain then godliness, to be continually sowing in the fields of other men, to built upon another's ground, to range abroad and graze,
that we consider of the fruits, for by their fruits, as Christ hath told us, we shall know them. Of us it is expected that we rest not satisfied with the outward shew, that we esteem not of the seed,
that we Consider of the fruits, for by their fruits, as christ hath told us, we shall know them. Of us it is expected that we rest not satisfied with the outward show, that we esteem not of the seed,
A vice derived originally from the Devil, in whom my Author first observed it drawn into practise by them only whom the old enemy of God hath instructed in it;
A vice derived originally from the devil, in whom my Author First observed it drawn into practice by them only whom the old enemy of God hath instructed in it;
for he by his aspiring sins having displeased his Lord and Maker, conceived so deep an hate against him, that now it is not possible he should desist from doing the effects of spight and fury.
for he by his aspiring Sins having displeased his Lord and Maker, conceived so deep an hate against him, that now it is not possible he should desist from doing the effects of spite and fury.
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In the expressing of which hate and fury, he deales with God as Sampson with the Philistins, when he could hurt him no way else, he destroyes his Harvest.
In the expressing of which hate and fury, he deals with God as Sampson with the philistines, when he could hurt him no Way Else, he Destroys his Harvest.
And of the tares themselves, what they should be, and how the place must be expounded, it resolves so clearly, that if we will, we may with ease compose that difference of opinion which seemes to be betwixt the Fathers.
And of the tares themselves, what they should be, and how the place must be expounded, it resolves so clearly, that if we will, we may with ease compose that difference of opinion which seems to be betwixt the Father's.
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Clemens of Alexander, Origen, Eusebius, Athanasius, St. Hierome, and Theophylact, conceive by tares, the Devils Doctrine, haereses, mala dogmata, NONLATINALPHABET, dogmata haereticorum. Beda will have them to be generally vices, faeditates vitiorum; not to descend to later writers.
Clemens of Alexander, Origen, Eusebius, Athanasius, Saint Jerome, and Theophylact, conceive by tares, the Devils Doctrine, Heresies, mala dogmata,, dogmata haereticorum. Beda will have them to be generally vices, faeditates Vitiorum; not to descend to later writers.
St. Austin makes a question whether the Schismatick should not be added to the other, and leave it in a manner with a potest dubitari, as a matter doubtful.
Saint Austin makes a question whither the Schismatic should not be added to the other, and leave it in a manner with a potest dubitari, as a matter doubtful.
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And unto these, these Fathers that do so expound it, our Saviours glosse upon the Text gives most advantage, who tells us, that the Tares are the Children of the wicked one, i. e. of the Devil.
And unto these, these Father's that do so expound it, our Saviors gloss upon the Text gives most advantage, who tells us, that the Tares Are the Children of the wicked one, i. e. of the devil.
To reconcile which difference, or rather to interpret favourable of those other Fathers, who seem to have departed from the letter of our Saviours Commentary, we may thus resolve it;
To reconcile which difference, or rather to interpret favourable of those other Father's, who seem to have departed from the Letter of our Saviors Commentary, we may thus resolve it;
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the tares are said to be the Children of the wicked one, not properly, but by a Metonymie ab effectu, that is, they are that seed by which the Children of the wicked one are all begotten.
the tares Are said to be the Children of the wicked one, not properly, but by a Metonymy ab effectu, that is, they Are that seed by which the Children of the wicked one Are all begotten.
A Protestant Writer of good note doth expound it thus, Quid fecit inimicus? Seminavit in agro Domini haereticam doctrinam, ex eo autem semine nascuntur zizania, i. e. filii nequam:
A Protestant Writer of good note does expound it thus, Quid fecit Inimicus? Seminavit in Agro Domini haereticam Doctrinam, ex eo autem Seed nascuntur zizania, i. e. Sons nequam:
how great a darkness will invade us, what a perpetual night confound us? For if the light be darkness, ipsae tenebrae quantae? how great then is that darkness, saith Christ our Saviour? shall we not then be like the Citizens of Sodom, blind upon the sudden, enquiring for the Sun at noone, wearying our selves to finde that door that is shut against us? or rather, shall not that great misery befall us, which we finde mentioned in this Chapter, that seeing we shall see,
how great a darkness will invade us, what a perpetual night confound us? For if the Light be darkness, ipsae tenebrae How Large? how great then is that darkness, Says christ our Saviour? shall we not then be like the Citizens of Sodom, blind upon the sudden, inquiring for the Sun At noon, wearying our selves to find that door that is shut against us? or rather, shall not that great misery befall us, which we find mentioned in this Chapter, that seeing we shall see,
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but shall not perceive? Error, and Heresie, and Schisme, how plausible soever they may seem in the outward shew, are but unkind and treacherous guests.
but shall not perceive? Error, and Heresy, and Schism, how plausible soever they may seem in the outward show, Are but unkind and treacherous guests.
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They are blinde leaders of the blinde, saith Christ our Saviout, i. e. as Lyra glosseth on it, exaecant alios errore suo, they make the people blind with errors.
They Are blind leaders of the blind, Says christ our Saviour, i. e. as Lyram Glosseth on it, exaecant Alioth Error Sue, they make the people blind with errors.
Rovillius a late Herbalist observes, that it is intoxicating also, et temulentiam vini modo excitare, and that it makes men drunk as it were with Wine.
Rovillius a late Herbalist observes, that it is intoxicating also, et temulentiam Wine modo excitare, and that it makes men drunk as it were with Wine.
So farre avowed by Theophrastus, that it is NONLATINALPHABET, sluggish and dull, and breedes Diseases in the head, the capitall and chief fortresse of the Isle of man, which once surprized with ache and giddiness,
So Far avowed by Theophrastus, that it is, sluggish and dull, and breeds Diseases in the head, the capital and chief fortress of the Isle of man, which once surprised with ache and giddiness,
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The Word of God, NONLATINALPHABET, how excellent is it in it self, how sweet a nourishment unto life eternal? But if the tares of Heresie and Schisme be mingled with it,
The Word of God,, how excellent is it in it self, how sweet a nourishment unto life Eternal? But if the tares of Heresy and Schism be mingled with it,
The Cup of the New Testament, how pleasant is it in it self, how powerful to the remission of our sins? yet if the juyce of these foule tares be mingled in it,
The Cup of the New Testament, how pleasant is it in it self, how powerful to the remission of our Sins? yet if the juice of these foul tares be mingled in it,
such as do drink thereof, how drunken will they be with the Cup of abomination and filthiness, the wine of the wrath of God poured out in the Cup of his indignation? We note it of this kind of men, with what a giddiness they are possessed in all their wayes,
such as do drink thereof, how drunken will they be with the Cup of abomination and filthiness, the wine of the wrath of God poured out in the Cup of his Indignation? We note it of this kind of men, with what a giddiness they Are possessed in all their ways,
The Lord hath mingled spiritum vertiginis, the spirit of giddiness and perverseness in the midst of Egypt, and made them erre in every work thereof, as a drunken man staggereth in his vomit.
The Lord hath mingled spiritum vertiginis, the Spirit of giddiness and perverseness in the midst of Egypt, and made them err in every work thereof, as a drunken man staggereth in his vomit.
Galen relates in his first Book de facultate alimoniae, how once, the year being unseasonable and intemperate, there sprung up an exceeding quantity of tares among the wheat;
Galen relates in his First Book de facultate alimoniae, how once, the year being unseasonable and intemperate, there sprung up an exceeding quantity of tares among the wheat;
On this the wise Physitian gives this Caveat, that we do carefully pick out these tares, NONLATINALPHABET (as his words there are) and part them from our heaps of Corn,
On this the wise physician gives this Caveat, that we do carefully pick out these tares, (as his words there Are) and part them from our heaps of Corn,
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and are not some of them, which are (as were those Bakers of whom Galen speaks) the makers, the dividers of this bread unto the people, either on negligence or set purpose, guilty alike of this Imposture? That such there are, fraudulent and deceitful Bakers of the bread of life, is more then certain:
and Are not Some of them, which Are (as were those Bakers of whom Galen speaks) the makers, the dividers of this bred unto the people, either on negligence or Set purpose, guilty alike of this Imposture? That such there Are, fraudulent and deceitful Bakers of the bred of life, is more then certain:
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for what can follow hereupon but strange distempers in the head, and foul diseases in the body, fallings away from God, breach of the common bond of peace;
for what can follow hereupon but strange distempers in the head, and foul diseases in the body, fallings away from God, breach of the Common bound of peace;
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but that, in the Apostles Language, as they did not like to acknowledge God, so doth God give them over to a reprobate minde, to do those things which are not convenient.
but that, in the Apostles Language, as they did not like to acknowledge God, so does God give them over to a Reprobate mind, to do those things which Are not convenient.
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If Nicolas the Deacon fall away from the holy truth, and overthrow the faith of some, no question but that he or his will also do those things which the Lord hateth:
If Nicolas the Deacon fallen away from the holy truth, and overthrow the faith of Some, no question but that he or his will also do those things which the Lord hates:
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but a promiscuous and lawless liberty indifferenter utendi foeminis, which came in fine to be his Doctrine? The Shipwreck of the faith is commonly attended by as great a Shipwreck of the Conscience;
but a promiscuous and lawless liberty indifferenter utendi foeminis, which Come in fine to be his Doctrine? The Shipwreck of the faith is commonly attended by as great a Shipwreck of the Conscience;
for remedy whereof, we will apply the counsel and advice of Galen in our Saviours Language, Take heed of the leaven of the Pharisees and of the Sadduces:
for remedy whereof, we will apply the counsel and Advice of Galen in our Saviors Language, Take heed of the leaven of the Pharisees and of the Sadducees:
for the zizanion of my Text is in the grand Etymologicon so called, quasi NONLATINALPHABET, vel NONLATINALPHABET, because it growes up with the wheat, and at last destroyes it.
for the zizanion of my Text is in the grand Etymologicon so called, quasi, vel, Because it grows up with the wheat, and At last Destroys it.
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And NONLATINALPHABET, by which name the two great Doctors, Galen and Theophrastus, have given it to us, in the same work is said to be derived by a Metathesis NONLATINALPHABET, which signifies to vitiate, or to corrupt;
And, by which name the two great Doctors, Galen and Theophrastus, have given it to us, in the same work is said to be derived by a Metathesis, which signifies to vitiate, or to corrupt;
and that he sowed them when the wheat had taken root, NONLATINALPHABET, that so he might destroy the hopes and whole endeavours of the heavenly Husbandman? And hath not Lyra noted well, that therefore did the enemy sowe his tares, even in the middle of the wheat, ad ipsius destructionem, only of purpose to destroy it:
and that he sowed them when the wheat had taken root,, that so he might destroy the hope's and Whole endeavours of the heavenly Husbandman? And hath not Lyra noted well, that Therefore did the enemy sow his tares, even in the middle of the wheat, ad Himself destructionem, only of purpose to destroy it:
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certain I am, that Frier Richard de Mans in the Trent-Councel did publickly maintain, and with good applause, that all the points of faith had been so clearly handled by those Schoolmen, ut ea ex Scripturis discere nil opus esset, that now the word of God was no longer serviceable:
certain I am, that Friar Richard the men in the Trent-Councel did publicly maintain, and with good applause, that all the points of faith had been so clearly handled by those Schoolmen, ut ea ex Scriptures discere nil opus esset, that now the word of God was no longer serviceable:
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and leased out his Vineyard? My Text makes answer to this question, and tells us that they were asleep, wherein we have the Servants and their sluggishness, my last Couplet;
and leased out his Vineyard? My Text makes answer to this question, and tells us that they were asleep, wherein we have the Servants and their sluggishness, my last Couplet;
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so also was it with the grand enemy of Gods Field in generall; but more especially in reference to that particular part thereof which we call the Church.
so also was it with the grand enemy of God's Field in general; but more especially in Referente to that particular part thereof which we call the Church.
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With how much better reason doth the Glosse expound it of a general negligence both in the Pastor and the people? a negligence of private men, circa custodiam suae propriae personae, in the preserving and defence of their several souls;
With how much better reason does the Gloss expound it of a general negligence both in the Pastor and the people? a negligence of private men, circa custodiam suae propriae personae, in the preserving and defence of their several Souls;
like to befall those sleepy souls to whom the Husbandman had left his field; yet not the Priest or Prelate only, NONLATINALPHABET, but the people also:
like to befall those sleepy Souls to whom the Husbandman had left his field; yet not the Priest or Prelate only,, but the people also:
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Its true indeed, that both Euthymius and St. Hierome understand here only magistros & praeceptores ecclesiarum, the teachers and overseers of the Church.
Its true indeed, that both Euthymius and Saint Jerome understand Here only magistros & praeceptores ecclesiarum, the Teachers and Overseers of the Church.
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The Devil first makes his advantage of the negligence of private persons, and whiles they sleep secure and careless, he scattereth in their hearts the seeds of Heresie and error, that so they may be able to infect their brethren.
The devil First makes his advantage of the negligence of private Persons, and while they sleep secure and careless, he Scattereth in their hearts the seeds of Heresy and error, that so they may be able to infect their brothers.
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for which is there almost of the Angels of the seven Churches, which is not branded with this mark, during the lives of the Apostles, the falling from the love of Christ, the tolerating of the Nicolaitans, the suffering of the Woman Jesebel to seduce Gods servants;
for which is there almost of the Angels of the seven Churches, which is not branded with this mark, during the lives of the Apostles, the falling from the love of christ, the tolerating of the Nicolaitans, the suffering of the Woman Jezebel to seduce God's Servants;
the want of piety in one, zeal in another, and that poor little strength of faith which was remaining in the third, what were they but the sad effects of dull and negligent security in the severall Pastors? But the Apostles being gone, those which did oversee the overseers, there followed by degrees an infectious drowsiness over all the Church, still more inclining to this sleep the more they were accustomed to it.
the want of piety in one, zeal in Another, and that poor little strength of faith which was remaining in the third, what were they but the sad effects of dull and negligent security in the several Pastors? But the Apostles being gone, those which did oversee the Overseers, there followed by Degrees an infectious drowsiness over all the Church, still more inclining to this sleep the more they were accustomed to it.
The times of Nazianzen, how watchful were they in respect of those succeeding? yet he complains, in his Epistle to Nectarius, as if the providence of God had been quite wanting to his Church.
The times of Nazianzen, how watchful were they in respect of those succeeding? yet he complains, in his Epistle to Nectarius, as if the providence of God had been quite wanting to his Church.
The Macedonians so presumptuous, NONLATINALPHABET, &c. that they were formed into a Church, and had a titulary Bishop of their own Sect. The Apollinarians held the•r Conventicles, NONLATINALPHABET, with as much safety and esteem as the Orthodox Christians.
The Macedonians so presumptuous,, etc. that they were formed into a Church, and had a titulary Bishop of their own Sect. The Apollinarians held the•r Conventicles,, with as much safety and esteem as the Orthodox Christians.
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And for Eunomius, NONLATINALPHABET, the bosom-mischief of those times, he thought so poorly of a general connivence, that at last nothing would content him but to have all men else to be his Disciples.
And for Eunomius,, the bosom-mischief of those times, he Thought so poorly of a general connivance, that At last nothing would content him but to have all men Else to be his Disciples.
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Of all which scandalls and disorders, the said Nectarius then being Patriarch of Constantinople, the greatest Prelate of the East, is there affirmed to be the cause:
Of all which scandals and disorders, the said Nectarius then being Patriarch of Constantinople, the greatest Prelate of the East, is there affirmed to be the cause:
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one that chose rather, as it seemes, to give free way to all mens fancies, and suffer every mans proceedings, then draw upon himself the envy of a stubborn Clergy, and a factious multitude.
one that chosen rather, as it seems, to give free Way to all men's fancies, and suffer every men proceedings, then draw upon himself the envy of a stubborn Clergy, and a factious multitude.
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both so defective in their duties, that at the last the Priest, like those in Irenaeus, veritatis ignorantiam cognitionem vocant, taught, that the safest knowledge was to know nothing;
both so defective in their duties, that At the last the Priest, like those in Irnaeus, veritatis ignorantiam cognitionem Vocant, taught, that the Safest knowledge was to know nothing;
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if not, tell me who can what was become of the gift of tongues? is it not noted to our hands, Quòd Graecè nosse suspectum foret, Hebraicè propè haereticum, that it was Heresie almost to be seen in Hebrew, and a misprision of Heresie to be skilled in Greek? And for the Latine, the Books still extant of those times will inform us easily, that there was nothing left of it, no not the words: Or of the Arts;
if not, tell me who can what was become of the gift of tongues? is it not noted to our hands, Quòd Graecè nosse suspectum foret, Hebraicè propè Hereticum, that it was Heresy almost to be seen in Hebrew, and a Misprision of Heresy to be skilled in Greek? And for the Latin, the Books still extant of those times will inform us Easily, that there was nothing left of it, no not the words: Or of the Arts;
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doth not Sabellicus complain how totally they were forgotten in the middle Ages, Quanta bonarum artium per id tempus oblivio invaluerit? Or of the Lawes;
does not Sabellicus complain how totally they were forgotten in the middle Ages, Quanta bonarum Arts per id Tempus oblivio invaluerit? Or of the Laws;
do we not read how they were buried in a manner with the great Emperour their Collector, till in the latter dayes, Lotharius Emperour of Germany found an old Copy of them at Amalphi in the Realm of Naples? Or of the Scriptures;
do we not read how they were buried in a manner with the great Emperor their Collector, till in the latter days, Lotharius Emperor of Germany found an old Copy of them At Amalphi in the Realm of Naples? Or of the Scriptures;
which being so, Divinity it self, and all the Arts and helps unto it, layed to so long and dead a sleep, no question but the enemy was exceeding diligent, both in the ripening of his old tares, and in sowing new.
which being so, Divinity it self, and all the Arts and helps unto it, laid to so long and dead a sleep, no question but the enemy was exceeding diligent, both in the ripening of his old tares, and in sowing new.
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Did not the Prophet think you reflect a little on the last Ages of the Church? or may not his description with good reason be applyed unto them? if not,
Did not the Prophet think you reflect a little on the last Ages of the Church? or may not his description with good reason be applied unto them? if not,
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why did St. Bernard in a pious anger upbraid the Clergy of those times with their Stage-like gestures, their meretricious neatness, their pompous habits and retinue? Incedunt nitidi & ornati, & circumamicti varietatibus, more like (saith he) unto a spruce and Court-like Bridegroom,
why did Saint Bernard in a pious anger upbraid the Clergy of those times with their Stagelike gestures, their meretricious neatness, their pompous habits and retinue? Incedunt nitidi & ornati, & circumamicti varietatibus, more like (Says he) unto a spruce and Courtlike Bridegroom,
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and the severities of Discipline? Nunquam putabam fore, I never thought (said Cicero ) that such a curious youth as Caesar, one that so smoothly comb'd his hair,
and the severities of Discipline? Never putabam before, I never Thought (said Cicero) that such a curious youth as Caesar, one that so smoothly combed his hair,
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and rnbbed his head with his fore-finger, would either have the happiness or the heart to vanquish Pompey. Though Tully was deceived in the event of that great action,
and rnbbed his head with his forefinger, would either have the happiness or the heart to vanquish Pompey. Though Tully was deceived in the event of that great actium,
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or to enquire into their meaning and intentions who loved the Lord too well to disturb his Church? By which connivence, this plausible and popular beheaviour of the Watchmen, the enemy first entred upon Gods inheritance;
or to inquire into their meaning and intentions who loved the Lord too well to disturb his Church? By which connivance, this plausible and popular beheaviour of the Watchmen, the enemy First entered upon God's inheritance;
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but who was able to discern them? Bellarmine counts it an especial happiness in those dayes of darkness, ut nullae novae surgerent haereses, that there arose not in the Church any upstart Heresie.
but who was able to discern them? Bellarmine counts it an especial happiness in those days of darkness, ut Nullae novae surgerent Heresies, that there arose not in the Church any upstart Heresy.
Did those that dwelt upon the Nile, and were accustomed to the noise, ever observe the fall and roaring of the waters? Or grant we, that they saw these tares,
Did those that dwelled upon the Nile, and were accustomed to the noise, ever observe the fallen and roaring of the waters? Or grant we, that they saw these tares,
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and took notice of them, shall we conceive that men so drowned in ease and pleasure would undertake a restitution of the ancient Discipline? Was any thing more odious to the Court of Rome, then the attempts that some of the more pious Popes had made of a Reformation? rather like the Amyclae, an Italian people, they passed a Law, Ne quis de hostium adventu famam spargeret, that no man should presume from that time forwards to give them notice of these tares,
and took notice of them, shall we conceive that men so drowned in ease and pleasure would undertake a restitution of the ancient Discipline? Was any thing more odious to the Court of Rome, then the attempts that Some of the more pious Popes had made of a Reformation? rather like the Amyclae, an Italian people, they passed a Law, Ne quis de Enemies adventu famam spargeret, that no man should presume from that time forward to give them notice of these tares,
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In which so long a night of several and distracted sleepes, in what a wretched state had the Church been think we, had not the Lord awakened some to have a care unto his field,
In which so long a night of several and distracted sleeps, in what a wretched state had the Church been think we, had not the Lord awakened Some to have a care unto his field,
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and to take notice of these tares? Once the affaires of Rome were brought unto so low an ebbe, that there was nothing of the City left them but the very Capitoll, and that too in a possibility to have been surprized, ni anseres Diis dormientibus vigilassent, had not their Geese been better to them then their Gods. Hus, as my Books inform me, in the Bohemian Language, of which Land he was, doth signifie a Goose;
and to take notice of these tares? Once the affairs of Room were brought unto so low an ebb, that there was nothing of the city left them but the very Capitol, and that too in a possibility to have been surprised, ni anseres Dis dormientibus vigilassent, had not their Geese been better to them then their God's Hus, as my Books inform me, in the Bohemian Language, of which Land he was, does signify a Goose;
had not this Hus, this Goose, and such men as he, H•erome of Prague, W•clif and Luther, and the rest, (though men which had, I grant, their own several errors) discovered by their noyse and cackling the neere approches of the enemy,
had not this Hus, this Goose, and such men as he, H•erome of Prague, W•clif and Luther, and the rest, (though men which had, I grant, their own several errors) discovered by their noise and cackling the near Approaches of the enemy,
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Marvel it is, that like unto the sensual Sibarites, their Italian Neighbours too, they banished not all cocks the verge and territory of their Church, ut mollùs viz. cubarent, nullo { que } illorum strepitu interpellarentur;
Marvel it is, that like unto the sensual Sibarites, their Italian Neighbours too, they banished not all cocks the verge and territory of their Church, ut mollùs viz. cubarent, nullo { que } Illorum strepitu interpellarentur;
For our parts, as we are a parcel of this common field, it cannot be denied by our greatest adversaries, that from the sleep of ignorance and sensuality we have been very well awakened;
For our parts, as we Are a parcel of this Common field, it cannot be denied by our greatest Adversaries, that from the sleep of ignorance and sensuality we have been very well awakened;
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We have the Macedonians upon all the skirts and quarters of our Empire, calling to minde the Reputation of their Ancestors, the great Dominion they have lost;
We have the Macedonians upon all the skirts and quarters of our Empire, calling to mind the Reputation of their Ancestors, the great Dominion they have lost;
as the Father called Eunomius, a bosom Traytor, which grindeth upon our very entrails like Prometheus vulture. One side assailes openly, and profess their enmity;
as the Father called Eunomius, a bosom Traitor, which grindeth upon our very entrails like Prometheus vulture. One side assails openly, and profess their enmity;
but they aim both of them at the same mark, the subjugating of the Church, and the chief Soveraignty of the State, and have the same end of their journey, although they travel diverse wayes.
but they aim both of them At the same mark, the subjugating of the Church, and the chief Sovereignty of the State, and have the same end of their journey, although they travel diverse ways.
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Is this a time think we to sleep and slumber, and stretch our hands in negligence and a carelesse sloth? Did ever any Mariner permit his eyes to sleep,
Is this a time think we to sleep and slumber, and stretch our hands in negligence and a careless sloth? Did ever any Mariner permit his eyes to sleep,
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or eye-lids to slumber, sailing betwixt Sylla and Charibdis? Or can we think the Romans looked not then about them, assailed at once by Greece and Carthage? or that the primitive Christians stood not on their Guard,
or eyelids to slumber, sailing betwixt Sylla and Charybdis? Or can we think the Romans looked not then about them, assailed At once by Greece and Carthage? or that the primitive Christians stood not on their Guard,
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On the one side, we think there never can be watch enough, that all those Lawes and Proclamations which are out against them are not sufficient to secure us,
On the one side, we think there never can be watch enough, that all those Laws and Proclamations which Are out against them Are not sufficient to secure us,
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And now that his most sacred Majesty hath given new life unto those Lawes, and by his royall Edict declared his pleasure, that no man shall presume hereafter to practise on his weak and unsetled subjects,
And now that his most sacred Majesty hath given new life unto those Laws, and by his royal Edict declared his pleasure, that no man shall presume hereafter to practise on his weak and unsettled subject's,
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But on the other side, we think there needs no watch at all, that those few Lawes and Canons which are now in force for preservation of the Churches peace and safety, may very well be spared, and layed by for ever.
But on the other side, we think there needs no watch At all, that those few Laws and Canonas which Are now in force for preservation of the Churches peace and safety, may very well be spared, and laid by for ever.
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but I could tell you, had I time, and may perhaps take time to do it in prosecution of this Parable, that they have introduced into the Church the ancient Heresies of the Novatians, Donatists, Aerians, Priscillianists, and the Apostolici; with those of Bardesanes and Florinus; which I spake of lately:
but I could tell you, had I time, and may perhaps take time to do it in prosecution of this Parable, that they have introduced into the Church the ancient Heresies of the Novatians, Donatists, Aerians, Priscillianists, and the Apostolic; with those of Bardesanes and Florinus; which I spoke of lately:
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Gird then thy Sword upon thy thigh, O thou most mighty man of valour, ride on with Worship and Renown because of Gods, thine and the Churches enemies.
Gird then thy Sword upon thy thigh, Oh thou most mighty man of valour, ride on with Worship and Renown Because of God's, thine and the Churches enemies.
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But God from Heaven looks down upon them, and derides their follies, and brings them at the last to the open light, that howsoever they have sinned in secret, they may receive the wages and reward of sinne in publick.
But God from Heaven looks down upon them, and derides their follies, and brings them At the last to the open Light, that howsoever they have sinned in secret, they may receive the wages and reward of sin in public.
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Secondly, That there was no way to discern those Doctrines, the falshood and ill nature of them in the seed or stalks, until they came to bring forth fruit.
Secondly, That there was no Way to discern those Doctrines, the falsehood and ill nature of them in the seed or stalks, until they Come to bring forth fruit.
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It was a maxime with the Epicures, that no wise man forbears to pursue his most wicked counsels, in case they might conduce to profit, and be done with safety.
It was a maxim with the Epicureans, that no wise man forbears to pursue his most wicked Counsels, in case they might conduce to profit, and be done with safety.
The profit that he aimed at in that grand imposture, was to attain that Empire on the earth over wretched man which he had failed of in the Heavens, and amongst the Angels.
The profit that he aimed At in that grand imposture, was to attain that Empire on the earth over wretched man which he had failed of in the Heavens, and among the Angels.
which that he might be sure to procure with safety, and not incurre the least suspicion of imposture till his croppe was ripe, he did not only watch his opportunity whiles the servants slept;
which that he might be sure to procure with safety, and not incur the least suspicion of imposture till his crop was ripe, he did not only watch his opportunity while the Servants slept;
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Folio oblongo sunt, & culmo tritici graciliore, so sayes Rovillius, and with him divers others of the modern Herbalists. Nay many of the ancient writers have observed no lesse, Zizania tritico similia esse in arundine, dissimilia in fructu;
Folio oblongo sunt, & culmo tritici graciliore, so Says Rovillius, and with him diverse Others of the modern Herbalists. Nay many of the ancient writers have observed no less, Zizania tritico Similar esse in Arundin, dissimilia in fructu;
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So saith Euthymius Zigabenus. Between the tares and wheat, whilest they are yet in herba, in the blade or stalk, grandis similitudo est, there is no small similitude:
So Says Euthymius Zigabenus. Between the tares and wheat, whilst they Are yet in herba, in the blade or stalk, grandis similitudo est, there is no small similitude:
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So Hierome. Lastly, To add no more, we are told by Chrysostome, that it was Satans cunning to disguise his errors under the mask and veil of truth, that so he might more easily seduce the simple, and beguile the ignorant.
So Jerome. Lastly, To add no more, we Are told by Chrysostom, that it was Satan cunning to disguise his errors under the mask and veil of truth, that so he might more Easily seduce the simple, and beguile the ignorant.
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And for that very cause (saith he) he made choice of these tares, NONLATINALPHABET, being so like unto the wheat in the first appearing, that it was very hard to know which was right.
And for that very cause (Says he) he made choice of these tares,, being so like unto the wheat in the First appearing, that it was very hard to know which was right.
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] Lay these particulars together, and they come to this, that the false Doctrines noted and intended in the present Parable were such as had a shew of truth,
] Lay these particulars together, and they come to this, that the false Doctrines noted and intended in the present Parable were such as had a show of truth,
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So then the errors and false Doctrines which are noted here, and said to have been sowen by Satan, in medio tritici, even in the middle of the Church, were not like those of Arius, who denied the Deity,
So then the errors and false Doctrines which Are noted Here, and said to have been sown by Satan, in medio tritici, even in the middle of the Church, were not like those of Arius, who denied the Deity,
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or of the Valentinians, who denied the Manhood of our Lord and Saviour; or of the Marcionites and Maniches, which blasphemed the very Majesty of God the Father;
or of the Valentinians, who denied the Manhood of our Lord and Saviour; or of the Marcionites and Maniches, which blasphemed the very Majesty of God the Father;
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Nor were they, finally, like those which had been set on foot in the primitive times by those desperate writers, who in their severall turns and courses had impiously opposed and quarelled every,
Nor were they, finally, like those which had been Set on foot in the primitive times by those desperate writers, who in their several turns and courses had impiously opposed and quarreled every,
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nor ever were the servants eyes so heavy, as not to note the time, and observe the Authors of those wicked Doctrines, leaving to us upon record the knowledge and relation of the whole proceedings:
nor ever were the Servants eyes so heavy, as not to note the time, and observe the Authors of those wicked Doctrines, leaving to us upon record the knowledge and Relation of the Whole proceedings:
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so that those wretched and blasphemous Heresies wherewith the Church was exercised in the Primitive times, were generally but like Jonahs gourd, of a dayes continuance;
so that those wretched and blasphemous Heresies wherewith the Church was exercised in the Primitive times, were generally but like Jonahs gourd, of a days Continuance;
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And this is that which is observed by Lirinensis, that many errors and false Doctriens had secretly been introduced into the Church, quos nec cito deprehendere valeas, nec facil damnare fas ducis;
And this is that which is observed by Lirinensis, that many errors and false Doctriens had secretly been introduced into the Church, quos nec Quick deprehendere valeas, nec Facil damnare fas ducis;
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Errors which being set on foot by some private men, and having gotten credit by continuance and long tract of time, were first debated in the Schools as probable;
Errors which being Set on foot by Some private men, and having got credit by Continuance and long tract of time, were First debated in the Schools as probable;
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or any other person of the glorious Trinity, or any other common principle of the Catholick faith, which Simon Magus, and the rest of that damned crew have opposed and quarrelled.
or any other person of the glorious Trinity, or any other Common principle of the Catholic faith, which Simon Magus, and the rest of that damned crew have opposed and quarreled.
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In that they have done bravely for the Church of Christ, and publickly opposed those wretched heresies which the Socinians have revived in these latter dayes, Utinam sic semper errassent, would they had erred thus alwayes, had they erred no otherwise,
In that they have done bravely for the Church of christ, and publicly opposed those wretched heresies which the socinians have revived in these latter days, Utinam sic semper errassent, would they had erred thus always, had they erred no otherwise,
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like the Church of Ephesus, and cast a stumbling-block before the people, like to that of Pergamus; and suffered the woman Jezebel, which calleth her self a Prophetess, to seduce Gods servants from the right way of his Commandements,
like the Church of Ephesus, and cast a stumbling-block before the people, like to that of Pergamos; and suffered the woman Jezebel, which calls her self a Prophetess, to seduce God's Servants from the right Way of his commandments,
And yet I would not be mistaken, as if I thought there were no Heresie to be found in the Church of Rome: or that their errors which they teach, were neither positively dangerous in themselves,
And yet I would not be mistaken, as if I Thought there were no Heresy to be found in the Church of Rome: or that their errors which they teach, were neither positively dangerous in themselves,
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This was the case between St. Cyprian and the Donatists; S. Cyprian and some other holy Bishops of the African Churches, conceived rebaptization to be necessary in some certain cases;
This was the case between Saint Cyprian and the Donatists; S. Cyprian and Some other holy Bishops of the African Churches, conceived rebaptization to be necessary in Some certain cases;
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Why so? because of pertinaciter defensa, because the Donatist maintained it with so great perverseness, that there was no reclaiming of him to the sound Doctrines of the Church.
Why so? Because of pertinaciter defensa, Because the Donatist maintained it with so great perverseness, that there was no reclaiming of him to the found Doctrines of the Church.
And this is that which Lerinensis speaks of with such admiration, O mira rerum conversio! Authores opinionis Catholici, sectatores haeretici judicantur; absolvuntur magistri, condemnantur discipuli.
And this is that which Lerinensis speaks of with such admiration, O mira rerum Conversion! Authores opinionis Catholici, Sectators haeretici judicantur; absolvuntur magistri, condemnantur Disciples.
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This also is the case of the Church of Rome, the enemy had sowen his tares in agro domini, and they sprung up in medio tritici. When they were sowen they were not noted;
This also is the case of the Church of Rome, the enemy had sown his tares in Agro domini, and they sprung up in medio tritici. When they were sown they were not noted;
but when the fruit discover'd them to be tares indeed, and that they notwithstanding would defend and countenance them, proclaim them to be wheat of the Lords own sowing, sell them for such to simple people in the open markets,
but when the fruit discovered them to be tares indeed, and that they notwithstanding would defend and countenance them, proclaim them to be wheat of the lords own sowing, fell them for such to simple people in the open Markets,
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and make them eat (as one may say) their own damnation, then fell they into the condition of the desperate Donatist, and that which was an error only in the first broachers of the Doctrine, is in them made Heresie.
and make them eat (as one may say) their own damnation, then fell they into the condition of the desperate Donatist, and that which was an error only in the First broachers of the Doctrine, is in them made Heresy.
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They which first set on foot the opinion, whatsoever they were, might have no ill intention in it, conceiving that which they delivered not to be contrary to the Churches tendries, though perhaps besides them.
They which First Set on foot the opinion, whatsoever they were, might have no ill intention in it, conceiving that which they Delivered not to be contrary to the Churches tendries, though perhaps beside them.
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And so it might be with them also which took them upon trust, and assented to them, not having meanes or opportunity to come unto the knowledge of the truth in those particulars.
And so it might be with them also which took them upon trust, and assented to them, not having means or opportunity to come unto the knowledge of the truth in those particulars.
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but having been informed of that long mistake in which their Predecessors lived, and of the dangers which those tares do threaten to the Church of God, do obstinately shut their eyes against the sacred light of truth,
but having been informed of that long mistake in which their Predecessors lived, and of the dangers which those tares do threaten to the Church of God, do obstinately shut their eyes against the sacred Light of truth,
In which estate, if they continue wilful without true repentance, let them take heed lest that befall them which my Authour speaks of, Absolvuntur magistri, condemnantur discipuli:
In which estate, if they continue wilful without true Repentance, let them take heed lest that befall them which my Author speaks of, Absolvuntur magistri, condemnantur Disciples:
and so I leave them to Gods mercy, & with them the first point of this Discourse, viz. the kind or nature of the Doctr. which are here intended, proceeding hence unto the 2d, the difficulty to discern them in the seed or blade, until they came to bring forth fruit, to fecissent fructum.
and so I leave them to God's mercy, & with them the First point of this Discourse, viz. the kind or nature of the Doctrine which Are Here intended, proceeding hence unto the 2d, the difficulty to discern them in the seed or blade, until they Come to bring forth fruit, to fecissent Fruit.
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For howsoever it be true which the Cardinall tells us, that in omni insigni mutatione religionis, in every notable change and alteration of Religion, a man may easily discern both the change it self,
For howsoever it be true which the Cardinal tells us, that in omni insigni mutation Religion, in every notable change and alteration of Religion, a man may Easily discern both the change it self,
They who advanced this business, were such men as those, of whom St. Paul tells us in the first of Timothy, that they should speak all falshood in hypocrisie.
They who advanced this business, were such men as those, of whom Saint Paul tells us in the First of Timothy, that they should speak all falsehood in hypocrisy.
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St. Paul, who diligently traced his foot-steps, and found by good conjecture, that he had been sowing, calls it, NONLATINALPHABET, a very mystery of iniquity.
Saint Paul, who diligently traced his footsteps, and found by good conjecture, that he had been sowing, calls it,, a very mystery of iniquity.
This he delivereth from the mouth of D. Montmorency, who learnt the same at Rome from men of good repute and quality who had seen the same, upon whose faith we must relie for the truth hereof. But to proceed:
This he Delivereth from the Mouth of D. Montmorency, who learned the same At Room from men of good repute and quality who had seen the same, upon whose faith we must rely for the truth hereof. But to proceed:
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They therefore much mistake themselves, and the condition of the tares here sowen by Satan, who either think they may be easily discerned as soon as sowed,
They Therefore much mistake themselves, and the condition of the tares Here sown by Satan, who either think they may be Easily discerned as soon as sowed,
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And Galen notes, that when some covetous and careless Husbandmen, not winnowing their Corn as they ought to do, had sold both tares and wheat together, those which did feed thereon found no disease,
And Galen notes, that when Some covetous and careless Husbandmen, not winnowing their Corn as they ought to do, had sold both tares and wheat together, those which did feed thereon found no disease,
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yet at the last, when the ill humors and corruptions which do thence arise, are grown full and pregnant, NONLATINALPHABET, then the malignity of their nature doth at large appeare.
yet At the last, when the ill humours and corruptions which do thence arise, Are grown full and pregnant,, then the malignity of their nature does At large appear.
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that poysoned Cup wherewith the Princes of the Earth, and the Inhabiters thereof have been made drunk so long together, was of a soft and gentle nature, not of quick dispatch;
that poisoned Cup wherewith the Princes of the Earth, and the Inhabiters thereof have been made drunk so long together, was of a soft and gentle nature, not of quick dispatch;
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which briefly we return for a general Answer unto those Cavils of the Cardinall, who therefore will allow no tares to have been sowen at all in the Church of Rome, Eò quòd tempus certum designare non possumus, because we cannot tell the circumstances of time, place and persons,
which briefly we return for a general Answer unto those Cavils of the Cardinal, who Therefore will allow no tares to have been sown At all in the Church of Rome, Eò quòd Tempus certum designare non possumus, Because we cannot tell the Circumstances of time, place and Persons,
Besides, it is most likely that he came disguised in the apparel of some Houshold-servant belonging to the heavenly Husbandman, having a form of godliness, and a shew of zeal;
Beside, it is most likely that he Come disguised in the apparel of Some Household-servant belonging to the heavenly Husbandman, having a from of godliness, and a show of zeal;
and of a Serpent, in whose shape he came, Tertullian tells us, abscondit se serpens quantum potest, to tam { que } prudentiam in latebrarum ambagibus torquet, that he conceales himself as much as possibly he can,
and of a Serpent, in whose shape he Come, Tertullian tells us, Abscondit se serpens quantum potest, to tam { que } prudentiam in latebrarum ambagibus torquet, that he conceals himself as much as possibly he can,
nay, sometimes when he hath a purpose to abuse poor man, he doth transform himself into an Angel of Light, his Ministers into the Ministers of Righteousness:
nay, sometime when he hath a purpose to abuse poor man, he does transform himself into an Angel of Light, his Ministers into the Ministers of Righteousness:
for there were very many Heresies in the primitive times, acknowledged and avowed for such in the Church of Rome, as viz. of the Gnosticks, Nazarenes, Ophites, Cainites, Sethians, cum multis aliis, mentioned in Epiphanius, Austin, and Theodoret, and many other antient Writers, of which it would extremely puzzle Bellarmine, and all his followers in that Church, to produce the Authors.
for there were very many Heresies in the primitive times, acknowledged and avowed for such in the Church of Rome, as viz. of the Gnostics, Nazarenes, Ophites, Cainites, Sethians, cum multis Others, mentioned in Epiphanius, Austin, and Theodoret, and many other ancient Writers, of which it would extremely puzzle Bellarmine, and all his followers in that Church, to produce the Authors.
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So is it also with the circumstances of time and place in which those heresies began, which neither he nor any of the best Philologers in the Church of Rome, can assigne precisely,
So is it also with the Circumstances of time and place in which those heresies began, which neither he nor any of the best Philologers in the Church of Room, can assign precisely,
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and so the wonder is the more, that not being able to assigne the certainty of time and place, in publick and notorious Heresies, which came in with clamor, they should expect the same from us, in the detecting of those errors which came in by stealth.
and so the wonder is the more, that not being able to assign the certainty of time and place, in public and notorious Heresies, which Come in with clamor, they should expect the same from us, in the detecting of those errors which Come in by stealth.
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In their authentick vulgar Latine, there are many errors, corruptions, transpositions, barbarismes, which are by Cajetan, Senensis, Oleaster, and the English Rhemists, ingenuously confessed & published.
In their authentic Vulgar Latin, there Are many errors, corruptions, transpositions, barbarisms, which Are by Cajetan, Senensis, Oleaster, and the English Rhemists, ingenuously confessed & published.
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And should we turn the scale, and demand of Bellarmine, when, in whose time, by whose neglect, all the said errors and corruptions crept into the Text:
And should we turn the scale, and demand of Bellarmine, when, in whose time, by whose neglect, all the said errors and corruptions crept into the Text:
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So for the circumstance of place, all that we know, or possibly can know, at so farre a distance is, that these tares were sowen in agro domini, not in this part alone, or that;
So for the circumstance of place, all that we know, or possibly can know, At so Far a distance is, that these tares were sown in Agro domini, not in this part alone, or that;
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and would you have them give accompt of time and place, in matters which were done when they were asleep? Such an accompt indeed they might ha•e given,
and would you have them give account of time and place, in matters which were done when they were asleep? Such an account indeed they might ha•e given,
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And first of all they came in privily, there being not only many errors, but even damnable heresies, which came in privily and by stealth, as St. Peter tells us.
And First of all they Come in privily, there being not only many errors, but even damnable heresies, which Come in privily and by stealth, as Saint Peter tells us.
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Secondly, those errors as they came in privily, so they grew insensibly, like to the finger of a Diall, which we finde varied from the place where before it was,
Secondly, those errors as they Come in privily, so they grew insensibly, like to the finger of a Dial, which we find varied from the place where before it was,
Now one of those four things which seemed so wonderful and unsearchable in the eyes of Solomon, is via serpentis super petram, that of a Serpent on a Rock;
Now one of those four things which seemed so wondered and unsearchable in the eyes of Solomon, is via serpentis super Petram, that of a Serpent on a Rock;
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and without observation, have very much declined and varied in the Church of Rome from what they were in their original institution, there being many things ordained of a good intent,
and without observation, have very much declined and varied in the Church of Room from what they were in their original Institution, there being many things ordained of a good intent,
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as one amongst themselves complaineth, quae nunc videmus partim in abusum, partim in superstitionem verti, which are now changed into abuse, and altered into superstition.
as one among themselves Complaineth, Quae nunc Videmus Partim in abusum, Partim in superstitionem verti, which Are now changed into abuse, and altered into Superstition.
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but when they came to fructifie, to fecissent fructum, and that the fruits did yield the least suspicion to the vigilant servants of an ensuing mischief to the Church of God,
but when they Come to fructify, to fecissent Fruit, and that the fruits did yield the least suspicion to the vigilant Servants of an ensuing mischief to the Church of God,
by Huldrich B. of Ausburg, in defence of the married Clergy; by the Waldenses, Pauperes de Lugduno, Clemanges, Petrus de Alliaco, Wiclif, Hus, and others, (though men that had, I grant their own personal errors) against the severall corruptions of the Church of Rome, both in faith & manners? Nay,
by Huldrich B. of Augsburg, in defence of the married Clergy; by the Waldenses, Paupers de Lugduno, Clemanges, Peter de Alliaco, Wiclif, Hus, and Others, (though men that had, I grant their own personal errors) against the several corruptions of the Church of Rome, both in faith & manners? Nay,
if we thought that that would please him, we could tell the Cardinall, out of Rainerius, one of the Popes Inquisitors, that there have never wanted some since the time of Constantine that have opposed the errors of the Church of Rome; the names of whom who list to see, may finde them in Catalogus testium veritatis, with their times and qualities:
if we Thought that that would please him, we could tell the Cardinal, out of Rainerius, one of the Popes Inquisitors, that there have never wanted Some since the time of Constantine that have opposed the errors of the Church of Room; the names of whom who list to see, may find them in Catalogus Testimony veritatis, with their times and qualities:
so that the Cardinall might well have spared this bold expression, non solum pastores sed et Deum valde dormivisse, that God, not men alone, had been fast asleep, had he not in so many ages stirred up one or other to make resistance to those errors which were sowen by Satan.
so that the Cardinal might well have spared this bold expression, non solum Pastors sed et God Valde dormivisse, that God, not men alone, had been fast asleep, had he not in so many ages stirred up one or other to make resistance to those errors which were sown by Satan.
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and that the Cardinall insists so much upon it, quod nullum horum in nobis possunt ostendere, that we can finde none of them in the Church of Rome: we must answer further, that as the satisfaction of these Queres is not possible, so it is not necessary.
and that the Cardinal insists so much upon it, quod nullum horum in nobis possunt ostendere, that we can find none of them in the Church of Rome: we must answer further, that as the satisfaction of these Queres is not possible, so it is not necessary.
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unless I can inform him punctually, both when, and where, and in whose company I sickoned? or should we conceive him a sory Architect, that being called to view an old ruinous Building, would not believe it wanted any thing,
unless I can inform him punctually, both when, and where, and in whose company I sickoned? or should we conceive him a sorry Architect, that being called to view an old ruinous Building, would not believe it wanted any thing,
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and in what part it first decayed, and who then dwelt in it? Do not corruptions creep into the strictest Governments, labente paulatim disciplina, the rigour and severity of Discipline, day by day declining? And should we not repute him a most excellent Statesman, that would think nothing fit for a Reformation,
and in what part it First decayed, and who then dwelled in it? Do not corruptions creep into the Strictest Governments, labente Gradually Discipline, the rigour and severity of Discipline, day by day declining? And should we not repute him a most excellent Statesman, that would think nothing fit for a Reformation,
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unless some wiser then himself could tell him, when and by whom, and in whose Government the abuse crept in? But to restrain our selves to matters that concern Religion, Josephus tells us of the Pharisees, what innovations they had made in the Jewish Church, and that they published many things as the traditions of the Fathers, NONLATINALPHABET, which were not to be found in the Books of Moses. Our Saviour also tells us of them, that they had made the Word of God of none effect by their traditions.
unless Some Wiser then himself could tell him, when and by whom, and in whose Government the abuse crept in? But to restrain our selves to matters that concern Religion, Josephus tells us of the Pharisees, what innovations they had made in the Jewish Church, and that they published many things as the traditions of the Father's,, which were not to be found in the Books of Moses. Our Saviour also tells us of them, that they had made the Word of God of none Effect by their traditions.
Our Saviour looked not on the root, but upon the fruit, and by the fruit gave judgement of the Tree it self, there being no Doctrine of what sort soever,
Our Saviour looked not on the root, but upon the fruit, and by the fruit gave judgement of the Tree it self, there being no Doctrine of what sort soever,
and to Philosophy, that by his knowledge in the same he could live uprightly, and exercise those vertuous actions of his own accord, NONLATINALPHABET, which others did upon compulsion, and for fear of law.
and to Philosophy, that by his knowledge in the same he could live uprightly, and exercise those virtuous actions of his own accord,, which Others did upon compulsion, and for Fear of law.
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Assuredly these precepts and instructions which we take from them, whose words and dictates we imbrace as celestial Oracles, are of power incredible, either to make us fit for mischief,
Assuredly these Precepts and instructions which we take from them, whose words and dictates we embrace as celestial Oracles, Are of power incredible, either to make us fit for mischief,
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The reason is, because of that dependence which the affections have on the understanding, that which the understanding apprehends as true, being recommended to the will as good,
The reason is, Because of that dependence which the affections have on the understanding, that which the understanding apprehends as true, being recommended to the will as good,
upon this ground St. Paul hath told us of the Gentiles, that having their understanding darkned through the ignorance which was in them, they gave themselves over unto lasciviousness, to work all manner of uncleanness with greediness.
upon this ground Saint Paul hath told us of the Gentiles, that having their understanding darkened through the ignorance which was in them, they gave themselves over unto lasciviousness, to work all manner of uncleanness with greediness.
If so, if that so sad effects did follow upon the darkness of the understanding, no question but the misperswasion wherewith sometimes it is effected, produce more wretched consequents in our outward actions;
If so, if that so sad effects did follow upon the darkness of the understanding, no question but the mispersuasion wherewith sometime it is effected, produce more wretched consequents in our outward actions;
Now there is nothing entertained in the understanding which is not recommended to it by the outward senses, Nil est in intellectu quod non priùs fuit in sensibus, say the old Philosophers. And of all outward senses, there is none more serviceable to the understanding then the sense of hearing;
Now there is nothing entertained in the understanding which is not recommended to it by the outward Senses, Nil est in intellectu quod non priùs fuit in sensibus, say the old Philosophers. And of all outward Senses, there is none more serviceable to the understanding then the sense of hearing;
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Now of the tares I told you in my last Discourse from Galen, Plinie, Theophrastus, and many of the best of our modern Herbalists, that they affect the sight with dimness,
Now of the tares I told you in my last Discourse from Galen, Pliny, Theophrastus, and many of the best of our modern Herbalists, that they affect the sighed with dimness,
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continue in old England, or hoyst sail for New. And for the sores upon the body, the blemishes of our behaviour, the stains and scandalls of our conversation, by which we grieve the Spirit,
continue in old England, or hoist sail for New. And for the sores upon the body, the blemishes of our behaviour, the stains and scandals of our Conversation, by which we grieve the Spirit,
A man might easily conjecture what fine points they held, by the condition of their lives, which were so filthy and obscene, that for their sakes the name of Christian first grew odious to the sober Gentile.
A man might Easily conjecture what fine points they held, by the condition of their lives, which were so filthy and obscene, that for their sakes the name of Christian First grew odious to the Sobrium Gentile.
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The errors of the Church of Rome in point of judgement have they not bred as grievous errors in the points of practice? Whence else proceeds it that the Priests are debarred from Marriage, and permitted Concubines;
The errors of the Church of Room in point of judgement have they not bred as grievous errors in the points of practice? Whence Else proceeds it that the Priests Are debarred from Marriage, and permitted Concubines;
when we behold men factiously bent to oppose the Church, seditiously inclined to disturb the State, disloyally resolved to resist their Soveraign, rebelliously disposed to excite the people;
when we behold men factiously bent to oppose the Church, seditiously inclined to disturb the State, disloyally resolved to resist their Sovereign, rebelliously disposed to excite the people;
may we not certainly affirm, that they have hearkened to the Doctrines of Knox and Cartwright, and their successors in the cause? Such as the Doctrines are which the eare takes in, such also are the lives which are framed thereafter.
may we not Certainly affirm, that they have harkened to the Doctrines of Knox and Cartwright, and their Successors in the cause? Such as the Doctrines Are which the ear Takes in, such also Are the lives which Are framed thereafter.
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Cavete itaque quid auditis, take you heed therefore what ye hear, lest whilest you lend an eare to those false Apostles, you partake with them of their sins.
Beware itaque quid Heard, take you heed Therefore what you hear, lest whilst you lend an ear to those false Apostles, you partake with them of their Sins.
So dull and sleepy are men grown circa custodiam propriae personae suae, in reference to themselves and their private safety, that they are angry with the Prelates for being so vigilant and careful circa custodiam gregis sui, and having more care of them then they have themselves:
So dull and sleepy Are men grown circa custodiam propriae personae suae, in Referente to themselves and their private safety, that they Are angry with the Prelates for being so vigilant and careful circa custodiam Gregis sui, and having more care of them then they have themselves:
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He that doth look for better fruit from such dangerous Doctrines, then discontent and murmuring against their Rulers, associations and conspiracies against lawful Government,
He that does look for better fruit from such dangerous Doctrines, then discontent and murmuring against their Rulers, associations and conspiracies against lawful Government,
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and finally, a flat Apostasie from the sincerity of that Religion which is here profest, may as well look for Grapes from Thorns, or Figs from thistles.
and finally, a flat Apostasy from the sincerity of that Religion which is Here professed, may as well look for Grapes from Thorns, or Figs from thistles.
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but for these evil Trees which bear evil fruit, what are they profitable for but for the fire? that as they are the cause of combustions here, they may adde fuel to the fire hereafter.
but for these evil Trees which bear evil fruit, what Are they profitable for but for the fire? that as they Are the cause of combustions Here, they may add fuel to the fire hereafter.
We have now took a brief view of them in crevisset herba, and brought them to fecissent fructum. There remains nothing further but apparuerunt, that they appeared, and how they were discovered;
We have now took a brief view of them in crevisset herba, and brought them to fecissent Fruit. There remains nothing further but apparuerunt, that they appeared, and how they were discovered;
and more shrewly punished then were the Israelites in the Desert by the fiery Serpents. But God was pleased to deal more mercifully with his Church then so.
and more shrewly punished then were the Israelites in the Desert by the fiery Serpents. But God was pleased to deal more mercifully with his Church then so.
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then did the Heavenly Husbandman awake his servants, and let them look upon the tares in fecissent fructum, when they appeared to be what indeed they were, infelix solium, frugum pestis, and whatsoever other name the Poets and Philosophers have bestowed upon them.
then did the Heavenly Husbandman awake his Servants, and let them look upon the tares in fecissent Fruit, when they appeared to be what indeed they were, infelix solium, frugum pestis, and whatsoever other name the Poets and Philosophers have bestowed upon them.
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the light thereof cannot be possibly extinguished, although sometimes darkened: Opprest sometimes it is, as it hath been formerly, by errors, Heresies, and false opinions;
the Light thereof cannot be possibly extinguished, although sometime darkened: Oppressed sometime it is, as it hath been formerly, by errors, Heresies, and false opinions;
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The reasons both of the oport•t and necesse, we shall see hereafter, when we shall come to scan those motives which might induce the Lord to permit these tares;
The Reasons both of the oport•t and Necessary, we shall see hereafter, when we shall come to scan those motives which might induce the Lord to permit these tares;
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Sinite utraque crescere, usque ad messem, v. 30. Mean while it doth concern us to take special notice, that as it pleased the Lord to give way to error,
Finite Utraque crescere, usque ad messem, v. 30. Mean while it does concern us to take special notice, that as it pleased the Lord to give Way to error,
yet he did never suffer them to destroy his harvest, but brought them at the last to apparuerunt. The comfortable beams of truth dispersed and scoured away those Clouds of error wherewith the Church before was darkened,
yet he did never suffer them to destroy his harvest, but brought them At the last to apparuerunt. The comfortable beams of truth dispersed and scoured away those Clouds of error wherewith the Church before was darkened,
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If either no false Doctrines had been sowen at all, or had they all been noted at the first peeping forth, the Church might possibly impute it to her own great watchfulness, pleaded some special priviledge of infallibility,
If either no false Doctrines had been sown At all, or had they all been noted At the First peeping forth, the Church might possibly impute it to her own great watchfulness, pleaded Some special privilege of infallibility,
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God therefore left her to her self, that falling into sin and error, and suffering both to grow upon her by her own remisseness, she might ascribe her safety unto God alone, whose eyes do neither sleep nor slumber.
God Therefore left her to her self, that falling into since and error, and suffering both to grow upon her by her own remissness, she might ascribe her safety unto God alone, whose eyes do neither sleep nor slumber.
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Which if it be averted from her, she walketh forthwith in darkness and the shadow of death, subject to every rising error, obnoxious to the practises of her subtile enemies.
Which if it be averted from her, she walks forthwith in darkness and the shadow of death, Subject to every rising error, obnoxious to the practises of her subtle enemies.
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and till it doth appear to be so, we may mistake it for a truth, imbrace it for a tendry of the Catholick Church, endeavour to promote it with our best affections,
and till it does appear to be so, we may mistake it for a truth, embrace it for a tendry of the Catholic Church, endeavour to promote it with our best affections,
and yet conceive our selves to be excusable, in that it is amoris error, not erroris amor. In th•s regard our Fathers might be safe in the Church of Rome, and may be now triumphant in the Church of Heaven,
and yet conceive our selves to be excusable, in that it is amoris error, not Error amor. In th•s regard our Father's might be safe in the Church of Rome, and may be now triumphant in the Church of Heaven,
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The errors of that Church were not then discovered, nor brought to their apparuerunt; and being taken or mistaken for sound Orthodox Tenets, were by them followed and defended in their several stations.
The errors of that Church were not then discovered, nor brought to their apparuerunt; and being taken or mistaken for found Orthodox Tenets, were by them followed and defended in their several stations.
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or if we know it not so clearly as St. Peter did, yet we may charitably hope that it was no otherwise, in those particular points and passages wherein we know not any thing unto the contrary.
or if we know it not so clearly as Saint Peter did, yet we may charitably hope that it was not otherwise, in those particular points and passages wherein we know not any thing unto the contrary.
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but every error & disease is of that condition that it must first be known, & the true quality thereof discovered, or else it is impossible to prescribe a remedy.
but every error & disease is of that condition that it must First be known, & the true quality thereof discovered, or Else it is impossible to prescribe a remedy.
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and by comparing them with Scripture, the true rule of faith, are able to demonstrate the obliquity of those opinions and false Doctrines which they have thrust upon the Church in these latter ages.
and by comparing them with Scripture, the true Rule of faith, Are able to demonstrate the obliquity of those opinions and false Doctrines which they have thrust upon the Church in these latter ages.
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And we may say of them in Tertullians Language, Ipsa Doctrina eorum cum Apostolica comparata, ex diversitate & contrarietate sua pronunciabit neque Apostoli alicujus ess•, neque Apostolici.
And we may say of them in Tertullia's Language, Ipsa Doctrina Their cum Apostolica Comparata, ex diversitate & contrarietate sua pronunciabit neque Apostles alicujus ess•, neque Apostolic.
The difference which appeares between the Doctrines of the Church of Rome, delivered in the new Creed of Pope Pius quartus, and those which were delivered once unto the Saints in the old Creed of the Apostles, shewes plainly that they neither came from the Apostles, nor any Apostolical Spirit:
The difference which appears between the Doctrines of the Church of Rome, Delivered in the new Creed of Pope Pius quartus, and those which were Delivered once unto the Saints in the old Creed of the Apostles, shows plainly that they neither Come from the Apostles, nor any Apostolical Spirit:
or if they so long after the apparuerunt will not see those tares which are discovered to their hands ▪ both we and they are all NONLATINALPHABET, utterly uncapable of excuse in the sight of God.
or if they so long After the apparuerunt will not see those tares which Are discovered to their hands ▪ both we and they Are all, utterly uncapable of excuse in the sighed of God.
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yet he hath reason to believe, that God in justice will inflict that judgement on him which usually doth befall those men which do wilfully and perversly tempt the Lord their God.
yet he hath reason to believe, that God in Justice will inflict that judgement on him which usually does befall those men which do wilfully and perversely tempt the Lord their God.
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Nor was it only necessary in regard of us, of private and particular men, that the tares should come to their Epiphanie, their apparuerunt; God did it most especially for his Churches sake, whom he had promised to conduct in the wayes of truth,
Nor was it only necessary in regard of us, of private and particular men, that the tares should come to their Epiphany, their apparuerunt; God did it most especially for his Churches sake, whom he had promised to conduct in the ways of truth,
and frugum pestis, the bane and plague of other grains, as the learned Herbalist. And of the mischief which it brings to Gods holy Husbandry, either by eating up the wheat, the Lords own good seed,
and frugum pestis, the bane and plague of other grains, as the learned Herbalist. And of the mischief which it brings to God's holy Husbandry, either by eating up the wheat, the lords own good seed,
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And doubt we not but that he had in fine effected his malicious ends, had not God brought them in due time to apparuerunt; had he not made a plain discovery of their noxious nature,
And doubt we not but that he had in fine effected his malicious ends, had not God brought them in due time to apparuerunt; had he not made a plain discovery of their noxious nature,
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We may conceive what reputation they had gained by a longer sufferance, how ill it would have gone with the Church of God in the attempt of reformation, in that being so long since detected,
We may conceive what reputation they had gained by a longer sufferance, how ill it would have gone with the Church of God in the attempt of Reformation, in that being so long since detected,
the more antiquity they have the greater sanctity, Tantumque sanctitatis tribuerunt quantum vetustatis, as Minutius Felix. God therefore took his time to detect these errors,
the more antiquity they have the greater sanctity, Tantumque sanctitatis tribuerunt quantum vetustatis, as Minutius Felix. God Therefore took his time to detect these errors,
and advance his head, and say that either God did not see his practises, or was not able to prevent them? that he was only rich in promises, promissis dives, but when it came to the performance,
and advance his head, and say that either God did not see his practises, or was not able to prevent them? that he was only rich in promises, Promises dives, but when it Come to the performance,
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O God wherefore art thou absent from us so long? we see not our tokens, there is not one Prophet more, no not one is there among us that understandeth any more.
O God Wherefore art thou absent from us so long? we see not our tokens, there is not one Prophet more, no not one is there among us that understands any more.
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And therefore when he had made trial of his Church, and let her see her own infirmities, he brought those errors and false Doctrines which did seem to threaten it, to their apparuerunt, to the open light.
And Therefore when he had made trial of his Church, and let her see her own infirmities, he brought those errors and false Doctrines which did seem to threaten it, to their apparuerunt, to the open Light.
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And of false Doctrines, many are of that condition, that being once discovered, they are soon confuted, majorque aliquanto labor est invenire quàm vincere, How this was done,
And of false Doctrines, many Are of that condition, that being once discovered, they Are soon confuted, majorque aliquanto labour est invenire quàm vincere, How this was done,
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yet by comparing them with Scripture, which is truth it self, or with the Catholique tendries of Gods holy Church, the best Expositor of Scripture, their folly and their falshood will at once appear.
yet by comparing them with Scripture, which is truth it self, or with the Catholic tendries of God's holy Church, the best Expositor of Scripture, their folly and their falsehood will At once appear.
that this was seed of Gods own sowing, the bonum semen mentioned in the 24. and for the others, unde haec? they could proceed from none but ab inimico. So true is that which Christ our Saviour tells us in another case, igitur ex fructibus eorum cognoscetis eos, by their fruits you shall know them. As for example;
that this was seed of God's own sowing, the bonum semen mentioned in the 24. and for the Others, unde haec? they could proceed from none but ab inimico. So true is that which christ our Saviour tells us in Another case, igitur ex fructibus Their You will know eos, by their fruits you shall know them. As for Exampl;
how specious seemes it to the eye, how necessary for the preservation of peace and unity in the Church of God? how excellent a piece of Wheat would a man suppose it at first looking on? Nature pleads for it, in regard that all living Creatures,
how specious seems it to the eye, how necessary for the preservation of peace and unity in the Church of God? how excellent a piece of Wheat would a man suppose it At First looking on? Nature pleads for it, in regard that all living Creatures,
The Politicks stand up in defence of Monarchy, as the most excellent form of Government, NONLATINALPHABET, saith our Master Aristotle. And that they may not stand alone against those popular Estates which the world then cherished, they bring the Poets in for seconds;
The Politics stand up in defence of Monarchy, as the most excellent from of Government,, Says our Master Aristotle. And that they may not stand alone against those popular Estates which the world then cherished, they bring the Poets in for seconds;
The Theologues or Divines have affirmed as much, in that the monarchie of all forms of government comes neerest to the Government of Almighty God, who as he hath alone created all things by his Almighty hand,
The Theologues or Divines have affirmed as much, in that the monarchy of all forms of government comes nearest to the Government of Almighty God, who as he hath alone created all things by his Almighty hand,
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which being so, as so it is, and that the Church is the most glorious State of all bodies aggregate, good reason that it should be ordered according to the most complete and best kind of Government,
which being so, as so it is, and that the Church is the most glorious State of all bodies aggregate, good reason that it should be ordered according to the most complete and best kind of Government,
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This being taken pro confesso, what can follow next, but that this supreme Government ought to have been in some one or other of the Lords Apostles? And of that glorious company who so proper for it as divine St. Peter? whom the Evangelist• alwayes make the Marshall in one constant place,
This being taken Pro Confesso, what can follow next, but that this supreme Government ought to have been in Some one or other of the lords Apostles? And of that glorious company who so proper for it as divine Saint Peter? whom the Evangelist• always make the Marshal in one constant place,
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where should we look to finde them but in Peters See, the Renowned City of Rome, the Imperial Seat, the Queen and Lady of all Nations? Good reason that the Bishops of that most famous Church, whose faith was spoken of through all the world, Et quae domina•i in caetera possit, and had sufficient power to command the rest, should sit chief amongst them, chief President in all general Councels, chief Justice in all publick controversies,
where should we look to find them but in Peter's See, the Renowned city of Room, the Imperial Seat, the Queen and Lady of all nations? Good reason that the Bishops of that most famous Church, whose faith was spoken of through all the world, Et Quae domina•i in caetera possit, and had sufficient power to command the rest, should fit chief among them, chief President in all general Counsels, chief justice in all public controversies,
Nay, the commodities which the Christian world enjoyes by the sole benefit of the Popes Supremacie, are said to be so great and weighty, that they are able to bear down all cavils and objections which are made against it;
Nay, the commodities which the Christian world enjoys by the sole benefit of the Popes Supremacy, Are said to be so great and weighty, that they Are able to bear down all cavils and objections which Are made against it;
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And a faire title tis indeed, and hath been so well pleaded by the Advocates of the Court of Rome, that for long time together there was no suspicion that it would ever come in question whether true or false.
And a fair title this indeed, and hath been so well pleaded by the Advocates of the Court of Rome, that for long time together there was no suspicion that it would ever come in question whither true or false.
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He that had thought or given it out that there was any tare amongst it, much lesse, tares all over, might possibly have had some hearers, but few believers.
He that had Thought or given it out that there was any tear among it, much less, tares all over, might possibly have had Some hearers, but few believers.
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not come unto the height, to fecissent fructum. But when it came to that, and that the fruits thereof appeared in their proper likeness, it proved to be so grosse a tare, such an infelix lolium, such a frugum pestis, that a more dangerous was never sowen by Satan in the Church of God.
not come unto the height, to fecissent Fruit. But when it Come to that, and that the fruits thereof appeared in their proper likeness, it proved to be so gross a tear, such an infelix lolium, such a frugum pestis, that a more dangerous was never sown by Satan in the Church of God.
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and what did follow thereupon, but that his Courtiers honoured him with the title of Vice-God, or Vice-Deus? as in the Inscription of Paulo Quarto Vice-Deo: others with that of Dominus noster Deus •apa, our Lord God the Pope:
and what did follow thereupon, but that his Courtiers honoured him with the title of Vice-God, or Vice-Deus? as in the Inscription of Paul Quarto Vice-Deo: Others with that of Dominus Noster Deus •apa, our Lord God the Pope:
So for the Popes themselves, when they had layed the foundation of their Grandeur on those words of Christ, Omnis potestas data est mihi, how quickly did they turn that primacy which before they had in point of order, into a soveraignty or supremacy in point of power? with what subtile blasphemy did they shift the Scriptures, to make them serviceable to their wicked and ambitious ends? Instead of Tibi dabo claves, one findes out ecce duos gladios, behold here two swords, the one spiritual, the other temporall.
So for the Popes themselves, when they had laid the Foundation of their Grandeur on those words of christ, Omnis potestas data est mihi, how quickly did they turn that primacy which before they had in point of order, into a sovereignty or supremacy in point of power? with what subtle blasphemy did they shift the Scriptures, to make them serviceable to their wicked and ambitious ends? Instead of Tibi Dabo claves, one finds out ecce duos gladios, behold Here two swords, the one spiritual, the other temporal.
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Instead of super petram hane, a second brings in super aspidem & basiliscum: and that Pope Alexander useth, to justifie his treading on the neck of the Emperor Frederick. Instead of Pasce oves meas, a third hath found out Surge Petre occide & manduca, Arise Peter, kill and eat:
Instead of super Petram have, a second brings in super aspidem & basiliscum: and that Pope Alexander uses, to justify his treading on the neck of the Emperor Frederick. Instead of Paske Owes meas, a third hath found out Surge Petre occide & manduca, Arise Peter, kill and eat:
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And finally to mend the matter, the Popes Supremacy thus founded and promoted by such wretched shifts, mnst be reputed as an Article of the Christian Faith;
And finally to mend the matter, the Popes Supremacy thus founded and promoted by such wretched shifts, mnst be reputed as an Article of the Christian Faith;
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and that too primus & praecipus Romanensium fidei articulus, the first and principal Article of the Church of Rome: certain I am, that so it was defended in the time of Pope Clement the Eighth,
and that too primus & praecipus Romanensium fidei articulus, the First and principal Article of the Church of Rome: certain I am, that so it was defended in the time of Pope Clement the Eighth,
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& hath been since so ranked and marshalled in the new Creed of Pius Quartus. Add unto these their practise in the points aforesaid, proclaiming errors to be truth,
& hath been since so ranked and marshaled in the new Creed of Pius Quartus. Add unto these their practice in the points aforesaid, proclaiming errors to be truth,
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and publickly condemning truth for errors; making new Articles of Faith, and misinterpreting the old; deposing Kings, disposing of their Kingdoms, and bringing them to be at their devotion;
and publicly condemning truth for errors; making new Articles of Faith, and Misinterpreting the old; deposing Kings, disposing of their Kingdoms, and bringing them to be At their devotion;
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Next for the single life of Priests, when it first sprung up, how lovely seemed it to the eye? how few had reason to suspect that it was a tare? Paul seemes to advocate the cause, wishing that all men were as he;
Next for the single life of Priests, when it First sprung up, how lovely seemed it to the eye? how few had reason to suspect that it was a tear? Paul seems to advocate the cause, wishing that all men were as he;
especially after that Jovinian seemed to undervalue it, fideliumque matrimoniorum meritis adaequabat, and made it of no greater merit then a vertuous Wedlock.
especially After that Jovinian seemed to undervalue it, fideliumque matrimoniorum Meritis adaequabat, and made it of no greater merit then a virtuous Wedlock.
But after-ages finding out further motives to endure the business, as viz. that being freed from domestick cares they might more readily attend Gods service, more constantly pursue their studies, more bountifully cherish and relieve the poor,
But Afterages finding out further motives to endure the business, as viz. that being freed from domestic Cares they might more readily attend God's service, more constantly pursue their studies, more bountifully cherish and relieve the poor,
but specially that they might more chearfully infeoffe the Church with their possessions, it came at last, insensibly and by degrees, to be imposed upon them as a matter necessary.
but specially that they might more cheerfully infeoff the Church with their possessions, it Come At last, insensibly and by Degrees, to be imposed upon them as a matter necessary.
By meanes whereof the single life being generally imbraced by Clergymen in these Western parts, it grew in time to be disputed whether ever it had been otherwise in the Church of God.
By means whereof the single life being generally embraced by Clergymen in these Western parts, it grew in time to be disputed whither ever it had been otherwise in the Church of God.
for what did follow hereupon, but that the Clergy grew infamous by their frequent lusts? Panormitan complaining, plerosque coitu illi cito commaculari;
for what did follow hereupon, but that the Clergy grew infamous by their frequent Lustiest? Panormitan complaining, plerosque coitu illi Quick commaculari;
the Canonists withall maintaining, that Clerks were not to be deprived for their incontinency, cùm pauci sine illo vitio inveniantur, the mischief being grown so universal that it was thought uncapable of any remedy.
the Canonists withal maintaining, that Clerks were not to be deprived for their incontinency, cùm Pauci sine illo vitio inveniantur, the mischief being grown so universal that it was Thought uncapable of any remedy.
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I willingly passe by their unnatural lusts, for which they stand accused in the Poet Mantuan; venerabilis ara cynaedis servit, and that which followeth after;
I willingly pass by their unnatural Lustiest, for which they stand accused in the Poet Mantuan; venerabilis ara cynaedis Servit, and that which follows After;
nor will I tell you of the Fish-pond in Pope Gregories time, wherein were found the skulls of 6000 Infants, ex occultis fornicationibus & adulteriis sacerdotum, conceived to be the tragical effects of their loose affections.
nor will I tell you of the Fishpond in Pope Gregories time, wherein were found the skulls of 6000 Infants, ex occultis fornicationibus & adulteriis Sacerdotum, conceived to be the tragical effects of their lose affections.
yet to so high an impudencie did they come at last, that John the Cardinal of Cova preaching at noon against the marriage of Priests, was the night following taken in adultery;
yet to so high an impudency did they come At last, that John the Cardinal of Cova preaching At noon against the marriage of Priests, was the night following taken in adultery;
and Cardinal Campegius in the Diet of Norimberg did not shame to say, that it was more lawful for a Priest to have many Concubines, quàm vel uxorem unam ducere, then one lawful Wife.
and Cardinal Campegius in the Diet of Nuremberg did not shame to say, that it was more lawful for a Priest to have many Concubines, quàm vel uxorem unam ducere, then one lawful Wife.
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For when this matter was debated in the Co•ncel of Trent, and that the Prelates there did not seem unwilling to ease the Clergy of that heavy, but more scandalous yoke;
For when this matter was debated in the Co•ncel of Trent, and that the Prelates there did not seem unwilling to ease the Clergy of that heavy, but more scandalous yoke;
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Why so? because that Church-men having Wives and Children, to be as Hostages or pledges for their good beheaviour, would become more obnoxious to the secular powers,
Why so? Because that Churchmen having Wives and Children, to be as Hostages or pledges for their good beheaviour, would become more obnoxious to the secular Powers,
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The fruits thus palpably discovering the true condition of the Doctrine, begat withall a shrewd suspicion that possibly the reasons commonly alledged in defence thereof might be weak and wrested.
The fruits thus palpably discovering the true condition of the Doctrine, begat withal a shrewd suspicion that possibly the Reasons commonly alleged in defence thereof might be weak and wrested.
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that though the Fathers magnified and extolled the single life, they imposed it not; or if they did, it was not more upon the Clergy then upon the Laicks:
that though the Father's magnified and extolled the single life, they imposed it not; or if they did, it was not more upon the Clergy then upon the Laics:
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And it was also found on further search into antiquity, that this restraint of marriage being proposed unto the Fathers of the Council of Nice, was by Paphnutius and the sounder part of that great Synod openly rejected;
And it was also found on further search into antiquity, that this restraint of marriage being proposed unto the Father's of the Council of Nicaenae, was by Paphnutius and the sounder part of that great Synod openly rejected;
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that it was neither new nor strange to marry after holy Orders, Eupsychius a Bishop of the Cappadocians, whom Althanasius highly praiseth, taking a Wife after he was advanced unto a Bishoprick;
that it was neither new nor strange to marry After holy Order, Eupsychius a Bishop of the Cappadocians, whom Althanasius highly Praiseth, taking a Wife After he was advanced unto a Bishopric;
nor was it manifest on more mature deliberation, that marriage in and of it self did any way disable men from Gods publick service, the studying of the holy Scriptures, o• the works of charity;
nor was it manifest on more mature deliberation, that marriage in and of it self did any Way disable men from God's public service, the studying of the holy Scriptures, o• the works of charity;
Greg. Nazianzen affirming of some friends of his, which lived in Wedlock, NONLATINALPHABET, &c. That they were every way as eminent in all acts of godliness as those that did professe virginity.
Greg. Nazianzen affirming of Some Friends of his, which lived in Wedlock,, etc. That they were every Way as eminent in all acts of godliness as those that did profess virginity.
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And this they were the rather induced to do, by reason that the rigorous necessity of a single life had formerly affrighted many a man of parts and learning from entring into holy Orders,
And this they were the rather induced to do, by reason that the rigorous necessity of a single life had formerly affrighted many a man of parts and learning from entering into holy Order,
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And since the granting of this liberty in the point of marriage, how many of each order hath this Church produced, Bishops, Priests and Deacons, that have embraced the single life out of choyce, not force? with far more honour to themselves,
And since the granting of this liberty in the point of marriage, how many of each order hath this Church produced, Bishops, Priests and Deacons, that have embraced the single life out of choice, not force? with Far more honour to themselves,
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Of whom we may affirm with safety, as did Minutius of some Christians in the primitive times, perpetua virginitate fruuntur poti•s quàm glori•ntur. But of this •are enough;
Of whom we may affirm with safety, as did Minutius of Some Christians in the primitive times, perpetua virginitate fruuntur poti•s quàm glori•ntur. But of this •are enough;
what is that comes next? let it be the religious Worship ascribed unto the blessed Virgin, which by a name distinct is in the Schools entituled hyperdulia, being a kind of veneration inferior unto that of God,
what is that comes next? let it be the religious Worship ascribed unto the blessed Virgae, which by a name distinct is in the Schools entitled hyperdulia, being a kind of veneration inferior unto that of God,
with whom concurred Apollinaris, and the Secundiani. Nestorius on the other side affirmed, that he who was born of her was the Sonne of Mary, but by no meanes the Sonne of God:
with whom concurred Apollinaris, and the Secundians. Nestorius on the other side affirmed, that he who was born of her was the Son of Marry, but by no means the Son of God:
Helvidius and the Antidico-Maritan had a further reach, and envied her the glorious title of the Virgin Mary, affirming with like impudence and ignorance, eam post Christum natum viro suo fuisse commixtam, that after our Redeemers birth she was known by Joseph. In which respects, both to restore her to her rights,
Helvidius and the Antidico-Maritan had a further reach, and envied her the glorious title of the Virgae Marry, affirming with like impudence and ignorance, eam post Christ natum viro Sue Fuisse commixtam, that After our Redeemer's birth she was known by Joseph. In which respects, both to restore her to her rights,
Hence is it that St. Cyril, a most zealous persecutor of the Nestorian faction, calls her pretiosum totius orbis thesaurum, &c. the most rich Treasure of the World, a Lamp that cannot be put out, the Crown of Chastity,
Hence is it that Saint Cyril, a most zealous persecutor of the Nestorian faction, calls her pretiosum totius Orbis Thesaurum, etc. the most rich Treasure of the World, a Lamp that cannot be put out, the Crown of Chastity,
For who could reasonably conceive but that a greater reverence must be due to her then any other of the Saints, whom God had sanctified and set apart for so great a blessing,
For who could reasonably conceive but that a greater Reverence must be due to her then any other of the Saints, whom God had sanctified and Set apart for so great a blessing,
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and blesse those papps that gave him suck? Who could suspect that possibly there should be any tare in so fair a Field? who could suppose that any warrantable honor done or tendred unto the Mother of our Lord (as Elizabeth styled her) did not redound unto the Sonne? And certainly,
and bless those paps that gave him suck? Who could suspect that possibly there should be any tear in so fair a Field? who could suppose that any warrantable honour done or tendered unto the Mother of our Lord (as Elizabeth styled her) did not redound unto the Son? And Certainly,
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their pious flourishes, Rhetorical Apostrophes, and devout Meditations went no higher then a Religious commemoration of her life and piety, they did not more then what had warrant from the Scripture and the Angel Gabriel; Benedicta tu mulieribus would have born all that:
their pious flourishes, Rhetorical Apostrophes, and devout Meditations went no higher then a Religious commemoration of her life and piety, they did not more then what had warrant from the Scripture and the Angel Gabriel; Benedicta tu mulieribus would have born all that:
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and to create her Queen of Heaven, and call her by the name of Regina Coeli, then drew they very neere to the old Idolaters mentioned in the Prophet Jeremy, in case they did not go beyond them.
and to create her Queen of Heaven, and call her by the name of Regina Coeli, then drew they very near to the old Idolaters mentioned in the Prophet Jeremiah, in case they did not go beyond them.
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why Christ when he ascended into Heaven left his Mother here, Ne curiae coelesti veniret in dubium, &c. for fear the Court of Heaven might have been distracted, whom they should first go out to meet, their Lord or their Lady, that Bernardin Senensis, one of her especial votaries, doth not fear to say, Mariam plura fecisse Deo quàm fecit Deus toti generi humano, that she did more to Christ in being his Mother,
why christ when he ascended into Heaven left his Mother Here, Ne Curiae Coelesti veniret in Dubium, etc. for Fear the Court of Heaven might have been distracted, whom they should First go out to meet, their Lord or their Lady, that Bernardin Senensis, one of her especial votaries, does not Fear to say, Mary plura To have made God quàm fecit Deus Totius generi Human, that she did more to christ in being his Mother,
That Gabriel Biel, a School-man of good note and credit, hath shared the Government of the World betwixt God and her, God keeping justice to himself, miscricordia matri virgini concessa, and left to her the free dispensing of his mercies.
That Gabriel Biel, a Schoolman of good note and credit, hath shared the Government of the World betwixt God and her, God keeping Justice to himself, miscricordia matri virgini concessa, and left to her the free dispensing of his Mercies.
That Petrus Damian tells us, that when she mediates for any of her Supplicants with our Saviour Christ, non rogat ut ancilla, sed imperat ut domina, she begs not of him as an Handmaid, but commands as a Mistress:
That Peter Damian tells us, that when she mediates for any of her Supplicants with our Saviour christ, non Rogat ut ancilla, sed Implead ut domina, she begs not of him as an Handmaid, but commands as a Mistress:
that Bonaventure, in composing of our Ladies Psalter, hath applyed to her what ever was intended by the Holy Ghost for the advancement of the honour of our Lord and Saviour:
that Bonaventure, in composing of our Ladies Psalter, hath applied to her what ever was intended by the Holy Ghost for the advancement of the honour of our Lord and Saviour:
Add unto these their usage of the vulgar sort in point of practise, saying so many Ave Maries for one single Pater Noster, hearing so many Masses of our Lady, and not one of Christs;
Add unto these their usage of the Vulgar sort in point of practice, saying so many Have Mary's for one single Pater Noster, hearing so many Masses of our Lady, and not one of Christ;
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These, and the rest if we should add, what could be imagined but that the Apostles were mistaken when they made the Creed; and that it was not Jesus, but the Virgin-Mother that suffered under Pontius Pilate, was crucified, dead and buried for the sin of man?
These, and the rest if we should add, what could be imagined but that the Apostles were mistaken when they made the Creed; and that it was not jesus, but the Virgin mother that suffered under Pontius Pilate, was Crucified, dead and buried for the since of man?
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You see then what most monstrous tares have grown up in the Church of Rome, under the new devise of Hyperdulia. Let us next see what their NONLATINALPHABET carrieth with it, what a strange multitude of tares that one word doth carry.
You see then what most monstrous tares have grown up in the Church of Rome, under the new devise of Hyperdulia. Let us next see what their Carrieth with it, what a strange multitude of tares that one word does carry.
The Cardinall makes this difference between the termes, hanc sanctis caeteris, that that belongs indifferently to all the Saints, illam humanitati Christi & matri ejus;
The Cardinal makes this difference between the terms, hanc sanctis caeteris, that that belongs indifferently to all the Saints, Illam Humanitati Christ & matri His;
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Which as it is unquestionably true of the Saints in general, so was it thought by Maximus Taurinensis, and that not improbably, that of the Saints none were more constant in it then the holy Martyrs, qui & supplicia pro nobis pertulere, who suffered death for our incouragement and confirmation.
Which as it is unquestionably true of the Saints in general, so was it Thought by Maximus Taurinensis, and that not improbably, that of the Saints none were more constant in it then the holy Martyrs, qui & supplicia Pro nobis pertulere, who suffered death for our encouragement and confirmation.
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next, ventured to implore the Lord to grant them their desires and prayers, even for the blessed sake of those Saints and Martyrs at whose Tombs they kneeled;
next, ventured to implore the Lord to grant them their Desires and Prayers, even for the blessed sake of those Saints and Martyrs At whose Tombs they kneeled;
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For what did follow hereupon, but that the Saints were made our Mediators at the Throne of Grace? every man choosing some or other of those blessed Spirits to be his Advocate and Intercessor with Almighty God;
For what did follow hereupon, but that the Saints were made our Mediators At the Throne of Grace? every man choosing Some or other of those blessed Spirits to be his Advocate and Intercessor with Almighty God;
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which being all materiall parts and circumstances of religious adoration, and so confessed to be even by those of Rome, hath so plunged poor ignorant people into grosse and palpable Idolatry;
which being all material parts and Circumstances of religious adoration, and so confessed to be even by those of Room, hath so plunged poor ignorant people into gross and palpable Idolatry;
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it having been the constant Doctrine of Antiquity, that all religious worship, of what sort soever, is so peculiar unto God, that without manifest Idolatry it cannot be communicated unto any creature.
it having been the constant Doctrine of Antiquity, that all religious worship, of what sort soever, is so peculiar unto God, that without manifest Idolatry it cannot be communicated unto any creature.
The Cardinall indeed thus resolves the case ▪ Licet dicere, S. Petre miserere mei, &c. that it is lawful for us men to pray unto S. Peter to have mercy upon us, to save us,
The Cardinal indeed thus resolves the case ▪ Licet dicere, S. Petre Miserere mei, etc. that it is lawful for us men to pray unto S. Peter to have mercy upon us, to save us,
and what else we want, modò intelligamus his precibus & meritis, if so we understand it thus, Do all these things that I request by thy prayers and merits.
and what Else we want, modò intelligamus his precibus & Meritis, if so we understand it thus, Do all these things that I request by thy Prayers and merits.
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They might have used them so sans question, and therewithall have given them that respect and reverence which properly belongs to the similitude and representations of celestiall things.
They might have used them so sans question, and therewithal have given them that respect and Reverence which properly belongs to the similitude and representations of celestial things.
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But when the Schools began to state it, that idem honor debetur imagini & exemplari, that the same veneration was to be afforded to the Type and Prototype,
But when the Schools began to state it, that idem honour debetur imagini & exemplari, that the same veneration was to be afforded to the Type and Prototype,
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then came the Doctrine to the growth, to fecisset fructum. When, and by whom, and where it was first so stated, it is not easie to determine, and indeed not necessary.
then Come the Doctrine to the growth, to fecisset Fruit. When, and by whom, and where it was First so stated, it is not easy to determine, and indeed not necessary.
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And what fruits think you could it beare, but most grosse Idolatry, greater then which was never known amongst the Gentiles? witness their praying, not before,
And what fruits think you could it bear, but most gross Idolatry, greater then which was never known among the Gentiles? witness their praying, not before,
Nor could we look for better fruit from so lewd a Tenet, it being defended in the Schools, that the Image of Christ is to be worshipped with NONLATINALPHABET, the highest kind of worship in their own opinion, cum Christus adoretur adoratione latriae, because that kind of Adoration doth properly belong to Christ our Lord.
Nor could we look for better fruit from so lewd a Tenet, it being defended in the Schools, that the Image of christ is to be worshipped with, the highest kind of worship in their own opinion, cum Christus adoretur adoration Idolatry, Because that kind of Adoration does properly belong to christ our Lord.
and in a word, with what affections, prayers, and humble bendings of the body, they have been & are worshipped in the Church of Rome, might very easily conceive that she was once again relapsed to her ancient Paganisme.
and in a word, with what affections, Prayers, and humble bendings of the body, they have been & Are worshipped in the Church of Rome, might very Easily conceive that she was once again relapsed to her ancient Paganism.
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for Bellarmine himself confesseth, that those who hold that any of the Images of Christ our Saviour are to be honoured with that kind of worship, which they call NONLATINALPHABET, are fain to find out many a nice distinction, quas vix ipsi intelligunt, nedum populus imperitus, which they themselves, much lesse poor ignorant people, could not understand:
for Bellarmine himself Confesses, that those who hold that any of the Images of christ our Saviour Are to be honoured with that kind of worship, which they call, Are fain to find out many a Nicaenae distinction, quas vix ipsi Intelligunt, nedum populus imperitus, which they themselves, much less poor ignorant people, could not understand:
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which makes me think, that sure the Cardinall was infatuated with the spirit of dotage, himself defining positively in the self-same page, Imagines Christi impropriè & per accidens posse honorari cultu latriae, that by the help of a distinction, our Saviours Images may be adored with NONLATINALPHABET.
which makes me think, that sure the Cardinal was infatuated with the Spirit of dotage, himself defining positively in the selfsame page, Imagines Christ impropriè & per Accidents posse honorari cultu Idolatry, that by the help of a distinction, our Saviors Images may be adored with.
And this I may account for another fruit of this Image-worship, that it drawes down on them that use it that curse recited in the Psalms, viz. That such as worship them are like unto them.
And this I may account for Another fruit of this Image-worship, that it draws down on them that use it that curse recited in the Psalms, viz. That such as worship them Are like unto them.
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Add unto these the scandall which is hereby given unto Jewes and Turks, and the great hindrance which it doth occasion unto their conversion, who do abominate nothing more in all Christianity then this profane and impious adoration of Images.
Add unto these the scandal which is hereby given unto Jews and Turks, and the great hindrance which it does occasion unto their conversion, who do abominate nothing more in all Christianity then this profane and impious adoration of Images.
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In which respect we may affirm that of the present Romans, which St. Paul tells us of the ancient, nomen Dei per vos blasphematnr inter gentes, that by their meanes God is blasphemed among the Gentiles. In•initum est ire per singula;
In which respect we may affirm that of the present Romans, which Saint Paul tells us of the ancient, Nome Dei per vos blasphematnr inter gentes, that by their means God is blasphemed among the Gentiles. In•initum est ire per singula;
Suffice it that there is no point in difference between them and us, the falshood and absurdity whereof is not discovered in the fruits, in fecisset fructum, however it lay hid in crevisset herba. The Doctrine of indulgences and merchantable pardons to be bought for money, what fruit doth it produce but licentious living,
Suffice it that there is no point in difference between them and us, the falsehood and absurdity whereof is not discovered in the fruits, in fecisset Fruit, however it lay hid in crevisset herba. The Doctrine of Indulgences and merchantable Pardons to be bought for money, what fruit does it produce but licentious living,
when for so small a trifle one might purchase pardon, non solum pro praeteritis, verùmetiam pro futuris, not only for sins past, but for those to come.
when for so small a trifle one might purchase pardon, non solum Pro praeteritis, verùmetiam Pro futuris, not only for Sins past, but for those to come.
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The holding back of Scripture from the common people, and celebrating Gods divine service in an unknown Tongue, what fruits do they afford but ignorance of Gods holy pleasure,
The holding back of Scripture from the Common people, and celebrating God's divine service in an unknown Tongue, what fruits do they afford but ignorance of God's holy pleasure,
and finally, contempt of Gods word, and whole Commandements? The equalizing of their own Traditions with Gods holy word, according to the Canon of the late Trent - Councel, what fruits doth it afford but contempt of Scripture? The Doctrine of that Church in the point of merit, what fruits doth it produce but high presumption? or that of transubstantiation,
and finally, contempt of God's word, and Whole commandments? The equalizing of their own Traditions with God's holy word, according to the Canon of the late Trent - Council, what fruits does it afford but contempt of Scripture? The Doctrine of that Church in the point of merit, what fruits does it produce but high presumption? or that of transubstantiation,
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when they were in herba: Nam quod latebat in herba manifestatur in spica, & quod celatur in germine aperitur in fructu, as saith Paschasius on the Text.
when they were in herba: Nam quod latebat in herba manifestatur in spica, & quod celatur in germine aperitur in fructu, as Says Paschasius on the Text.
You see by this that hath been spoken that there are other meanes still left us by Gods infinite mercy, to know Gods Seed from Satans, the good Wheat from tares;
You see by this that hath been spoken that there Are other means still left us by God's infinite mercy, to know God's Seed from Satan, the good Wheat from tares;
And Christ our Saviour being asked his judgement touching the business of Divorce, refers himself to the first Institution, saying, Ab initio non fuit sic, it was not so in the beginning.
And christ our Saviour being asked his judgement touching the business of Divorce, refers himself to the First Institution, saying, Ab initio non fuit sic, it was not so in the beginning.
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So that whoever can demonstrate from the Book of God, that either the Doctrine or the practice of the Church of Rome differeth from that which was first preached and published by our blessed Saviour,
So that whoever can demonstrate from the Book of God, that either the Doctrine or the practice of the Church of Room differeth from that which was First preached and published by our blessed Saviour,
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as if he could, or did demonstrate all the circumstances, when, and by whom, and in what Country, every particular deviation and corruption did at first creep in.
as if he could, or did demonstrate all the Circumstances, when, and by whom, and in what Country, every particular deviation and corruption did At First creep in.
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But here may those of Rome reply and say, Are there no •ares at all in your reformation? are all your Geese Swans? and your Grain good Wheat? Did Satan never take you sleeping? Whence is it then we see amongst you such opposition to all publick Orders, such a neglect of fasting, such contempt of holy dayes,
But Here may those of Room reply and say, are there no •ares At all in your Reformation? Are all your Geese Swans? and your Grain good Wheat? Did Satan never take you sleeping? Whence is it then we see among you such opposition to all public Order, such a neglect of fasting, such contempt of holy days,
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though both of Apostolical institution? such practises and attempts against Episcopacy, though ordained by Christ? such quarrelling against those sacred Ceremonies in Gods publick service, which you pretend to be derived from most pure antiquity? Whence is it that we have observed such Covenants and Combinations against lawful Government;
though both of Apostolical Institution? such practises and attempts against Episcopacy, though ordained by christ? such quarreling against those sacred Ceremonies in God's public service, which you pretend to be derived from most pure antiquity? Whence is it that we have observed such Covenants and Combinations against lawful Government;
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such common stocks and contributions to support your factions, and relieve those that are condemned for their disobedience? Whence is it that there are maintained amongst you such blasphemies, in laying upon God the blame of sin;
such Common stocks and contributions to support your factions, and relieve those that Are condemned for their disobedience? Whence is it that there Are maintained among you such Blasphemies, in laying upon God the blame of since;
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such Donatisme in appropriating to some few amongst you the names of Saints and true Professors? Qui alterum incusat probri, &c. you that have found so many tares in the Church of Rome, had best be sure that your own floore be very throughly purged, and your wheat well winnowed;
such Donatism in appropriating to Some few among you the names of Saints and true Professors? Qui alterum incusat probri, etc. you that have found so many tares in the Church of Rome, had best be sure that your own floor be very thoroughly purged, and your wheat well winnowed;
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but every man was willing to excuse himself, and cast the blame upon his fellow. Proprium est humano ingenio omnia sibi remittere, nihil aliis, said Velleius rightly.
but every man was willing to excuse himself, and cast the blame upon his fellow. Proprium est Human ingenio omnia sibi Remittere, nihil Others, said Velleius rightly.
To see this Field so dressed and cultivated, overgrown with tares, and to be ignorant withall what malicious hand had plotted and performed so great a mischief, must needs produce both wonder and amazement in their doubtful mindes:
To see this Field so dressed and cultivated, overgrown with tares, and to be ignorant withal what malicious hand had plotted and performed so great a mischief, must needs produce both wonder and amazement in their doubtful minds:
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In the first general, the Explication, we shall behold the servants of this Parable in their addresse unto their Master, and their conference with him.
In the First general, the Explication, we shall behold the Servants of this Parable in their address unto their Master, and their conference with him.
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And first, we must begin with the Explication, and therein with the matter of address. Sic accedentes s•rvi patris-familias, so the servants of the Housholder came, &c. Frustra quaeritur quod per viam suam non quaeritur.
And First, we must begin with the Explication, and therein with the matter of address. Sic accedentes s•rvi patris-familias, so the Servants of the Householder Come, etc. Frustra Quaeritur quod per viam suam non Quaeritur.
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The taking of their opportunity, cùm dormirent homines, when as the servants were asleep, did manifestly shew, that by whomever it was done, it was intended for a work of darkness;
The taking of their opportunity, cùm dormirent homines, when as the Servants were asleep, did manifestly show, that by whomever it was done, it was intended for a work of darkness;
In this uncertainty, there could be found no better way to inform themselves, then to repair unto the Lord, the celestiall Housholder, whose eyes do neither sleep nor slumber.
In this uncertainty, there could be found no better Way to inform themselves, then to repair unto the Lord, the celestial Householder, whose eyes do neither sleep nor slumber.
No better resolution of a doubtful case, then that which might be had from him, Domine quò eamus? Lord, saith St. Peter, whither shall we go? thou hast the words of everlasting life.
No better resolution of a doubtful case, then that which might be had from him, Domine quò eamus? Lord, Says Saint Peter, whither shall we go? thou hast the words of everlasting life.
Ego sum via, veritas & vita, I am the way, the truth, and the life, John 14. The servants of my Text need not make a question, either of finding out the truth, which they were in search of,
Ego sum via, veritas & vita, I am the Way, the truth, and the life, John 14. The Servants of my Text need not make a question, either of finding out the truth, which they were in search of,
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And therefore in my minde St. Bernard descants very pretily on that Text of Scripture; Eamus ergo post Christum, quia est veritas, per Christum, quia est via; ad Christum, quia est vita.
And Therefore in my mind Saint Bernard descants very prettily on that Text of Scripture; Eamus ergo post Christ, quia est veritas, per Christ, quia est via; ad Christ, quia est vita.
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if we come not by thee? The Servants here were well acquainted with this way, they knew none better, that howsoever God inhabits in luce inaccessibili, in light inaccessible,
if we come not by thee? The Servants Here were well acquainted with this Way, they knew none better, that howsoever God inhabits in luce inaccessibili, in Light inaccessible,
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The Heathen Orator thought it an equitable point, ut qui in eadem causa fuerunt, in eadem item essent fortuna, that they who had been interessed in the self-same business, should beare their equal shares in the self same fortune;
The Heathen Orator Thought it an equitable point, ut qui in Same causa fuerunt, in Same item essent fortuna, that they who had been interested in the selfsame business, should bear their equal shares in the self same fortune;
It is a business that requires much help, and many hands, and all those hands to work together to one end, God blessing their endeavours by his Grace and Spirit.
It is a business that requires much help, and many hands, and all those hands to work together to one end, God blessing their endeavours by his Grace and Spirit.
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Tacitus tells us of the Britains, that though a very valiant Nation, yet they were very easily made a thrall to Rome, quòd in commune non consul•bant, because they never held together, never communicating for the common safety either their counsels or their purses.
Tacitus tells us of the Britains, that though a very valiant nation, yet they were very Easily made a thrall to Room, quòd in commune non consul•bant, Because they never held together, never communicating for the Common safety either their Counsels or their purses.
Well, they are come, and well come, what comes after next? Dixerunt ei, they say unto him, it seemes they stood not mute not fearful, — Alter in alterius jactantes lumina vultus,
Well, they Are come, and well come, what comes After next? Dixerunt ei, they say unto him, it seems they stood not mute not fearful, — Altar in alterius jactantes lumina vultus,
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They craved access upon no other ground and motive, but to come to conference. That was the thing most aimed at in the accedentes, in their coming to him.
They craved access upon no other ground and motive, but to come to conference. That was the thing most aimed At in the accedentes, in their coming to him.
first, Domine, nonne seminasti bonum semen? Sir, didst not thou sowe good Seed in thy Field? next, unde haec zizania? whence then hath it tares? In one of these there was no satisfaction needful;
First, Domine, nonne seminasti bonum semen? Sir, didst not thou sow good Seed in thy Field? next, unde haec zizania? whence then hath it tares? In one of these there was no satisfaction needful;
In which respect, St. Paul not only calls them Labourers, but NONLATINALPHABET, and fellow-Labourers with God. God looking on, blessing the piety of their endeavours, and giving his increase unto it.
In which respect, Saint Paul not only calls them Labourers, but, and Fellow-labourers with God. God looking on, blessing the piety of their endeavours, and giving his increase unto it.
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but this can no way stand with our Saviours Comment, who in his Comment on this Parable hath made the reaping of the Corn, not the sowing of it, for the work of Angels.
but this can no Way stand with our Saviors Comment, who in his Comment on this Parable hath made the reaping of the Corn, not the sowing of it, for the work of Angels.
This question therefore being asked by those that knew how to answer it, may passe amongst those data, matters of concession, which are required in many Sciences.
This question Therefore being asked by those that knew how to answer it, may pass among those data, matters of concession, which Are required in many Sciences.
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These have been touched upon before, in our Discourses upon the 25. verse, upon the Sevit, and shall be yet more throughly canvassed in the following Answer,
These have been touched upon before, in our Discourses upon the 25. verse, upon the Sevit, and shall be yet more thoroughly canvased in the following Answer,
And first, the men that asked it were the servants of the Heavenly Husbandman, who having sowen no other seeds then the seeds of piety and true Religion, could not but wonder at the tares.
And First, the men that asked it were the Servants of the Heavenly Husbandman, who having sown no other seeds then the seeds of piety and true Religion, could not but wonder At the tares.
But put the case the worst that may be, and let it passe for granted, that our adversaries may pervert and change the question as they list themselves;
But put the case the worst that may be, and let it pass for granted, that our Adversaries may pervert and change the question as they list themselves;
yet why should we return them any other Answer then the Lord made unto his servants? Why may not we make this reply to all their Queries, inimicus homo hoc fecit, that the enemy did it? The Lord out of his infinite wisdom thought it not improper to give a general answer to a particular demand.
yet why should we return them any other Answer then the Lord made unto his Servants? Why may not we make this reply to all their Queries, Inimicus homo hoc fecit, that the enemy did it? The Lord out of his infinite Wisdom Thought it not improper to give a general answer to a particular demand.
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And why should we be wiser then our Master? The servants ask in special, unde haec zizania? the Lord returns in generall, inimicus fecit. But as for the particulars of time, place and persons, wherewith our Adversaries presse and charge us against right and reason, those he reserves unto himself, and conceales from us.
And why should we be Wiser then our Master? The Servants ask in special, unde haec zizania? the Lord returns in general, Inimicus fecit. But as for the particulars of time, place and Persons, wherewith our Adversaries press and charge us against right and reason, those he reserves unto himself, and conceals from us.
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If this suffice not, we must finally return that Answer which once Arnobius made to some foolish questions propounded by the enemies of the Christian faith;
If this suffice not, we must finally return that Answer which once Arnobius made to Some foolish questions propounded by the enemies of the Christian faith;
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In case we are not able to declare unto them, when, by what persons, in what Countries, the Doctrines by us questioned were first set on foot, it followeth not, that therefore none of them are tares of the enemies sowing.
In case we Are not able to declare unto them, when, by what Persons, in what Countries, the Doctrines by us questioned were First Set on foot, it follows not, that Therefore none of them Are tares of the enemies sowing.
According unto which Proposall, I shall first shew you in the Thesis, what speciall care was taken in our Reformation, that all things might be fitted to the word of God,
According unto which Proposal, I shall First show you in the Thesis, what special care was taken in our Reformation, that all things might be fitted to the word of God,
It is a Maxime in the Lawes, that if a question do arise about the sense and meaning of some Law or Statute, the best way is to have recourse to the decisions of the State in the self-same case.
It is a Maxim in the Laws, that if a question do arise about the sense and meaning of Some Law or Statute, the best Way is to have recourse to the decisions of the State in the selfsame case.
An Axiome no lesse profitable in Divinity, then it is in Law. The State Ecclesiastical hath her doubts and changes, as great and frequent as the civill:
an Axiom no less profitable in Divinity, then it is in Law. The State Ecclesiastical hath her doubts and changes, as great and frequent as the civil:
or otherwise distracted with debates and doubtful disputations, as St. Paul calls them. The Law of God, the Gospel of our Saviour Christ, for points of Doctrine;
or otherwise distracted with debates and doubtful disputations, as Saint Paul calls them. The Law of God, the Gospel of our Saviour christ, for points of Doctrine;
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Luther and Calvin, however honoured and admired in the World abroad, were here no otherwise considered then as learned men, whose works and writings possibly might be counted useful, but not thought Authentick.
Luther and calvin, however honoured and admired in the World abroad, were Here no otherwise considered then as learned men, whose works and writings possibly might be counted useful, but not Thought Authentic.
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Our Prelates here that were engaged in this great business, Cranmer and Ridley, and the rest of these brave Heroes, were of as able parts as they, but more moderate spirits.
Our Prelates Here that were engaged in this great business, Cranmer and Ridley, and the rest of these brave Heroes, were of as able parts as they, but more moderate spirits.
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the Doctrines of Religion vindicated to their primitive purity, shew manifestly that they kept themselves to that sacred rule, Ad legem & testimonium, to the Law and Testimony.
the Doctrines of Religion vindicated to their primitive purity, show manifestly that they kept themselves to that sacred Rule, Ad legem & testimonium, to the Law and Testimony.
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The first of these we find comprized in the Book of Articles; the other in the Book of Common Prayer, and other Rites and Ceremonies of the Church of England. In both of which the Fathers of this Church proceeded with a temperate hand, having one eye upon the Scriptures, the other on the practice of the Church of God in her purest Ages;
The First of these we find comprised in the Book of Articles; the other in the Book of Common Prayer, and other Rites and Ceremonies of the Church of England. In both of which the Father's of this Church proceeded with a temperate hand, having one eye upon the Scriptures, the other on the practice of the Church of God in her Purest Ages;
but none at all, either on Saxonie or Geneva. Its true indeed, that Calvin offered his assistance to Archbishop Cranmer, for the composing of our Articles, si quis mei usus fore videbitur, if his assistance were thought necessary;
but none At all, either on Saxony or Geneva. Its true indeed, that calvin offered his assistance to Archbishop Cranmer, for the composing of our Articles, si quis mei usus before videbitur, if his assistance were Thought necessary;
But the Archbishop knew the man, and how he had been practising with the Duke of Somerset, ut Hoppero manum porrigeret, to countenance Bishop Hooper in his opposition to the Churches Ordinances, and thereupon refused the offer.
But the Archbishop knew the man, and how he had been practising with the Duke of Somerset, ut Hoppero manum porrigeret, to countenance Bishop Hooper in his opposition to the Churches Ordinances, and thereupon refused the offer.
And he himself, Melancthon, writes to Camerarius, Regiis literis in Angliam vocor, that he was sent for into England; but this was not till 53. as his Letters testifie:
And he himself, Melanchthon, writes to Camerarius, Regiis literis in England vocor, that he was sent for into England; but this was not till 53. as his Letters testify:
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God certainly had so disposed it in his heavenly wisdom, that so this Church depending upon neither party, might in succeeding times be a judge between them,
God Certainly had so disposed it in his heavenly Wisdom, that so this Church depending upon neither party, might in succeeding times be a judge between them,
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And for this Doctrine what it is, how correspondent to the word of God, and to the ancient tendries of the Catholick Church, the Challenge and Apology of Bishop Jewel, never yet throughly answered by the adverse party, may be proof sufficient.
And for this Doctrine what it is, how correspondent to the word of God, and to the ancient tendries of the Catholic Church, the Challenge and Apology of Bishop Jewel, never yet thoroughly answered by the adverse party, may be proof sufficient.
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for the Archbishop of Spalato at his going hence professed openly, that he would justifie and defend the Church of England for an Orthodox Church in all the essentiall points of Christianity;
for the Archbishop of Spalato At his going hence professed openly, that he would justify and defend the Church of England for an Orthodox Church in all the essential points of Christianity;
The Liturgy of this Church was so framed and fitted, out of those common principles of Religion, wherein all parties did agree, that it was generally applauded and approved by those, who since have laboured to oppose it.
The Liturgy of this Church was so framed and fitted, out of those Common principles of Religion, wherein all parties did agree, that it was generally applauded and approved by those, who since have laboured to oppose it.
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Alexander Alesius a learned Scot did first translate it into Latine; and that, as he himself affirms, both for the comfort and example of all other Churches which did endeavour Reformation, and increase of piety.
Alexander Alesius a learned Scot did First translate it into Latin; and that, as he himself affirms, both for the Comfort and Exampl of all other Churches which did endeavour Reformation, and increase of piety.
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yet in the structure of their Reformation, they bound themselves by Oath and by Covenant too, to adhere only to the Rites and Ceremonies of the Church of England; Religionis cultui, & ritibus cum Anglis communibus subscripserunt, as it is in Buchannan.
yet in the structure of their Reformation, they bound themselves by Oath and by Covenant too, to adhere only to the Rites and Ceremonies of the Church of England; Religion cultui, & ritibus cum Anglis communibus subscripserunt, as it is in Buchanan.
Sir Edward Coke, a man who both for age and observation was very well able to avow it, both in his pleadings against Garnet, and his Charge given at the Assizes held in Norwich, and the sixth part of his Reports, in Cawdries case, doth affirm expresly, that for the ten first years of Queen Elizabeths Reign, there was no Recusant known in England: whose testimony,
Sir Edward Coke, a man who both for age and observation was very well able to avow it, both in his pleadings against Garnet, and his Charge given At the Assizes held in Norwich, and the sixth part of his Reports, in Cadries case, does affirm expressly, that for the ten First Years of Queen Elizabeths Reign, there was no Recusant known in England: whose testimony,
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lest it should stand single, and so become obnoxious to those scorns and cavils which Parsons in his Answer unto that Report hath bestowed upon it, Sanders himself, in his seditious Book de Schismate, shall come in for second.
lest it should stand single, and so become obnoxious to those scorns and cavils which Parsons in his Answer unto that Report hath bestowed upon it, Sanders himself, in his seditious Book the Schism, shall come in for second.
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but not to stand upon his testimony, or build so great an edifice on so weak a ground, as the NONLATINALPHABET, the suffrage and consent of the vulgar Meinie;
but not to stand upon his testimony, or built so great an edifice on so weak a ground, as the, the suffrage and consent of the Vulgar Meinie;
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A Church that grew up in the middle of two contrary factions, as did the Primitive Church between Jew and Gentile, and was the better strengthened and consolidated by the opposition.
A Church that grew up in the middle of two contrary factions, as did the Primitive Church between Jew and Gentile, and was the better strengthened and consolidated by the opposition.
And first it was accounted in Aerius for a capitall Heresie, NONLATINALPHABET, that Priests and Bishops were all one, no difference at all between them.
And First it was accounted in Aerius for a capital Heresy,, that Priests and Bishops were all one, no difference At all between them.
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It is the Bishop in our times, and not the Heretick, that is turned out of House and home, pronounced to be an Alien to the Tribes of Israel; and cursed are they that give them room or entertainment.
It is the Bishop in our times, and not the Heretic, that is turned out of House and home, pronounced to be an Alien to the Tribes of Israel; and cursed Are they that give them room or entertainment.
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The learned Cracanthorp, who if he did decline in any thing from the Church of England, it was in favour of that party, calls it in plain termes Puritanorum haeresin, or the Puritan Heresie, in his defence against Spalato.
The learned Cracanthorp, who if he did decline in any thing from the Church of England, it was in favour of that party, calls it in plain terms Puritans Heresy, or the Puritan Heresy, in his defence against Spalato.
Nay, he was so averse from all publick order, that whereas antiently those Eastern Churches did use to fast the Wednesday and the Friday, and feast it alwayes on the Sunday; this man and his Disciples must needs fast the Sunday, NONLATINALPHABET,
Nay, he was so averse from all public order, that whereas anciently those Eastern Churches did use to fast the Wednesday and the Friday, and feast it always on the Sunday; this man and his Disciples must needs fast the Sunday,,
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And though I will not say with some Lutheran Doctors, Calvini anam religionem ejusmodi principia continere, ex quibus facilis est prolapsus ad Arianismum, yet one might say, I doubt too justly, that some amongst us of that party come too neer the Arians in their expressions and behaviour.
And though I will not say with Some Lutheran Doctors, Calvin anam religionem ejusmodi principia continere, ex quibus Facilis est prolapsus ad Arianismum, yet one might say, I doubt too justly, that Some among us of that party come too near the Arians in their expressions and behaviour.
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So that in case these men should hold in Heaven by Burgh English, (as doubtless wheresoever they come, they will start new tenures) their share in the eternal glories,
So that in case these men should hold in Heaven by Burgh English, (as doubtless wheresoever they come, they will start new tenures) their share in the Eternal Glories,
For if our Saviour be but in the state of an elder Brother, why may they not be honoured when they stand before him, talk with him as familiarly as with one another,
For if our Saviour be but in the state of an elder Brother, why may they not be honoured when they stand before him, talk with him as familiarly as with one Another,
and sit down with him at his Table? A gesture at the holy Supper, however much desired both here and else-where, which in three severall Synods of the Polish Churches, stands condemn'd of Arianism•, Ritum sedendi ad mensam dominicam, profectum esse ab Arianis tran fugis.
and fit down with him At his Table? A gesture At the holy Supper, however much desired both Here and elsewhere, which in three several Synods of the Polish Churches, Stands condemned of Arianism•, Ritum sedendi ad Mensam dominicam, profectum esse ab Arians Tran fugis.
Pious and pure Antiquity used in the time and act of prayer, ad orientis regionem precari, in Tertullians Language, to turn their faces towards the East. A Custom of such universal latitude, that Epiphanius reckoneth it amongst the Heresies,
Pious and pure Antiquity used in the time and act of prayer, ad orientis regionem precari, in Tertullia's Language, to turn their faces towards the East. A Custom of such universal latitude, that Epiphanius Reckoneth it among the Heresies,
or follies rather of the Osseni, a sort of Hereticks mixt of Jew & Christian, that they prohibited their followers to observe the same, NONLATINALPHABET, as the Father hath it.
or follies rather of the Osseni, a sort of Heretics mixed of Jew & Christian, that they prohibited their followers to observe the same,, as the Father hath it.
Optatus tells us of the Donatists, that they confined the Church to their private Conventicles, making that part of Africk wherein they resided to be the Catholick Church of Christ, the residue of all the world being quite excluded.
Optatus tells us of the Donatists, that they confined the Church to their private Conventicles, making that part of Africa wherein they resided to be the Catholic Church of christ, the residue of all the world being quite excluded.
And this they did, saith he, quia specialem sanctitatem sibi vendicabant, because they challenged to themselves a peculiar sanctity, not incident to other people.
And this they did, Says he, quia specialem sanctitatem sibi vendicabant, Because they challenged to themselves a peculiar sanctity, not incident to other people.
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nor was there one of all the Sect, qui non convitia nostra suis tractatibus misceat, whose Pamphlets were not full of opprob•ious railings against the Orthodox professors.
nor was there one of all the Sect, qui non Convent nostra suis tractatibus misceat, whose Pamphlets were not full of opprob•ious railings against the Orthodox professors.
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How came they shall we think to this dangerous height? why certainly, because they had discl•imed the jurisdiction and authority of the civill Magistrate thinking themselves exempt from all hum•ne Ordinances;
How Come they shall we think to this dangerous height? why Certainly, Because they had discl•imed the jurisdiction and Authority of the civil Magistrate thinking themselves exempt from all hum•ne Ordinances;
and that not only in such matters which concern the Church, according to that frequent dictate of Donatus, quid imperatori cum Ecclesia? No, they were better studied in the point then so,
and that not only in such matters which concern the Church, according to that frequent dictate of Donatus, quid imperatori cum Ecclesia? No, they were better studied in the point then so,
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There are some other points and circumstances, in which they come more near the Donatist: one Burchet, a great zelot of the former times, being come at last to be of this opinion with them, Licitum esse Evangelicae veritati adversantes occidere, that it was lawful to destroy all those which opposed the Gospel.
There Are Some other points and Circumstances, in which they come more near the Donatist: one Burchet, a great zealot of the former times, being come At last to be of this opinion with them, Licitum esse Evangelicae Veritati adversantes occidere, that it was lawful to destroy all those which opposed the Gospel.
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How the said Burchet put in execution his own divellish Principles, and what effects they wrought on that furious Welchman, in that most barbarous Assassinate on his innocent Mother, is not now my business.
How the said Burchet put in execution his own devilish Principles, and what effects they wrought on that furious Welchman, in that most barbarous Assassinate on his innocent Mother, is not now my business.
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All I shall say is briefly this, that men are principally led into these extremities, on this misperswasion, that Kings have no Authority in sacred matters;
All I shall say is briefly this, that men Are principally led into these extremities, on this mispersuasion, that Kings have no authority in sacred matters;
Which if it once be took for granted, if once they come to ask this Question, quid imperatori cum Ecclesia? assuredly in little, very little time, they will make bold to alter and invert the other,
Which if it once be took for granted, if once they come to ask this Question, quid imperatori cum Ecclesia? assuredly in little, very little time, they will make bold to altar and invert the other,
A Paradox by him derived from Bardesanes, who ascribed all things unto Fate; by Bardesanes from the Stoicks. And for their practise what it was, we may conjecture at it by their so celebrated Maxime, which St. Austin speaks of, Jura, perjura, secretum prodere noli, That swearing, forswearing, any thing was lawful which did conduce to the concealing of their counsels,
A Paradox by him derived from Bardesanes, who ascribed all things unto Fate; by Bardesanes from the Stoics. And for their practice what it was, we may conjecture At it by their so celebrated Maxim, which Saint Austin speaks of, Jura, perjura, secretum prodere noli, That swearing, forswearing, any thing was lawful which did conduce to the concealing of their Counsels,
and the promoting of their Sect. The Doctrine of Predestination, as by some delivered, comes home unto the dreames and dotages of Bardesanes and Priscillian, necessitating all mens actions by the fatality of Gods Decrees:
and the promoting of their Sect. The Doctrine of Predestination, as by Some Delivered, comes home unto the dreams and dotages of Bardesanes and Priscillian, necessitating all men's actions by the fatality of God's Decrees:
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Whether or not it were convenient for him, being to be examined upon Oath, to reveal any of the matters which had passed amongst them? A very tender case of conscience, such as I trust is neither to be found nor parallel'd in all the Casuists and School-men from Bonaventure down to Bonacina. I only add this, and so leave Priscillian; and that is,
Whither or not it were convenient for him, being to be examined upon Oath, to reveal any of the matters which had passed among them? A very tender case of conscience, such as I trust is neither to be found nor paralleled in all the Casuists and Schoolmen from Bonaventure down to Bonacina. I only add this, and so leave Priscillian; and that is,
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how Justantius, one of his Associates, and a chief stickler in the Sect, was for his factious and seditious cariage banished for ever to the Isles of Scilly, Ad Sillinam insulam ultra Britanniam deportatus, as Sulpitius hath it.
how Justantius, one of his Associates, and a chief stickler in the Sect, was for his factious and seditious carriage banished for ever to the Isles of Scilly, Ad Sillinam insulam ultra Britanniam deportatus, as Sulpitius hath it.
St. Hierome tells us of Pelagius, how generally he was offended with the Surplice, how much it went unto his heart, Ecclesiasticum ordinem in candida veste procedere, to see the Priest administer the blessed Sacrament in a white Vesture.
Saint Jerome tells us of Pelagius, how generally he was offended with the Surplice, how much it went unto his heart, Ecclesiasticum ordinem in candida veste procedere, to see the Priest administer the blessed Sacrament in a white Vesture.
But now the Popes have challenged a disposing power, both of their Persons and Estates: as being the Vice-gerents of Almighty God, the Vicars general of Christ our Saviour.
But now the Popes have challenged a disposing power, both of their Persons and Estates: as being the Vicegerents of Almighty God, the Vicars general of christ our Saviour.
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or speaking as he did, in Parables and Proverbs, which are hard to construe, his words may brook some other meaning then they seem to signifie? Buchanan was a learned man too, but speaks plainer farre;
or speaking as he did, in Parables and Proverbs, which Are hard to construe, his words may brook Some other meaning then they seem to signify? Buchanan was a learned man too, but speaks plainer Far;
Goodman and Knox, the two Apostles of the Sect, led the way to him, and they first brought it to Geneva; The Kings and Princes of the Earth must change their styles and tenures, if this Doctrine hold:
Goodman and Knox, the two Apostles of the Sect, led the Way to him, and they First brought it to Geneva; The Kings and Princes of the Earth must change their styles and tenures, if this Doctrine hold:
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And Tenant at the will of another man is the worst tenure or estate in all my Littleton. The greatest Kings and Princes, by their opinion, are but as Bayliffs and sworn Officers of the Commonwealth,
And Tenant At the will of Another man is the worst tenure or estate in all my Littleton. The greatest Kings and Princes, by their opinion, Are but as Bailiffs and sworn Officers of the Commonwealth,
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their Doctrine, in maintaining Fate and Destiny as the Stoicks did, and setting up their own traditions above the word of God and the Churches Ordinances:
their Doctrine, in maintaining Fate and Destiny as the Stoics did, and setting up their own traditions above the word of God and the Churches Ordinances:
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nor of the Apostolici, who had all things common, or rather common stocks and contributions, for the promoting of the Sect. I should be endless in this tedious and ungrateful search, should I present you all those tares which have been scattered in Gods Field since the Reformation.
nor of the Apostolic, who had all things Common, or rather Common stocks and contributions, for the promoting of the Sect. I should be endless in this tedious and ungrateful search, should I present you all those tares which have been scattered in God's Field since the Reformation.
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But being now a servant, though the meanest of the heavenly Husbandman, and having noted and observed them in fecissent fructum, I have made bold to come before you,
But being now a servant, though the Meanest of the heavenly Husbandman, and having noted and observed them in fecissent Fruit, I have made bold to come before you,
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for the averting of those mischiefs which these tares do threaten, that so not any of them, no nor all together may either prove infectious to the Wheat, the Lords own good Seed,
for the averting of those mischiefs which these tares do threaten, that so not any of them, no nor all together may either prove infectious to the Wheat, the lords own good Seed,
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Determinations and Decisions are matters of Authority and Judgement, which howsoever they were agitated and prepared in Schools, are pronounced ex Cathedra. If the Dispute become so vehement,
Determinations and Decisions Are matters of authority and Judgement, which howsoever they were agitated and prepared in Schools, Are pronounced ex Cathedra. If the Dispute become so vehement,
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yet if the Church be wavering and unsetled in her resolutions, or that the point in question be de summa rerum, the safety and subsistence of the Church it self,
yet if the Church be wavering and unsettled in her resolutions, or that the point in question be de summa rerum, the safety and subsistence of the Church it self,
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And he whose eares are alwayes open to the affectionate desires of his faithful servants, lets them know the truth, Diaboli calliditate hoc factum, that that which they enquired about was of Satans doing.
And he whose ears Are always open to the affectionate Desires of his faithful Servants, lets them know the truth, Diaboli calliditate hoc factum, that that which they inquired about was of Satan doing.
These words contain in them these two generall parts, a quis respondet, and a quia respondet: first, who it is that answers; and then, what he answereth.
These words contain in them these two general parts, a quis Respondet, and a quia Respondet: First, who it is that answers; and then, what he Answers.
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The quis respondet in the first words, & ait illis, he said unto them; the quid respondet in the last, inimicus homo hoc fecit, an enemy hath done this.
The quis Respondet in the First words, & ait illis, he said unto them; the quid Respondet in the last, Inimicus homo hoc fecit, an enemy hath done this.
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which we may easily finde, if we look well for them, in the fecit hoc. I shall speak first unto you of the quis respondet, who it is that answereth, Et ait illis, he said unto them.
which we may Easily find, if we look well for them, in the fecit hoc. I shall speak First unto you of the quis Respondet, who it is that Answers, Et ait illis, he said unto them.
And we may take it for a rule, that in what Parable soever God comes in discoursing, there is some weighty point in agitation, which could not be determined of but by him alone.
And we may take it for a Rule, that in what Parable soever God comes in discoursing, there is Some weighty point in agitation, which could not be determined of but by him alone.
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The Parable holds in this also a true decorum with the Rules of Poesie, and shewes us God presented in the shape of man, Et Deus humana sub imagine, as it is in Ovid. God here appeares unto us like an Housholder,
The Parable holds in this also a true decorum with the Rules of Poesy, and shows us God presented in the shape of man, Et Deus Humana sub imagine, as it is in Ovid. God Here appears unto us like an Householder,
or an Husbandman, the homo seminans of the Text, conferring with his servants, his subordinate Ministers, about the quality and success of their employment.
or an Husbandman, the homo seminans of the Text, conferring with his Servants, his subordinate Ministers, about the quality and success of their employment.
And therefore said Lactantius truly, hominem non patrem esse, sed generandi ministrum, Man only is the Instrument which the Lord doth use to raise that goodly edifice of flesh and blood, which he contemplates in his Children.
And Therefore said Lactantius truly, hominem non patrem esse, sed generandi ministrum, Man only is the Instrument which the Lord does use to raise that goodly edifice of Flesh and blood, which he contemplates in his Children.
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And he, as Father of the Family, doth not he take care that every one according to his place and quality receive his portion of meat in due season? Doth not he feast the rich with dainty,
And he, as Father of the Family, does not he take care that every one according to his place and quality receive his portion of meat in due season? Does not he feast the rich with dainty,
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and who should be the NONLATINALPHABET, the Lord and Master of this House, but the Lord Almighty? Deo una domus est totus hic mundus, as saith Octavius in the Dialogue.
and who should be the, the Lord and Master of this House, but the Lord Almighty? God una domus est totus hic World, as Says Octavius in the Dialogue.
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An House so orderly disposed, so well contrived, so richly furnished, that one may very well conjecture that certainly it hath some Lord and Master of great power and wisdom.
an House so orderly disposed, so well contrived, so richly furnished, that one may very well conjecture that Certainly it hath Some Lord and Master of great power and Wisdom.
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neither omitting their own duties, nor intermedling in those Offices which belong to others, we use to say, that such an House is prudently and wisely ordered.
neither omitting their own duties, nor intermeddling in those Offices which belong to Others, we use to say, that such an House is prudently and wisely ordered.
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Crederes universitatis esse dominum; The Lord of all this Universe hath his House so fitted, alotting every man unto some employment, as a barre to idleness;
Crederes universitatis esse dominum; The Lord of all this Universe hath his House so fitted, allotting every man unto Some employment, as a bar to idleness;
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They which will needs be medling in anothers office, either the affaires of Church or State, which they are not called to, d•sturb the order of Gods House,
They which will needs be meddling in another's office, either the affairs of Church or State, which they Are not called to, d•sturb the order of God's House,
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But being it was a matter which concerned his Church, and in the which the servants did address themselves unto him with so great affection, he thought it no disparagement to hearken to their information, and return an answer.
But being it was a matter which concerned his Church, and in the which the Servants did address themselves unto him with so great affection, he Thought it no disparagement to harken to their information, and return an answer.
Such conferences between the heavenly Husbandman and his Houshold-servants, God and the Prophets, Christ and his Disciples, are no rare matters in the Scripture.
Such conferences between the heavenly Husbandman and his Household servants, God and the prophets, christ and his Disciples, Are no rare matters in the Scripture.
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He neither blames his servants for their curiosity, with nolo nimiùm curiosos; nor taxeth them of indiscretion in the delivering of their opinions, with nolonimiùm diligentes. For howsoever to their counsel he returns a non, yet he acquaints them fully with those weighty reasons which did incline him thereunto.
He neither blames his Servants for their curiosity, with nolo nimiùm curiosos; nor Taxes them of indiscretion in the delivering of their opinions, with nolonimiùm diligent. For howsoever to their counsel he returns a non, yet he acquaints them Fully with those weighty Reasons which did incline him thereunto.
For whereas God professeth of the Angels, that they are NONLATINALPHABET, and were by him created to be ministring Spirits, Lucifer, so the Scriptures call him, did not like of that:
For whereas God Professes of the Angels, that they Are, and were by him created to be ministering Spirits, Lucifer, so the Scriptures call him, did not like of that:
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The mischiefs which he meanes to God, are but like Arrowes shot against a Rock of Adamant, which rebound back on him that shot them, nihil illi valentes nocere, sed sibi.
The mischiefs which he means to God, Are but like Arrows shot against a Rock of Adamant, which rebound back on him that shot them, nihil illi valentes nocere, sed sibi.
It grieved him at the very heart to see poor man, composed of such vile matter as dust and ashes, adopted unto those celestiall glories, whence himself was fallen:
It grieved him At the very heart to see poor man, composed of such vile matter as dust and Ashes, adopted unto those celestial Glories, whence himself was fallen:
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and to bring in strange forms of worship, which the Lord abhors. Et alienati à Deo, inductis pravis religionibus, non desinunt homines à Deo segregare; as mine Author hath it.
and to bring in strange forms of worship, which the Lord abhors. Et alienati à God, inductis pravis religionibus, non Cease homines à God Segregare; as mine Author hath it.
the infinite and innumerable multitude of the Gods themselves, their most ridiculous, and sometimes most obscene and filthy ceremonies at many of their publick Festivals:
the infinite and innumerable multitude of the God's themselves, their most ridiculous, and sometime most obscene and filthy ceremonies At many of their public Festivals:
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but making their own Children passe through the fire to Moloch, as amongst the Israelites. If Socrates, or any of the Learned and more noble souls, oppose these manifest impieties,
but making their own Children pass through the fire to Moloch, as among the Israelites. If Socrates, or any of the Learned and more noble Souls, oppose these manifest impieties,
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and seek to vindicate and restore the true knowledge of God, him he will first disgrace with the common people, deprive him of his fame and substance, and at last his life.
and seek to vindicate and restore the true knowledge of God, him he will First disgrace with the Common people, deprive him of his fame and substance, and At last his life.
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Christ had no sooner raised himself from the bonds of death, and placed himself at the right hand of God in the heavenly places, but presently the Woman, the Church of God, however cloathed with the Sunne,
christ had no sooner raised himself from the bonds of death, and placed himself At the right hand of God in the heavenly places, but presently the Woman, the Church of God, however clothed with the Sun,
The case stands so between the Devil and the Church of God, as it was once 'twixt Rome and Carthage. Semper inter eos populos aut bellum, aut belli praeparatio, aut infida pax fuit, as the Story hath it.
The case Stands so between the devil and the Church of God, as it was once betwixt Room and Carthage. Semper inter eos populos Or bellum, Or Belli Preparation, Or infida pax fuit, as the Story hath it.
For in the infancy of the Church, what persecutions did he raise against her? what monstrous Heresies did he raise within her? what havock did he make of the Saints of God? what a red Sea did he create of the blood of Martyrs? If that at any time his wretched Instruments grew weary of their own tyranny,
For in the infancy of the Church, what persecutions did he raise against her? what monstrous Heresies did he raise within her? what havoc did he make of the Saints of God? what a read Sea did he create of the blood of Martyrs? If that At any time his wretched Instruments grew weary of their own tyranny,
Nay, when the Church was setled in a perfect peace by the hand of Constantine, yet was it still infida pax, a peace but ill observed by the treacherous enemie, intent on all occasions, watching all advantages,
Nay, when the Church was settled in a perfect peace by the hand of Constantine, yet was it still infida pax, a peace but ill observed by the treacherous enemy, intent on all occasions, watching all advantages,
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All of them keep themselves unto the homo as well as to the inimicus; except our last Translation, therein following Beza. But what the reason is why Homo should be superadded unto inimicus, that's not yet agreed on.
All of them keep themselves unto the homo as well as to the Inimicus; except our last translation, therein following Beza. But what the reason is why Homo should be superadded unto Inimicus, that's not yet agreed on.
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St. Hierome is of this opinion, Diabolum propterea inimicum hominem appellari, quod Deus esse desiit, that Satan is here called inimicus homo, because he left off to be God.
Saint Jerome is of this opinion, Diabolum propterea Inimicum hominem appellari, quod Deus esse desiit, that Satan is Here called Inimicus homo, Because he left off to be God.
Lupoldus in his Book de vita Christi, tells us, that homo is here joyned to inimicus, as Africanus was to Scipio; to denotate that Conquest which he gains on man,
Lupoldus in his Book de vita Christ, tells us, that homo is Here joined to Inimicus, as Africanus was to Scipio; to denotate that Conquest which he gains on man,
For my part, I should rather think that Satan is here called inimicus homo, because in sowing of his tares he used the help of envious and malicious men, whom he had fitted for that purpose.
For my part, I should rather think that Satan is Here called Inimicus homo, Because in sowing of his tares he used the help of envious and malicious men, whom he had fitted for that purpose.
creatures that never sucked the milk of Women? Certain I am, as most Interpreters agree, that by the name of Lyon, in the 2d of Tim. St. Paul designes the Emperor Nero; I was delivered, saith the Apostle, out of the mouth of the Lyon, Ex ore leonis, i. e. persecutoris, saith St. Hierome; i. e.
creatures that never sucked the milk of Women? Certain I am, as most Interpreters agree, that by the name of lion, in the 2d of Tim. Saint Paul designs the Emperor Nero; I was Delivered, Says the Apostle, out of the Mouth of the lion, Ex over Leonis, i. e. persecutoris, Says Saint Jerome; i. e.
Neronis, saith Lyranus. NONLATINALPHABET, so saith St. Chrysostome; with whom accord Theophylact and Oecumenius. And when he laboured to envenom it by scandalous and noysom Hereticks, he made use of Serpents, that by the poyson of their impious Doctrine, she might be brought unto destruction.
Nero's, Says Lyranus., so Says Saint Chrysostom; with whom accord Theophylact and Oecumenius. And when he laboured to envenom it by scandalous and noisome Heretics, he made use of Serpents, that by the poison of their impious Doctrine, she might be brought unto destruction.
The Devill never went beyond himself but in this invention, in putting on the shape of man when he did this feat, that he might passe unseen by the houshold-servants.
The devil never went beyond himself but in this invention, in putting on the shape of man when he did this feat, that he might pass unseen by the Household servants.
What kinde of men the enemy made use of to effect his purpose, and how he makes the lusts and passions of his several instruments subservient to his wretched purposes, we shall see in the hoc fecit, my last particular.
What kind of men the enemy made use of to Effect his purpose, and how he makes the Lustiest and passion of his several Instruments subservient to his wretched Purposes, we shall see in the hoc fecit, my last particular.
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He that desires to be esteemed a Master in the Art of man, must be well skilled in all the humors and affections, which are peculiar to his nature, and incident unto his age.
He that Desires to be esteemed a Master in the Art of man, must be well skilled in all the humours and affections, which Are peculiar to his nature, and incident unto his age.
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When he was once resolved on the fecit hoc, to sowe his tares, his dangerous and hereticall Doctrines in the Church of God, he was not to be taught how to deal with men,
When he was once resolved on the fecit hoc, to sow his tares, his dangerous and heretical Doctrines in the Church of God, he was not to be taught how to deal with men,
if we should do otherwise,) how much hath Satan wrought upon this affection from the beginning of the world? What was it but ambition in our Father Adam, when he desired to be as God, knowing good and evill? And did not Satan work upon that humour, to the undoing of that wretched upstart,
if we should do otherwise,) how much hath Satan wrought upon this affection from the beginning of the world? What was it but ambition in our Father Adam, when he desired to be as God, knowing good and evil? And did not Satan work upon that humour, to the undoing of that wretched upstart,
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for the promoting and divulging of those desperate blasphemies, with which the Church was long tormented? What was it but ambition in the Popes that moved them to affect the Title of Universall Bishop in the Church of Christ? And hath not Satan wrought upon that humour, to the distraction of the Church,
for the promoting and divulging of those desperate Blasphemies, with which the Church was long tormented? What was it but ambition in the Popes that moved them to affect the Title of Universal Bishop in the Church of christ? And hath not Satan wrought upon that humour, to the distraction of the Church,
if not the totall ruine of it? This Doctrine of the Cardinall, Si Papa doceret virtutes esse vitia, &c. that if the Pope determine vertue to be vice, all men are to believe so, without more ado:
if not the total ruin of it? This Doctrine of the Cardinal, Si Papa doceret Virtues esse Vices, etc. that if the Pope determine virtue to be vice, all men Are to believe so, without more ado:
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these and the rest what are they but the fruits of the Popes supremacy? and what produced the Popes supremacy but the Popes ambition? I fear a spice of this ambition,
these and the rest what Are they but the fruits of the Popes supremacy? and what produced the Popes supremacy but the Popes ambition? I Fear a spice of this ambition,
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This was the motive that incited Theudas to take upon himself the name of some doughty Prophet, that he might draw away much people after him, and be counted somebody.
This was the motive that incited Theudas to take upon himself the name of Some doughty Prophet, that he might draw away much people After him, and be counted somebody.
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St. Dominick, St. Francis, and all the rest which have so surfeited the Church with their several Orders, what aimed they at in all their institutions,
Saint Dominick, Saint Francis, and all the rest which have so surfeited the Church with their several Order, what aimed they At in all their institutions,
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but the vain-glory of a new Invention, and to have their followers called by their own names? So fared it also with the Schoolmen, Lombard, Aquinas, Bonaventure, and the rest that followed;
but the vainglory of a new Invention, and to have their followers called by their own names? So fared it also with the Schoolmen, Lombard, Aquinas, Bonaventure, and the rest that followed;
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She is, and hath been long, afflicted with this New Disease. New Doctrines now are no lesse pleasing to the people, then once newes at Athens; and many a man we have,
She is, and hath been long, afflicted with this New Disease. New Doctrines now Are no less pleasing to the people, then once news At Athens; and many a man we have,
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he seemes to be a setter forth of strange Gods, say others; because perhaps he preached unto them touching obedience, and conformity to the publick Government.
he seems to be a setter forth of strange God's, say Others; Because perhaps he preached unto them touching Obedience, and conformity to the public Government.
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And if that men subvert whole houses, and teach things they should not, do we not finde it by experience that it is turpis lueri gratiâ, even for the sake of filthy lucre? Certain it is, the prosecution of these covetous hopes hath given the enemy no small advantage in the disseminating of his tares in the field of God.
And if that men subvert Whole houses, and teach things they should not, do we not find it by experience that it is Shameful lueri gratiâ, even for the sake of filthy lucre? Certain it is, the prosecution of these covetous hope's hath given the enemy no small advantage in the disseminating of his tares in the field of God.
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why might not this be turned to money? Hence came the preaching, and the prizing too, of Indulgences and the year of Jubile; no small Revenue of the Popedom.
why might not this be turned to money? Hence Come the preaching, and the prizing too, of Indulgences and the year of Jubilee; no small Revenue of the Popedom.
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might not that fire be made to warm their Kitchins, and prepare all them in a readiness for the common Refectory? The Passion of our Lord and Saviour was a sufficient sacrifice both for quick and dead:
might not that fire be made to warm their Kitchens, and prepare all them in a readiness for the Common Refectory? The Passion of our Lord and Saviour was a sufficient sacrifice both for quick and dead:
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Might not the Masse, or the commemoration of that sacrifice be taught to be of equall value? And having taught the people so, might they not sell their Masses at a dearer rate then the false traytor sold his Master, whom the Masse commemorates? The times began to be exceedingly inclined to superstition:
Might not the Mass, or the commemoration of that sacrifice be taught to be of equal valve? And having taught the people so, might they not fell their Masses At a Dearer rate then the false traitor sold his Master, whom the Mass commemorates? The times began to be exceedingly inclined to Superstition:
but that he had been formerly degraded from the holy Priesthood; NONLATINALPHABET, as Eusebius hath it. The discontent he took upon that disgrace made him apt to mischief;
but that he had been formerly degraded from the holy Priesthood;, as Eusebius hath it. The discontent he took upon that disgrace made him apt to mischief;
but that he saw Eustathius, his companion on•e, advanced unto a Bishoprick before him. Himself, as Epiphanius doth relate the Story, NONLATINALPHABET, did very earnestly affect that dignity;
but that he saw Eustathius, his Companion on•e, advanced unto a Bishopric before him. Himself, as Epiphanius does relate the Story,, did very earnestly affect that dignity;
Whether this folly, or this frenzy rather (for Epiphanius calls it in plain termes NONLATINALPHABET, a frantick heresie) be not revived again on the self-same grounds;
Whither this folly, or this frenzy rather (for Epiphanius calls it in plain terms, a frantic heresy) be not revived again on the selfsame grounds;
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and others had attained those Bishopricks which they were in quest of, we had not been disquieted with those Schismes and ruptures wherewith the Church of God is now torn in pieces.
and Others had attained those Bishoprics which they were in quest of, we had not been disquieted with those Schisms and ruptures wherewith the Church of God is now torn in Pieces.
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when there was either none so vigilant as to watch his doings, or so industrious as to commit to writing what they had observed? What fitter time then this, to sowe the seeds of transubstantiation, and adoration of the Host;
when there was either none so vigilant as to watch his doings, or so Industria as to commit to writing what they had observed? What fitter time then this, to sow the seeds of transubstantiation, and adoration of the Host;
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and take the Scriptures from the Laity, when there was such a fair pretence, that few or none could understand it? What fitter time then this, to captivate mens understandings to the Churches dictates,
and take the Scriptures from the Laity, when there was such a fair pretence, that few or none could understand it? What fitter time then this, to captivate men's understandings to the Churches dictates,
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when men were taught, to the great obloquy and contempt of learning, that ignorance was the mother of devotion? And in a word, what fitter time then this, to open and bring forth the tares of Image-worship,
when men were taught, to the great obloquy and contempt of learning, that ignorance was the mother of devotion? And in a word, what fitter time then this, to open and bring forth the tares of Image-worship,
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and invocation of the Saints, and prayer for the dead, and restraint from marriage; (the seeds whereof were sowen in those slumbring times which usher'd in this Epidemicall and dismall darkness) when men had wilfully sealed up their eyes,
and invocation of the Saints, and prayer for the dead, and restraint from marriage; (the seeds whereof were sown in those slumbering times which ushered in this Epidemical and dismal darkness) when men had wilfully sealed up their eyes,
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And yet it is not easie to determine neither, whether the negligence both of Priest and people did not as much promote the purpose of the enemy, as did their ignorance.
And yet it is not easy to determine neither, whither the negligence both of Priest and people did not as much promote the purpose of the enemy, as did their ignorance.
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The Church in the first Ages of it used every day to celebrate the blessed Sacrament, which thereupon St. Ambrose calls quotidianum cibum, our daily bread.
The Church in the First Ages of it used every day to celebrate the blessed Sacrament, which thereupon Saint Ambrose calls quotidian Food, our daily bred.
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But more to blame no doubt was the Church of Rome, who on complaint of the abuse, not only hath ordained no remedy for the recalling of the people to the primitive custom,
But more to blame no doubt was the Church of Rome, who on complaint of the abuse, not only hath ordained no remedy for the recalling of the people to the primitive custom,
but hath established and confirmed these private Masses maugre all opposition and resistance, inflicting an Anathema upon every one that dares d•sprove them.
but hath established and confirmed these private Masses maugre all opposition and resistance, inflicting an Anathema upon every one that dares d•sprove them.
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That it was instituted in both kinds by Christ, administred by St. Paul in both kindes at Corinth, and that it was so used in other places during 600 years and upwards, is confessed by Harding in his reply to B. Jewell. When,
That it was instituted in both Kinds by christ, administered by Saint Paul in both Kinds At Corinth, and that it was so used in other places during 600 Years and upward, is confessed by Harding in his reply to B. Jewel. When,
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Thomas Aquinas, who lived about 300 years ago, no more, hath delivered plainly, calicem in quibusdam locis populo non dari, that the Cup was not then administred unto the people in some certain places.
Thomas Aquinas, who lived about 300 Years ago, no more, hath Delivered plainly, calicem in Some locis populo non dari, that the Cup was not then administered unto the people in Some certain places.
Nor was it ever otherwise determined that I can hear of, till the Assembly held at Constance (for I can hardly think that it was a Councel) decreed it, against Christ himself, with a non obstante; which after was confirmed and ratified in that of Trent.
Nor was it ever otherwise determined that I can hear of, till the Assembly held At Constance (for I can hardly think that it was a Council) decreed it, against christ himself, with a non Obstacle; which After was confirmed and ratified in that of Trent.
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or with the counting of their Beades, the poor peoples Paternoster: Quae non officio mentis, sed ministerio corporis consistunt, as once Lactantius scoffed it of the ancient Gentiles.
or with the counting of their Beads, the poor peoples Paternoster: Quae non Officio mentis, sed Ministerio corporis consistunt, as once Lactantius scoffed it of the ancient Gentiles.
and being first ordained as helps and accessories to Gods publick worship, came in the end to be accounted the meritorious and essential parts thereof:
and being First ordained as helps and accessories to God's public worship, Come in the end to be accounted the meritorious and essential parts thereof:
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and having in their Institution first no more then usum significandi, a power to signifie, attained at last to usus efficiendi, a power to dignifie, in the production of the works and effects of Grace.
and having in their Institution First not more then usum significandi, a power to signify, attained At last to usus efficiendi, a power to dignify, in the production of the works and effects of Grace.
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For if at first, upon the broching of some new opinions which seemed to tend to any alteration in the things of God, the Prelates had bestirred themselves, tryed and examined it by the holy Scriptures,
For if At First, upon the broaching of Some new opinions which seemed to tend to any alteration in the things of God, the Prelates had bestirred themselves, tried and examined it by the holy Scriptures,
or by the tendries and expressions of the Primitive Church, we had not now been troubled to decry those Doctrines which are obtruded on the Church for Catholick:
or by the tendries and expressions of the Primitive Church, we had not now been troubled to decry those Doctrines which Are obtruded on the Church for Catholic:
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and not have suffered others to be thrust upon them, either by practise or connivence we had not been troubled to discard those usages, which had defiled,
and not have suffered Others to be thrust upon them, either by practice or connivance we had not been troubled to discard those usages, which had defiled,
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So when the Latine Tongue in these Western parts, by reason of the intermixture of Gohes, Hunnes and Vandalls, and other Nations of the North, began to alter and degenerate from its ancient purity,
So when the Latin Tongue in these Western parts, by reason of the intermixture of Gohes, Hunnes and Vandals, and other nations of the North, began to altar and degenerate from its ancient purity,
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Hitherto we have noted and surveyed the Devils practises upon the nobler•sex of man: Think we he holds so wretched an opinion of the other, though the weaker Vessel,
Hitherto we have noted and surveyed the Devils practises upon the nobler•sex of man: Think we he holds so wretched an opinion of the other, though the Weaker Vessel,
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He knew that by the constitution of their sex, they were weak, but wilful; easily won to entertain new fancies and opinions, but not so easily to forgo them.
He knew that by the constitution of their sex, they were weak, but wilful; Easily wone to entertain new fancies and opinions, but not so Easily to forgo them.
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He also knew, that by the eagerness of their affections, and the insinuating powers which they have by nature, they are most diligent and industrious in draw•ng their Husbands, Children, friends and servants, to entertain that cause which themselves affect:
He also knew, that by the eagerness of their affections, and the insinuating Powers which they have by nature, they Are most diligent and Industria in draw•ng their Husbands, Children, Friends and Servants, to entertain that cause which themselves affect:
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what of St. Briget and St. Clare, (if I may so call them) in laying the burden of professed virginity upon the necks of tender Maidens, which they can neither carry as they should,
what of Saint Bridget and Saint Clare, (if I may so call them) in laying the burden of professed virginity upon the necks of tender Maidens, which they can neither carry as they should,
1. the use he makes of the affections, passions and deficiencies of his severall instruments, to bring about the fecit hoc which my Text here speaks of.
1. the use he makes of the affections, passion and deficiencies of his several Instruments, to bring about the fecit hoc which my Text Here speaks of.
The Servants said unto him, Wilt thou that we go and gather them up? TAm vari se gessit, ut nec laudaturum magna, nec vituperaturum mediocris materia deficeret:
The Servants said unto him, Wilt thou that we go and gather them up? TAm vari se gessit, ut nec laudaturum Magna, nec vituperaturum mediocris materia deficeret:
he that doth look upon them in their sleep and negligence, and findes them ut dormirent homines, cannot but think them accessary to so great a mischief as Satan brought upon the Church in sowing Tares.
he that does look upon them in their sleep and negligence, and finds them ut dormirent homines, cannot but think them accessary to so great a mischief as Satan brought upon the Church in sowing Tares.
and the Churches danger, and then how many things are there worthy at once of our applause and imitation? In servis habemus tam quod laudemus quàm quod imitemur, as my Author hath it.
and the Churches danger, and then how many things Are there worthy At once of our applause and imitation? In servis habemus tam quod laudemus quàm quod imitemur, as my Author hath it.
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And next we have their care, quòd quaesierunt, that they could never be at quiet till they were satisfied in the Original and Instrument of so great a mischief, till they had learnt the unde, whence the tares should come.
And next we have their care, quòd quaesierunt, that they could never be At quiet till they were satisfied in the Original and Instrument of so great a mischief, till they had learned the unde, whence the tares should come.
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so they conceived it did belong to them especially to labour in the Reformation, and to reduce Gods Field to its primitive lustre by their zeal and courage.
so they conceived it did belong to them especially to labour in the Reformation, and to reduce God's Field to its primitive lustre by their zeal and courage.
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No sooner had they heard that the enemy did it, and that this enemy was the Devil, ( Diaboli calliditate factum esse, as it is in Lyra; ) but presently they make an offer of their service to redress the mischief,
No sooner had they herd that the enemy did it, and that this enemy was the devil, (Diaboli calliditate factum esse, as it is in Lyram;) but presently they make an offer of their service to redress the mischief,
This last kinde was the desire of knowledge which these servants brought, when they repaired unto their Master with an unde haec? They only laboured to discern whence the Tares should come, that so they might bethink themselves of some present Remedy.
This last kind was the desire of knowledge which these Servants brought, when they repaired unto their Master with an unde haec? They only laboured to discern whence the Tares should come, that so they might bethink themselves of Some present Remedy.
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To tell them that the enemy was abroad, and that by his false Arts and Practises he had sowen those Tares, might well have been a Supersedeas to all further care;
To tell them that the enemy was abroad, and that by his false Arts and Practises he had sown those Tares, might well have been a Supersedeas to all further care;
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& quitting an employment of such dangerous nature, he may preserve himself both in peace and quietness? But when this Enemy is discovered further, to be an enemy of no common rank,
& quitting an employment of such dangerous nature, he may preserve himself both in peace and quietness? But when this Enemy is discovered further, to be an enemy of no Common rank,
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And whilest they spent the time in Disputes and Questions, casting of doubts, and raising casuall or emergent scruples, the mischief which they feared might have fallen upon them.
And whilst they spent the time in Disputes and Questions, casting of doubts, and raising casual or emergent scruples, the mischief which they feared might have fallen upon them.
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Tu ne cede malis, sed contra audentiùs ito, was a brave old Rule, both given and practised by the Heathens in matters of farre lesse concernment then the present business.
Tu ne cede malis, sed contra audentiùs Ito, was a brave old Rule, both given and practised by the heathens in matters of Far less concernment then the present business.
More then so, major hic Pompeio, what speciall Servant is there of the Lord our God who hath not shewen a braver and more noble courage? When Moses was imployed by God on so sowre a Message,
More then so, Major hic Pompeyo, what special Servant is there of the Lord our God who hath not shown a braver and more noble courage? When Moses was employed by God on so sour a Message,
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as to solicit Pharaoh the Egyptian Tyrant for the dismission of the House of Israel, what dangers might not he have feared? what reasons might not fairly have been pretended to excuse the Journey? And when he was resolved upon it, what difficulties did he meet with? how many times was he repulsed with threats and terrors? yet God no oftner said to Moses, though he said it often, Ingredere ad Pharaonem, Go unto Pharaoh, that bloody Butcher of my Children, that merciless oppressor of my people Israel, and tell him that he shall no longer keep them in that house of bondage;
as to solicit Pharaoh the Egyptian Tyrant for the dismission of the House of Israel, what dangers might not he have feared? what Reasons might not fairly have been pretended to excuse the Journey? And when he was resolved upon it, what difficulties did he meet with? how many times was he repulsed with Treats and terrors? yet God no oftener said to Moses, though he said it often, Ingredere ad Pharaonem, Go unto Pharaoh, that bloody Butcher of my Children, that merciless oppressor of my people Israel, and tell him that he shall no longer keep them in that house of bondage;
Moses, though celebrated in the Scripture for a man of meekness, mitissimus super omnes homines, as the Vulgar reads it, wanted not courage to go on when the Lord commanded.
Moses, though celebrated in the Scripture for a man of meekness, mitissimus super omnes homines, as the vulgar reads it, wanted not courage to go on when the Lord commanded.
and seemed thus to proclaim his wants, Quem mittam, & quis ibit nobis? Whom shall I send? who will go forth for us on this desperate and ungrateful service? made offer on his own accord to undertake it, Ecce ego! mitte me;
and seemed thus to proclaim his Wants, Whom Mittam, & quis ibit nobis? Whom shall I send? who will go forth for us on this desperate and ungrateful service? made offer on his own accord to undertake it, Ecce ego! Mitte me;
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yet were they seldom sent abroad beyond the bounds and limits of their native Countrey, where they were countenanced and backed with their friends and kindred.
yet were they seldom sent abroad beyond the bounds and Limits of their native Country, where they were countenanced and backed with their Friends and kindred.
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yet finde we not that any of those blessed Spirits was therewith discouraged, or did not think themselves obliged the rather to fulfill their Ministry,
yet find we not that any of those blessed Spirits was therewith discouraged, or did not think themselves obliged the rather to fulfil their Ministry,
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Which of them did not travel both Lands and Seas, when once the Ite was pronounced? Which of them might not well have said in the Poets Language, Quae regio in terris nostri non plena laboris? What corner was there of the Earth which they went not to, in which they did not cultivate the Field of God;
Which of them did not travel both Lands and Seas, when once the Item was pronounced? Which of them might not well have said in the Poets Language, Quae Regio in terris Our non plena Laboris? What corner was there of the Earth which they went not to, in which they did not cultivate the Field of God;
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whom neither the report of so great an Enemy as had been practising of late in the Field of God, could terrifie from going forth to secure the Harvest;
whom neither the report of so great an Enemy as had been practising of late in the Field of God, could terrify from going forth to secure the Harvest;
He that had seen the Fathers of the Primitive times grapling with Hereticks, pleading the Churches cause in their Apologeticks, refusing to comply with those impieties which were obtruded on them by the secular powers;
He that had seen the Father's of the Primitive times grappling with Heretics, pleading the Churches cause in their Apologetics, refusing to comply with those impieties which were obtruded on them by the secular Powers;
and sinally, in going to the Scaffold with no lesse a bravery then if some Actor had been hired to mount the Theater, would surely have conceived them to be men of courage:
and sinally, in going to the Scaffold with no less a bravery then if Some Actor had been hired to mount the Theater, would surely have conceived them to be men of courage:
The renowned Athanasius would not stoop to Arius, though patronized for a time by the famous Constantine; nor yield a Temple to the Arians, although required by Constantius to give way unto it.
The renowned Athanasius would not stoop to Arius, though patronized for a time by the famous Constantine; nor yield a Temple to the Arians, although required by Constantius to give Way unto it.
Witness that stout and noble courage which appeared in Luther, who being sent for unto Wormes by Charles the Emperor, to render an account of his Faith and Doctrine, and much disswaded by his Friends from that desperate journey;
Witness that stout and noble courage which appeared in Luther, who being sent for unto Worms by Charles the Emperor, to render an account of his Faith and Doctrine, and much dissuaded by his Friends from that desperate journey;
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returned this gallant and couragious Answer, that go he would, licèt contra se tot insurrecturi essent daemones quot in tectis aedium cernerentur tegulae, though all the Houses in the Town were tiled with Devils.
returned this gallant and courageous Answer, that go he would, licèt contra se tot insurrecturi essent daemons quot in tectis aedium cernerentur tegulae, though all the Houses in the Town were tiled with Devils.
or in the conduct of Gods People to the Land of Canaan, if not so seconded and assisted? And if we finde so many famous Victories obtained by David, was it not that he was well served and followed by men of Valour and Renown, his mighty men,
or in the conduct of God's People to the Land of Canaan, if not so seconded and assisted? And if we find so many famous Victories obtained by David, was it not that he was well served and followed by men of Valour and Renown, his mighty men,
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And therefore 'tis to be observed in Almighty God, that when he sent out any of his servants on some great design, he used this Item most an end, viriliter agite & confortamini, i. e.
And Therefore it's to be observed in Almighty God, that when he sent out any of his Servants on Some great Design, he used this Item most an end, Viriliter Agitate & confortamini, i. e.
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when those whom he employeth in his publick service had rather flie to Tarshish then go on to Ninive. And being he is the Husbandman intended in the present Parable, he could not chuse but take it kindly from his Servants, that they expressed so great a courage,
when those whom he employeth in his public service had rather fly to Tarshish then go on to Nineveh. And being he is the Husbandman intended in the present Parable, he could not choose but take it kindly from his Servants, that they expressed so great a courage,
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But to what end they would be going, and what they did resolve to do when they were going forth that we shall finde in the Colligimus. We had their courage in the imus; their zeal comes next in the Colligimus; vis imus & colligimus ea? Wilt •hou that we go and gather them up? my next particular. Qui non zelat non amat.
But to what end they would be going, and what they did resolve to do when they were going forth that we shall find in the Colligimus. We had their courage in the imus; their zeal comes next in the Colligimus; vis imus & colligimus ea? Wilt •hou that we go and gather them up? my next particular. Qui non zelat non amat.
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K. David rightly understood the nature of it, when he affirmed it of himself, in regard of God, Tabescere me fecit zelus meus, My zeal hath even consumed me,
K. David rightly understood the nature of it, when he affirmed it of himself, in regard of God, Tabescere me fecit Zeal meus, My zeal hath even consumed me,
and zeal be regulated & directed by the holy Text, we will explain those words of David by these words of Austin: What is the man, saith he, who is devou•ed or eaten by a zeal to the House of God? Even he, qui omnia quae fortè ibi videt perversa satagit emendare, cupit corrigere, who studieth to amend and rectifie whatever stands inneed of a Reformation:
and zeal be regulated & directed by the holy Text, we will explain those words of David by these words of Austin: What is the man, Says he, who is devou•ed or eaten by a zeal to the House of God? Even he, qui omnia Quae fortè There videt perversa satagit emendare, Cupit corrigere, who studieth to amend and rectify whatever Stands inneed of a Reformation:
They knew full well what mischief would ensue, if it were not looked to, both in relation to the Field, in danger to be overgrown and mastered by them;
They knew full well what mischief would ensue, if it were not looked to, both in Relation to the Field, in danger to be overgrown and mastered by them;
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Lyra conceives their purpose was to gather them to root them up, in such a way as was peculiar to the Church, separando eos à communione Ecclesiae, by severing them from the Communion of the faithful.
Lyra conceives their purpose was to gather them to root them up, in such a Way as was peculiar to the Church, separando eos à communion Ecclesiae, by severing them from the Communion of the faithful.
others, and those of more Antiquity, but farre more eminency in the Church, think rather that their meaning was to cut them off, not only from the body of the Church, but of all mankind;
Others, and those of more Antiquity, but Far more eminency in the Church, think rather that their meaning was to Cut them off, not only from the body of the Church, but of all mankind;
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Chrysostom so conceives it, saying, that if they had gone on as they were resolved, in prosecuting of the Heretick with fire and sword, NONLATINALPHABET, blood-shed and warre must needs have followed over all the World.
Chrysostom so conceives it, saying, that if they had gone on as they were resolved, in prosecuting of the Heretic with fire and sword,, bloodshed and war must needs have followed over all the World.
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Theophylact goes to work more plainly, and tells us, that the servants being offended at the growth of Heresies, by consequence incensed against the Hereticks themselves, NONLATINALPHABET, were of a minde to make quick work with them, to rid them of the troubles of this wretched life,
Theophylact Goes to work more plainly, and tells us, that the Servants being offended At the growth of Heresies, by consequence incensed against the Heretics themselves,, were of a mind to make quick work with them, to rid them of the Troubles of this wretched life,
who on the hearing of the Proposition returned a non, (for it is plain, he had a negative voyce, of which more hereafter.) He did not like of the intention:
who on the hearing of the Proposition returned a non, (for it is plain, he had a negative voice, of which more hereafter.) He did not like of the intention:
He that committed to the Church in St. Peters name, the power and dispensation of the keyes, intended not that they should serve for nothing but a dumb shew, a sign and token only of a powerless Ministery.
He that committed to the Church in Saint Peter's name, the power and Dispensation of the keys, intended not that they should serve for nothing but a dumb show, a Signen and token only of a powerless Ministry.
and giving over unto Satan the impenitent person, think you, his meaning was they shonld never use it? If so, St. Panl must needs be guilty of no small offence, in dealing so severely with the man of Corinth: and wonder 'twas, there was no relaxation sued for from the Court of Heaven, in case of so severe and just a sentence.
and giving over unto Satan the impenitent person, think you, his meaning was they should never use it? If so, Saint Paul must needs be guilty of no small offence, in dealing so severely with the man of Corinth: and wonder 'twas, there was no relaxation sued for from the Court of Heaven, in case of so severe and just a sentence.
And to what end serves Dic Ecclesiae, if the poor Church have power to hear, but not to censure? or if upon the Churches censures, none be so fit to be accounted either an Heathen or Publican,
And to what end serves Die Ecclesiae, if the poor Church have power to hear, but not to censure? or if upon the Churches censures, none be so fit to be accounted either an Heathen or Publican,
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There was a time once in the Church of England, ( I do not say it is so now) wherein the censures of the Church, under pretence or colour of some civill sanctions, were either quite abolished, or of no effect;
There was a time once in the Church of England, (I do not say it is so now) wherein the censures of the Church, under pretence or colour of Some civil sanctions, were either quite abolished, or of no Effect;
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Besides, this could not be the way which was intended by those servants, if either we consider their Colligimus, or the eradicetis of their Master in the following words.
Beside, this could not be the Way which was intended by those Servants, if either we Consider their Colligimus, or the eradicetis of their Master in the following words.
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and the condemning of the Heresie, without the least fear or imagination, that by so doing, eradicetur simul cum eis triticum, the wheat, the Lords good seed would be pulled up with them.
and the condemning of the Heresy, without the least Fear or imagination, that by so doing, eradicetur simul cum eis triticum, the wheat, the lords good seed would be pulled up with them.
The censure of an Heretick doth rather strengthen then destroy the truth of Doctrine, and he that doth correct a stubborn and impenitent sinner, hindreth not,
The censure of an Heretic does rather strengthen then destroy the truth of Doctrine, and he that does correct a stubborn and impenitent sinner, hindereth not,
yet is it seldom done, if ever, in gladio oris, by Admonitions, Excommunications, or any other kind of spiritual punishments, Non excommunicandam multitudinem, was the rule of old ▪ The censures of the Church do only legere, pick here and there a man out of many sinners, by whose exemplary corrections others may beware of the like offences.
yet is it seldom done, if ever, in Gladio oris, by Admonitions, Excommunications, or any other kind of spiritual punishments, Non excommunicandam multitudinem, was the Rule of old ▪ The censures of the Church do only Legere, pick Here and there a man out of many Sinners, by whose exemplary corrections Others may beware of the like offences.
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A zeal like that of James and John, the two Sonnes of Thunder, Vis dicimus ut descendat ignis? Wilt thou that fire come down from Heaven to destroy these miscreants? No dealing with some zelots of both sides,
A zeal like that of James and John, the two Sons of Thunder, Vis dicimus ut descendat ignis? Wilt thou that fire come down from Heaven to destroy these miscreants? No dealing with Some zealots of both sides,
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The goodness of our God winks at the errors of an honest zeal, and doth so love the strength of our good affections, that it passeth over their infirmities.
The Goodness of our God winks At the errors of an honest zeal, and does so love the strength of our good affections, that it passes over their infirmities.
And yet this zeal of theirs, if considered rightly, was neither faulty nor ill-governed, although mistaken in the meanes and instruments which God intended to make use of in so great a work as the eradication of these tares, the finall condemnation of them.
And yet this zeal of theirs, if considered rightly, was neither faulty nor ill-governed, although mistaken in the means and Instruments which God intended to make use of in so great a work as the eradication of these tares, the final condemnation of them.
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and have since brought so sad a desolation on this Church of Christ? And now that they are come so fully to fecissent fructum, how few present themselves to their Lord and Master, saying, vis imus & colligimus •a? is it your pleasure that we go and gather? Hujusmodi si zelus singulorum esset non sic abundarent zizania, as mine Author hath it.
and have since brought so sad a desolation on this Church of christ? And now that they Are come so Fully to fecissent Fruit, how few present themselves to their Lord and Master, saying, vis imus & colligimus •a? is it your pleasure that we go and gather? Hujusmodi si Zeal singulorum esset non sic abundarent zizania, as mine Author hath it.
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especially if this zeal be armed with courage, and both these seconded with readiness and unanimity in the promoting of the work, according as we finde it in the servants here.
especially if this zeal be armed with courage, and both these seconded with readiness and unanimity in the promoting of the work, according as we find it in the Servants Here.
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how many Legions then were they to meet withall in the present enterprise, in which so many men were ingaged and interessed? Had they gone severally one by one,
how many Legions then were they to meet withal in the present enterprise, in which so many men were engaged and interested? Had they gone severally one by one,
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as in distracted times men do use most commonly, how easily had they been made a prey to the roaring Lion? how little good had they been able to effect, had they scaped his Clawes? We know who said it well enough,
as in distracted times men do use most commonly, how Easily had they been made a prey to the roaring lion? how little good had they been able to Effect, had they escaped his Claws? We know who said it well enough,
The servants of my Text were too full of courage to trifle and delay the time in their Masters business, as did the Father in the work of his own conversion, with modò, ecce modò, and sin• paululum: they cryed not with the sluggard in the Book of Proverbs, A little more sleep, a little more slumber, a little more folding of the hands.
The Servants of my Text were too full of courage to trifle and Delay the time in their Masters business, as did the Father in the work of his own conversion, with modò, ecce modò, and sin• Paululum: they cried not with the sluggard in the Book of Proverbs, A little more sleep, a little more slumber, a little more folding of the hands.
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The Father tells us of himself, that modò & modò non habebant modum, and sine paululum in longum ibat, how one delay begat another, till he had almost lost the opportunity which had been offered to him by the Lord his God.
The Father tells us of himself, that modò & modò non habebant modum, and sine Paululum in Longum ibat, how one Delay begat Another, till he had almost lost the opportunity which had been offered to him by the Lord his God.
Hodie si vocem ejus, To day if you will hear his voyce, saith the Prophet David; and operamini cùm vocatur •odie, Work whilest tis called to day, saith the Sonne of David. No tense so proper as the present for this weighty work.
Hodie si vocem His, To day if you will hear his voice, Says the Prophet David; and Operamini cùm vocatur •odie, Work whilst this called to day, Says the Son of David. No tense so proper as the present for this weighty work.
If they intend to go and gather, either by labouring in his Vineyard, or by setting forth against the enemies, it must be imus and colligimus in the present tense,
If they intend to go and gather, either by labouring in his Vineyard, or by setting forth against the enemies, it must be imus and colligimus in the present tense,
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and yet they were not so intent on the present service, as not to take their Masters leave and instructions with them, guiding their courage by his will,
and yet they were not so intent on the present service, as not to take their Masters leave and instructions with them, guiding their courage by his will,
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The servants had done all things well since they were awakened, both in their coming and enquiry, the resolute expressions of their zeal and courage, their readiness and unanimity in the promoting of their Masters business:
The Servants had done all things well since they were awakened, both in their coming and enquiry, the resolute expressions of their zeal and courage, their readiness and unanimity in the promoting of their Masters business:
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And certainly it stood with reason, that in a business wherein their Master was concerned in so high a manner, they should do nothing rashly without his consent.
And Certainly it stood with reason, that in a business wherein their Master was concerned in so high a manner, they should do nothing rashly without his consent.
Saepe honestas rerum causas, ni judicium adhibeatur, perniciosi exitus consequuntur, as he in Tacitus. Zeal without judgement and advice may be compared to a brush-Bavin-Faggot in a Country-Cottage, more likely farre to fire the House then to warm the Chimney.
Saepe Honestas rerum causas, ni judicium adhibeatur, perniciosi exitus consequuntur, as he in Tacitus. Zeal without judgement and Advice may be compared to a brush-Bavin-Faggot in a Country-Cottage, more likely Far to fire the House then to warm the Chimney.
It had been little to the prayse of their discretion, of their duty lesse; how much soever they might have been admired by unknowing men for great undertakers.
It had been little to the praise of their discretion, of their duty less; how much soever they might have been admired by unknowing men for great undertakers.
And though they had returned with success and victory, yet who can tell but that instead of being made welcom with an Euge, Well done my good and faithful Servant, they might have been reproved at their coming home with a quis haec quaesivit, who required these things at your hands? It is the approbation of Authority which makes courage usefull;
And though they had returned with success and victory, yet who can tell but that instead of being made welcome with an Euge, Well done my good and faithful Servant, they might have been reproved At their coming home with a quis haec quaesivit, who required these things At your hands? It is the approbation of authority which makes courage useful;
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In these regards the servants had too much neglected both themselves and him, had they been all for imus & colligimus, and ascribed nothing unto vis, to the Masters pleasure.
In these regards the Servants had too much neglected both themselves and him, had they been all for imus & colligimus, and ascribed nothing unto vis, to the Masters pleasure.
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The poor Centurion in the Gospel, was so far sensible of his own Authority, as to appoint the Souldiers under his Command not only what they were to do,
The poor Centurion in the Gospel, was so Far sensible of his own authority, as to appoint the Soldiers under his Command not only what they were to do,
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Had they been doing of their own accord, without his Fiat, or going upon any action without his vade, or appointment, no question but they should have felt their error,
Had they been doing of their own accord, without his Fiat, or going upon any actium without his vade, or appointment, no question but they should have felt their error,
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And he affirms it of himself, that he was sub potestate constitutus, a man under the Authority and command of others ▪ implying this, that as he did expect obedience from the common Souldier,
And he affirms it of himself, that he was sub potestate Constituted, a man under the authority and command of Others ▪ implying this, that as he did expect Obedience from the Common Soldier,
If there be no subordination in it, if every one might do what he list himself, (as did Gods people in those dayes, in which there was no King in Israel, ) what a confusion would ensue,
If there be no subordination in it, if every one might do what he list himself, (as did God's people in those days, in which there was no King in Israel,) what a confusion would ensue,
Vobis arma & animus, mihi consilium & virtutis vestrae regimen relinquite, as he in Tacitus. Nor were the two Brethren, those Sonnes of Thunder which I spake of, to be taught this lesson, however they may seem transported with zeal or passion.
Vobis arma & animus, mihi consilium & virtue Vestrae regimen relinquite, as he in Tacitus. Nor were the two Brothers, those Sons of Thunder which I spoke of, to be taught this Lesson, however they may seem transported with zeal or passion.
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And 'twas no newes this in the Church of God, that they who were in any publick place or Ministry should fit their zeal and courage to the will of God,
And 'twas not news this in the Church of God, that they who were in any public place or Ministry should fit their zeal and courage to the will of God,
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did not Gods servants tarry and await his leisure, till those who were supreme both in place and power, were by him prompted and inflamed to a Reformation? How many years had that whole people made an Idol of the Brazen Serpent,
did not God's Servants tarry and await his leisure, till those who were supreme both in place and power, were by him prompted and inflamed to a Reformation? How many Years had that Whole people made an Idol of the Brazen Serpent,
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and burnt incense to it, before it was defaced by King Hezekiah? How many more might it have longer stood undefaced, untouched by any of the common people, had not the King given order to demolish it? How many Ages had the seduced Israelites adored before the Altar of Bethel, before it was hewen down and cut in pieces by the good King Josiah? Where can we finde that any of Gods faithful Servants, any of those 7000 souls which had not bowed the knee to Baal, did ever go about to destroy the same? or that Elijah or Elisha, two men as extraordinary for their Calling as their zeal and courage, did excite them to it,
and burned incense to it, before it was defaced by King Hezekiah? How many more might it have longer stood undefaced, untouched by any of the Common people, had not the King given order to demolish it? How many Ages had the seduced Israelites adored before the Altar of Bethel, before it was hewn down and Cut in Pieces by the good King Josiah? Where can we find that any of God's faithful Servants, any of those 7000 Souls which had not bowed the knee to Baal, did ever go about to destroy the same? or that Elijah or Elisha, two men as extraordinary for their Calling as their zeal and courage, did excite them to it,
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or told them it was lawful for them so to do, without the Fiat of Authority to make good the work? Where shall we read in the whole course and current of the Book of God, that the common people in and by their own authority removed the high places,
or told them it was lawful for them so to do, without the Fiat of authority to make good the work? Where shall we read in the Whole course and current of the Book of God, that the Common people in and by their own Authority removed the high places,
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Of late indeed I finde it to be so determined, it being affirmed by Glesselius, one of the Contra-Remonstrants of Roterdam, that if the Prince and Clergy did neglect their duties in the reforming of the Church, necesse esse tum id facere plebeios Israelitas, that then it did belong to the common people.
Of late indeed I find it to be so determined, it being affirmed by Glesselius, one of the Contra-remonstrants of Rotterdam, that if the Prince and Clergy did neglect their duties in the reforming of the Church, Necessary esse tum id facere plebeios Israelitas, that then it did belong to the Common people.
but farre more strange to see, (and who can chuse but see it, if he be not blinde?) how infinitely their Scholars in this Island, both for the theory and the practise, have out-gone their Masters.
but Far more strange to see, (and who can choose but see it, if he be not blind?) how infinitely their Scholars in this Island, both for the theory and the practice, have outgone their Masters.
but no such vis as is intended in the Text. The servants of my Parable knew no other vis, then that of Proposition only, it being not their intent nor custom, either to run before or against Authority.
but no such vis as is intended in the Text. The Servants of my Parable knew no other vis, then that of Proposition only, it being not their intent nor custom, either to run before or against authority.
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And having made the Proposition, they did with patience and humility attend the Answer of their Master, which they were faithfully resolved to conform unto, however it might crosse their own dear designes;
And having made the Proposition, they did with patience and humility attend the Answer of their Master, which they were faithfully resolved to conform unto, however it might cross their own dear designs;
yet being it is a business of such weight and moment, and that your patience hath been tired too much already, I shall defer the same till another time.
yet being it is a business of such weight and moment, and that your patience hath been tired too much already, I shall defer the same till Another time.
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SERMON II. At CHRIST-CHURCH Jan. 28. 1643. MATTH. 13. v. 29. But he said, nay; lest while ye gather up the Tares, ye root up also the Wheat with them. SPernit coelestis animus humana consilia:
SERMON II At CHRIST CHURCH Jan. 28. 1643. MATTHEW. 13. v. 29. But he said, nay; lest while you gather up the Tares, you root up also the Wheat with them. SPernit coelestis animus Humana consilia:
For who hath known the mind of the Lord that he might instruct him? aut quis consiliarius ejus fuit, or who hath been his Counsellor? saith the Apostle.
For who hath known the mind of the Lord that he might instruct him? Or quis Consiliarius His fuit, or who hath been his Counsellor? Says the Apostle.
They offered their advise and assistance in it, vis imus & colligimus ea? Wilt thou that we go and gather them up? which having done, they did expect his resolution, to which they were in duty and discretion to conform themselves.
They offered their Advice and assistance in it, vis imus & colligimus ea? Wilt thou that we go and gather them up? which having done, they did expect his resolution, to which they were in duty and discretion to conform themselves.
Et ait non, But he said, nay; lest while ye gather up the Tares, &c. These words contain the Masters answer to the Proposition which by the servants was presented in the former verse.
Et ait non, But he said, nay; lest while you gather up the Tares, etc. These words contain the Masters answer to the Proposition which by the Servants was presented in the former verse.
Ne fortè colligentes Zizania, lest while ye gather up the Tares, &c. Which reason, though but one in shew, that is to say, the preservation of the Wheat, the good Seed it self, doth yet contain as many reasons as there are severall wayes and meanes, by which in gathering the Tares they might have rooted up the Wheat also.
Ne fortè colligentes Zizania, lest while you gather up the Tares, etc. Which reason, though but one in show, that is to say, the preservation of the Wheat, the good Seed it self, does yet contain as many Reasons as there Are several ways and means, by which in gathering the Tares they might have rooted up the Wheat also.
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For going the way by themselves intended, which was in ere gladii, as before was told you, either in the violence of their proceedings they might have rooted up the Tares and the Wheat together;
For going the Way by themselves intended, which was in ere gladii, as before was told you, either in the violence of their proceedings they might have rooted up the Tares and the Wheat together;
And therefore non, he did not like of their intention, nor would give way unto the Proposition which they brought unto him, ne fortè, lest under colour and pretence of gathering the Tares in the way propounded, eradicetur simul cum eis triticum, the Wheat, the Lords own Seed, might be rooted up.
And Therefore non, he did not like of their intention, nor would give Way unto the Proposition which they brought unto him, ne fortè, lest under colour and pretence of gathering the Tares in the Way propounded, eradicetur simul cum eis triticum, the Wheat, the lords own Seed, might be rooted up.
& ait non, But he said nay. Magna negotia magnis egent adjutoribus: Great Honours are great burdens, and therefore do require more shoulders to support the weight,
& ait non, But he said nay. Magna Business magnis egent adjutoribus: Great Honours Are great burdens, and Therefore do require more shoulders to support the weight,
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And on the other side, those whom great persons do make use of for advice and counsel, should do well to ponder with themselves, that they are only Adjutores, not Governours themselves, but helps in Government;
And on the other side, those whom great Persons do make use of for Advice and counsel, should do well to ponder with themselves, that they Are only Adjutores, not Governors themselves, but helps in Government;
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or to instruct and counsel him in discharge thereof, would yet be loth to have him in the nature of a Coadjutor, to give him any sha•e in the publick Government,
or to instruct and counsel him in discharge thereof, would yet be loath to have him in the nature of a Coadjutor, to give him any sha•e in the public Government,
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and as great weakness in the Master, should he submit to every proposition which is tendered him by those whose Counsel he requires in his great affaires.
and as great weakness in the Master, should he submit to every proposition which is tendered him by those whose Counsel he requires in his great affairs.
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The Master in my Text did better understand himself and his place then so: And therefore though the proposition which was made unto him was both fair and specious,
The Master in my Text did better understand himself and his place then so: And Therefore though the proposition which was made unto him was both fair and specious,
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as St. Hierome tells us, yet he still kept himself to his own conclusions, Et ait non, But he said nay. He would not put the Sword into their hands when they went a gathering,
as Saint Jerome tells us, yet he still kept himself to his own conclusions, Et ait non, But he said nay. He would not put the Sword into their hands when they went a gathering,
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St. Peter doubtless did conceive that it concerned his Master in point of safety not to go down unto Hierusalem, where he was like to be despitefully intreated by the Priests and Pharisees;
Saint Peter doubtless did conceive that it concerned his Master in point of safety not to go down unto Jerusalem, where he was like to be despitefully entreated by the Priests and Pharisees;
And this most probably he did, with the consent, and on the motion of all the rest of the Apostles, whose mouth he was, NONLATINALPHABET, as the Father calls him.
And this most probably he did, with the consent, and on the motion of all the rest of the Apostles, whose Mouth he was,, as the Father calls him.
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And yet our Saviour did not only disapprove the counsel, but told him plainly to his face, quia non sapis ca quae Dei sunt, that it did too much savor of the World, and of God too little.
And yet our Saviour did not only disapprove the counsel, but told him plainly to his face, quia non sapis circa Quae Dei sunt, that it did too much savour of the World, and of God too little.
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And the two Sonnes of Zebedee did believe as strongly, that it as much concerned him in point of honour not to put up that foul affront which had been offered him by the Samaritans; and therefore made this motion to him, vis dicamus ut descendat ignis? shall we command that fire come down from Heaven to consume these wretches? Which motion,
And the two Sons of Zebedee did believe as strongly, that it as much concerned him in point of honour not to put up that foul affront which had been offered him by the Samaritans; and Therefore made this motion to him, vis Dicamus ut descendat ignis? shall we command that fire come down from Heaven to consume these wretches? Which motion,
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who though he had a patient ear, and was content to heare his Servants, (and in matters of the highest points, both of life and Soveraignty,) yet he conceived himself to be left at liberty either to dissent or assent, as he thought most fit.
who though he had a patient ear, and was content to hear his Servants, (and in matters of the highest points, both of life and Sovereignty,) yet he conceived himself to be left At liberty either to dissent or assent, as he Thought most fit.
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And therefore when they pressed him for the death of Shimei, who had so utterly reviled him in the day of his tribulation, that nothing more could have been acceptable to the common people then such a gratefull piece of justice, he had resort unto his negative,
And Therefore when they pressed him for the death of Shimei, who had so utterly reviled him in the day of his tribulation, that nothing more could have been acceptable to the Common people then such a grateful piece of Justice, he had resort unto his negative,
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David had bin in a worse condition then the meanest Subject, if he had been nothing but a State-Eccho, necessitated to repeat those words which his servants did prescribe and dictate to him;
David had been in a Worse condition then the Meanest Subject, if he had been nothing but a State-Eccho, necessitated to repeat those words which his Servants did prescribe and dictate to him;
They came unto him with a Question, Domine, si percutimus eos gladio, Lord, shall we strike them with the sword? shall we betake our selves unto our weapons in this dangerous time, in which we have not a bare ground only of feares and jealousies, but see too evidently that many of our enemies are in Arms against us? But without tarrying for an Answer, non expectato Domini responso, as my Author hath it, one of them puts himself into a posture of Warre,
They Come unto him with a Question, Domine, si percutimus eos Gladio, Lord, shall we strike them with the sword? shall we betake our selves unto our weapons in this dangerous time, in which we have not a bore ground only of fears and jealousies, but see too evidently that many of our enemies Are in Arms against us? But without tarrying for an Answer, non expectato Domini responso, as my Author hath it, one of them puts himself into a posture of War,
and drawes his Sword, and gives the onset, as if they had sufficiently complied with the Obligation wherein they stood bound to their Lord and Master, by telling him before hand what they meant to do.
and draws his Sword, and gives the onset, as if they had sufficiently complied with the Obligation wherein they stood bound to their Lord and Master, by telling him before hand what they meant to do.
No sooner had they found by their Masters Answer, that they had been mistaken in the time and instruments in and by which so great a business was to be effected,
No sooner had they found by their Masters Answer, that they had been mistaken in the time and Instruments in and by which so great a business was to be effected,
And certainly this moderation and submission of themselves to their Masters pleasure shewed exceeding lowly, and tends not more unto the commendation of their modesty, then of their piety.
And Certainly this moderation and submission of themselves to their Masters pleasure showed exceeding lowly, and tends not more unto the commendation of their modesty, then of their piety.
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And tis as vain to set our selves against those Powers, to whom God hath not only pleased to impart some branch of his Authority, but to communicate his name;
And this as vain to Set our selves against those Powers, to whom God hath not only pleased to impart Some branch of his authority, but to communicate his name;
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And therefore they who plunge whole States in Warres, and themselves in miseries, because their propositions may not passe for Lawes, are but like Achitophel, of whom it is recorded that he hanged himself because his counsel was not followed.
And Therefore they who plunge Whole States in Wars, and themselves in misery's, Because their propositions may not pass for Laws, Are but like Ahithophel, of whom it is recorded that he hanged himself Because his counsel was not followed.
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The issue and success thereof he must leave to God, who hath committed to his Substitutes the supreme power of •udging what is fittest for them to consent unto.
The issue and success thereof he must leave to God, who hath committed to his Substitutes the supreme power of •udging what is Fittest for them to consent unto.
It was the easiness and flexibility of some former times to give belief to any thing which was commended to them by their Ancients, without examining the grounds and reasons.
It was the easiness and flexibility of Some former times to give belief to any thing which was commended to them by their Ancients, without examining the grounds and Reasons.
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Which though it was a course that did not much conduce to the advancement of knowledge, served notwithstanding very well to train the people up in the Schools of obedience.
Which though it was a course that did not much conduce to the advancement of knowledge, served notwithstanding very well to train the people up in the Schools of Obedience.
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But then withall it was observed, that though some tendries were so ancient that they grew i refragable, some Authors so esteemed of that they grew Authenticall;
But then withal it was observed, that though Some tendries were so ancient that they grew i refragable, Some Authors so esteemed of that they grew Authentical;
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In which regard, those who have took upon them to be Guides to others, and to instruct them in the Arts of life or learning, found a necessity at last of making them acquainted with the grounds and reasons of that which they did dictate and prescribe unto them.
In which regard, those who have took upon them to be Guides to Others, and to instruct them in the Arts of life or learning, found a necessity At last of making them acquainted with the grounds and Reasons of that which they did dictate and prescribe unto them.
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and therefore when he was resolved (upon mature consideration of the Servants offer) not to give way to their imus & colligimus, yet he thought fit to make some answer to the vis, to let them see the reason why he differed or dissented from them.
and Therefore when he was resolved (upon mature consideration of the Servants offer) not to give Way to their imus & colligimus, yet he Thought fit to make Some answer to the vis, to let them see the reason why he differed or dissented from them.
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The Master of a Family is a Petit-Prince, especially as the paternal power stood fortified in our Saviours time, the Father having then potestatem vitae & necis, the power of life and death over all the Houshold.
The Master of a Family is a Petit-Prince, especially as the paternal power stood fortified in our Saviors time, the Father having then potestatem vitae & necis, the power of life and death over all the Household.
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and let them see the error they were fallen upon, in offering such a remedy to remove the mischief as would have been more mischievous then the Tares themselves which they made offer to remove.
and let them see the error they were fallen upon, in offering such a remedy to remove the mischief as would have been more mischievous then the Tares themselves which they made offer to remove.
Though they were men of excellent and discerning Spirits, yet they were but men, and could not look so farre into the issue and success of things as the more penetrating eye of Almighty God.
Though they were men of excellent and discerning Spirits, yet they were but men, and could not look so Far into the issue and success of things as the more penetrating eye of Almighty God.
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and their counsels foolishness, he doth not only answer nay, which had been sufficient, but adds ne fortè to his non, and lets them know the reason of his disallowance, that so they might perceive the danger of their rash design.
and their Counsels foolishness, he does not only answer nay, which had been sufficient, but adds ne fortè to his non, and lets them know the reason of his disallowance, that so they might perceive the danger of their rash Design.
as we finde in Chrysostom. And had they gone this way to work, as they meant to do, no doubt but in the violence of their proceedings, they would have rooted up the Wheat and the Tares together.
as we find in Chrysostom. And had they gone this Way to work, as they meant to do, no doubt but in the violence of their proceedings, they would have rooted up the Wheat and the Tares together.
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But never is the Sword more fatally, nor more unhappily imployed, then when tis managed by those men who ought to know no other Weapons then the Sword of the Spirit:
But never is the Sword more fatally, nor more unhappily employed, then when this managed by those men who ought to know no other Weapons then the Sword of the Spirit:
First, for the Tares, besides that many, if not most of the ancient Fathers interpret them of false opinions, of haereses & mala dogmata; St. Chrysostom and others do expound them of the Hereticks, of the men themselves.
First, for the Tares, beside that many, if not most of the ancient Father's interpret them of false opinions, of Heresies & mala dogmata; Saint Chrysostom and Others do expound them of the Heretics, of the men themselves.
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In the mean time we must take notice, that by the Servants in this Parable are meant the Rulers of Christs Church, Magistri & Praeceptores Ecclesiae, as before I told you out of Hierome; to whom our Saviour gave the keyes,
In the mean time we must take notice, that by the Servants in this Parable Are meant the Rulers of Christ Church, Magistri & Praeceptores Ecclesiae, as before I told you out of Jerome; to whom our Saviour gave the keys,
Look upon which of these you will, either upon the Servants or upon the Tares, and we shall quickly finde that the Sword and Warre are never more unfitly used,
Look upon which of these you will, either upon the Servants or upon the Tares, and we shall quickly find that the Sword and War Are never more unfitly used,
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For the Tares being sowen in medio tritici, amongst the Wheat, v. 25. and growing intermingled with it in the blade or stalk, v. 26. if the Sword chance to mow them down, down go both alike.
For the Tares being sown in medio tritici, among the Wheat, v. 25. and growing intermingled with it in the blade or stalk, v. 26. if the Sword chance to mow them down, down go both alike.
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And should the Field be weeded by the hand of Warre, impossible it is but that in gathering up the Tares eradicetur simul cum eis triticum, the Wheat must needes be rooted up at the self-same time.
And should the Field be weeded by the hand of War, impossible it is but that in gathering up the Tares eradicetur simul cum eis triticum, the Wheat must needs be rooted up At the selfsame time.
Bonorum malorumque fata mixta, merita confusa. The wicked and the righteous person, the Schismatick and conformable man, the Heretick and Orthodox Professor ▪ are all alike subject unto those calamities which the Warre brings upon a Nation;
Bonorum malorumque fata Mixed, Merita confusa. The wicked and the righteous person, the Schismatic and conformable man, the Heretic and Orthodox Professor ▪ Are all alike Subject unto those calamities which the War brings upon a nation;
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and betook themselves unto the Sword, what havock did they make in the Christian Church? how often have they died their Robes in the blood of the Saints? And when the Warre begun by the Christian Princes on the Turks and Saracens, was turned upon the Albigenses by the Popes of Rome; and that the Cruciata was proclaimed against those poor souls, only because they differed in some points of Doctrine from the opinions of that Church;
and betook themselves unto the Sword, what havoc did they make in the Christian Church? how often have they died their Robes in the blood of the Saints? And when the War begun by the Christian Princes on the Turks and Saracens, was turned upon the Albigenses by the Popes of Room; and that the Cruciata was proclaimed against those poor Souls, only Because they differed in Some points of Doctrine from the opinions of that Church;
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The miseries of those Warres, and the nature of them, are but a Glasse, wherein we may behold the troubles and distractions of these latter times, in which the Sword hath been so often made the Judge of controversies;
The misery's of those Wars, and the nature of them, Are but a Glass, wherein we may behold the Troubles and distractions of these latter times, in which the Sword hath been so often made the Judge of controversies;
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That Maxime of Illyricus, the Father of the rigid Lutherans, as they use to call them, terrendos Principes metu seditionum, that Princes must be frighted into Reformation by the fear and threatning of seditions:
That Maxim of Illyricus, the Father of the rigid Lutherans, as they use to call them, terrendos Princes metu seditionum, that Princes must be frighted into Reformation by the Fear and threatening of seditions:
that of Gesselius, a more rigid Calvinist, that if the Prince and Clergy did neglect their duties in the reforming of the Church, the people then must undertake it, licèt ad sanguinem usque pro eo pugnent, although they have no other way to effect the same,
that of Gesselius, a more rigid Calvinist, that if the Prince and Clergy did neglect their duties in the reforming of the Church, the people then must undertake it, licèt ad sanguinem usque Pro eo pugnent, although they have no other Way to Effect the same,
and defaced his Temples, laid desolate the beauties of our dwelling-places, and made us Christians both a derision and a prey to the Turks and Gentiles? Tantum religio potuit suadere malorum.
and defaced his Temples, laid desolate the beauty's of our dwelling-places, and made us Christians both a derision and a prey to the Turks and Gentiles? Tantum Religio Potuit suadere malorum.
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Such mischiefs have the Sword and the Warre produced, under pretence of imus & colligimus, of gathering up such Tares as have been thought to grow in the Field of God;
Such mischiefs have the Sword and the War produced, under pretence of imus & colligimus, of gathering up such Tares as have been Thought to grow in the Field of God;
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With how much better judgement was the Question stated in the Heroick times of Christianity? when as it was both taught and practised, Defendendam esse Religionem non occidendo sed moriendo, that the Gospel was to be defended not by blood and slaughter,
With how much better judgement was the Question stated in the Heroic times of Christianity? when as it was both taught and practised, Defendendam esse Religionem non occidendo sed moriendo, that the Gospel was to be defended not by blood and slaughter,
but by submitting our own lives to the hand of death, in testimony of the truth and a good conscience, whensoever the necessities of the Church shall require it of us.
but by submitting our own lives to the hand of death, in testimony of the truth and a good conscience, whensoever the necessities of the Church shall require it of us.
With how much greater love to the Church of Christ, did the good Father give this Comment on the present text? NONLATINALPHABET, God, saith he, would not let the Hereticks be destroyed by Warres,
With how much greater love to the Church of christ, did the good Father give this Comment on the present text?, God, Says he, would not let the Heretics be destroyed by Wars,
and Warres must be denounced and pursued by those in whom the supreme Government of the State is vested, to whom it appertains of right, Parcere subjectis & debellare superbos, to be indulgent to the quiet and obedient subject,
and Wars must be denounced and pursued by those in whom the supreme Government of the State is vested, to whom it appertains of right, Parcere subjectis & Debellare Superbos, to be indulgent to the quiet and obedient Subject,
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Which meanes, if they should prove to be ineffectual, and that the word and Doctrine will not work the cure, it then pertains unto the Pastor to have recourse unto the censures of the Church, Et flagellorum terroribus vel etiam doloribus revocare, to fetch them back again by the Rod of Discipline;
Which means, if they should prove to be ineffectual, and that the word and Doctrine will not work the cure, it then pertains unto the Pastor to have recourse unto the censures of the Church, Et flagellorum terroribus vel etiam doloribus revocare, to fetch them back again by the Rod of Discipline;
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In the mean time there is no question to be made, but that notorious offenders, (& such S. Cyprian takes to be the Tares which are here intended) are most immediately subject to the sword of the Civil Magistrate, if single persons;
In the mean time there is no question to be made, but that notorious offenders, (& such S. Cyprian Takes to be the Tares which Are Here intended) Are most immediately Subject to the sword of the Civil Magistrate, if single Persons;
That Prince, as wittily and tartly the Italians tell us, who upon every slight occasion doth take up Arms against his Subjects, may be compared unto the m•n which sets his House on fire for to rost his Eggs. But if the Prince hath tryed all other courses, and can speed in none;
That Prince, as wittily and tartly the Italians tell us, who upon every slight occasion does take up Arms against his Subject's, may be compared unto the m•n which sets his House on fire for to rost his Eggs. But if the Prince hath tried all other courses, and can speed in none;
For as I have observed before on the 26. the Tares are very like the Wheat in the blade or stalk, as both Euthymius; Zygabenus, and St. Hierome tell us.
For as I have observed before on the 26. the Tares Are very like the Wheat in the blade or stalk, as both Euthymius; Zygabenus, and Saint Jerome tell us.
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So like they are to one another, NONLATINALPHABET, saith St. Chrysostom, according to the outward shew, that he must have discerning eyes who can distinguish them aright till their fruits be ripe, who on the first discovery can expresly say, NONLATINALPHABET, that these be Tares,
So like they Are to one Another,, Says Saint Chrysostom, according to the outward show, that he must have discerning eyes who can distinguish them aright till their fruits be ripe, who on the First discovery can expressly say,, that these be Tares,
and this is Wheat, saith Athanasius. And this he doth illustrate and exemplifie by the similitude and resemblance which seemes to be betwixt the Hypocrite and the righteous man:
and this is Wheat, Says Athanasius. And this he does illustrate and exemplify by the similitude and resemblance which seems to be betwixt the Hypocrite and the righteous man:
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Both of them come unto the Church and receive the word, and seem to entertain the same with such equal joy, that the spirituall Husbandman himself is many times deceived in them, not being able to determine by the outward view;
Both of them come unto the Church and receive the word, and seem to entertain the same with such equal joy, that the spiritual Husbandman himself is many times deceived in them, not being able to determine by the outward view;
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but when the Doctrine which they heard comes to bring forth fruit, then, saith he, it is easily seen, NONLATINALPHABET, who is the true Believer, and who the Hypocrite.
but when the Doctrine which they herd comes to bring forth fruit, then, Says he, it is Easily seen,, who is the true Believer, and who the Hypocrite.
so tis not only possible, but also probable, that either through prejudice or inadvertency, some honest and religious men may be condemned for lewd and reprobate;
so this not only possible, but also probable, that either through prejudice or inadvertency, Some honest and religious men may be condemned for lewd and Reprobate;
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Our Saviour Christ himself did not scape so well but that he was accounted a Samaritan, a Wine bibber and a glutton, a friend of Publicans and sinners.
Our Saviour christ himself did not escape so well but that he was accounted a Samaritan, a Wine bibber and a glutton, a friend of Publicans and Sinners.
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And who is he of all the gallant Spirits in the Primitive times, who is not branded on record for incestuous mixtures, those NONLATINALPHABET, remembred and confuted in the works of our Christian Advocates? Prejudice blindes the eyes as much as malice,
And who is he of all the gallant Spirits in the Primitive times, who is not branded on record for incestuous mixtures, those, remembered and confuted in the works of our Christian Advocates? Prejudice blinds the eyes as much as malice,
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and not to let them go and gather, quòd multi falso deferuntur qui sanctimoniam & pietatem in occulto colunt, considering how easie a thing it is for the best men to be misreported, and so accordingly destroyed.
and not to let them go and gather, quòd multi False deferuntur qui sanctimoniam & pietatem in occulto colunt, considering how easy a thing it is for the best men to be misreported, and so accordingly destroyed.
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between the reverence required at the receiving of the Sacrament in the Church of England, and that unjustifiable Adoration of it which is obtruded on the people in the Church of Rome; between the dedicating of some dayes to the honour of God, with a relation to the creature,
between the Reverence required At the receiving of the Sacrament in the Church of England, and that unjustifiable Adoration of it which is obtruded on the people in the Church of Room; between the dedicating of Some days to the honour of God, with a Relation to the creature,
if every man may go and gather when and where he listeth, and that ne fortè be not laid as a barre before them by their Lord and M•ster? Indeed there is no reason we should look for other,
if every man may go and gather when and where he lists, and that ne fortè be not laid as a bar before them by their Lord and M•ster? Indeed there is no reason we should look for other,
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one of the Articles whereof hath been already noted with a Deleatur, and all the rest obnoxious to the like calamity, on the next imus & colligimus, upon the setting out of the Expurgatorius Index which is now in hand.
one of the Articles whereof hath been already noted with a Deleatur, and all the rest obnoxious to the like calamity, on the next imus & colligimus, upon the setting out of the Expurgatorius Index which is now in hand.
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He that beholds his Brother with the eye of prejudice, either looks on him through a Multiplying Glasse, which makes his faults seem greater then indeed they be;
He that beholds his Brother with the eye of prejudice, either looks on him through a Multiplying Glass, which makes his Faults seem greater then indeed they be;
And he that doth condemn a man on no other grounds then the opinion and esteem which the world hath of him, is but like Herod in the Acts, who when he stretched out his hands to vex the Church, killed James and then imprisoned Peter, videns quia placeret Judaeis, because he saw it pleased the people.
And he that does condemn a man on no other grounds then the opinion and esteem which the world hath of him, is but like Herod in the Acts, who when he stretched out his hands to vex the Church, killed James and then imprisoned Peter, videns quia placeret Judaeis, Because he saw it pleased the people.
] Our Saviour therefore gives this Caveat unto his Disciples, Nolite judicare secundum faci•m, Judge not according to the appearance, but judge righteous judgement.
] Our Saviour Therefore gives this Caveat unto his Disciples, Nolite judicare secundum faci•m, Judge not according to the appearance, but judge righteous judgement.
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nor should we be so hot and urgent upon the imus & colligimus as we have been lately, without reflecting on ne fort•, those inconveniencies and dangers which the Church of Christ might suffer by it.
nor should we be so hight and urgent upon the imus & colligimus as we have been lately, without reflecting on ne fort•, those inconveniences and dangers which the Church of christ might suffer by it.
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and tis a rule in charity, as St. Bernard tells us, non temerè de fratre mali aliquid credendum esse, not easily to entertain an ill opinion of our Brother,
and this a Rule in charity, as Saint Bernard tells us, non temerè de fratre mali Aliquid credendum esse, not Easily to entertain an ill opinion of our Brother,
And as for Doctrinalls, which are the proper subject of the understanding, he who doth take them upon trust without further search, shall run upon received opinions,
And as for Doctrinals, which Are the proper Subject of the understanding, he who does take them upon trust without further search, shall run upon received opinions,
which had it been regarded as it should have been, so many points of Protestant Doctrine had not been rooted up for Tares, under the odious name of Popery;
which had it been regarded as it should have been, so many points of Protestant Doctrine had not been rooted up for Tares, under the odious name of Popery;
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yet, as good Authors do observe, they do often spring, ex corrupto tritici semine, from some corrupted corns of Wheat, NONLATINALPHABET, saith Theophrastus. The Greek Etymologians seem to look this way, who tell us of those Tares, NONLATINALPHABET, that not being sowen,
yet, as good Authors do observe, they do often spring, ex corrupto tritici Seed, from Some corrupted corns of Wheat,, Says Theophrastus. The Greek Etymologians seem to look this Way, who tell us of those Tares,, that not being sown,
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Galen affirms it more expresly, who in his first de facultate alimentorum relates a passage, that once the constitution of the year being unseasonable and intemperate, NONLATINALPHABET, as his words there are;
Galen affirms it more expressly, who in his First de facultate alimentorum relates a passage, that once the constitution of the year being unseasonable and intemperate,, as his words there Are;
And hereunto as other good Authors do agree, so is it further verified and confirmed by those who are habituated and experienced in the Arts of Husbandry.
And hereunto as other good Authors do agree, so is it further verified and confirmed by those who Are habituated and experienced in the Arts of Husbandry.
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Which being so, considering that the Wheat, the good seed it self degenerates sometimes into Tares, there is no question to be made but that the Tares by care and husbandry may be restored in time to their first perfection, and prove Wheat again.
Which being so, considering that the Wheat, the good seed it self Degenerates sometime into Tares, there is no question to be made but that the Tares by care and Husbandry may be restored in time to their First perfection, and prove Wheat again.
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The Fathers do resolve it so, especially as they behold it in the Morall, and look on the condition of such mortall men as in the Tares are represented.
The Father's do resolve it so, especially as they behold it in the Moral, and look on the condition of such Mortal men as in the Tares Are represented.
If by the Tares we mean the wicked, who makes no conscience of his wayes, so he may enjoy the pleasures of sin for a season, multi primò zizania sunt, & postea triticum fiunt, many at first are Tares which at last prove Wheat, as St. Austin tells us.
If by the Tares we mean the wicked, who makes no conscience of his ways, so he may enjoy the pleasures of since for a season, multi primò zizania sunt, & postea triticum Fluent, many At First Are Tares which At last prove Wheat, as Saint Austin tells us.
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The very Chalices of the Church, in which they used to carve the figure of a Shepherd bringing home the stragling sheep upon his shoulders, is Argument enough that possibly the Separatist may be gained upon, and reunited to the Church.
The very Chalice of the Church, in which they used to carve the figure of a Shepherd bringing home the straggling sheep upon his shoulders, is Argument enough that possibly the Separatist may be gained upon, and Reunited to the Church.
then either of converted sinners, or reclaimed Hereticks, by how much the perverseness of the will is more hard to cure then any error of our judgements,
then either of converted Sinners, or reclaimed Heretics, by how much the perverseness of the will is more hard to cure then any error of our Judgments,
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what Wheat? futurum triticum, that which in fine would have proved Wheat, as one Author hath it, quod pia praesumptione, which we may charitably presume would prove Wheat in time;
what Wheat? Future triticum, that which in fine would have proved Wheat, as one Author hath it, quod pia presumption, which we may charitably presume would prove Wheat in time;
whose reformation and amendment had not God patiently expected when man intended to destroy them, ad laudabilem mutationem non pervenissent, they never had attained to such a blessed change.
whose Reformation and amendment had not God patiently expected when man intended to destroy them, ad laudabilem mutationem non pervenissent, they never had attained to such a blessed change.
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Had not Gods patience, saith Chrysologus, preserved the tares from extirpation, from being rooted up on the first discovery, nec Matthaeum de Publicano Evangelistam, Matthew the Publican had not lived to be an Evangelist,
Had not God's patience, Says Chrysologus, preserved the tares from extirpation, from being rooted up on the First discovery, nec Matthaeum de Publican Evangelistam, Matthew the Publican had not lived to be an Evangelist,
And certainly, had not God seen more into this last then Ananias did, who was sent unto him, no notice had been taken of the service which he was to do unto the Church for the time to come,
And Certainly, had not God seen more into this last then Ananias did, who was sent unto him, no notice had been taken of the service which he was to do unto the Church for the time to come,
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Tis to this end, and on this expectation, that God sheweth such a strong and unwearied patience towards sinful man, notwithstanding all his provocations.
This to this end, and on this expectation, that God shows such a strong and unwearied patience towards sinful man, notwithstanding all his provocations.
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And this St. Paul doth also witness, where he tells us, saying, that God endured with much long-suffering the vessels of wrath fitted to destruction.
And this Saint Paul does also witness, where he tells us, saying, that God endured with much long-suffering the vessels of wrath fitted to destruction.
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Endure them, why? To the intent that being purged from all their evill wayes, they may be made vessels of mercy, sanctified and meet for the Masters use,
Endure them, why? To the intent that being purged from all their evil ways, they may be made vessels of mercy, sanctified and meet for the Masters use,
and shall not men, being all alike obnoxious to the wrath of God, conceive some hopes of one another? Doth God forbear to strike us with the Sword of Justice,
and shall not men, being all alike obnoxious to the wrath of God, conceive Some hope's of one Another? Does God forbear to strike us with the Sword of justice,
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and shall we wrest the Sword out of his hands, to execute judgement on our selves? Doth he expect the reformation and conversion of the sinner, till the eleventh houre of the day;
and shall we wrest the Sword out of his hands, to execute judgement on our selves? Does he expect the Reformation and conversion of the sinner, till the eleventh hour of the day;
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as to expect whether they will prove wheat, or not, to lay ne fortè as a barre in the way of those who came prepared to go and gather them up without more delay;
as to expect whither they will prove wheat, or not, to lay ne fortè as a bar in the Way of those who Come prepared to go and gather them up without more Delay;
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and are we men so inconsiderate of their case, and our own condition, as to be all for imus & colligimus, for ne fort• nothing? May we not say in this case with the great Apostle, inexcusabilis es O homo, Thou art inexcusable O man whosoever thou art that judgest another, thou condemnest thy self? or if thou wilt be judging, take this rule along which the Apostle gives thee in another place, Nolite judicare ante tempus, Judge nothing before the time, till the Lord cometh, &c. 1 Cor. 4. 4. Assuredly it argues little Christianity,
and Are we men so inconsiderate of their case, and our own condition, as to be all for imus & colligimus, for ne fort• nothing? May we not say in this case with the great Apostle, inexcusabilis es O homo, Thou art inexcusable Oh man whosoever thou art that Judges Another, thou Condemnest thy self? or if thou wilt be judging, take this Rule along which the Apostle gives thee in Another place, Nolite judicare ante Tempus, Judge nothing before the time, till the Lord comes, etc. 1 Cor. 4. 4. Assuredly it argues little Christianity,
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or in pursuit of those designes which thou hast in hand towards the reformation of the Church of God, the extirpation of those tares which thou hast an eye on,
or in pursuit of those designs which thou hast in hand towards the Reformation of the Church of God, the extirpation of those tares which thou hast an eye on,
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for so doing thou shalt be entertained in the Court of Heaven with Euge bone serve, Well done thou good and faithful Servant, enter into thy Masters joy.
for so doing thou shalt be entertained in the Court of Heaven with Euge bone serve, Well done thou good and faithful Servant, enter into thy Masters joy.
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Which Christian care and moderation God of his goodness grant us all, that we may all be made partakers of the like reception in Gods glorious Kingdom. Amen.
Which Christian care and moderation God of his Goodness grant us all, that we may all be made partakers of the like reception in God's glorious Kingdom. Amen.
though the wisest of the Sonnes of Adam; or Moses knowledge, though well trained in all the learning of the Egyptians; or the Prophetick spirits of Isaiah, Daniel, and the rest of the ancient Seers, was of the wisdom, knowledge, foresight of Almighty God? For alas, what proportion hold the Worlds seven Wonders,
though the Wisest of the Sons of Adam; or Moses knowledge, though well trained in all the learning of the egyptians; or the Prophetic spirits of Isaiah, daniel, and the rest of the ancient Seers, was of the Wisdom, knowledge, foresight of Almighty God? For alas, what proportion hold the World's seven Wonders,
nay, with the composition of the meanest creature, in which there is not any thing but what may breed both wonder and astonishment in the mightiest Monarch? The wisdom of the wise is it not foolishness with God? saith the great Apostle.
nay, with the composition of the Meanest creature, in which there is not any thing but what may breed both wonder and astonishment in the Mightiest Monarch? The Wisdom of the wise is it not foolishness with God? Says the great Apostle.
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A clearer instance of this truth we can hardly finde, then in the process of this Parable, comparing the advice of the Houshold-servants with the decree and finall resolution of their heavenly Master.
A clearer instance of this truth we can hardly find, then in the process of this Parable, comparing the Advice of the Household servants with the Decree and final resolution of their heavenly Master.
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The servants thought there was no safer way to secure the Harvest, then an eradication of those dangerous tares which had been sowen during their negligence and security by the crafty enemy.
The Servants Thought there was no safer Way to secure the Harvest, then an eradication of those dangerous tares which had been sown during their negligence and security by the crafty enemy.
To this end they made offer of their help and service, vis imus & colligimus ea? Wilt thou that we go and gather them up? v. 28. and they expected thanks at least for the proposition,
To this end they made offer of their help and service, vis imus & colligimus ea? Wilt thou that we go and gather them up? v. 28. and they expected thanks At least for the proposition,
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But contrary, their Master seeing further then the servants could, and being apprehensive of the dangers which might follow on it, had their advice been entertained,
But contrary, their Master seeing further then the Servants could, and being apprehensive of the dangers which might follow on it, had their Advice been entertained,
This the coherence of the Text with the former passages, this the Text it self, Sinite utraque, &c. In these words we have these two general parts to be considered;
This the coherence of the Text with the former passages, this the Text it self, Finite Utraque, etc. In these words we have these two general parts to be considered;
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The condition of the Church represented to us in the intermixture of the Wheat and Tares, both which are here permitted simul crescere, to grow up together till the Harvest:
The condition of the Church represented to us in the intermixture of the Wheat and Tares, both which Are Here permitted simul crescere, to grow up together till the Harvest:
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1. What is meant by messis, the approching Harvest, and the use thereof. 2. What induces the Heavenly Husbandman to give so long a sinite to the Tares,
1. What is meant by Messis, the approaching Harvest, and the use thereof. 2. What induces the Heavenly Husbandman to give so long a Finite to the Tares,
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And 3. Whether the sinite of the Text delivered in the Imperative mood, be so strong and binding, that in no case the tares are to be rooted out till the Harvest come.
And 3. Whither the Finite of the Text Delivered in the Imperative mood, be so strong and binding, that in no case the tares Are to be rooted out till the Harvest come.
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In the next generall we shall shew you, 1. That the Church here militant is of such condition, that good and bad, the Orthodox Professor and the Heretick, are so intermingled, that there is no perfection to be looked for here:
In the next general we shall show you, 1. That the Church Here militant is of such condition, that good and bad, the Orthodox Professor and the Heretic, Are so intermingled, that there is no perfection to be looked for Here:
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And first, not taking notice of it in the literall sense in the 9th Chapter of St. Matthew, it signifieth the times and seasons fit for the preaching of the Gospel.
And First, not taking notice of it in the literal sense in the 9th Chapter of Saint Matthew, it signifies the times and seasons fit for the preaching of the Gospel.
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There read we messem esse multam, that the Harvest was great, i. e. that there were many people whose mindes were cheerfully prepared to receive the word.
There read we messem esse Much, that the Harvest was great, i. e. that there were many people whose minds were cheerfully prepared to receive the word.
And there's another Harvest which the Baptist speaks of, the bringing forth of fruits meet for repentance, fruits worthy of the Preachers pains, and the hearers diligence;
And there's Another Harvest which the Baptist speaks of, the bringing forth of fruits meet for Repentance, fruits worthy of the Preachers pains, and the hearers diligence;
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In this last sense the word is taken in the 14 of the Revelation, where the Angel said to him that sate upon the Throne, mitte falcem & mete, Thrust in thy sickle and reap,
In this last sense the word is taken in the 14 of the Revelation, where the Angel said to him that sat upon the Throne, Mitte falcem & meet, Thrust in thy fickle and reap,
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I know that most Interpreters, as well old as new, do take the Harvest in my Text for the generall judgement, that which our Saviour doth describe in the 25. of this Gospel:
I know that most Interpreters, as well old as new, do take the Harvest in my Text for the general judgement, that which our Saviour does describe in the 25. of this Gospel:
And they expound it thus for this reason chiefly, because our Saviour gives this descant on his own plain song, v. 39. Messis est consummatio seculi, the Harvest is the end of the World.
And they expound it thus for this reason chiefly, Because our Saviour gives this descant on his own plain song, v. 39. Messis est consummatio Seculi, the Harvest is the end of the World.
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Assuredly not alwayes the last day precisely, but the last times generally, or the particular time appointed by Almighty God for the effecting of some speciall and particular purpose.
Assuredly not always the last day precisely, but the last times generally, or the particular time appointed by Almighty God for the effecting of Some special and particular purpose.
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For in the 9 Chapter to the Hebrews the same words occur, where the Apostle treating of the passion of our Lord and Saviour, saith it was done NONLATINALPHABET, in consummatione seculi, in the end of the World.
For in the 9 Chapter to the Hebrews the same words occur, where the Apostle treating of the passion of our Lord and Saviour, Says it was done, in consummation Seculi, in the end of the World.
Ask Beza what is meant there by the end of the World, by the NONLATINALPHABET, and he will tell you that it is the same which the Apostle calls in another place plenitudinem temporis, or the fulness of time, i. e. saith he,
Ask Beza what is meant there by the end of the World, by the, and he will tell you that it is the same which the Apostle calls in Another place plenitudinem Temporis, or the fullness of time, i. e. Says he,
and so both Caietan and Ribera do expound the Text, Seculorum perfectionem & complementum, the full perfection and accomplishment of some time appointed.
and so both Caietan and Ribera do expound the Text, Seculorum perfectionem & complementum, the full perfection and accomplishment of Some time appointed.
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So then upon this disquisition we have gained thus much, that though the Harvest in my Text be for the most part understood of the general judgement, of which hereafter in the next;
So then upon this disquisition we have gained thus much, that though the Harvest in my Text be for the most part understood of the general judgement, of which hereafter in the next;
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In execution of which acts of his will and justice he many times makes use of Angels, literally and properly so called, which are the Reapers of this verse and the 39, and many times of other Ministers who do supply the place of Angels, and may be called so in a borrowed, metaphoricall sense;
In execution of which acts of his will and Justice he many times makes use of Angels, literally and properly so called, which Are the Reapers of this verse and the 39, and many times of other Ministers who do supply the place of Angels, and may be called so in a borrowed, metaphorical sense;
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But they have had their severall Harvests, and the Lord hath reaped them, reserving them with the Apostate Angels, in eternall chains, to the judgement of the great and terrible day.
But they have had their several Harvests, and the Lord hath reaped them, reserving them with the Apostate Angels, in Eternal chains, to the judgement of the great and terrible day.
And though this be a truth so clear that it needes no proofs, yet we will instance in some few, the better to set forth the necessary truth of this, together with the longanimity and justice of Almighty God.
And though this be a truth so clear that it needs no proofs, yet we will instance in Some few, the better to Set forth the necessary truth of this, together with the longanimity and Justice of Almighty God.
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and to occasion God himself to come down and see majorne infamia vero, whether their sins were answerable to the cry which was come unto him, then were they ready for the sickle, 'twas high Harvest then;
and to occasion God himself to come down and see majorne infamia vero, whither their Sins were answerable to the cry which was come unto him, then were they ready for the fickle, 'twas high Harvest then;
Passe we on forwards into Egypt, and we shall finde how patiently the Lord expected that the proud Egyptians would at the last dismisse his people with peace and safety;
Pass we on forward into Egypt, and we shall find how patiently the Lord expected that the proud egyptians would At the last dismiss his people with peace and safety;
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or their unbelief, nor for their murmuring against God, and groundless exclamations against Moses and Aaron; though these did all concur to retard their entrance:
or their unbelief, nor for their murmuring against God, and groundless exclamations against Moses and Aaron; though these did all concur to retard their Entrance:
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And for those very Jewes themselves, though God spared them long, notwithstanding all their provocations, and only visited them sometimes with Warre or thraldom, yet he stayed not there;
And for those very Jews themselves, though God spared them long, notwithstanding all their provocations, and only visited them sometime with War or thraldom, yet he stayed not there;
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for when they had made up the measure of their Fathers sins, and added to the same the blood of the Sonne of God, more precious then the blood of Abel and of all the Prophets,
for when they had made up the measure of their Father's Sins, and added to the same the blood of the Son of God, more precious then the blood of Abel and of all the prophets,
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But for the persecuted Saints of Christ which lived amongst them, the Lord withdrew them from that plague, warning them NONLATINALPHABET, by a Dream or Oracle, to remove thence to Pella, a small Town of Syria, before the first approch of the Roman Armies.
But for the persecuted Saints of christ which lived among them, the Lord withdrew them from that plague, warning them, by a Dream or Oracle, to remove thence to Pella, a small Town of Syria, before the First approach of the Roman Armies.
And though the souls of them which were slain for the word of the Lord had cryed unto their God for vengeance, yet was it said to them from above, ut requiescerent adhuc modicum tempus, that they should rest yet for a season,
And though the Souls of them which were slave for the word of the Lord had cried unto their God for vengeance, yet was it said to them from above, ut requiescerent Adhoc modicum Tempus, that they should rest yet for a season,
Never Dog barked against the Crosse but he grew mad after it, saith the Author of the Book of Martyrs. So for those vile and wretched miscreants which did afflict the Church of Christ with Schismes and Heresies, they did exalt their horns a while, and bare all before them;
Never Dog barked against the Cross but he grew mad After it, Says the Author of the Book of Martyrs. So for those vile and wretched miscreants which did afflict the Church of christ with Schisms and Heresies, they did exalt their horns a while, and bore all before them;
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when their impieties and blasphemies were so strongly backed, that these few Orthodox Professors which were left untainted did tremble at the apprehension of the present danger, God then conceived them fit for vengeance,
when their impieties and Blasphemies were so strongly backed, that these few Orthodox Professors which were left untainted did tremble At the apprehension of the present danger, God then conceived them fit for vengeance,
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but when their sins were grown so publick, and so full of scandall, ut pateretur lex Christiana maledictum, that even the Gospel grew to be ill reported of by the Jew and Gentile,
but when their Sins were grown so public, and so full of scandal, ut pateretur lex Christian Maledictum, that even the Gospel grew to be ill reported of by the Jew and Gentile,
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then poured he out the Nations of the North upon them, who sacked their Cities, and laid waste their Palaces, and in conclusion dispossessed them of their Countries also.
then poured he out the nations of the North upon them, who sacked their Cities, and laid waste their Palaces, and in conclusion dispossessed them of their Countries also.
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if we see wickedness grow successful, and rebellion prosperous, and the best men become a prey to the cruel spoylers, we must not think that God is all this while asleep, and regards it not;
if we see wickedness grow successful, and rebellion prosperous, and the best men become a prey to the cruel spoilers, we must not think that God is all this while asleep, and regards it not;
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and the time of wrath is come that they should be judged, the God that dwelleth in the Heavens shall scourge them with a whip of Scorpions, and break them into pieces like a Potters vessel.
and the time of wrath is come that they should be judged, the God that dwells in the Heavens shall scourge them with a whip of Scorpions, and break them into Pieces like a Potters vessel.
for, as St. Austin well observes, should all mens sins be punished in this present life, nihil ultimo judicio reservari putaretur, it would occasion some to think that there were no necessity nor use of the generall judgement:
for, as Saint Austin well observes, should all men's Sins be punished in this present life, nihil ultimo Judicio reservari putaretur, it would occasion Some to think that there were no necessity nor use of the general judgement:
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If therefore God permit the Tares to grow up together with the Wheat, it is to shew his patience and longanimity in expectation of their conversion and amendment;
If Therefore God permit the Tares to grow up together with the Wheat, it is to show his patience and longanimity in expectation of their conversion and amendment;
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If we desire that God be pittiful to us, in freeing us from those which do play the Tyrants over our bodies and estates, we must be pittiful to our selves, in labouring to free our souls from a greater tyranny, that of sin and Satan.
If we desire that God be pitiful to us, in freeing us from those which do play the Tyrants over our bodies and estates, we must be pitiful to our selves, in labouring to free our Souls from a greater tyranny, that of since and Satan.
For tell me I beseech you, is not our fasting grown so formall, and our humiliation mixt with so much hypocrisie, that we are sicker of repentance then before of sin? Is not our common talk so overgrown with oaths and prodigious cursings,
For tell me I beseech you, is not our fasting grown so formal, and our humiliation mixed with so much hypocrisy, that we Are sicker of Repentance then before of since? Is not our Common talk so overgrown with Oaths and prodigious cursings,
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God is not bound to bring upon the wicked and seditious person, the Heretick and Schismatical man, the Harvest of his temporal judgements, though sometimes he do it:
God is not bound to bring upon the wicked and seditious person, the Heretic and Schismatical man, the Harvest of his temporal Judgments, though sometime he do it:
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Now that which darkness is in the Aire or Firmament, and wounds and sickness in the body, the same are errors and corruptions in life and Doctrine, (or scandala, & qui faciunt iniquitatem, as our Saviour tells us of these tares, v. 38.) in the Church of Christ:
Now that which darkness is in the Air or Firmament, and wounds and sickness in the body, the same Are errors and corruptions in life and Doctrine, (or Scandal, & qui faciunt iniquitatem, as our Saviour tells us of these tares, v. 38.) in the Church of christ:
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God therefore doth sometimes permit the ungodly man to have his habitation with the just and righteous, that so the justice of the righteous might be made more eminent:
God Therefore does sometime permit the ungodly man to have his habitation with the just and righteous, that so the Justice of the righteous might be made more eminent:
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at least he would have harkened to the Proposition, to the vis imus & colligimus of the former verse, were it not that the light of truth would appear more brightly,
At lest he would have hearkened to the Proposition, to the vis imus & colligimus of the former verse, were it not that the Light of truth would appear more brightly,
Besides, Oportet esse haereses, there is a farther use of Heresies, which brings them in with an Oportet, as we read of in the 18. of St. Matthew, necesse est ut veniant scandala.
Beside, Oportet esse Heresies, there is a farther use of Heresies, which brings them in with an Oportet, as we read of in the 18. of Saint Matthew, Necessary est ut veniant Scandal.
Scandala saith St. Matthew, haereses saith S. Paul; but in both Texts the same, saith the Learned Scholiast; and both attended or brought in by the same necesse. Not a necessity simpliciter dicta, an absolute necessity that so it must be,
Scandal Says Saint Matthew, Heresies Says S. Paul; but in both Texts the same, Says the Learned Scholiast; and both attended or brought in by the same Necessary. Not a necessity simpliciter dicta, an absolute necessity that so it must be,
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How many excellent tractates, grave discourses, learned and pious writings had these Ages wanted, had not the Primitive Church been exercised with so many Heresies? In what an ignorance had we lived in matters which concern the glorious Trinity, the powers of Grace, the influences of the holy Spirit;
How many excellent tractates, grave discourses, learned and pious writings had these Ages wanted, had not the Primitive Church been exercised with so many Heresies? In what an ignorance had we lived in matters which concern the glorious Trinity, the Powers of Grace, the influences of the holy Spirit;
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had not the Arians and Pelagians startled those opinions which put the Church to a necessity of setting learned men on work to confute and crush them? And doubt we not but that Posterity will fare the better for those monstrous Paradoxes in Divinity which have been vented since the meeting of this new Assembly,
had not the Arians and Pelagians startled those opinions which put the Church to a necessity of setting learned men on work to confute and crush them? And doubt we not but that Posterity will fare the better for those monstrous Paradoxes in Divinity which have been vented since the meeting of this new Assembly,
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then any of the former Ages. Firmior multò fides est quam reponit poenitentia. Faith, saith the Father, stands more firmly when it is built upon repentance;
then any of the former Ages. Firmior multò fides est quam reponit Penitence. Faith, Says the Father, Stands more firmly when it is built upon Repentance;
And 'twas known to be an experiment in the School of Politicks, conatus subditorum irritos imperium semper promovere, that the rebellion of a people when it is supprest, doth make a Prince more strong and absolute then he was before.
And 'twas known to be an experiment in the School of Politics, conatus subditorum irritos imperium semper promovere, that the rebellion of a people when it is suppressed, does make a Prince more strong and absolute then he was before.
And then he adds, That if these enemies have leave to afflict it corporally with any kinde of persecution, exercent ejus patientiam, they give the Church occasion to shew forth her patience;
And then he adds, That if these enemies have leave to afflict it corporally with any kind of persecution, exercent His patientiam, they give the Church occasion to show forth her patience;
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but if they do assault the same with Sects and Heresies, or malè sentiendo, with their false opinions, exercent ejus sapientiam, they give her opportunity to declare her wisdom.
but if they do assault the same with Sects and Heresies, or malè sentiendo, with their false opinions, exercent His sapientiam, they give her opportunity to declare her Wisdom.
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Hectora quis nosset felix si Troja fuisset? Hector had never been so famed for his feats of Arms, had not Troy been beleaguered by the powers of Greece: Nor had the valour and fidelity of Joab, the wisdom and fidelity of Cushai, the bounty and fidelity of Barzillai, the piety and fidelity of the Priests and Levites; no not so much as Shimeis slanderous tongue,
Hectora quis nosset felix si Troy fuisset? Hector had never been so famed for his feats of Arms, had not Troy been beleaguered by the Powers of Greece: Nor had the valour and Fidis of Joab, the Wisdom and Fidis of Cushite, the bounty and Fidis of Barzillai, the piety and Fidis of the Priests and Levites; no not so much as Shimeis slanderous tongue,
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or the inconstant mutability of the vulgar herd been manifested and made known to David, had not Achitophel contrived, Absolom actually raised, a Warre against him.
or the inconstant mutability of the Vulgar heard been manifested and made known to David, had not Ahithophel contrived, Absalom actually raised, a War against him.
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How little had been left unto us of Irenaeus, Basil, Hierome, Austin, and all the brave Heroes of the Primitive times, had not the Gnosticks, Valentinians, Arians, Donatists, afforded them occasion to expresse their piety,
How little had been left unto us of Irnaeus, Basil, Jerome, Austin, and all the brave Heroes of the Primitive times, had not the Gnostics, Valentinians, Arians, Donatists, afforded them occasion to express their piety,
where had been all the glories of renowned Jewel, or of incomparable Whitgift, had not this Church been crucified from the first beginning, between the Popish superstitions and the Puritan frenzies? All men are apt enough to professe the Gospel in a time of peace,
where had been all the Glories of renowned Jewel, or of incomparable Whitgift, had not this Church been Crucified from the First beginning, between the Popish superstitions and the Puritan frenzies? All men Are apt enough to profess the Gospel in a time of peace,
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therefore Oportet esse haereses, that so it may be known more clearly, as Tertullian notes it, tam qui in persecutionibus steterint quàm qui ad haereses non exorbitaverint, as well who dare stand bravely out against persecutions,
Therefore Oportet esse Heresies, that so it may be known more clearly, as Tertullian notes it, tam qui in persecutionibus steterint quàm qui ad Heresies non exorbitaverint, as well who Dare stand bravely out against persecutions,
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So then there are some notable reasons for the present Sinite, and suffering of the Tares and Wheat to grow up together till the Harvest, besides the dangers mentioned in the former verse.
So then there Are Some notable Reasons for the present Finite, and suffering of the Tares and Wheat to grow up together till the Harvest, beside the dangers mentioned in the former verse.
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But then a question will be made, whether the Sinite in this place be so strong and binding, that in no case the Tares are to be rooted up till the Harvest come.
But then a question will be made, whither the Finite in this place be so strong and binding, that in no case the Tares Are to be rooted up till the Harvest come.
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Where first we take it for a truth unquestionable, which we finde in Chrysostom, NONLATINALPHABET, &c. It is not here forbidden, saith that learned Father, either to curb the Heretick,
Where First we take it for a truth unquestionable, which we find in Chrysostom,, etc. It is not Here forbidden, Says that learned Father, either to curb the Heretic,
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and truth appointed for a Girdle, as well as righteousness for a Brest plate. Gods Church is furnished with a power to convince gainsayers, as well as to exhort, or rebuke the sinner;
and truth appointed for a Girdle, as well as righteousness for a Breast plate. God's Church is furnished with a power to convince gainsayers, as well as to exhort, or rebuke the sinner;
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and with perverse Schismaticks, as St. Paul did with Hymenaeus and Alexander, who having made shipwrack of the faith, were by him cut off from the society of the faithfull.
and with perverse Schismatics, as Saint Paul did with Hymenaeus and Alexander, who having made shipwreck of the faith, were by him Cut off from the society of the faithful.
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For though some men of eminency in point of learning, out of their love to that libertas Prophetandi now so much in fashion, would have the Church be very wary in exercising this authority;
For though Some men of eminency in point of learning, out of their love to that Libertas Prophetandi now so much in fashion, would have the Church be very wary in exercising this Authority;
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yet they profess they have no purpose utterly to deprive her of that power and priviledge, segregandi eos à suis coetibus qui doctrinam adulterant, of excommunicating those who corrupt her Doctrines.
yet they profess they have no purpose utterly to deprive her of that power and privilege, segregandi eos à suis coetibus qui Doctrinam adulterant, of excommunicating those who corrupt her Doctrines.
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and no such Weapon as the Sword, (except it be the sword of the Spirit) committed to the Ministers of the Word and Sacraments, which are the Servants aimed at in our Saviours Parable.
and no such Weapon as the Sword, (except it be the sword of the Spirit) committed to the Ministers of the Word and Sacraments, which Are the Servants aimed At in our Saviors Parable.
And if he use it not as occasion serves, in cutting off notorious Malefactors, and punishing seditious or rebellious persons, frustra gladium gerit, he beares the Sword in vain, as the Scriptures tell us.
And if he use it not as occasion serves, in cutting off notorious Malefactors, and punishing seditious or rebellious Persons, frustra Gladium gerit, he bears the Sword in vain, as the Scriptures tell us.
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after the Church hath done her part, and that Certificate be returned of her whole proceedings, is a point worthy of a further and more punctuall search.
After the Church hath done her part, and that Certificate be returned of her Whole proceedings, is a point worthy of a further and more punctual search.
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And first perhaps it will be thought but an easie Controversie, and of no great difficulty to determine, in which the disagreeing parties are so well agreed.
And First perhaps it will be Thought but an easy Controversy, and of no great difficulty to determine, in which the disagreeing parties Are so well agreed.
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Bellarmine gives it for a Maxime, or a ruled case rather in the Divinity of that Church, Posse haereticos ab Ecclesia damnatos temporalibus poenis & etiam morte mulctari, that Hereticks condemned at the Churches barre are to be executed on the Scaffold of the Civil Magistrate.
Bellarmine gives it for a Maxim, or a ruled case rather in the Divinity of that Church, Posse haereticos ab Ecclesia Condemned Temporalibus Phoenicians & etiam morte mulctari, that Heretics condemned At the Churches bar Are to be executed on the Scaffold of the Civil Magistrate.
Would any man believe that so great a Clerk could be so seriously foolish in a matter of such main concernment as the life of his poor Christian Brother;
Would any man believe that so great a Clerk could be so seriously foolish in a matter of such main concernment as the life of his poor Christian Brother;
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or that he meant good earnest when he urged those Texts? Might not a man conclude with as good a Conscience (I am sure he may with as much equity and Logick as the Cardinall doth) that Christ our Saviour ought to be crucified again at his second comming,
or that he meant good earnest when he urged those Texts? Might not a man conclude with as good a Conscience (I am sure he may with as much equity and Logic as the Cardinal does) that christ our Saviour ought to be Crucified again At his second coming,
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because he tells us of that comming, that it will be Sicut fur in nocte, like a Thief in the night? and we well know what punishment belongs to Burglarers:
Because he tells us of that coming, that it will be Sicut fur in nocte, like a Thief in the night? and we well know what punishment belongs to Burglarers:
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So also for the Protestant Doctors, though at the first they did unanimously detest both the opinion and the practice of the Church of Rome in this particular, (and certainly they had good reason so to do,
So also for the Protestant Doctors, though At the First they did unanimously detest both the opinion and the practice of the Church of Room in this particular, (and Certainly they had good reason so to do,
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for after that Servetus had been burnt at Geneva by the instigation of Calvin, and Valentine Gentilis executed at Brasil by the Command of the Switzers, the Allobrogian party set their wits on work to defend the action,
for After that Servetus had been burned At Geneva by the instigation of calvin, and Valentine Gentilis executed At Brasil by the Command of the Switzers, the Allobrogian party Set their wits on work to defend the actium,
But Beza, building a large Tract upon his foundation, entituled, De haereticis à Magistratu puniendis, sets up this Position, almost the same in termes with that of Bellarmine, viz. haereticos interdum capitali etiam supplicio à magistratu coercendos, that Hereticks sometimes are to be punished by death.
But Beza, building a large Tract upon his Foundation, entitled, De Heretics à Magistratu puniendis, sets up this Position, almost the same in terms with that of Bellarmine, viz. haereticos Interdum capitali etiam Supplicio à magistratu coercendos, that Heretics sometime Are to be punished by death.
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yet that we might not think him singular, or to stand alone, he brings in Bullinger, Melancthon, and Wolfgangus Capito, as being of the same judgement with him;
yet that we might not think him singular, or to stand alone, he brings in Bullinger, Melanchthon, and Wolfgangus Capito, as being of the same judgement with him;
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But notwithstanding this agreement of the adverse parties, we may resolve upon the question, as our Redeemer did in another case, quòd ab initio non fuit sic, it was not so from the beginning.
But notwithstanding this agreement of the adverse parties, we may resolve upon the question, as our Redeemer did in Another case, quòd ab initio non fuit sic, it was not so from the beginning.
who tells us of himself, that he was once perswaded, neminem ad unitatem Christi cogendum esse, that no man was to be compelled by force and punishments to joyn himself unto the Church.
who tells us of himself, that he was once persuaded, neminem ad unitatem Christ cogendum esse, that no man was to be compelled by force and punishments to join himself unto the Church.
And this the Cardinall confesseth, though against himself, ingeniously affirming of that holy Father, semper excepero supplicium mortis, that alwayes he excepted death as too sharp a remedy,
And this the Cardinal Confesses, though against himself, ingeniously affirming of that holy Father, semper excepero supplicium mortis, that always he excepted death as too sharp a remedy,
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Tis true, that Valentinian, Martian, and other of the following Emperours, when they could finde no other way to restrain their insolencies, have added also poenam sanguinis in their publick Edicts:
This true, that Valentinian, Martian, and other of the following emperors, when they could find no other Way to restrain their insolences, have added also poenam Blood in their public Edicts:
Onely the Tyrant Maximus, who usurped the Empire, though otherwise an Orthodox Prince, caused the Arch-Heretick Priscillian, and some of his Associates to be put to death, at the instigation of Ithacius, a Catholick Bishop, whom the impieties of the man had extremely stirred.
Only the Tyrant Maximus, who usurped the Empire, though otherwise an Orthodox Prince, caused the Arch-Heretick Priscillian, and Some of his Associates to be put to death, At the instigation of Ithacius, a Catholic Bishop, whom the impieties of the man had extremely stirred.
though otherwise a professed Champion both of the customs and corruptions of the Church of Rome, that anciently it was the usage of the Christian Bishops,
though otherwise a professed Champion both of the customs and corruptions of the Church of Rome, that anciently it was the usage of the Christian Bishops,
when they addressed themselves to the secular powers in matters of this present nature, so to insist on the correction of the Heretick, ut tamen à capitali supplicio inferendo dehortati sunt, that they disswaded them by all meanes imaginable not to shed their bloods.
when they addressed themselves to the secular Powers in matters of this present nature, so to insist on the correction of the Heretic, ut tamen à capitali Supplicio inferendo dehortati sunt, that they dissuaded them by all means imaginable not to shed their bloods.
From which sweet moderation of the Primitive Prelates, how miserably the Church hath deviated in these latter dayes, the publick Martyrologies of both sides do declare too evidently.
From which sweet moderation of the Primitive Prelates, how miserably the Church hath deviated in these latter days, the public Martyrologies of both sides do declare too evidently.
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The Lord himself decreed in his holy Law, (and caused execution to be done upon it) That whosoever did blaspheme the name of the Lord should be stoned to death;
The Lord himself decreed in his holy Law, (and caused execution to be done upon it) That whosoever did Blaspheme the name of the Lord should be stoned to death;
The Jewes, though they transgressed in the second case, were alwayes zealous in the first; and howsoever they connived at some grosse Idolatries, would not spare a blasphemy.
The Jews, though they transgressed in the second case, were always zealous in the First; and howsoever they connived At Some gross Idolatries, would not spare a blasphemy.
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Now though these Lawes were given particularly to the Jewes for their square and measure, by which they were to punish malefactors of that odious nature;
Now though these Laws were given particularly to the Jews for their square and measure, by which they were to Punish malefactors of that odious nature;
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and all blasphemers of his name to be held as execrable as in the Commonwealth of Israel. If therefore there arise an Heretick which belcheth his blasphemous follies against the Majesty of God,
and all blasphemers of his name to be held as execrable as in the Commonwealth of Israel. If Therefore there arise an Heretic which belches his blasphemous follies against the Majesty of God,
or rather that all such, whoever, which have raised factions in the State to promote their Doctrines, were worthy of a Crucifige. And so farre we may take St. Paul along for Company, who tells us of coitiones in Synagogis, seditions raised in the Synagogues as well as in the streets or Citie, Acts 24. Of either of the which if his malicious enemies could have proved him guilty, he had deserved to die,
or rather that all such, whoever, which have raised factions in the State to promote their Doctrines, were worthy of a Crucifige. And so Far we may take Saint Paul along for Company, who tells us of coitiones in Synagogues, seditions raised in the Synagogues as well as in the streets or city, Acts 24. Of either of the which if his malicious enemies could have proved him guilty, he had deserved to die,
as himself doth intimate, Acts 25. v. 11. And this no question was the reason why some Roman Emperors proceeded more severely against the Donatists, then against many other Heresies of an higher nature;
as himself does intimate, Acts 25. v. 11. And this no question was the reason why Some Roman Emperor's proceeded more severely against the Donatists, then against many other Heresies of an higher nature;
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In other cases where the error lieth in the understanding, although most commonly backed with obstinacy and perverseness in the will and affections, the adverse parties in the Church have been too farre transported beyond their bounds,
In other cases where the error lies in the understanding, although most commonly backed with obstinacy and perverseness in the will and affections, the adverse parties in the Church have been too Far transported beyond their bounds,
or durst not give that honour to a painted Crucifix, which properly belonged to their crucified Saviour? And on the other side, it wants not reprehension amongst moderate men, that Christians should be dragged unto the Scaffold for no other reason,
or durst not give that honour to a painted Crucifix, which properly belonged to their Crucified Saviour? And on the other side, it Wants not reprehension among moderate men, that Christians should be dragged unto the Scaffold for no other reason,
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not being otherwise convicted by sufficient evidence, either of practising against the State, or labouring to seduce the Subjects from their natural duties.
not being otherwise convicted by sufficient evidence, either of practising against the State, or labouring to seduce the Subject's from their natural duties.
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Which leads me to my last particular, to the condition of the Church here militant, delivered in the Simul crescere, in that the tares and Wheat are ordered to grow up together.
Which leads me to my last particular, to the condition of the Church Here militant, Delivered in the Simul crescere, in that the tares and Wheat Are ordered to grow up together.
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it is of such a mixt condition, compounded so proportionably of the good and evil, the Heretick and true Professor, that neither of the two is likely to suppress the other, till God take up the controversie in the day of doom.
it is of such a mixed condition, compounded so proportionably of the good and evil, the Heretic and true Professor, that neither of the two is likely to suppress the other, till God take up the controversy in the day of doom.
and in my Parable, to a field, wherein besides the good seed which the Lord had sowen, Infelix lolium & steriles dominantur avenae, the enemy had sowed his tares.
and in my Parable, to a field, wherein beside the good seed which the Lord had sown, Infelix lolium & steriles dominantur avenae, the enemy had sowed his tares.
And this is thought by some of good note and learning to be the chief intention of our Saviours Parable, who tells us, that he meant not by the Sinite so farre to patronize the Heretick,
And this is Thought by Some of good note and learning to be the chief intention of our Saviors Parable, who tells us, that he meant not by the Finite so Far to patronise the Heretic,
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or protect the wicked, as to respit either of them from the censure of the Church or State, under pretence of calling them to an account at the general Audit;
or Pact the wicked, as to respite either of them from the censure of the Church or State, under pretence of calling them to an account At the general Audit;
but to set forth the true condition of the Church here militant, in which the wicked person and the righteous man are so intermingled, that there is no perfection to be looked for in this present World:
but to Set forth the true condition of the Church Here militant, in which the wicked person and the righteous man Are so intermingled, that there is no perfection to be looked for in this present World:
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and never absolutely free from sin and error. There is much drosse amongst her gold; and although that her foundations be of precious stones, yet there is wood and hay, and stubble in the superstructure;
and never absolutely free from since and error. There is much dross among her gold; and although that her foundations be of precious stones, yet there is wood and hay, and stubble in the superstructure;
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which are so intermingled & made up together, that nothing but a general fire can exactly part them, I mean the fire of conflagration, not of Popish Purgatory.
which Are so intermingled & made up together, that nothing but a general fire can exactly part them, I mean the fire of conflagration, not of Popish Purgatory.
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there perfect, and consisting of the righteous onely, according to this determination of St. Austin, eandam ipsam unam & sanctam Ecclesiam nunc habere malos mixtos, tunc non habituram.
there perfect, and consisting of the righteous only, according to this determination of Saint Austin, eandam ipsam unam & Sanctam Church nunc habere Malos mixtos, tunc non habituram.
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For then, and not till then, as Hierome, Augustine, and others do expound the place, shall Christ present her to himself a most glorious Church, without spot or wrinkle,
For then, and not till then, as Jerome, Augustine, and Others do expound the place, shall christ present her to himself a most glorious Church, without spot or wrinkle,
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Till that day come, it is not to be hoped or looked for, but that many Hypocrites, false Teachers and licentious livers will couch themselves under the shelter of the Church,
Till that day come, it is not to be hoped or looked for, but that many Hypocrites, false Teachers and licentious livers will couch themselves under the shelter of the Church,
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The eye of man can possibly discern no further then the outward shew, and mark who joyn themselves to the Congregation to hear the Word of God, and receive his Sacraments;
The eye of man can possibly discern no further then the outward show, and mark who join themselves to the Congregation to hear the Word of God, and receive his Sacraments;
for flattering themselves with a conceit of their own dear sanctity, they thought themselves too pure and pious to joyn in any act of worship with more sober Christians;
for flattering themselves with a conceit of their own dear sanctity, they Thought themselves too pure and pious to join in any act of worship with more Sobrium Christians;
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It argues little faith, lesse charity, saith renowned Cyprian, if when we see some tares in the Church of God, de Ecclesia ipsa recedamus, we presently withdraw our selves, and forsake her fellowship.
It argues little faith, less charity, Says renowned Cyprian, if when we see Some tares in the Church of God, de Ecclesia ipsa recedamus, we presently withdraw our selves, and forsake her fellowship.
And in the Church of Israel, when more large and populous, how many were mad upon the worship of the golden Calf, more mad in offering up their Children to the Idol Moloch; thousands that bowed the knee to Baal; ten thousands which did sacrifice in the Groves and prohibited places? yet all this while a Church, a true visible Church, with which the Saints and Prophets joyned in Gods publick worship.
And in the Church of Israel, when more large and populous, how many were mad upon the worship of the golden Calf, more mad in offering up their Children to the Idol Moloch; thousands that bowed the knee to Baal; ten thousands which did sacrifice in the Groves and prohibited places? yet all this while a Church, a true visible Church, with which the Saints and prophets joined in God's public worship.
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Let us next look upon the Gospel, and we shall find that when the bounds thereof were so strait and narrow, that there were few more visible members of it then the twelve Apostles,
Let us next look upon the Gospel, and we shall find that when the bounds thereof were so strait and narrow, that there were few more visible members of it then the twelve Apostles,
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When it began to spread and inlarge it self to the number of one hundred and twenty, there were among them some half-Christians, such as Nicodemus, who durst not openly profess the Gospel,
When it began to spread and enlarge it self to the number of one hundred and twenty, there were among them Some half-Christians, such as Nicodemus, who durst not openly profess the Gospel,
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Follow it out of Jewrie to Samaria, and there we find a Simon Magus, as formall a Professor as the best amongst them, yet full of the gall of bitterness within.
Follow it out of Jewry to Samaria, and there we find a Simon Magus, as formal a Professor as the best among them, yet full of the Gall of bitterness within.
Trace it in all its progress through Greece and Asia, and we shall see the factiousness of the Corinthians, the foolishness of the Galatians, and six of the seven Asian Churches taxed with deadly sinne.
Trace it in all its progress through Greece and Asia, and we shall see the factiousness of the Corinthians, the foolishness of the Galatians, and six of the seven Asian Churches taxed with deadly sin.
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Good God! into what corner of the Earth can the Donatist run, to finde a Church without corruption, free from sin and error? It must be sure into the old Utopia, or the new Atlantis, or some fools Paradise in Terra incognita, which no Mapp takes notice of;
Good God! into what corner of the Earth can the Donatist run, to find a Church without corruption, free from since and error? It must be sure into the old Utopia, or the new Atlantis, or Some Fools Paradise in Terra incognita, which no Map Takes notice of;
unless (as Constantine once said unto Acesius a Novatian Bishop) NONLATINALPHABET, they can erect a Ladder of their own devising, and so climb up unto the Heavens;
unless (as Constantine once said unto Acesius a Novatian Bishop), they can erect a Ladder of their own devising, and so climb up unto the Heavens;
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Nor wanted his eternal wisdom some especial reasons which might incline him thereunto: First, in relation to the wicked, who owe their preservation chiefly to this intermixture;
Nor wanted his Eternal Wisdom Some especial Reasons which might incline him thereunto: First, in Relation to the wicked, who owe their preservation chiefly to this intermixture;
The Lord, we know, blessed Laban for the sake of Jacob, and prospered the whole house of Potiphar, out of the love he bare to Joseph. If Sodom stood so long unpunished, it was in part because of righteous Lot, who sojourned with them:
The Lord, we know, blessed Laban for the sake of Jacob, and prospered the Whole house of Potiphar, out of the love he bore to Joseph. If Sodom stood so long unpunished, it was in part Because of righteous Lot, who sojourned with them:
and possibly it might have stood to this very day, but certainly have scaped that fiery storm which fell upon it, had it contained no more then ten righteous persons.
and possibly it might have stood to this very day, but Certainly have escaped that fiery storm which fell upon it, had it contained no more then ten righteous Persons.
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When God rains vengeance from above on the wicked man, it cannot be but that the righteous must partake of the common miseries which do befall the State or Nation in the which he lives;
When God rains vengeance from above on the wicked man, it cannot be but that the righteous must partake of the Common misery's which do befall the State or nation in the which he lives;
There are not alwayes such distinctions as was between the Land of Goshen and the rest of Egypt: God therefore sometimes holds his hands, when the sins of wicked men cry loud for punishment, out of his favour and compassion on the righteous person;
There Are not always such Distinctions as was between the Land of Goshen and the rest of Egypt: God Therefore sometime holds his hands, when the Sins of wicked men cry loud for punishment, out of his favour and compassion on the righteous person;
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or else abbreviates the time of their tribulation, out of regard to his Elect: or, if they both partake alike of the common miseries of Famine, Pestilence and Warre,
or Else abbreviates the time of their tribulation, out of regard to his Elect: or, if they both partake alike of the Common misery's of Famine, Pestilence and War,
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and openly professed before all the world, non scelus aliquod, sed nomen, that there was nothing in them which deserved either bonds or death, but only the bare name of Christian.
and openly professed before all the world, non scelus aliquod, sed Nome, that there was nothing in them which deserved either bonds or death, but only the bore name of Christian.
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And last of all, they serve as meanes and instruments, per quos exerceantur boni, by which the Saints have opportunity to manifest their faith in Gods gracious promises,
And last of all, they serve as means and Instruments, per quos exerceantur boni, by which the Saints have opportunity to manifest their faith in God's gracious promises,
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and where had been the story of Jobs memorable patience, had not the Chaldees and wild Arabs been neer neighbours to him? So that in this respect we may crosse the Proverb, Est aliquod bonum propter vicinum malum, There comes much good assuredly from an evill neighbour.
and where had been the story of Jobs memorable patience, had not the Chaldees and wild Arabs been near neighbours to him? So that in this respect we may cross the Proverb, Est aliquod bonum propter vicinum malum, There comes much good assuredly from an evil neighbour.
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And yet the Lord hath other reasons which incline him to it, and such as do relate to himself alone, viz. to shew his grace and goodness over all his creatures,
And yet the Lord hath other Reasons which incline him to it, and such as do relate to himself alone, viz. to show his grace and Goodness over all his creatures,
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By meanes whereof, he doth not only shew his grace in their great unworthiness, melius & potentius esse judicans etiam malis bene facere, by doing well to those who deserve ill of him;
By means whereof, he does not only show his grace in their great unworthiness, Better & potentius esse judicans etiam malis bene facere, by doing well to those who deserve ill of him;
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but makes them all NONLATINALPHABET, or without excuse, in matters which relate unto life eternal. Finally, as they are the Objects of his power and goodness in this present world,
but makes them all, or without excuse, in matters which relate unto life Eternal. Finally, as they Are the Objects of his power and Goodness in this present world,
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when he shall say unto his Angels, (which are the Reapers mentioned in the following words) Gather the Tares together, and binde them in bundles to burn them;
when he shall say unto his Angels, (which Are the Reapers mentioned in the following words) Gather the Tares together, and bind them in bundles to burn them;
Which as it is to be the work of a further time, and the last act of justice which the Lord shall execute in consummatione seculi, in the close or consummation of the world present;
Which as it is to be the work of a further time, and the last act of Justice which the Lord shall execute in consummation Seculi, in the close or consummation of the world present;
SERMON IV. At CHRIST-CHURCH, March 12th. 1634. MATTH. 13. v. 30. And in the time of Harvest I will say to the Reapers, Gather ye together first the Tares,
SERMON IV. At CHRIST CHURCH, March 12th. 1634. MATTHEW. 13. v. 30. And in the time of Harvest I will say to the Reapers, Gather you together First the Tares,
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And this we finde exemplified and made clear unto us in the design and purpose of the Houshold-servants, touching the extirpation of the Tares so often mentioned;
And this we find exemplified and made clear unto us in the Design and purpose of the Household servants, touching the extirpation of the Tares so often mentioned;
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but would have fallen upon it instantly, with more hast then speed; Vis imus & colligimus? in the present Tense, without deliberation or delay at all.
but would have fallen upon it instantly, with more haste then speed; Vis imus & colligimus? in the present Tense, without deliberation or Delay At all.
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And they intended to have gone in so sharp a way, which in the heat and violence of ungoverned zeal must of necessity have been dangerous to the Lords good Seed,
And they intended to have gone in so sharp a Way, which in the heat and violence of ungoverned zeal must of necessity have been dangerous to the lords good Seed,
If they desired to have these Tares destroyed, (as no doubt they did) and to destroy them in a way which should bring neither wrong nor danger to the Wheat it self (as was fit they should, ) NONLATINALPHABET, they must expect a fitter and more proper time, which the Lord had not yet bin pleased to make known unto them.
If they desired to have these Tares destroyed, (as no doubt they did) and to destroy them in a Way which should bring neither wrong nor danger to the Wheat it self (as was fit they should,), they must expect a fitter and more proper time, which the Lord had not yet been pleased to make known unto them.
how much they would be biassed by their own affections? what dammage might redound to his Church thereby? We must (saith he) have care and patience towards these Tares, of which you have complained in such sensible termes,
how much they would be biased by their own affections? what damage might redound to his Church thereby? We must (Says he) have care and patience towards these Tares, of which you have complained in such sensible terms,
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then to bring forth the fruits of customary unrepented sins, NONLATINALPHABET, vengeance and Hell shall overtake them at the last, there's no other remedy:
then to bring forth the fruits of customary unrepented Sins,, vengeance and Hell shall overtake them At the last, there's no other remedy:
In which we must behold him in the quality of a Judge or Magistrate, pronouncing his determinate sentence in an open Court, upon the pleadings and debate of the point before him.
In which we must behold him in the quality of a Judge or Magistrate, pronouncing his determinate sentence in an open Court, upon the pleadings and debate of the point before him.
The Executioners, the Ministers rather of the Court, are the Heavenly Angels (though here represented to us by the name of Reapers) to whom it appertaineth to bring forth the Prisoners,
The Executioners, the Ministers rather of the Court, Are the Heavenly Angels (though Here represented to us by the name of Reapers) to whom it appertaineth to bring forth the Prisoners,
The condemnation of the wicked, the sentencing of the Tares to the f•re of Hell, we finde delivered briefly in these three particulars; Colligite, colligate, comburite:
The condemnation of the wicked, the sentencing of the Tares to the f•re of Hell, we find Delivered briefly in these three particulars; Collect, colligate, comburite:
next, the Repository, the place it self in which they are to be disposed of, Horreum meum, the Lords Barn, the House or Habitation of his Heavenly glories:
next, the Repository, the place it self in which they Are to be disposed of, Horreum meum, the lords Barn, the House or Habitation of his Heavenly Glories:
Eminentes viri magnis adjutoribus usi sunt, The greatest persons have commonly the most able Ministers, whether it is in point of Counsel or of execution.
Eminentes viri magnis adjutoribus usi sunt, The greatest Persons have commonly the most able Ministers, whither it is in point of Counsel or of execution.
Messores autem Angeli sunt, the Reapers are the Angels, v. 39. And 'tis an excellent Rule which St. Hierome gives us in this business, Quae exposita sunt à Domino his debeo accommodare fidem, That in those things which are expounded by our Saviour, it were absurd to look for any clearer Commentary.
Messores autem Angeli sunt, the Reapers Are the Angels, v. 39. And it's an excellent Rule which Saint Jerome gives us in this business, Quae exposita sunt à Domino his Debow accommodare fidem, That in those things which Are expounded by our Saviour, it were absurd to look for any clearer Commentary.
Assuredly the Servants of the 27. with whom the Master doth discourse throughout this Parable, must needs be different from the Reapers of this present Text, of whom he speaks unto those Servants,
Assuredly the Servants of the 27. with whom the Master does discourse throughout this Parable, must needs be different from the Reapers of this present Text, of whom he speaks unto those Servants,
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And they we know are NONLATINALPHABET, ministring spirits, saith the Scripture, imployed by God, as often as he sees occasion, in his affaires of greatest moment;
And they we know Are, ministering spirits, Says the Scripture, employed by God, as often as he sees occasion, in his affairs of greatest moment;
First, in the wayes of temporal punishment, it is most clear and evident in holy Scripture, that God sent down his Angels with a full Commission to destroy Sodom and Gomorrah, two rich populous Cities,
First, in the ways of temporal punishment, it is most clear and evident in holy Scripture, that God sent down his Angels with a full Commission to destroy Sodom and Gomorrah, two rich populous Cities,
Thus do we also read of a destroying Angel, by whom, according to the Word and Command of God, no fewer then 7000. of the Jewes were consumed in an instant,
Thus do we also read of a destroying Angel, by whom, according to the Word and Command of God, no fewer then 7000. of the Jews were consumed in an instant,
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after they had blasphemed the Lord, and put a scorn upon the holy one of Israel: not to say any thing of Herod, who when he had beheaded James, imprisoned Peter, and troubled certain of the Church, was miserably smitten by an Angel, and consumed by worms.
After they had blasphemed the Lord, and put a scorn upon the holy one of Israel: not to say any thing of Herod, who when he had beheaded James, imprisoned Peter, and troubled certain of the Church, was miserably smitten by an Angel, and consumed by worms.
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and if we will believe the Learned (as I think we may) there is no signall punishment of ungodly people ascribed to God in holy Scripture but what was executed by the Ministry of these blessed Spirits,
and if we will believe the Learned (as I think we may) there is no signal punishment of ungodly people ascribed to God in holy Scripture but what was executed by the Ministry of these blessed Spirits,
But this was done Ministerio Angelorum, by the Ministry and service of the holy Angels, whom God employed in breaking up the Fountain of the great deep,
But this was done Ministerio Angels, by the Ministry and service of the holy Angels, whom God employed in breaking up the Fountain of the great deep,
And when we read, that in the Battel of the five Kings against the Israelites, the Lord cast down great stones from Heaven upon them, in the 10. of Josuah, it is not to be thought,
And when we read, that in the Battle of the five Kings against the Israelites, the Lord cast down great stones from Heaven upon them, in the 10. of Joshua, it is not to be Thought,
The like may be observed of those other acts of power and punishment, whereof we find such frequent mention in the holy Scripture, that though they be ascribed to God as the principal agent,
The like may be observed of those other acts of power and punishment, whereof we find such frequent mention in the holy Scripture, that though they be ascribed to God as the principal agent,
yet were they generally effected by his heavenly Angels, as the meanes and instrument. But the most proper office of the holy Angels is not for punishment, but preservation;
yet were they generally effected by his heavenly Angels, as the means and Instrument. But the most proper office of the holy Angels is not for punishment, but preservation;
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not for correction of the wicked, but for the protection of the just and righteous; not for the rooting up of the Tares, but for the safety of the Wheat;
not for correction of the wicked, but for the protection of the just and righteous; not for the rooting up of the Tares, but for the safety of the Wheat;
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That's the chief part of their imployment, the businesse which they most delight in; and God accordingly both hath and doth employ them from time to time.
That's the chief part of their employment, the business which they most delight in; and God accordingly both hath and does employ them from time to time.
and such as did concern his whole people generally, and we shall find an Angel of the Lord encamping between the Host of Israel and the Host of Egypt, to make good the passage at their backs, till they were gotten safe to the other side of the Sea:
and such as did concern his Whole people generally, and we shall find an Angel of the Lord encamping between the Host of Israel and the Host of Egypt, to make good the passage At their backs, till they were got safe to the other side of the Sea:
That wall of waters which they had both on the right hand and upon the left, when they passed thorow the Sea as upon dry ground, facta est à Deo per Angelos exequentes, as learned Abulensis hath it, was the work of Angels, directed and employed by Almighty God.
That wall of waters which they had both on the right hand and upon the left, when they passed thorough the Sea as upon dry ground, facta est à God per Angels exequentes, as learned Abulensis hath it, was the work of Angels, directed and employed by Almighty God.
Which also is affirmed by the Jewish Doctors of the dividing of the waters of Jordan, to make the like safe passage for them into the promised Land which the Lord had given them.
Which also is affirmed by the Jewish Doctors of the dividing of the waters of Jordan, to make the like safe passage for them into the promised Land which the Lord had given them.
The like saith Peter Martyr of the raising of the Syrians from before Samaria, when the Lord made them hear the noyse of Charets, and the noyse of Horsmen, that this was Ministerio Angelorum, effected by the Ministry of the holy Angels, whom he employed in saving that distressed City from the hands of their enemies.
The like Says Peter Martyr of the raising of the Syrians from before Samaria, when the Lord made them hear the noise of Charets, and the noise of Horsemen, that this was Ministerio Angels, effected by the Ministry of the holy Angels, whom he employed in Saving that distressed city from the hands of their enemies.
as Eusebius tells us, did he forewarn the Christians dwelling in the Land of Palestine, to remove thence to Pella, a small Town of Syria; and so preserved them from the spoyl and fury of the Roman Armies.
as Eusebius tells us, did he forewarn the Christians Dwelling in the Land of Palestine, to remove thence to Pella, a small Town of Syria; and so preserved them from the spoil and fury of the Roman Armies.
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and for his way of preservation in all Ages since, God is the same God now as then, his holy Angels no lesse diligent in their attendance on our persons, then they have been formerly.
and for his Way of preservation in all Ages since, God is the same God now as then, his holy Angels no less diligent in their attendance on our Persons, then they have been formerly.
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It's true, the apparition of the Angels in these latter times hath been very rare, and God dealt very graciously with the sonnes of men, that they come so seldom;
It's true, the apparition of the Angels in these latter times hath been very rare, and God dealt very graciously with the Sons of men, that they come so seldom;
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how easily might they deceive themselves of their reward in a voluntary humility and worshipping of Angels (which was the fault of the Colossians, and after the Heresie of those whom Epiphanius and St. Austin call Angelici ) did they appear unto us ordinarily in some visible glorious form.
how Easily might they deceive themselves of their reward in a voluntary humility and worshipping of Angels (which was the fault of the colossians, and After the Heresy of those whom Epiphanius and Saint Austin call Angelici) did they appear unto us ordinarily in Some visible glorious from.
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But then it is as true withall, & one of the most eternal truths of holy Scripture, That the Angel of the Lord encampeth about them that fear him, and delivereth them. Whether we see,
But then it is as true withal, & one of the most Eternal truths of holy Scripture, That the Angel of the Lord encampeth about them that Fear him, and Delivereth them. Whither we see,
When therefore and as often as we fall into any danger, let us address our prayers to the Lord our God, that he would please to give command unto his Angels to come in to help us;
When Therefore and as often as we fallen into any danger, let us address our Prayers to the Lord our God, that he would please to give command unto his Angels to come in to help us;
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and we pray accordingly, That God who hath ordained and constituted the service of Angels and men in a wonderful order, would mercifully grant that they which do him service in Heaven, may by his appointm•nt, succour and defend us upon the Ea•th;
and we pray accordingly, That God who hath ordained and constituted the service of Angels and men in a wondered order, would mercifully grant that they which do him service in Heaven, may by his appointm•nt, succour and defend us upon the Ea•th;
For proof whereof, we need but look into the process of St. Matthewes Gospel, in which we find, That the Lord shall come to judgement, riding on the Clouds with great power and glory, accompanied with Angels and Archangels,
For proof whereof, we need but look into the process of Saint Matthew Gospel, in which we find, That the Lord shall come to judgement, riding on the Clouds with great power and glory, accompanied with Angels and Archangels,
Then, saith he, shall he send his Angels with a great sound of a Trumpet, and they shall gather together the Elect from the four winds, from one end of Heaven unto the other.
Then, Says he, shall he send his Angels with a great found of a Trumpet, and they shall gather together the Elect from the four winds, from one end of Heaven unto the other.
Our Saviours Exposition of the Text makes that clear enough, where we shall find, that at the end of the world, the Sonne of man shall send forth his Angels,
Our Saviors Exposition of the Text makes that clear enough, where we shall find, that At the end of the world, the Son of man shall send forth his Angels,
but how they must be ordered, being brought together, and what the Angels have to do in execution of those orders, we shall soon find by looking over the particulars of the second generall:
but how they must be ordered, being brought together, and what the Angels have to do in execution of those order, we shall soon find by looking over the particulars of the second general:
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where we have, first, the condemnation of the wicked represented to us in three words, Colligite, Colligate, Comburite, Gather ye together first the Tares,
where we have, First, the condemnation of the wicked represented to us in three words, Collect, Colligate, Comburite, Gather you together First the Tares,
In the next place, we have his wisdom, praecavendo pericula, in taking such especial care to preserve his Wheat, which doubtless had been subject to some notable mischief, had he imbraced the other which his Servants made, the imus & colligimus of the 28. And last of all, we have his justice, reddendo secundum merita, in giving unto every one as he had deserved, according to the works which he hath wrought in the flesh, whether good or bad.
In the next place, we have his Wisdom, praecavendo pericula, in taking such especial care to preserve his Wheat, which doubtless had been Subject to Some notable mischief, had he embraced the other which his Servants made, the imus & colligimus of the 28. And last of all, we have his Justice, reddendo secundum Merita, in giving unto every one as he had deserved, according to the works which he hath wrought in the Flesh, whither good or bad.
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Praemium & Poena, Reward and punishment have in all Ages been esteemed the Rule and measure, not only of all Earthly Governments, but the Heavenly also.
premium & Poena, Reward and punishment have in all Ages been esteemed the Rule and measure, not only of all Earthly Governments, but the Heavenly also.
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Who would endeavour piety and the works of vertue, were there not some reward to allure him to it? or rob his Genius of the dalliances of this present life,
Who would endeavour piety and the works of virtue, were there not Some reward to allure him to it? or rob his Genius of the dalliances of this present life,
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were not the punishments so grievous, and of such eternity, as farre surmount the sweetness of these sinful pleasures, which in themselves are short and momentany,
were not the punishments so grievous, and of such eternity, as Far surmount the sweetness of these sinful pleasures, which in themselves Are short and momentany,
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and enjoyed only for a season? The fear of punishment and Hell are of greatest efficacy to affright many a man from sin, (whom the love of God and godlinesse will hardly work on;) and well it were if the consideration of it would prevail so farre.
and enjoyed only for a season? The Fear of punishment and Hell Are of greatest efficacy to affright many a man from since, (whom the love of God and godliness will hardly work on;) and well it were if the consideration of it would prevail so Far.
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We had it in this sense in the former verse, where the Servants having made an offer to go and gather up the Tares, were absolutely refused, on this reason chiefly, ne fortè colligentes zizania, lest while ye gather up the Tares, ye root up the Wheat.
We had it in this sense in the former verse, where the Servants having made an offer to go and gather up the Tares, were absolutely refused, on this reason chiefly, ne fortè colligentes zizania, lest while you gather up the Tares, you root up the Wheat.
they have still place and footing in the Field of God, and take up so much room therein, that they permit not Gods Seed to inlarge large and spread it self,
they have still place and footing in the Field of God, and take up so much room therein, that they permit not God's Seed to enlarge large and spread it self,
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Gather ye the Tares together, so the English. All of them, not a Tare excepted; neither the Heretick nor the Schismatick, the formall, nor the false Professor;
Gather you the Tares together, so the English. All of them, not a Tear excepted; neither the Heretic nor the Schismatic, the formal, nor the false Professor;
And we may say of them, as Moses of the Herds and Cattel of the House of Israel, ne ungulam esse relinquendam, that not an hoof of all these unclean beasts shall be left behind.
And we may say of them, as Moses of the Herds and Cattle of the House of Israel, ne ungulam esse relinquendam, that not an hoof of all these unclean beasts shall be left behind.
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God for all this will bring them every one to judgement, and apprehend them by his Angels, the Ministers of the mighty Judge, when they go a gathering.
God for all this will bring them every one to judgement, and apprehend them by his Angels, the Ministers of the mighty Judge, when they go a gathering.
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it is a gathering in which implies a severing, or a separation, and then it is NONLATINALPHABET, i. e. NONLATINALPHABET, gather them up, that is to say, sever them, set them by themselves to receive their sentence.
it is a gathering in which Implies a severing, or a separation, and then it is, i. e., gather them up, that is to say, sever them, Set them by themselves to receive their sentence.
So then Colligite in this place must be separate, Sever them from the Wheat, from the Lords good grain, that their impieties and iniquities may appear more evidently;
So then Collect in this place must be separate, Sever them from the Wheat, from the lords good grain, that their impieties and iniquities may appear more evidently;
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Though in this World the Lord doth sometimes spare the wicked and ungodly man, propter praesentiam justorum, as my Authour hath it, out of his love to the Elect;
Though in this World the Lord does sometime spare the wicked and ungodly man, propter praesentiam Justorum, as my Author hath it, out of his love to the Elect;
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And next, they shall be separated from the presence of the Lord their God, of whose most blessed and beatifical vision they deserve not to be made partakers;
And next, they shall be separated from the presence of the Lord their God, of whose most blessed and beatifical vision they deserve not to be made partakers;
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And this is dira & infelix discessio, a miserable and most wretched case, in case it went no further then a poena damni, a losse of those inseparable comforts which do arise unto the Saints upon the sight of God.
And this is dira & infelix discessio, a miserable and most wretched case, in case it went no further then a poena damn, a loss of those inseparable comforts which do arise unto the Saints upon the sighed of God.
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why, whither shall we go, O God, being driven from thee? whither, but from the Paradise of glories to a world of shame, from the Father of lights unto utter darkness, from the fulness of joy to howling and perpetual lamentation, from pleasures unto weeping and gnashing of teeth?
why, whither shall we go, Oh God, being driven from thee? whither, but from the Paradise of Glories to a world of shame, from the Father of lights unto utter darkness, from the fullness of joy to howling and perpetual lamentation, from pleasures unto weeping and gnashing of teeth?
Nor will it serve the turn which is said by some, that though the merits of the just are pri•s in discussione, first taken into consideration and inquired into,
Nor will it serve the turn which is said by Some, that though the merits of the just Are pri•s in discussion, First taken into consideration and inquired into,
for this as ill agrees with those Texts of Scripture, where it is said, not only in particular of the twelve Apostles, that they shall sit on twelve Thrones, judging the twelve Tribes of Israel;
for this as ill agrees with those Texts of Scripture, where it is said, not only in particular of the twelve Apostles, that they shall fit on twelve Thrones, judging the twelve Tribes of Israel;
but also of the Saints in generall, Do ye not know that the Saints shall judge the World? and that not only sola comparatione, by upbraiding their impieties and impenitencies, in which respect the Ninevites and the Queen of the South are in the Gospel said to condemn the Jewes;
but also of the Saints in general, Do you not know that the Saints shall judge the World? and that not only sola comparation, by upbraiding their impieties and impenitencies, in which respect the Ninevites and the Queen of the South Are in the Gospel said to condemn the Jews;
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but approbatione divinae sententiae, by approving and applauding that most righteous judgement which Christ the supreme Judge shall pronounce against them:
but approbation Divinae sententiae, by approving and applauding that most righteous judgement which christ the supreme Judge shall pronounce against them:
which could not be, in case the wicked did receive their finall sentence before the righteous were admitted into some participation of the heavenly glories.
which could not be, in case the wicked did receive their final sentence before the righteous were admitted into Some participation of the heavenly Glories.
And binding is a terme derived or borrowed from the Courts of secular Judges, according to the course whereof the condemned Prisoners are led bound to their execution,
And binding is a term derived or borrowed from the Courts of secular Judges, according to the course whereof the condemned Prisoners Are led bound to their execution,
And when the Priests and Pharisees had voted our Redeemer to be guilty of death, they led him bound to Pontius Pilate, ( vinctum adduxerunt, saith the Text) to have their bloody sentence put in execution.
And when the Priests and Pharisees had voted our Redeemer to be guilty of death, they led him bound to Pontius Pilate, (vinctum adduxerunt, Says the Text) to have their bloody sentence put in execution.
This binding of the wicked after condemnation is the first poena sensus, the first part of the sensible torments which they are damned unto by the righteous Judge:
This binding of the wicked After condemnation is the First poena sensus, the First part of the sensible torments which they Are damned unto by the righteous Judge:
Next, it deprives them of all ease, of all meanes and help, of lessening any part of those terrible torments which the most righteous Judge hath inflicted on them.
Next, it deprives them of all ease, of all means and help, of lessening any part of those terrible torments which the most righteous Judge hath inflicted on them.
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And this we may be sure of also, that the greater Libertines we are here, the more licentiously we live in this present world, the greater shall our thraldom be, the more strict our bonds, in the estate of condemnation in the world to come.
And this we may be sure of also, that the greater Libertines we Are Here, the more licentiously we live in this present world, the greater shall our thraldom be, the more strict our bonds, in the estate of condemnation in the world to come.
I Lictor, lig a manus, Hold Satan, take him hence, binde him hands and feet, in the eternal chains of darkness, never to stir a foot in the way of peace,
I Lictor, lig a manus, Hold Satan, take him hence, bind him hands and feet, in the Eternal chains of darkness, never to stir a foot in the Way of peace,
by whom it is affirmed as a thing most equitable, ut qui in eadem causa sint in eadem item essent fortuna, that they who were partakers in the sweets of sin should be made partners also in the smarts of punishment.
by whom it is affirmed as a thing most equitable, ut qui in Same causa sint in Same item essent fortuna, that they who were partakers in the sweets of since should be made partners also in the smarts of punishment.
They then that have defiled themselves in the selfsame filth, how different soever in estate and quality, must be bound up together in the self-same Fagot.
They then that have defiled themselves in the selfsame filth, how different soever in estate and quality, must be bound up together in the selfsame Faggot.
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And though it be an old said Saw, Solamen miseris, that it is a comfort to those in misery to have others bear a share in their griefs and sorrows, (a miserable comfort at the best, there's no doubt of that;) yet it is nothing so in the present case;
And though it be an old said Saw, Solamen miseris, that it is a Comfort to those in misery to have Others bear a share in their griefs and sorrows, (a miserable Comfort At the best, there's no doubt of that;) yet it is nothing so in the present case;
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It was before colligite & alligate; here, not comburite, but ad comburendum. The holy Angels were the Ministers to attach the sinner, to bring him before Gods Tribunal;
It was before Collect & alligate; Here, not comburite, but ad comburendum. The holy Angels were the Ministers to attach the sinner, to bring him before God's Tribunal;
as our Redeemer calls them in the 18 Chap. The Officers of the Court, or the NONLATINALPHABET, which he speaks of in the 7 of Matth. differ from these tormenters, from these NONLATINALPHABET, of which he tells us in the 18. as the Usher or Cryer of a Court from the Executioner,
as our Redeemer calls them in the 18 Chap. The Officers of the Court, or the, which he speaks of in the 7 of Matthew differ from these tormenters, from these, of which he tells us in the 18. as the Usher or Crier of a Court from the Executioner,
The Angels then, I mean the holy and good Angels, they only do colligere & alligare, and having so gathered and bound them up, deliver them ad comburendum, assign them over by Indenture to the Executioners, to see them punished and tormented according to the will and sentence of the dreadful Judge.
The Angels then, I mean the holy and good Angels, they only do colligere & alligare, and having so gathered and bound them up, deliver them and comburendum, assign them over by Indenture to the Executioners, to see them punished and tormented according to the will and sentence of the dreadful Judge.
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And could we fancy such a thing as an Heaven in Hell, the Devill would enjoy it in this opportunity of tyrannizing over those whom he hath seduced and brought into that pit of torments. Ad comburendum, to be burnt;
And could we fancy such a thing as an Heaven in Hell, the devil would enjoy it in this opportunity of tyrannizing over those whom he hath seduced and brought into that pit of torments. Ad comburendum, to be burned;
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Here, in the Exposition of this Parable, it is said by Christ, that the Angels shall gather out of his Kingdom all things which offend, and them that do iniquity,
Here, in the Exposition of this Parable, it is said by christ, that the Angels shall gather out of his Kingdom all things which offend, and them that do iniquity,
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And in the Parable of the Net, we have it in the very self-same words, in caminum ignis. Thus the rich Glutton in St. Luke, is said to be tormented in the flames: And in the 20th. of the Revelation it is called expresly Stagnum ignis & sulphuris, a Lake of fire and brimston, a most dreadful Lake.
And in the Parable of the Net, we have it in the very selfsame words, in caminum ignis. Thus the rich Glutton in Saint Lycia, is said to be tormented in the flames: And in the 20th. of the Revelation it is called expressly Stagnum ignis & sulphuris, a Lake of fire and brimstone, a most dreadful Lake.
A truth communicated to and by the Prophets of the former times, who give us this description of Tophet, or the Vallie of Gehinnon, that the Pile thereof is fire and much wood, that the breath of the Lord is like a stream of Brimstone to kindle it;
A truth communicated to and by the prophets of the former times, who give us this description of Tophet, or the Valley of Gehinnom, that the Pile thereof is fire and much wood, that the breath of the Lord is like a stream of Brimstone to kindle it;
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that, by the verses of the Poets, and the works of the most learned Philosophers, illius ignei fluminis admonentur homines, men were admonished to beware of that burning Lake.
that, by the Verses of the Poets, and the works of the most learned Philosophers, Illius ignei fluminis admonentur homines, men were admonished to beware of that burning Lake.
And unto those it were impertinent to add the testimony of the ancient Fathers, by some of which it is called Divinus ignis, poenale incendium by another, ardor poenarum by a third, aeternus ignis by a fourth, Et sic de caeteris. And though a question hath been made, (as all things have been questioned in these captious times) whether this fire be true and reall,
And unto those it were impertinent to add the testimony of the ancient Father's, by Some of which it is called Divine ignis, poenale incendium by Another, ardor Poenarum by a third, Eternal ignis by a fourth, Et sic de caeteris. And though a question hath been made, (as all things have been questioned in these captious times) whither this fire be true and real,
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yet by all sound Interpreters, it is thus agreed on (as a learned Jesuite hath observed) metaphoram esse non posse quae sit tam perpetua, that such a constancy of expression doth exclude a Metaphor.
yet by all found Interpreters, it is thus agreed on (as a learned Jesuit hath observed) metaphoram esse non posse Quae sit tam perpetua, that such a constancy of expression does exclude a Metaphor.
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ignis aeternus, an everlasting fire, in the 25. of St. Matthew, the smoak whereof goeth up for ever, in the Prophet Esay; a fire which feeds both on the body and the soul, yet shall never consume them:
ignis Eternal, an everlasting fire, in the 25. of Saint Matthew, the smoke whereof Goes up for ever, in the Prophet Isaiah; a fire which feeds both on the body and the soul, yet shall never consume them:
And to this truth all the old Catholick Doctors do attest unanimously, whether Greeks or Latines: Tatianus, one of the most ancient of the Greeks, calls the estate of the damned in Hell, NONLATINALPHABET, a death which never dieth, an immortal misery.
And to this truth all the old Catholic Doctors do attest unanimously, whither Greeks or Latins: Tatianus, one of the most ancient of the Greeks, calls the estate of the damned in Hell,, a death which never Dieth, an immortal misery.
St. Austin answerably unto that of Tatianus, doth call it mortem sine morte; adding moreover of those fires, punire, non finire corpora, that they torment the body, but destroy it not:
Saint Austin answerably unto that of Tatianus, does call it mortem sine morte; adding moreover of those fires, Punire, non finire corpora, that they torment the body, but destroy it not:
he goeth further, and saith, that it burns the body, but repaires it also, and calls it flammam nutricem, a fire which so devoures, as it also nourisheth; with whom Lactantius doth consent;
he Goes further, and Says, that it burns the body, but repairs it also, and calls it flammam nutricem, a fire which so devours, as it also Nourishes; with whom Lactantius does consent;
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so also doth Minutius Fel. Prudentius, Cas•iodorus, and indeed who not? And why should this be thought a wonder so farre beyond the reason and belief of a meer natural man,
so also does Minutius Fel. Prudentius, Cas•iodorus, and indeed who not? And why should this be Thought a wonder so Far beyond the reason and belief of a mere natural man,
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or such who taking on themselves the name of Christians, will yet believe no more then may stand with reason? Doth not the Scripture tell us of a burning bush, a bush that burned with the fire,
or such who taking on themselves the name of Christians, will yet believe no more then may stand with reason? Does not the Scripture tell us of a burning bush, a bush that burned with the fire,
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and yet never wast ▪ and the Philosophers of a Worm, or Beast, which they call the Salamander, whose natural Habitation is in the midst of the fire? and the Poets of Prometheus and Titius Vultures, which having fed so many hundreds of yeers upon their bowels, had not yet devoured them? Doth not experience tell us daily, that the lightning glanceth on our bodies often,
and yet never wast ▪ and the Philosophers of a Worm, or Beast, which they call the Salamander, whose natural Habitation is in the midst of the fire? and the Poets of Prometheus and Titius Vultures, which having fed so many hundreds of Years upon their bowels, had not yet devoured them? Does not experience tell us daily, that the lightning glanceth on our bodies often,
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but doth seldom hurt us? and doth not Ovid say expresly, Nec mortis poenas mors altera finiet hujus, that there's a second death which shall never end? yet I confess, that the prevailing Heresie which pretends to such wit & piety, hath no small reason to declare, interire posse animas, aut ab exitio liberari, that the souls of wicked and impenitent men shall either be annihilated, or in fine released;
but does seldom hurt us? and does not Ovid say expressly, Nec mortis poenas mors altera finiet hujus, that there's a second death which shall never end? yet I confess, that the prevailing Heresy which pretends to such wit & piety, hath no small reason to declare, interire posse animas, Or ab Exitio liberari, that the Souls of wicked and impenitent men shall either be annihilated, or in fine released;
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Considering how they have subverted all the fundamentals of the Christian faith, 'tis all the reason in the world that they should rather wish the soul annihilated,
Considering how they have subverted all the fundamentals of the Christian faith, it's all the reason in the world that they should rather wish the soul annihilated,
continually falling, yet never come to the bottom; perpetually dying, and yet never dead: where he shall hear no noyse, but weeping, howling, and gnashing of teeth;
continually falling, yet never come to the bottom; perpetually dying, and yet never dead: where he shall hear no noise, but weeping, howling, and gnashing of teeth;
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Being sowen, they passed a long time undiscovered, and went for very good Wheat, even with knowing men, till they came unto fecissent fructum, till their fruits betrayed them,
Being sown, they passed a long time undiscovered, and went for very good Wheat, even with knowing men, till they Come unto fecissent Fruit, till their fruits betrayed them,
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Farre otherwise is it with the Wheat, with the Lords good seed, which though it do endure some danger and oppressions here, sometimes in fear to be destroyed and brought to nothing, by the growth and spreading of these Tares,
far otherwise is it with the Wheat, with the lords good seed, which though it do endure Some danger and oppressions Here, sometime in Fear to be destroyed and brought to nothing, by the growth and spreading of these Tares,
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And if a Father, a gracious and indulgent Father, as no doubt he is, no question but he will provide his Children of all things necessary in this life,
And if a Father, a gracious and indulgent Father, as no doubt he is, no question but he will provide his Children of all things necessary in this life,
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and lets them see, there is no readier way to the Land of Canaan, then thorow a Wilderness of trouble, and a Land of enemies, Per varios casus & tot discrimina rerum, as Aeneas travelled into Italy. In prosecution of which Journey as he vouchsafes them the assistance of his holy Angels, whom he hath given in charge to encamp about them,
and lets them see, there is no Readier Way to the Land of Canaan, then thorough a Wilderness of trouble, and a Land of enemies, Per varios casus & tot discrimina rerum, as Aeneas traveled into Italy. In prosecution of which Journey as he vouchsafes them the assistance of his holy Angels, whom he hath given in charge to encamp about them,
Congregate, that's the action here, and the first word to be considered, which though our English rendreth Gather, yet is it a farre different gathering from that which did occur before.
Congregate, that's the actium Here, and the First word to be considered, which though our English rendereth Gather, yet is it a Far different gathering from that which did occur before.
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and all, together with the holy Patriarchs before Moses time, shall make up that one glorious Church which is entituled in the Scriptures Universalem Congregationem, the general Assembly, the Church of the first-born whose names are written in the Heavens.
and all, together with the holy Patriarchs before Moses time, shall make up that one glorious Church which is entitled in the Scriptures Universalem Congregationem, the general Assembly, the Church of the firstborn whose names Are written in the Heavens.
We have the word thus used, as in other places, so in the 24. of St. Matthews Gospel, where it is told us of these Angels, NONLATINALPHABET, congregabunt electos, that they shall gather the Elect out of every corner of the world, i. e. that they shall gather them in sacram Synaxin, in sanctam congregationem, into an holy Congregation, a religious Assembly.
We have the word thus used, as in other places, so in the 24. of Saint Matthews Gospel, where it is told us of these Angels,, congregabunt electos, that they shall gather the Elect out of every corner of the world, i. e. that they shall gather them in Sacrament Synaxin, in Sanctam congregationem, into an holy Congregation, a religious Assembly.
For so it followeth in the Text, Congregate triticum in horreum meum, Gather the Wheat into my Barn, the place designed by all good Husbands for the disposing of the Wheat, their best sort of grain.
For so it follows in the Text, Congregate triticum in Horreum meum, Gather the Wheat into my Barn, the place designed by all good Husbands for the disposing of the Wheat, their best sort of grain.
regnum à constitutione mundi paratum, the Kingdom prepared for the righteous from the foundations of the World, i. e. as the Apostle tells us, in requiem Domini, into the rest of the Lord;
Kingdom à constitution mundi Paratum, the Kingdom prepared for the righteous from the foundations of the World, i. e. as the Apostle tells us, in requiem Domini, into the rest of the Lord;
watered with the most pleasant Rivers of the waters of life, according as it is described in the Revelation: the man of God describing the full glories of the new Hierusalem in such a manner,
watered with the most pleasant rivers of the waters of life, according as it is described in the Revelation: the man of God describing the full Glories of the new Jerusalem in such a manner,
When all the Monarchs of the Earth have laid down their Scepters at the feet of Christ, God shall be still a King of Kings, a King (to speak the truth) of none but Kings;
When all the Monarchs of the Earth have laid down their Sceptres At the feet of christ, God shall be still a King of Kings, a King (to speak the truth) of none but Kings;
Suppose him brought so farre in his way to Heaven, as that he hath received the Seal of his regeneration and adoption, the testimony of the Spirit, that he endeavoureth nothing more then the advancement of Gods glory and increase of piety, shall he not be reviled and howted at like the Owl among the wanton birds, forsaken by his old acquaintance and familiar friends,
Suppose him brought so Far in his Way to Heaven, as that he hath received the Seal of his regeneration and adoption, the testimony of the Spirit, that he endeavoureth nothing more then the advancement of God's glory and increase of piety, shall he not be reviled and howted At like the Owl among the wanton Birds, forsaken by his old acquaintance and familiar Friends,
and colds of poverty, and drowned in the Waves of cruel and unprosperous fortune? Shall not the storms of trouble and affliction shew their fury on him, till they have laid him flat on his very back,
and colds of poverty, and drowned in the Waves of cruel and unprosperous fortune? Shall not the storms of trouble and affliction show their fury on him, till they have laid him flat on his very back,
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and scattered his dispersed and mangled members over all the Earth? yet shall this man, this faithful and religious man, that hath endured so great a measure of affliction, such a s•o•m of tyranny, be gathered at the last in horreum Domini, into the Barn, the safe Repository of the Heavenly Husbandman.
and scattered his dispersed and mangled members over all the Earth? yet shall this man, this faithful and religious man, that hath endured so great a measure of affliction, such a s•o•m of tyranny, be gathered At the last in Horreum Domini, into the Barn, the safe Repository of the Heavenly Husbandman.
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Not one of all those scattered limbs, not a broken bone, but shall be recollected by the Angels when they go a gathering, made up into the same one body which before it was,
Not one of all those scattered limbs, not a broken bone, but shall be recollected by the Angels when they go a gathering, made up into the same one body which before it was,
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and for so doing hast been reviled and beaten by thy fellow-servants, wounded and shamefully intreated by those Husbandmen to whom the Lord let forth his Vineyard;
and for so doing hast been reviled and beaten by thy Fellow servants, wounded and shamefully entreated by those Husbandmen to whom the Lord let forth his Vineyard;
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and slain in fine, in hope the Lords Inheritance would be shared among them. Here is a joy, a perfect everlasting joy, made ready for thine entertainment.
and slave in fine, in hope the lords Inheritance would be shared among them. Here is a joy, a perfect everlasting joy, made ready for thine entertainment.
in which thou shalt enjoy, after all thy troubles, the Beatifical vision of Almighty God, the goodly fellowship of Prophets, the glorious company of the Apostles, the noble Army of the Martyrs, the dear society of those who have died before thee in and for the Lord.
in which thou shalt enjoy, After all thy Troubles, the Beatifical vision of Almighty God, the goodly fellowship of prophets, the glorious company of the Apostles, the noble Army of the Martyrs, the dear society of those who have died before thee in and for the Lord.
where thou shalt presently receive the immarcessible Crown of glory, which Christ the righteous Judge shall give thee in that joyful day with great pomp and triumph;
where thou shalt presently receive the Immarcessible Crown of glory, which christ the righteous Judge shall give thee in that joyful day with great pomp and triumph;
At LAMBETH, Jan. 13. 1638. ACTS 20. 30, 31. Also of your own selves shall men arise speaking perverse things, to draw away Disciples after them; Watch therefore.
At LAMBETH, Jan. 13. 1638. ACTS 20. 30, 31. Also of your own selves shall men arise speaking perverse things, to draw away Disciples After them; Watch Therefore.
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that goes immediately before the Vigilate ▪ Attendite & vigilate are two good Caveats, and entred here by the Apostle in the name of Christ, that so he might preserve that interest in the Church of God, which he had purchased to himself with his own dear blood.
that Goes immediately before the Vigilate ▪ Attendite & vigilate Are two good Caveats, and entered Here by the Apostle in the name of christ, that so he might preserve that Interest in the Church of God, which he had purchased to himself with his own dear blood.
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Secondly, in the unde, from what part or place, Ex vobis ipsis, from our selves. Thirdly, in the effect, what they do being risen; loquuntur perversa, speaking perverse things:
Secondly, in the unde, from what part or place, Ex vobis Ipse, from our selves. Thirdly, in the Effect, what they do being risen; loquuntur perversa, speaking perverse things:
And 2. The Medicine here prescribed, which is the care and vigilancy of the Prelates, Vigilate igitur, Watch therefore. Of these, &c. Exurgent viri, that's the first.
And 2. The Medicine Here prescribed, which is the care and vigilancy of the Prelates, Vigilate igitur, Watch Therefore. Of these, etc. Exurgent viri, that's the First.
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And sure it might be well supposed, comparing these two dangers with one another, that the poor Church were in no mean degree of safety, having escaped those grievous Wolves, to fall into the hands of men;
And sure it might be well supposed, comparing these two dangers with one Another, that the poor Church were in no mean degree of safety, having escaped those grievous Wolves, to fallen into the hands of men;
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when they did openly assault the faith it self, and struck at the foundations of it, what did they but occasion only that the faith became the better setled,
when they did openly assault the faith it self, and struck At the foundations of it, what did they but occasion only that the faith became the better settled,
and that all those which were approved were made more manifest? In which regard that of Euagrius is most true, that from those very men and matters which made so many ruptures in the Church of God, NONLATINALPHABET, by those the Doctrine of the Church was confirmed and setled.
and that all those which were approved were made more manifest? In which regard that of Eugrius is most true, that from those very men and matters which made so many ruptures in the Church of God,, by those the Doctrine of the Church was confirmed and settled.
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and so with more assurance might effect his purpose, because lesse suspected. The Serpent never had beguiled poor Eve, had he not used the voyce of man;
and so with more assurance might Effect his purpose, Because less suspected. The Serpent never had beguiled poor Eve, had he not used the voice of man;
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Xerxes, when as with all his forces, his most numerous forces, he could not force an entry through the walls of Babylon, met with a man, Zopyrus, by whose craft and cunning he found the gates set open to him;
Xerxes, when as with all his forces, his most numerous forces, he could not force an entry through the walls of Babylon, met with a man, Zopyrus, by whose craft and cunning he found the gates Set open to him;
which made him oftentimes affirm, malle se Zopyrum integrum quàm viginti Babylonas, that he preferred Zopyrus before twenty Babylons. No battery doth assault so forcibly,
which made him oftentimes affirm, malle se Zopyrum integrum quàm Viginti Babylonas, that he preferred Zopyrus before twenty Babylons. No battery does assault so forcibly,
for when the Wolves came in, they came in with intrabunt, at the common entrance: The whole Church saw it, and observed it, and knew how to trace them;
for when the Wolves Come in, they Come in with intrabunt, At the Common Entrance: The Whole Church saw it, and observed it, and knew how to trace them;
The word so used twice for failing in the 5th Chapter of the Acts, NONLATINALPHABET, Before those dayes arose up one Judas, NONLATINALPHABET, (that's the word,) boasting himself to be somebody, to whom a number of men joyned themselves.
The word so used twice for failing in the 5th Chapter of the Acts,, Before those days arose up one Judas,, (that's the word,) boasting himself to be somebody, to whom a number of men joined themselves.
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The NONLATINALPHABET of my Text, as it doth signifie to rise, so it doth intimate unto us such a rising as brings destruction with it, and desolation after it.
The of my Text, as it does signify to rise, so it does intimate unto us such a rising as brings destruction with it, and desolation After it.
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Such risings as those are which St. Paul here mentioneth, however they may hap to speed, aim at the utter ruine of that State against which they rise;
Such risings as those Are which Saint Paul Here mentioneth, however they may hap to speed, aim At the utter ruin of that State against which they rise;
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and, like Antaeus in the Poet, rise up with greater strength then before it had, majorque accepto robore surgit, as it is in Lucan. The word in the Original doth signifie resurgere as well as surgere; and then we have an insurrection with a resurrection, a rising that will still be rising,
and, like Antaeus in the Poet, rise up with greater strength then before it had, majorque accepto robore Surgit, as it is in Lucan. The word in the Original does signify resurgere as well as surgere; and then we have an insurrection with a resurrection, a rising that will still be rising,
The Church is never safe in such storms as these, until it happen to these risers as unto Theudas and his followers, of whom the Story saith, that both himself and as many as believed on him NONLATINALPHABET, were scattered and confounded, and brought to nothing;
The Church is never safe in such storms as these, until it happen to these risers as unto Theudas and his followers, of whom the Story Says, that both himself and as many as believed on him, were scattered and confounded, and brought to nothing;
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And yet though this be ground enough for a vigilate, the duty is farre more necessary in reference to the unde whence the danger riseth, which is ex vobis ipsis, from amongst your selve.
And yet though this be ground enough for a vigilate, the duty is Far more necessary in Referente to the unde whence the danger Riseth, which is ex vobis Ipse, from among your selve.
and Brother should betray his Brother, then could not any thing be added to the Churches miseries but the abomination of desolation, spoken of by the Prophet Daniel. It was not bella per Emathios that made Rome complain;
and Brother should betray his Brother, then could not any thing be added to the Churches misery's but the abomination of desolation, spoken of by the Prophet daniel. It was not Bella per Emathios that made Room complain;
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The damage which the Church hath sustained by Wolves hath indeed been great, yet not to be compared unto those calamities which she hath drawn upon her self by her own dissentions.
The damage which the Church hath sustained by Wolves hath indeed been great, yet not to be compared unto those calamities which she hath drawn upon her self by her own dissensions.
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And this St. Chrystome confesseth, NONLATINALPHABET, that the danger here is greater then it was before; NONLATINALPHABET, in that it was a civill Warre which is here forespoke of.
And this Saint Chrysostom Confesses,, that the danger Here is greater then it was before;, in that it was a civil War which is Here forespoke of.
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Our Saviour read his own and the Churches destiny, in that general speech, inimici hominis sunt domestici ejus, that a mans enemies are those of his own house.
Our Saviour read his own and the Churches destiny, in that general speech, Inimici hominis sunt Domestici His, that a men enemies Are those of his own house.
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That this hath alwayes been the destiny of the Church of God is St. Cyprians note, Inter initia mundi Abel justum non nisi frater occidit, &c. Abel, saith he, had none to kill him, Jacob none to persecute him,
That this hath always been the destiny of the Church of God is Saint Cyprians note, Inter Initia mundi Abel Justum non nisi frater occidit, etc. Abel, Says he, had none to kill him, Jacob none to persecute him,
Which said, he adds, how Christ foretold us in that generall Maxime before delivered, ips•s qui sacramento unitatis copulati fuerint, se ipsos invicem tradituros, that those who had been joyned together in the holy Sacraments should betray each other.
Which said, he adds, how christ foretold us in that general Maxim before Delivered, ips•s qui sacramento unitatis copulati fuerint, se ipsos invicem tradituros, that those who had been joined together in the holy Sacraments should betray each other.
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So that as well in this regard, as in that of sin, we may take up the saying and complaint of the Prophet Esay, Perditio tua ex te est, Thy destruction is from thy self O House of Israel.
So that as well in this regard, as in that of since, we may take up the saying and complaint of the Prophet Isaiah, Perdition tua ex te est, Thy destruction is from thy self Oh House of Israel.
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What, from the Elders of the Church, the Overseers of the flock, should men arise from them to pervert the people? No question but it was so meant by the Apostle;
What, from the Elders of the Church, the Overseers of the flock, should men arise from them to pervert the people? No question but it was so meant by the Apostle;
For to the Elders, to the Overseers, did St. Paul give this charge, and direct this Caveat, Attendite vobis ipsis & universo gregi, Take heed unto your selves and to all the flock.
For to the Elders, to the Overseers, did Saint Paul give this charge, and Direct this Caveat, Attendite vobis Ipse & universo gregi, Take heed unto your selves and to all the flock.
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and those so great, and followed with such heat and violence, that the Apostles had no small adoe to compose the business? Our Saviour Christ foresaw this mischief,
and those so great, and followed with such heat and violence, that the Apostles had no small ado to compose the business? Our Saviour christ foresaw this mischief,
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Examples of which I could shew you many, both in our dayes, and in the dayes which were before us, did I conceive the Elders mentioned here were but simply Priests.
Examples of which I could show you many, both in our days, and in the days which were before us, did I conceive the Elders mentioned Here were but simply Priests.
Novatus had no sooner received the Episcopal Order, but presently he set himself upon Cornelius, his chief Bishop, the Patriarch at the least of the Roman prefecture;
Novatian had no sooner received the Episcopal Order, but presently he Set himself upon Cornelius, his chief Bishop, the Patriarch At the least of the Roman prefecture;
professing a more rigid kind of piety then the Church allowed of, making himself the head of a Schismatical faction, and drawing many Disciples after him, not only in Italy it self,
professing a more rigid kind of piety then the Church allowed of, making himself the head of a Schismatical faction, and drawing many Disciples After him, not only in Italy it self,
The like may be affirmed of Meletius also, an Egyptian Bishop, raising a long and tedious Schisme against the Patriarch of Alexandria, to whom the Canons of the Church had made him subject.
The like may be affirmed of Meletius also, an Egyptian Bishop, raising a long and tedious Schism against the Patriarch of Alexandria, to whom the Canonas of the Church had made him Subject.
The like of many of the African, or Southern Prelates, so wedded to the cause and faction of the ancient Donatists, that they confined the whole Church intra partem Donati, within the pale and limits of the faction of these Donatists only;
The like of many of the African, or Southern Prelates, so wedded to the cause and faction of the ancient Donatists, that they confined the Whole Church intra partem Donati, within the pale and Limits of the faction of these Donatists only;
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and in some points were not unlike the Anabaptists of these latter times, drawing so many Disciples after them, that in the end they grew a terror to the Orthodox party.
and in Some points were not unlike the Anabaptists of these latter times, drawing so many Disciples After them, that in the end they grew a terror to the Orthodox party.
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Assuredly the Church was most unhappy in these popular Prelates, how fortunate soever they conceived themselves in the multitude of their Disciples, in being countenanced and abetted by the common people.
Assuredly the Church was most unhappy in these popular Prelates, how fortunate soever they conceived themselves in the multitude of their Disciples, in being countenanced and abetted by the Common people.
and being risen up in so soul a manner, should spend their tongues and talents to so lewd a purpose as speaking perverse things, NONLATINALPHABET, to draw away much people after them,
and being risen up in so soul a manner, should spend their tongues and Talents to so lewd a purpose as speaking perverse things,, to draw away much people After them,
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and draw away Disciples after us? Such lawless Tongues as these doth St. Paul here speak of, who that they might be sure to possess the people, cared not what they said, whose actions they traduced, whose good name they slandered,
and draw away Disciples After us? Such lawless Tongues as these does Saint Paul Here speak of, who that they might be sure to possess the people, cared not what they said, whose actions they traduced, whose good name they slandered,
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The word NONLATINALPHABET used in the Original, doth signifie perverse or froward, as in the 17th of Matthew, NONLATINALPHABET, O faithlesse and perverse Generation.
The word used in the Original, does signify perverse or froward, as in the 17th of Matthew,, Oh faithless and perverse Generation.
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A sullen and unsociable race of men, quorum superbiam frustra per obsequium & modestiam effugeris, whom when we strive to please we lose them, being still further off the more sought after:
A sullen and unsociable raze of men, quorum Superbiam frustra per obsequium & modestiam effugeris, whom when we strive to please we loose them, being still further off the more sought After:
This froward humour must be vented and break wind in speech, and having broken out in speech, is as full of frowardness as was the stomach whence it came.
This froward humour must be vented and break wind in speech, and having broken out in speech, is as full of frowardness as was the stomach whence it Come.
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and the inferior Clergy which submit themselves to the Commands of their superiors in the Lord, what are they counted but the wretched instruments to usher in those innovations which are so much feared?
and the inferior Clergy which submit themselves to the Commands of their superiors in the Lord, what Are they counted but the wretched Instruments to usher in those innovations which Are so much feared?
as NONLATINALPHABET, to wrest a matter from the truth, in the famous Orator: A thing not seldom used by these perverse speakers, who, to set off their projects,
as, to wrest a matter from the truth, in the famous Orator: A thing not seldom used by these perverse Speakers, who, to Set off their projects,
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The Scribes and Pharisees of old, when they watched our Saviour, seeking occasion to betray him, what did they else but wrest and pervert his actions? reporting that he cast out Devils by the help of Devils, that all his miracles were forged,
The Scribes and Pharisees of old, when they watched our Saviour, seeking occasion to betray him, what did they Else but wrest and pervert his actions? reporting that he cast out Devils by the help of Devils, that all his Miracles were forged,
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And what, conceit you, was their aim, but to animate the people by those perverse speeches, that in a zeal unto the preservation of Religion they might combine together with them, unite themselves in some strict Covenant against the Lord and his anointed,
And what, conceit you, was their aim, but to animate the people by those perverse Speeches, that in a zeal unto the preservation of Religion they might combine together with them, unite themselves in Some strict Covenant against the Lord and his anointed,
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and make them fit for any mischievous attempt which they shall please to animate and excite them to ▪ We find in Ovid, that when •allas had commanded Cadmus to sowe Vipers teeth, motae supponere terrae vipereos dentes, as the Poet hath it, there presently rose up an Army very well appointed, crescit { que } seges clypeata virorum.
and make them fit for any mischievous attempt which they shall please to animate and excite them to ▪ We find in Ovid, that when •allas had commanded Cadmus to sow Vipers teeth, motae supponere terrae vipereos dentes, as the Poet hath it, there presently rose up an Army very well appointed, crescit { que } sedges clypeata virorum.
when by calumniating and traducing both the Church and State, they do not onely stir up envy and great thoughts of heart, which were the wonted strifes of Reuben, but lay a ground-work also for sedition, which is the ordinary consequent of the gain-saying of Corah. The holy Leagues, Covenants and Associations which this age hath bred,
when by calumniating and traducing both the Church and State, they do not only stir up envy and great thoughts of heart, which were the wonted strifes of Reuben, but lay a groundwork also for sedition, which is the ordinary consequent of the gainsaying of Corah. The holy Leagues, Covenants and Associations which this age hath bred,
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though in my slender reading I have met with none of so composed and fine a temper, no Age wherein men were not prone enough to hearken to perverse and seditious talkers:
though in my slender reading I have met with none of so composed and fine a temper, no Age wherein men were not prove enough to harken to perverse and seditious talkers:
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Now ye are the body of Christ, and members in particular, as said St. Paul to those of Corinth. They therefore which withdraw a Christian from the Church of Christ, not only pierce his side,
Now you Are the body of christ, and members in particular, as said Saint Paul to those of Corinth. They Therefore which withdraw a Christian from the Church of christ, not only pierce his side,
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And therefore Beza reads the word, ut abstrahant; and gives this reason why he doth so read it, Loquitur Luca• ut de membris crudeliter corpore suo avulsis.
And Therefore Beza reads the word, ut abstrahant; and gives this reason why he does so read it, Loquitur Luca• ut de membris crudeliter corpore Sue avulsis.
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But it would little profit these perverse speakers to draw poor people from the Church, to make them disaffected to the present Government, and so give them off;
But it would little profit these perverse Speakers to draw poor people from the Church, to make them disaffected to the present Government, and so give them off;
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what should they get, if any, or if every man were so misperswaded? There's a post eos in the Text which they chiefly aim at, to make men so leave the Church as to follow them.
what should they get, if any, or if every man were so misperswaded? There's a post eos in the Text which they chiefly aim At, to make men so leave the Church as to follow them.
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Such men as these stand more upon post eos, then upon abducunt; and be their Proselytes what they will, noble, ignoble, rich or poor, they must come behind.
Such men as these stand more upon post eos, then upon abducunt; and be their Proselytes what they will, noble, ignoble, rich or poor, they must come behind.
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A matter out of which the Pharisees sucked no small advantage, becoming so much master of the peoples purses, that being once fined by Herod for their disobedience, a principal Lady of their faction mustred up her store, NONLATINALPHABET,
A matter out of which the Pharisees sucked no small advantage, becoming so much master of the peoples purses, that being once fined by Herod for their disobedience, a principal Lady of their faction mustered up her store,,
oportet discentem credere, as the old rule is, and if he yield up his belief to his Masters dictates, his Master may dispose of him as his own creation.
oportet discentem Believe, as the old Rule is, and if he yield up his belief to his Masters dictates, his Master may dispose of him as his own creation.
And when they once have misperswaded them of their superiors in the Lord, whether Prince or Prelate, it is not in the power of men or Angels to bring them to a right opinion.
And when they once have misperswaded them of their superiors in the Lord, whither Prince or Prelate, it is not in the power of men or Angels to bring them to a right opinion.
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Josephus tells us of the Pharisees, that they had gotten much footing in the affections of their followers, NONLATINALPHABET, NONLATINALPHABET, &c. that whatsoever they pleased to say either of the high Priest,
Josephus tells us of the Pharisees, that they had got much footing in the affections of their followers,,, etc. that whatsoever they pleased to say either of the high Priest,
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And now I am fallen upon the Pharisees, I shall add this further, that the great pains they took in compassing both Sea and Land to increase their Proselytes,
And now I am fallen upon the Pharisees, I shall add this further, that the great pains they took in compassing both Sea and Land to increase their Proselytes,
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Which lest I may be thought to report without book, we need but look into Josephus, where we shall finde that Alexandra durst not enter on the Government in her Childrens non-age,
Which lest I may be Thought to report without book, we need but look into Josephus, where we shall find that Alexandra durst not enter on the Government in her Children's nonage,
What was the reason, think ye, why that excellent Lady humbled her self so lowly to so proud a Sect? marry she did it by advice of her dying Husband, whose Government proved not so successful as the Prince deserved, NONLATINALPHABET, in that he had offended that prevailing faction.
What was the reason, think you, why that excellent Lady humbled her self so lowly to so proud a Sect? marry she did it by Advice of her dying Husband, whose Government proved not so successful as the Prince deserved,, in that he had offended that prevailing faction.
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We need not doubt but that all such as have pursued the courses of these Pharisees do propose their aims, laying the foundation of their greatness upon the backs of their Disciples;
We need not doubt but that all such as have pursued the courses of these Pharisees do propose their aims, laying the Foundation of their greatness upon the backs of their Disciples;
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So true is that of Quintus Curtius, Multitudinem vana religione captam meliùs vatibus suis quàm ducibus parere, The common people once possessed with a false Religion are more obedient to their Priests then unto their Princes.
So true is that of Quintus Curtius, Multitudinem Vana Religion captam meliùs vatibus suis quàm ducibus parere, The Common people once possessed with a false Religion Are more obedient to their Priests then unto their Princes.
The Office proper to these Presbyters was that which Christ commended to St. Peter, and that was pascere greg•m Dei: If they did this, then were they Pastors;
The Office proper to these Presbyters was that which christ commended to Saint Peter, and that was pascere greg•m Dei: If they did this, then were they Pastors;
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And though in our Translation both here and elsewhere, we render the word Presbyter by that of Elder, yet when we finde it so translated, we must take it thus, that howsoever for their age they were called Elders,
And though in our translation both Here and elsewhere, we render the word Presbyter by that of Elder, yet when we find it so translated, we must take it thus, that howsoever for their age they were called Elders,
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and yet not simply Priests, and no more then so, but such as were above the rest both in place and power, the Bishops and chief Rulers both of that and the neighbor-Churches.
and yet not simply Priests, and no more then so, but such as were above the rest both in place and power, the Bishops and chief Rulers both of that and the neighbor-Churches.
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An ancient M. S. Translation, which by the Character and Language I guesse to be as old as Wiclif, reads it plainly Bishops. So doth that also of Miles Coverdale, a fervent Protestant in King Henries dayes,
an ancient M. S. translation, which by the Character and Language I guess to be as old as Wiclif, reads it plainly Bishops. So does that also of Miles Coverdale, a fervent Protestant in King Henries days,
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Only our last Translators, of all people else, when as they might have kept themselves with safety to the Greek Originals, have brought us in an Overseer for a Bishop.
Only our last Translators, of all people Else, when as they might have kept themselves with safety to the Greek Originals, have brought us in an Overseer for a Bishop.
Which if it were not done ut placerent populo, to please the people, yet possibly it might be done quia timebant sibi à populo, because they were afraid to offend the people.
Which if it were not done ut placerent populo, to please the people, yet possibly it might be done quia timebant sibi à populo, Because they were afraid to offend the people.
But Overseers let them be, the Overseers, if you please, of Christs Will & Testament, the overseers of the Clergy, which are the Executors of that Will & Testament, appointed to administer the Word and Sacraments, which are the Legacies Christ left behind him unto all the people.
But Overseers let them be, the Overseers, if you please, of Christ Will & Testament, the Overseers of the Clergy, which Are the Executors of that Will & Testament, appointed to administer the Word and Sacraments, which Are the Legacies christ left behind him unto all the people.
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For being that the Priest may be called a Seer, according to that meaning of that notion, in the first of Samuel, (He that is now called a Prophet was before called a Seer,) then certainly, the Bishop being over and above the Priest may well be called an Overseer.
For being that the Priest may be called a Seer, according to that meaning of that notion, in the First of Samuel, (He that is now called a Prophet was before called a Seer,) then Certainly, the Bishop being over and above the Priest may well be called an Overseer.
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such unto whom St. Peter speaks in his first Epistle, Pascite gregem Dei qui in vobis est, Feed you the flock of Christ which is amongst you, NONLATINALPHABET, saith the Text, playing the Bishops in the same,
such unto whom Saint Peter speaks in his First Epistle, Pascite gregem Dei qui in vobis est, Feed you the flock of christ which is among you,, Says the Text, playing the Bishops in the same,
Nor doth it any way contradict this Tenet, that those who are entituled Bishops, or NONLATINALPHABET in the 28. are called NONLATINALPHABET, Priests or Elders only in the 17th verse;
Nor does it any Way contradict this Tenet, that those who Are entitled Bishops, or in the 28. Are called, Priests or Elders only in the 17th verse;
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For Beza tells us in his Notes on the first of Peter, Generale nomen est Presbyteri, that the word Presbyter is so general in some Texts and places, ut ipsi quo { que } Apostoli hoc nomine comprehendantur, that even the holy Apostles are comprized therein.
For Beza tells us in his Notes on the First of Peter, Generale Nome est Presbyteries, that the word Presbyter is so general in Some Texts and places, ut ipsi quo { que } Apostles hoc nomine comprehendantur, that even the holy Apostles Are comprised therein.
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then certainly it is no absurdity or incongruity to say, that the Presbytery in the 17th verse, whom St. Paul called from Ephesus and the Neighbour-Cities, ( ab Epheso & à reliquis proximis civitatibus, as in Irenaeus, ) were not simply Presbyters,
then Certainly it is no absurdity or incongruity to say, that the Presbytery in the 17th verse, whom Saint Paul called from Ephesus and the Neighbour-Cities, (ab Ephesus & à reliquis proximis civitatibus, as in Irnaeus,) were not simply Presbyters,
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Not only heterodox and heretical teachers, but factious and perverse Preachers are brought within the compass of this vigilate; and that by the direction of St. Paul himself, who had his Warrant from above,
Not only heterodox and heretical Teachers, but factious and perverse Preachers Are brought within the compass of this vigilate; and that by the direction of Saint Paul himself, who had his Warrant from above,
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Other the Ministers of God and his holy Church are Watchmen in their several places over the little flocks committed to them, the Bishop is Praefectus vigilum, the Captain of the Watch, the common Centinel, who by his Office is to walk the round,
Other the Ministers of God and his holy Church Are Watchmen in their several places over the little flocks committed to them, the Bishop is Praefectus vigilum, the Captain of the Watch, the Common Centinel, who by his Office is to walk the round,
Ezekiel tells us of the living Creatures which he beheld as in a vision, totum corpus plenum oculis in circuitu, that they were full of eyes round about them:
Ezekielem tells us of the living Creatures which he beheld as in a vision, totum corpus plenum oculis in circuitu, that they were full of eyes round about them:
Nay, even his Crozier he must have eyes, he must have oculatum baculum, as Antiochus hath it, that so he punish none but those that deserve correction.
Nay, even his Crozier he must have eyes, he must have oculatum baculum, as Antiochus hath it, that so he Punish none but those that deserve correction.
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The Tale of Argus with his hundred eyes, how they did watch and sleep by turns when the guarded lo, how he was voce nova captus, and virga medicata tactus, won with a song,
The Tale of Argus with his hundred eyes, how they did watch and sleep by turns when the guarded lo, how he was voce nova Captus, and virga medicata tactus, wone with a song,
AMongst those severall Allegories which are used in Scripture to signifie the state of the Church of God, there is not any one which doth more lively represent the same unto us then that of the Shepherd and the Sheep:
among those several Allegories which Are used in Scripture to signify the state of the Church of God, there is not any one which does more lively represent the same unto us then that of the Shepherd and the Sheep:
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The Office of this heavenly Shepherd, as it relates unto the feeding of his flock, we finde most punctually expressed in the 23. Psalm of David; but as it doth concern them in their preservation, we finde it no where more exactly then in this whole Chapter of St. John. His life he laid down for his Sheep,
The Office of this heavenly Shepherd, as it relates unto the feeding of his flock, we find most punctually expressed in the 23. Psalm of David; but as it does concern them in their preservation, we find it no where more exactly then in this Whole Chapter of Saint John. His life he laid down for his Sheep,
The Thief we finde in the 10th verse, who comes into the Fold to no other end, nisi ut furetur, & mactet & perdat, but to steal, and kill, and to destroy.
The Thief we find in the 10th verse, who comes into the Fold to no other end, nisi ut furetur, & mactet & perdat, but to steal, and kill, and to destroy.
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The hireling he comes after, v. 12. who undertakes the charge with no other purpose then that of Balaam the sonne of Bosor, amans mercedem iniquitatis, even for the wages of unrighteousness.
The hireling he comes After, v. 12. who undertakes the charge with no other purpose then that of balaam the son of Bosor, amans mercedem iniquitatis, even for the wages of unrighteousness.
And so we briefly fall on the words themselves, Ego sum Pastor ille bonus, I am the good Shepherd, &c. These words contain in them these two generall parts, a Position and an Exposition:
And so we briefly fallen on the words themselves, Ego sum Pastor Isle bonus, I am the good Shepherd, etc. These words contain in them these two general parts, a Position and an Exposition:
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These are the parts, and these I shall discourse of as they lie in order, beginning with the Person first, which is Ego, I. Ego sum, I am; So the Text expresly:
These Are the parts, and these I shall discourse of as they lie in order, beginning with the Person First, which is Ego, I Ego sum, I am; So the Text expressly:
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And having found this we need seek no further, nor ask with Johns Disciples, art thou he, or shall we look for another? This Ego is that NONLATINALPHABET, he that was to come, whom St. John asked after, that Jesus whom the other John, St. John the Evangelist, in the beginning of this period, doth call ostium ovium, the door of the Sheep:
And having found this we need seek no further, nor ask with Johns Disciples, art thou he, or shall we look for Another? This Ego is that, he that was to come, whom Saint John asked After, that jesus whom the other John, Saint John the Evangelist, in the beginning of this Period, does call ostium Sheep, the door of the Sheep:
Jesus by name, the Sonne of God by nature and propriety, filius unicus de patre in aeternum ab aeterno genitus, begotten by his Father before all worlds, God of God, light of light, very God of very God, as the Creed instructs us.
jesus by name, the Son of God by nature and propriety, filius Unicus de patre in aeternum ab aeterno Genitus, begotten by his Father before all world's, God of God, Light of Light, very God of very God, as the Creed instructs us.
as was vouched of him by St. John: the holy Lamb, the very Paschall Lamb indeed, whose blood being sprinkled on our doores, keeps away the destroying Angel that he come not near us.
as was vouched of him by Saint John: the holy Lamb, the very Paschal Lamb indeed, whose blood being sprinkled on our doors, keeps away the destroying Angel that he come not near us.
for out of that most blessed name, as it is written in the Greek, the original Tongue, those which have traded in that art, have found this Anagram (and a most excellent one it is indeed) NONLATINALPHABET, thou art that Sheep, that namely whereof Esay prophecied,
for out of that most blessed name, as it is written in the Greek, the original Tongue, those which have traded in that art, have found this Anagram (and a most excellent one it is indeed), thou art that Sheep, that namely whereof Isaiah prophesied,
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As God, the second Person in the glorious Trinity, begotten by his Father before all time, generatione, NONLATINALPHABET, in an unspeakable manner, without any concurrence or act of woman:
As God, the second Person in the glorious Trinity, begotten by his Father before all time, generation,, in an unspeakable manner, without any concurrence or act of woman:
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As man, the first person of the Sonnes of Adam, born of his Mother in the fulness of time, generatione NONLATINALPHABET, in a most supernaturall way, without help of man.
As man, the First person of the Sons of Adam, born of his Mother in the fullness of time, generation, in a most supernatural Way, without help of man.
The very true Melchisedeck which the Scriptures speak of, who in the unity of his person, being God and man, is without Father, without Mother, without descent, having neither beginning of dayes nor end of life:
The very true Melchisedeck which the Scriptures speak of, who in the unity of his person, being God and man, is without Father, without Mother, without descent, having neither beginning of days nor end of life:
In terris sine Patre, in coelis verò sine matre, as it is in Origen. Shall we explain this Riddle by another? Know then, that in despite of Grammar and the Rules of Accidence, Ego is here the second person,
In terris sine Patre, in Coelis verò sine matre, as it is in Origen. Shall we explain this Riddle by Another? Know then, that in despite of Grammar and the Rules of Accidence, Ego is Here the second person,
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It was the first promise which God made to Abraham, when he commanded him to leave his own Country and his Fathers House, that in his seed should all the Nations of the World be blessed.
It was the First promise which God made to Abraham, when he commanded him to leave his own Country and his Father's House, that in his seed should all the nations of the World be blessed.
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as to come down from Heaven, and be incarnate in the womb of the Virgin Mary. This the great mystery of godliness which St. Paul inculcates, God manifested in the flesh;
as to come down from Heaven, and be incarnate in the womb of the Virgae Marry. This the great mystery of godliness which Saint Paul inculcates, God manifested in the Flesh;
For who but he that is the Word could by his words procure this testimony from his enemies, nec vox hominem sonat, never man spake as this man speaketh? Who but God manifested in the flesh could by his works extort this true Confession from his executioners? Surely this was no other then the Sonne of God.
For who but he that is the Word could by his words procure this testimony from his enemies, nec vox hominem Sonnet, never man spoke as this man speaks? Who but God manifested in the Flesh could by his works extort this true Confessi from his executioners? Surely this was no other then the Son of God.
He for a time did bow down the Heavens, and remained with us on the Earth for a certain season, that man created of the Earth, might be taken with him up to Heaven, and there live for ever.
He for a time did bow down the Heavens, and remained with us on the Earth for a certain season, that man created of the Earth, might be taken with him up to Heaven, and there live for ever.
or rather have not forfeited those great wits they boast of, in bringing all the Principles of the Christian faith to be indicted and arraigned at the Barre of Reason.
or rather have not forfeited those great wits they boast of, in bringing all the Principles of the Christian faith to be indicted and arraigned At the Bar of Reason.
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Id fides credat, intelligentia non requirat, was the Fathers Rule, but thrown aside in this unlucky Age, wherein men are so apt to dispute themselves out of all Religion,
Id fides Credat, Intelligence non requirat, was the Father's Rule, but thrown aside in this unlucky Age, wherein men Are so apt to dispute themselves out of all Religion,
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as God and man he mediates for us, that being freed of those infirmities which are inherent in our flesh, we may hereafter reign with him in his endless glories.
as God and man he mediates for us, that being freed of those infirmities which Are inherent in our Flesh, we may hereafter Reign with him in his endless Glories.
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We read in Livie, that when the Romans had violently surprized the Sabine Women, and taken them to their Wives, the angry Sabines took up Arms to revenge the injury.
We read in Livy, that when the Romans had violently surprised the Sabine Women, and taken them to their Wives, the angry Sabines took up Arms to revenge the injury.
so they are now as flesh with the other people, rush in between them, Hinc viros, inde Patres orabant, Sometimes they pray unto their Fathers to remit the wrong,
so they Are now as Flesh with the other people, rush in between them, Hinc viros, inde Patres orabant, Sometime they pray unto their Father's to remit the wrong,
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that being jealous of the honour of the one, and zealous for the preservation of the other, he might make up that peace betwixt us which all the powers of Hell should not interrupt.
that being jealous of the honour of the one, and zealous for the preservation of the other, he might make up that peace betwixt us which all the Powers of Hell should not interrupt.
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Which work of reconciliation, being a special part of that Pastorall charge which he hath taken to himself, leads me on fairly to my second generall, which is the Office of our Saviour;
Which work of reconciliation, being a special part of that Pastoral charge which he hath taken to himself, leads me on fairly to my second general, which is the Office of our Saviour;
and set him at the right hand of God in the heavenly places, ut lapsu graviore ruat, only to make his fall the greater? Or with the Tempter in the Gospel, have we advanced him to the top of the highest Pinacle,
and Set him At the right hand of God in the heavenly places, ut lapsu graviore ruat, only to make his fallen the greater? Or with the Tempter in the Gospel, have we advanced him to the top of the highest Pinnacle,
and told him that he was the Sonne of God, and then come out with mitte te deorsum, cast thy self down as farre as poverty and contempt can make thee? This were a cunning peece of malice,
and told him that he was the Son of God, and then come out with Mitte te deorsum, cast thy self down as Far as poverty and contempt can make thee? This were a cunning piece of malice,
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And Philo gives it for a Rule, that not Homer only, NONLATINALPHABET, but the whole Tribe of Poets also have honoured good Princes with the same Attribute.
And Philo gives it for a Rule, that not Homer only,, but the Whole Tribe of Poets also have honoured good Princes with the same Attribute.
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and purposely exalted David from the Sheep-fold to the regall Throne, that he might know the better how to feed Jacob his people, and Israel his Inheritance, Psal. 78. v. 70.
and purposely exalted David from the Sheepfold to the regal Throne, that he might know the better how to feed Jacob his people, and Israel his Inheritance, Psalm 78. v. 70.
And yet in Plato do we finde it, and that in termes no lesse expressive then in those of Philo; for speaking of the peaceable and happy lives which men are said to lead in the first Ages, he gives this reason for it in his Book de Regno, NONLATINALPHABET, &c. God, saith he, was their •hepherd,
And yet in Plato do we find it, and that in terms no less expressive then in those of Philo; for speaking of the peaceable and happy lives which men Are said to led in the First Ages, he gives this reason for it in his Book de Regno,, etc. God, Says he, was their •hepherd,
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If therefore God may, without diminution of his power and greatness, assume unto himself the name of a Shepherd, assuredly the Sonne of God will think it no disparagement to be called so too.
If Therefore God may, without diminution of his power and greatness, assume unto himself the name of a Shepherd, assuredly the Son of God will think it no disparagement to be called so too.
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Or if it were, what poor and low condition would not he gladly undergo for the sake of man, whose bowels yerned so oft within him, when as he saw his wretched and neglected people wandring like sheep without a Shepherd? And certainly,
Or if it were, what poor and low condition would not he gladly undergo for the sake of man, whose bowels yearned so oft within him, when as he saw his wretched and neglected people wandering like sheep without a Shepherd? And Certainly,
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if we consult the Scriptures, we shall there finde that God designed him to this Office, long time before his incarnation, the taking of our flesh upon him;
if we consult the Scriptures, we shall there find that God designed him to this Office, long time before his incarnation, the taking of our Flesh upon him;
A Prophecie accomplished by our Lord and Saviou• in the whole work and business of his life amongst us ▪ for being appointed by Almighty God to be the Shepherd of his people, he caused the first tidings of his Birth to be proclaimed to a company of shepherds;
A Prophecy accomplished by our Lord and Saviou• in the Whole work and business of his life among us ▪ for being appointed by Almighty God to be the Shepherd of his people, he caused the First tidings of his Birth to be proclaimed to a company of shepherd's;
After all this, being to take his farewel of us, (for as much as did concern his bodily presence) he left no greater charge unto his Disciples, then, Pascite oves meas, to feed his sheep.
After all this, being to take his farewell of us, (for as much as did concern his bodily presence) he left no greater charge unto his Disciples, then, Pascite Owes meas, to feed his sheep.
One further evidence to this purpose we will make bold to borrow out of Plutarchs works, who tells a Story of one Thames, that as he sailed towards Greece, was by a strange voyce,
One further evidence to this purpose we will make bold to borrow out of Plutarchs works, who tells a Story of one Thames, that as he sailed towards Greece, was by a strange voice,
And finally, this took for granted in Almighty God, in his expostulation with the Priests and Prophets of the House of Isra•l, nonne greges à Pastoribus pascuntur? should not the Shepherds feed the Flocks?
And finally, this took for granted in Almighty God, in his expostulation with the Priests and prophets of the House of Isra•l, nonne greges à Pastoribus pascuntur? should not the Shepherd's feed the Flocks?
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and the Evangelists declare that he did so do, For what were all those heavenly Sermons, those frequent exhortations unto faith and piety which he so often made unto them,
and the Evangelists declare that he did so doe, For what were all those heavenly Sermons, those frequent exhortations unto faith and piety which he so often made unto them,
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but a spirituall feeding of the inward man, a sweet refection of the soul, a celestiall nourishment? His feeding of so many thousands by a few Loaves of Bread,
but a spiritual feeding of the inward man, a sweet refection of the soul, a celestial nourishment? His feeding of so many thousands by a few Loaves of Bred,
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and two small fishes, what was it, though a signall miracle, compared with those many millions which he doth feed continually with the bread of life? We need not doubt of the success,
and two small Fish, what was it, though a signal miracle, compared with those many millions which he does feed continually with the bred of life? We need not doubt of the success,
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if not by Christ himself, the NONLATINALPHABET, or chief Shepherd, as St. Peter calls him, yet by those under-Officers, those inferior Ministers to whom he hath intrusted that most weighty duty.
if not by christ himself, the, or chief Shepherd, as Saint Peter calls him, yet by those under-Officers, those inferior Ministers to whom he hath Entrusted that most weighty duty.
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And therefore all the Ministers of the Church in their Ordination have this authority intrusted to them, that they should preach the Gospel, where and whensoever they are appointed thereunto.
And Therefore all the Ministers of the Church in their Ordination have this Authority Entrusted to them, that they should preach the Gospel, where and whensoever they Are appointed thereunto.
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For the administration of the Sacraments, especially the holy Eucharist, that belongs only to the Priests, who hath power to consecrate and blesse the creatures, which are appointed by the Lord our Saviour for the commemoration of his death and passion.
For the administration of the Sacraments, especially the holy Eucharist, that belongs only to the Priests, who hath power to consecrate and bless the creatures, which Are appointed by the Lord our Saviour for the commemoration of his death and passion.
Hoc facite is there the Priests Commission, to take the bread, and blesse and break it? hoc edite, hoc bibite, take, eat and drink, are a Commission to the people to partake thereof:
Hoc Facite is there the Priests Commission, to take the bred, and bless and break it? hoc edite, hoc Bibite, take, eat and drink, Are a Commission to the people to partake thereof:
Is any thirsty, here is the well of life eternal, farre better then the well of Jacob, or the waters of Jordan; Whoever drinketh of these waters he shall never thirst.
Is any thirsty, Here is the well of life Eternal, Far better then the well of Jacob, or the waters of Jordan; Whoever Drinketh of these waters he shall never thirst.
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A bountiful and liberal feast, and such whereof our blessed Saviour is no niggard; we may participate of it monethly, weekly, daily, as our spiritual necessities and estates require:
A bountiful and liberal feast, and such whereof our blessed Saviour is no niggard; we may participate of it monthly, weekly, daily, as our spiritual necessities and estates require:
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The word NONLATINALPHABET in the Greek doth imply a Government; the Poet else had not called Agamemnon NONLATINALPHABET, the Prince or shepherd of his people.
The word in the Greek does imply a Government; the Poet Else had not called Agamemnon, the Prince or shepherd of his people.
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called therefore Pedum in the Latine, eò quòd retineat pecudum pedes, as Servius notes it upon Virgil. In this regard the shepherds in the Book of Jeremy are called Optimates gregis, the Princes,
called Therefore Pedum in the Latin, eò quòd retineat Pecudum pedes, as Servius notes it upon Virgil. In this regard the shepherd's in the Book of Jeremiah Are called Optimates Gregis, the Princes,
And David, when he kept his Fathers sheep in Bethlehem, is represented to us with his Shepherds staffe, Et tulit ba•ulum suum in manibus suis, He took his staffe in his hand,
And David, when he kept his Father's sheep in Bethlehem, is represented to us with his Shepherd's staff, Et tulit ba•ulum suum in manibus suis, He took his staff in his hand,
Witness that heavenly speech of his, when being taxed for keeping company with Publicans and sinners, he returned this answer, that the whole had no need of the Physician, but the sick. Did any of them go astray? he tells us of himself by his holy Prophet, that he would seek that which was lost,
Witness that heavenly speech of his, when being taxed for keeping company with Publicans and Sinners, he returned this answer, that the Whole had no need of the physician, but the sick. Did any of them go astray? he tells us of himself by his holy Prophet, that he would seek that which was lost,
Were they grown wanton and unruly? we finde him armed with power to destroy the fat and the strong, & pascere illos in judicio, and to feed them with judgement, Ezek. 34. to feed the flock of his inheritance with a rod, Micah 7. and finally the Prophet David doth represent the Lord his Shepherd, with a rod and a staffe, Psal. 23. i. e. as Austin doth expound it, with a corrective power, with the Rod of Discipline, according to the quality of the offence, and the condition of the offender.
Were they grown wanton and unruly? we find him armed with power to destroy the fat and the strong, & pascere Illos in Judicio, and to feed them with judgement, Ezekiel 34. to feed the flock of his inheritance with a rod, micah 7. and finally the Prophet David does represent the Lord his Shepherd, with a rod and a staff, Psalm 23. i. e. as Austin does expound it, with a corrective power, with the Rod of Discipline, according to the quality of the offence, and the condition of the offender.
Bellarmine looking through the Spectacles of the Popes Ambition, ascribes this solely to St. Peter, and to his Successors in the See of Rome. His reason is,
Bellarmine looking through the Spectacles of the Popes Ambition, ascribes this solely to Saint Peter, and to his Successors in the See of Room. His reason is,
as St. P•ter had, they being all equally invested pari consortio potestatis & honoris, with an equall measure both of power and honour ▪ as Cyprian, and generally all the Fathers tell us.
as Saint P•ter had, they being all equally invested Pair consortio potestatis & Honoris, with an equal measure both of power and honour ▪ as Cyprian, and generally all the Father's tell us.
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for seeing that the word of God is the food of the soul, non video cur Pastor non dicatur, qui pabulum hoc subministrat, we see no cause say they, that those who preach the Word of God, should not be honoured also with the name of Pastors.
for seeing that the word of God is the food of the soul, non video cur Pastor non dicatur, qui pabulum hoc subministrat, we see no cause say they, that those who preach the Word of God, should not be honoured also with the name of Pastors.
St. Austin knew no other Pastors in the Church of God, then the Apostles and the Bishops, in the 47. Tract on John. Our learned Andrews is resolute upon the point, neminem veterum sic locutum, that the Antients never otherwise understood the word.
Saint Austin knew no other Pastors in the Church of God, then the Apostles and the Bishops, in the 47. Tract on John. Our learned Andrews is resolute upon the point, neminem veterum sic locutum, that the Ancients never otherwise understood the word.
And Binius in his notes upon the Councils, excepts against a fragment of the Council of Rhemes, as being not of that Antiquity which is there pretended:
And Binius in his notes upon the Councils, excepts against a fragment of the Council of Rheims, as being not of that Antiquity which is there pretended:
For whereas there are divers acts of the Pastoral charge, as viz. to beat down the body of sin, to warn the unruly, comfort the feeble-minded, support the weak, to infuse balm into the sick and wounded soul, and with all care and industry to call the sinner to repentance:
For whereas there Are diverse acts of the Pastoral charge, as viz. to beatrice down the body of since, to warn the unruly, Comfort the feeble-minded, support the weak, to infuse balm into the sick and wounded soul, and with all care and industry to call the sinner to Repentance:
And for the power corrective, let him take that too, so farre as he may do it with the sword of the spirit, Et virga oris sui, and with the rod of his mouth, as the Prophet calls it.
And for the power corrective, let him take that too, so Far as he may do it with the sword of the Spirit, Et virga oris sui, and with the rod of his Mouth, as the Prophet calls it.
What then? Ad diligentiam Pastoralem pertinet, it then belongs unto the Pastor, Flagellorum terroribus vel etiam doloribus revocare, to fetch him back again by the stripes of D•scipline, by the coercions of the Church.
What then? Ad diligentiam Pastoralem pertinet, it then belongs unto the Pastor, Flagellorum terroribus vel etiam doloribus revocare, to fetch him back again by the stripes of D•scipline, by the coercions of the Church.
Which power, were it committed to the hands of each several Minister, would doubtless prove the greatest tyranny, that ever the poor Church of Christ did suffer under.
Which power, were it committed to the hands of each several Minister, would doubtless prove the greatest tyranny, that ever the poor Church of christ did suffer under.
Who therefore anciently was armed with his Crozier, or Pastoral staffe, (and by the Law of England he may use it still) that by the same he might reduce the stragler,
Who Therefore anciently was armed with his Crozier, or Pastoral staff, (and by the Law of England he may use it still) that by the same he might reduce the straggler,
In which regard, it is the Custom of those Countries which are plagued with Wolves, to lodge their sheep at night in defossis specubus, in some strong Caverns under ground, and free from violence.
In which regard, it is the Custom of those Countries which Are plagued with Wolves, to lodge their sheep At night in defossis specubus, in Some strong Caverns under ground, and free from violence.
In which regard, the Poet Virgil doth advise his shepherd to provide himself of some fierce Mastives, acres molossos, as he calls them, by whom the flock may be defended, during his own necessary absence.
In which regard, the Poet Virgil does Advice his shepherd to provide himself of Some fierce Mastiffs, acres molossos, as he calls them, by whom the flock may be defended, during his own necessary absence.
A place in which if we continue, we need not fear the violence of Satan that roaring Lion, who walks about the Fold continually, seeking out whom he may devoure.
A place in which if we continue, we need not Fear the violence of Satan that roaring lion, who walks about the Fold continually, seeking out whom he may devour.
that by their fierceness, and their watchfulness, and continual barking, they may keep farre aloof the common enemy, by whom the straglers are endangered.
that by their fierceness, and their watchfulness, and continual barking, they may keep Far aloof the Common enemy, by whom the stragglers Are endangered.
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Which when they could not do by violence, they treated with the sheep, as the Fable hath it, to deliver them up into their hands; but mark what followed thereupon.
Which when they could not do by violence, they treated with the sheep, as the Fable hath it, to deliver them up into their hands; but mark what followed thereupon.
such as have evermore exposed their persons to apparent dangers, their good names to the calumnies of malicious tongues, their fortunes many times to apparent ruine;
such as have evermore exposed their Persons to apparent dangers, their good names to the calumnies of malicious tongues, their fortune's many times to apparent ruin;
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Witness those many sufferings of the Apostles, as St. Paul describes them, reviled, yet blessing; persecuted, yet still suffering; defamed, and yet intreating:
Witness those many sufferings of the Apostles, as Saint Paul describes them, reviled, yet blessing; persecuted, yet still suffering; defamed, and yet entreating:
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And more then so, in perils of waters, in perils of robbers, in perils by their own Countreymen, in perils by the Heathen, in perils in the City, in perils in the Wilderness, in perils by Sea, in perils amongst false Brethren.
And more then so, in perils of waters, in perils of robbers, in perils by their own Countrymen, in perils by the Heathen, in perils in the city, in perils in the Wilderness, in perils by Sea, in perils among false Brothers.
but upon none more visibly then our Saviour Christ, who was not only il Pastor fido, the faithful Shepherd, whose eyes do neither sleep nor slumber, that so his sheep might feed in safety on the Hills and Mountains;
but upon none more visibly then our Saviour christ, who was not only ill Pastor fido, the faithful Shepherd, whose eyes do neither sleep nor slumber, that so his sheep might feed in safety on the Hills and Mountains;
And first this goodness of the Lord, though indivisible in it self, hath been divided by the Schoolmen, with good propriety both of words and meaning, into two kindes or species.
And First this Goodness of the Lord, though indivisible in it self, hath been divided by the Schoolmen, with good propriety both of words and meaning, into two Kinds or species.
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That which they call NONLATINALPHABET, or original, we may define to be an everlasting and unalterable quality in Almighty God, qua modis omnibus & summè bonus est, whereby he is supremely and entirely good.
That which they call, or original, we may define to be an everlasting and unalterable quality in Almighty God, qua modis omnibus & summè bonus est, whereby he is supremely and entirely good.
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The other kind of goodness call'd by the Schoolmen NONLATINALPHABET, or exemplified, is that which God hath mani•ested on his creatures, and imparted to them.
The other kind of Goodness called by the Schoolmen, or exemplified, is that which God hath mani•ested on his creatures, and imparted to them.
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This generall goodness clearly manifested in the Creation of the World, ( quid enim aliud est Mundus quam Deus explicatus, said the old Philosopher) and in preserving of the same created, cloathing the Lillies,
This general Goodness clearly manifested in the Creation of the World, (quid enim Aliud est World quam Deus explicatus, said the old Philosopher) and in preserving of the same created, clothing the Lilies,
But that which most especially doth concern this business, is his special goodness, restrained unto his chosen servants, to such as fear his name, and observe his precepts.
But that which most especially does concern this business, is his special Goodness, restrained unto his chosen Servants, to such as Fear his name, and observe his Precepts.
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I shall no longer wonder at the strange Command which God once layd upon our Father Abraham. Abraham take now thy Sonne, thine only Sonne Isaac, whom thou lovest,
I shall no longer wonder At the strange Command which God once laid upon our Father Abraham. Abraham take now thy Son, thine only Son Isaac, whom thou Lovest,
Nor shall I much admire at the zeal of Moses, desiring in a pious fervency, that he himself might be blotted out of the Book of God, upon condition that the peoples sins might be forgiven them.
Nor shall I much admire At the zeal of Moses, desiring in a pious fervency, that he himself might be blotted out of the Book of God, upon condition that the peoples Sins might be forgiven them.
It had been such a prodigie as would have startled the most setled mindes of the sonnes of nature, to have heard only this, that for a good mans sake, some peradventure would yet dare to die.
It had been such a prodigy as would have startled the most settled minds of the Sons of nature, to have herd only this, that for a good men sake, Some Peradventure would yet Dare to die.
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But God (saith the Apostle) commends his love to us in this, in that whilest we were yet sinners, Christ di•d for us. The Lord and giver of life, submits himself unto the death;
But God (Says the Apostle) commends his love to us in this, in that whilst we were yet Sinners, christ di•d for us. The Lord and giver of life, submits himself unto the death;
Good God! how gladly could I wish unto my self, the tongues of men and Angels at this present time, that I might speak a little of thy Grace and mercy.
Good God! how gladly could I wish unto my self, the tongues of men and Angels At this present time, that I might speak a little of thy Grace and mercy.
And yet O Lord, the tongues of men and Angels would fall so short of true expression, that they would seem no better then a sounding brasse, or a tinckling Cymball. Thou only hast ability to relate the history of thine own great mercies, who hadst alone the power to do them.
And yet Oh Lord, the tongues of men and Angels would fallen so short of true expression, that they would seem no better then a sounding brass, or a tinkling Cymbal. Thou only hast ability to relate the history of thine own great Mercies, who Hadst alone the power to do them.
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Novum ad victoriam iter sanguinis sui semita aperuit, as the Historian said of Decius. This was indeed a battel of a strange condition, in which the Conqueror must first lose his life,
Novum ad victoriam iter Blood sui semita aperuit, as the Historian said of Decius. This was indeed a battle of a strange condition, in which the Conqueror must First loose his life,
No other way to subjugate the powers of death, and ransom his distressed sheep from the hands of Satan, but by his death to overthrow him which had the power of death, which is the Devil.
No other Way to subjugate the Powers of death, and ransom his distressed sheep from the hands of Satan, but by his death to overthrow him which had the power of death, which is the devil.
and being the first that brought in death, should be conquered by it. Mors enim erat arma per quae vincebat diabolus, & per en victus est à Christo. So the Glosse expounds it.
and being the First that brought in death, should be conquered by it. Mors enim erat arma per Quae vincebat diabolus, & per en victus est à Christ. So the Gloss expounds it.
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as it relates unto the Pastoral charge of Christ our Saviour, in feeding of our souls with the bread of life, curing our wounded consciences with the Physick of the Word, correcting out obliquities with the rod of Discipline;
as it relates unto the Pastoral charge of christ our Saviour, in feeding of our Souls with the bred of life, curing our wounded Consciences with the Physic of the Word, correcting out obliquities with the rod of Discipline;
The first of these two wayes, is by dying with him, cruc••ying our sins upon his Crosse, burying our corrupt affections in his Grave, mortify•ng our earthly members,
The First of these two ways, is by dying with him, cruc••ying our Sins upon his Cross, burying our corrupt affections in his Grave, mortify•ng our earthly members,
Which duties, as they are at all times to be practised by us, so most especially on those dayes and times, which are designed according to the pattern of pure Antiquity,
Which duties, as they Are At all times to be practised by us, so most especially on those days and times, which Are designed according to the pattern of pure Antiquity,
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though now not only generally neglected by most sorts of men, as if there were no difference between Christian libertie and antichristian licentiousness;
though now not only generally neglected by most sorts of men, as if there were no difference between Christian liberty and Antichristian licentiousness;
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A matter not so gracious I confess unto flesh and blood, but such as may be entertained without great difficulty, in any heart that is truly Christian;
A matter not so gracious I confess unto Flesh and blood, but such as may be entertained without great difficulty, in any heart that is truly Christian;
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by any one who seriously considers how much the most that he can suffer for the sake of Christ, comes short of that which Christ hath suffered for the sake of man:
by any one who seriously considers how much the most that he can suffer for the sake of christ, comes short of that which christ hath suffered for the sake of man:
Add unto this the comfortable words of Christ our Saviour, in St. Matthews Gospel, qui perdiderit animam suam propter me, he that loseth his life for my sake, shall be sure to finde it.
Add unto this the comfortable words of christ our Saviour, in Saint Matthews Gospel, qui perdiderit animam suam propter me, he that loses his life for my sake, shall be sure to find it.
and though there never be occasion, (as God grant there be not) yet must we all be thus affected, at the least in voto. So doing, we are Martyrs though we do not suffer,
and though there never be occasion, (as God grant there be not) yet must we all be thus affected, At the least in voto. So doing, we Are Martyrs though we do not suffer,
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But what need more be said of this, then what our Saviour hath affirmed in that kind before, who did not only take upon himself the name and office of a Sheepherd,
But what need more be said of this, then what our Saviour hath affirmed in that kind before, who did not only take upon himself the name and office of a Shepherd,
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And this the good Father Greg. N•ss. doth reckon as a principal part of our felicity, NONLATINALPHABET, that Christ doth cause us to be called his sheep,
And this the good Father Greg. N•ss. does reckon as a principal part of our felicity,, that christ does cause us to be called his sheep,
who cast such doubts, and make such poor excuses to delay the journey, having so sure a Guide, such a brave Conductor, not only to direct us that we do not erre,
who cast such doubts, and make such poor excuses to Delay the journey, having so sure a Guide, such a brave Conductor, not only to Direct us that we do not err,
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first Oves, and then Oves meae, Christs Sheep, the sheep of his most blessed Pastures. 2. The duties here expected from them, which are audire & sequi, to hear and to follow;
First Owes, and then Owes meae, Christ Sheep, the sheep of his most blessed Pastures. 2. The duties Here expected from them, which Are Audire & sequi, to hear and to follow;
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or rather so to hear that we may follow the better. 3. We have the object of this duty, which is twofold also, vocem meam, me; not my voice only, but my foot-steps too.
or rather so to hear that we may follow the better. 3. We have the Object of this duty, which is twofold also, vocem meam, me; not my voice only, but my footsteps too.
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reviling not again when he was reviled, nor using threatning words when he suffered wrongfully; but withall, meekness and humility committed his whole cause to him who judgeth righteously.
reviling not again when he was reviled, nor using threatening words when he suffered wrongfully; but withal, meekness and humility committed his Whole cause to him who Judgeth righteously.
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In this regard, our Saviour being to warn his followers of those false Prophets, which the Devil did intend to send amongst them, he lets them know that they should come in Sheeps cloathing, i. e. that they should be apparelled with all shewes of meekness, innocency and humility,
In this regard, our Saviour being to warn his followers of those false prophets, which the devil did intend to send among them, he lets them know that they should come in Sheep clothing, i. e. that they should be appareled with all shows of meekness, innocency and humility,
Which though perhaps it be not universally true (as perhaps it may be) yet doth it very well agree with the condition of the sheep, which is not only molle pecus, a creature of a mild and tender nature;
Which though perhaps it be not universally true (as perhaps it may be) yet does it very well agree with the condition of the sheep, which is not only molle pecus, a creature of a mild and tender nature;
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the other storms and flies out into fury on the least reproof. The one thinks scorn to come to Christ, wh•lest he is preaching in the Temple, and such publick places;
the other storms and flies out into fury on the least reproof. The one thinks scorn to come to christ, wh•lest he is preaching in the Temple, and such public places;
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and then too, if they be not satisfied in their curiosities, they set him at naught, laugh at him to his very face, & veste alb• indutum illudunt, put the fools coat upon him, and so send him going.
and then too, if they be not satisfied in their curiosities, they Set him At nought, laugh At him to his very face, & veste alb• indutum illudunt, put the Fools coat upon him, and so send him going.
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And they derive that terme from the old word rumen, which signifies that little bag or ventricle, into the which it is conveyed before the second chewing of it;
And they derive that term from the old word rumen, which signifies that little bag or ventricle, into the which it is conveyed before the second chewing of it;
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or else as Servius hath it in his notes on Virgil, from the most prominent part of the throat, called Ruma, per quam demissus cibus revocatur, by which they do recall that food into their mouthes, which they had lodged within their stomacks.
or Else as Servius hath it in his notes on Virgil, from the most prominent part of the throat, called Ruma, per quam demissus cibus revocatur, by which they do Recall that food into their mouths, which they had lodged within their stomachs.
but when the fury of their Appetite is a little slackned, they bestow upon it as it were a second eating, that it may be more perfectly concocted, and made fit for nourishment.
but when the fury of their Appetite is a little slackened, they bestow upon it as it were a second eating, that it may be more perfectly concocted, and made fit for nourishment.
Atque iterum pasto pascitur ante cibo, as it is in Ovid. And this no question is required in every one who doth desire to be accounted for a sheep of our Saviours Pasture,
Atque iterum pasto pascitur ante Cibo, as it is in Ovid. And this no question is required in every one who does desire to be accounted for a sheep of our Saviors Pasture,
hearken O Daughter and consider, Psal. 45. And ' •was the greatest commendation of the Virgin Mary, a Daughter of the great King also, that she did keep the sayings of her Lord and Saviour, conferens in corde suo, and pondered them duly in her heart.
harken Oh Daughter and Consider, Psalm 45. And ' •was the greatest commendation of the Virgae Marry, a Daughter of the great King also, that she did keep the sayings of her Lord and Saviour, conferens in cord Sue, and pondered them duly in her heart.
This is that commanded by the Lord to his people Israel, that they should lay up his words in their hearts, and meditate on the same both day and night;
This is that commanded by the Lord to his people Israel, that they should lay up his words in their hearts, and meditate on the same both day and night;
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This is indeed the principal end both of our preaching and your hearing, ut •a retineatis in mente, impleat is in opere, that you do keep it in your mindes,
This is indeed the principal end both of our preaching and your hearing, ut •a retineatis in mente, impleat is in Opere, that you do keep it in your minds,
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Quadrupedum qua• utilitatis causa homines incluserunt, primas fuisse oves, saith Conradus Gesner. And certainly from that little creature, we have not only all things necessary for the life of man,
Quadrupedum qua• utilitatis causa homines incluserunt, primas Fuisse Owes, Says Conrad Gesner. And Certainly from that little creature, we have not only all things necessary for the life of man,
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Which as it doth express most fully the bountiful condition of the sheep, (which questionless, is the most plentifull and liberal House-keeper of all creatures else:) so doth it also shew, what kind of men they ought to be which are the sheep of our Redeemer, that most glorious Shepherd;
Which as it does express most Fully the bountiful condition of the sheep, (which questionless, is the most plentiful and liberal Housekeeper of all creatures Else:) so does it also show, what kind of men they ought to be which Are the sheep of our Redeemer, that most glorious Shepherd;
But here some men may chance to say, what means have we of yielding any profit to our Lord and Master, the great Shepherd of our souls, as St. Peter calls him.
But Here Some men may chance to say, what means have we of yielding any profit to our Lord and Master, the great Shepherd of our Souls, as Saint Peter calls him.
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and he expects that we be bountiful to them whom he hath substituted in his place, either as instruments of our edification, or objects of our liberality.
and he expects that we be bountiful to them whom he hath substituted in his place, either as Instruments of our edification, or objects of our liberality.
And doth not equity require and the Scriptures dictate, that he which feedèth the Flock, should also feed himself with the milk of the Flock, and sometimes cloath himself with the Fleece thereof? The Law of nature and of Nations have resolved this case.
And does not equity require and the Scriptures dictate, that he which feedèth the Flock, should also feed himself with the milk of the Flock, and sometime cloth himself with the Fleece thereof? The Law of nature and of nations have resolved this case.
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Verily saith our Lord and Saviour to his blessed sheep, in as much as you have done these works of mercy unto the least of these my Brethren, ye have done them also unto me.
Verily Says our Lord and Saviour to his blessed sheep, in as much as you have done these works of mercy unto the least of these my Brothers, you have done them also unto me.
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who for the most part, are so farre from making shade to the afflicted and oppressed, that if their ruine and destruction will any way conduce unto our advantage, we use to lay them in the Sun. Such miserable comforters were the friends of Job, who when they should have laboured to revive his spirits, endeavoured to afflict his conscience:
who for the most part, Are so Far from making shade to the afflicted and oppressed, that if their ruin and destruction will any Way conduce unto our advantage, we use to lay them in the Sun. Such miserable Comforters were the Friends of Job, who when they should have laboured to revive his spirits, endeavoured to afflict his conscience:
and such the Ziphites unto David, instead of being a comfort to him in the time of his exile, they practise to deliver him into the hands of Saul. We are all of us apt enough to comply with one part of St. Pauls injunction, which is gaudere cum gaudentibus, to rejoyce with them that do rejoyce, to share with men in their prosperities,
and such the Ziphites unto David, instead of being a Comfort to him in the time of his exile, they practise to deliver him into the hands of Saul. We Are all of us apt enough to comply with one part of Saint Paul's injunction, which is Rejoice cum gaudentibus, to rejoice with them that do rejoice, to share with men in their Prosperities,
First, Oves in the plural number, otherwise Christ could have no Church, and the great Sheepherd would have never a Flock. One sheep can no more properly be called a Flock,
First, Owes in the plural number, otherwise christ could have no Church, and the great Shepherd would have never a Flock. One sheep can no more properly be called a Flock,
and multitudes of men that live not under one Lord, one Faith, one Baptisme, cannot with such propriety be termed a Church, as a confusion of opinions.
and Multitudes of men that live not under one Lord, one Faith, one Baptism, cannot with such propriety be termed a Church, as a confusion of opinions.
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and yet there have been still a number. Seven thousand knees there were in Israel, which Elijah knew not, that had not bowed themselves to Baal, and infinite numbers in the Realm of Judah, who never offered sacrifice to that wretched Idol;
and yet there have been still a number. Seven thousand knees there were in Israel, which Elijah knew not, that had not bowed themselves to Baal, and infinite numbers in the Realm of Judah, who never offered sacrifice to that wretched Idol;
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For as the holy Ghost in the Book of Psalms, compares the Church not unto men, but to a City, a City at unity in it self, and in the Canticles, not unto Souldiers,
For as the holy Ghost in the Book of Psalms, compares the Church not unto men, but to a city, a city At unity in it self, and in the Canticles, not unto Soldiers,
so doth he liken it not unto sheep, but to a flock, a flock new come from washing, in the same Song of Solomon; a little flock, as himself calls it in St. Luke. And if a flock, it must be then united and collected into one Fold, under the leading and command of the same one Sheepherd:
so does he liken it not unto sheep, but to a flock, a flock new come from washing, in the same Song of Solomon; a little flock, as himself calls it in Saint Lycia. And if a flock, it must be then united and collected into one Fold, under the leading and command of the same one Shepherd:
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unum •vile, and unus Pastor, being joyned together in this Chapter, v. 16. To finde this one Sheepherd who it is, we need seek no further then my Text, it is Christ our Saviour;
Unum •vile, and Unus Pastor, being joined together in this Chapter, v. 16. To find this one Shepherd who it is, we need seek no further then my Text, it is christ our Saviour;
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And this supreme and universal sheepherd we acknowledge gladly, and should account our selves in an ill condition were we not under his command, fed by his blessed Word and Sacraments,
And this supreme and universal shepherd we acknowledge gladly, and should account our selves in an ill condition were we not under his command, fed by his blessed Word and Sacraments,
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And whereas antiently it was conceived to be a perfect definition of the Church of Christ, viz. that it was a body of men professing one Lord, one Faith, one Baptisme:
And whereas anciently it was conceived to be a perfect definition of the Church of christ, viz. that it was a body of men professing one Lord, one Faith, one Baptism:
our Masters in the Church of Rome, have now added this, sub unius Christi in terris Vicarii, Romani Pont. that this collected body must be under the command of the Bishop of Rome. A patch subjoyned to the old definition of a Church, much like the piece of new Cloth put to an old Garment, which our Saviour speaketh of.
our Masters in the Church of Rome, have now added this, sub unius Christ in terris Vicarii, Romani Pont. that this collected body must be under the command of the Bishop of Room. A patch subjoined to the old definition of a Church, much like the piece of new Cloth put to an old Garment, which our Saviour speaks of.
and all the Churches also of the Reformation are cut off for ever from having any part in David, or hope of an inheritance in the sonne of Jesse. But with this new Divinity we have nought to do.
and all the Churches also of the Reformation Are Cut off for ever from having any part in David, or hope of an inheritance in the son of Jesse. But with this new Divinity we have nought to do.
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or else by hearkening to the voice of strangers, whom they should not follow, they make themselves a spoyl unto Theeves and Robbers. Keep we then all together in one Fold, one Flock;
or Else by Harkening to the voice of Strangers, whom they should not follow, they make themselves a spoil unto Thieves and Robbers. Keep we then all together in one Fold, one Flock;
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as hearing, reading, conference, and such like preparatives; whereby our understandings are informed, and our mindes enlightned, and so prepared to entertain it.
as hearing, reading, conference, and such like preparatives; whereby our understandings Are informed, and our minds enlightened, and so prepared to entertain it.
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Besides, it is the observation of an ancient Father, that many faculties of the soul, NONLATINALPHABET, are likened and resembled to the outward members.
Beside, it is the observation of an ancient Father, that many faculties of the soul,, Are likened and resembled to the outward members.
Upon which ground, the eare may not improperly be called NONLATINALPHABET, the spirituall mouth, by which we do receive both food and Physick for the languishing soul.
Upon which ground, the ear may not improperly be called, the spiritual Mouth, by which we do receive both food and Physic for the languishing soul.
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so is it then most frequent and predominant in them, when to the natural moysture of their bodies is added also the corrupt moysture of their Pastures.
so is it then most frequent and predominant in them, when to the natural moisture of their bodies is added also the corrupt moisture of their Pastures.
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nor other way to make that physick efficacious, but by applying it to the ear, That is the mouth wherewith we must take down those potions which the Physitians of our souls have prescribed unto us.
nor other Way to make that physic efficacious, but by applying it to the ear, That is the Mouth wherewith we must take down those potions which the Physicians of our Souls have prescribed unto us.
Strong meat belongs to them that are of full age, who have their senses exercised to discern both good and evil, so St. Paul hath told us. Are ye of curious tasts and affected palates? then it is a banquet, a banquet of all others the most rich and nourishing.
Strong meat belongs to them that Are of full age, who have their Senses exercised to discern both good and evil, so Saint Paul hath told us. are you of curious tastes and affected palates? then it is a banquet, a banquet of all Others the most rich and nourishing.
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in which there are both Sweet-meats to delight the Tast, Salsado's to revive the Palate, Tart stuff to set an edge upon the Appetite, Lenitives to open and unknit Obstructions, Cordials to heighten and advance our Spirits.
in which there Are both Sweetmeats to delight the Taste, Salsado's to revive the Palate, Tart stuff to Set an edge upon the Appetite, Lenitives to open and unknit Obstructions, Cordials to heighten and advance our Spirits.
Physici dicunt singulas corporis partes Numinibus consecratas esse, ut aurem Memoriae, frontem Genio, as Servius notes it upon Virgil. We must so hear then that we do remember, not make our ears a thorough-fare, and no more then so:
Physici dicunt singulas corporis parts Numinibus consecratas esse, ut Ear Memoriae, frontem Genio, as Servius notes it upon Virgil. We must so hear then that we do Remember, not make our ears a thoroughfare, and no more then so:
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What, had God given her to him for a comfort, and doth he now find fault that he heard her speak? what comfort can there be in a sullen woman? in a dumb woman none at all. Not so:
What, had God given her to him for a Comfort, and does he now find fault that he herd her speak? what Comfort can there be in a sullen woman? in a dumb woman none At all. Not so:
and therefore when Almighty God did give this testimony of our Saviour, This is my beloved Son, in whom I am well pleased, and then immediately subjoyned audite ipsum, hear ye him, it is not to be thought that he required no more then their outward ears:
and Therefore when Almighty God did give this testimony of our Saviour, This is my Beloved Son, in whom I am well pleased, and then immediately subjoined audite ipsum, hear you him, it is not to be Thought that he required no more then their outward ears:
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That had been to invite his followers to that very fault which he blamed in others, which was audientes non audiunt, the people heard his word, and yet heard it not:
That had been to invite his followers to that very fault which he blamed in Others, which was Audientes non Audiunt, the people herd his word, and yet herd it not:
for howsoever that of the Apostle be most unquestionably true, that God at sundry times and in divers manners spake in times past unto our Fathers by the Prophets, yet still we are at locutus est Deus, that God spake unto them,
for howsoever that of the Apostle be most unquestionably true, that God At sundry times and in diverse manners spoke in times passed unto our Father's by the prophets, yet still we Are At Spoken est Deus, that God spoke unto them,
From that time forwards unto this ▪ God never did express himself in a cleerer way then by that of speaking, either in dreams and visions as unto the Patriarcks,
From that time forward unto this ▪ God never did express himself in a clearer weigh then by that of speaking, either in dreams and visions as unto the Patriarchs,
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or Angelorum atque hominum ministerio, by the tongues of holy men and Angels, as unto the Jews, till in the last dayes locutus est nobis in filio, he spake unto us by his Son the heir of all things.
or Angels atque hominum Ministerio, by the tongues of holy men and Angels, as unto the jews, till in the last days Spoken est nobis in filio, he spoke unto us by his Son the heir of all things.
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For should he speak unto us now as at the giving of the Law in Sinai, in thunder and lightning, what flesh were able to abide it? Or should he speak unto us in a cloud of darkness, & cum clangore Tubae, and with the sound of a Trumpet, what ear were able to endure it? Speak thou unto us (said the Jews to Moses ) and we will hear, but let not God speak to us lest we die, i. e.
For should he speak unto us now as At the giving of the Law in Sinai, in thunder and lightning, what Flesh were able to abide it? Or should he speak unto us in a cloud of darkness, & cum clangore Tubae, and with the found of a Trumpet, what ear were able to endure it? Speak thou unto us (said the jews to Moses) and we will hear, but let not God speak to us lest we die, i. e.
Indeed it is not often that God speaks otherwise unto us, then in a still and gentle voice, such as the Jews call Bath-col, filia vocis, a small slender voice;
Indeed it is not often that God speaks otherwise unto us, then in a still and gentle voice, such as the jews call Bath-col, filia Vocis, a small slender voice;
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Now of this truth we find a very pregnant instance in the history of Elijah, as it is represented to us in the Book of Kings, God called upon him to go forth and stand upon the Mount before him,
Now of this truth we find a very pregnant instance in the history of Elijah, as it is represented to us in the Book of Kings, God called upon him to go forth and stand upon the Mount before him,
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so is it, as it were, as history of those wayes and means by which the Lord hath spoke to us (to us particularly of this Nation) in these latter dayes.
so is it, as it were, as history of those ways and means by which the Lord hath spoke to us (to us particularly of this nation) in these latter days.
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The time was when the Lord passed by us in a mighty wind, a wind that blew down violently before it those majestick structures which had been consecrated anciently to religious uses and the service of God,
The time was when the Lord passed by us in a mighty wind, a wind that blew down violently before it those majestic structures which had been consecrated anciently to religious uses and the service of God,
next he passed by us in an Earthquake in King Edwards dayes, an Earthquake or Commotion as the vulgar reads it, by which the very foundations of the State were almost utterly subverted by rebellions,
next he passed by us in an Earthquake in King Edwards days, an Earthquake or Commotion as the Vulgar reads it, by which the very foundations of the State were almost utterly subverted by rebellions,
Post commotionem Ignis, after the Earthquake came a Fire, a cruel and devouring Fire, a Fire more raging then the Babylonian Furnace, not heated for three onely but for thrice three hundred;
Post commotionem Ignis, After the Earthquake Come a Fire, a cruel and devouring Fire, a Fire more raging then the Babylonian Furnace, not heated for three only but for thrice three hundred;
a Fire intended for the utter ruine of Gods Saints and Servants, though it proved rather in the event a fiery Chariot, such as was that provided for Elijah, for their conveyance into Heaven, At non in igne Dominus, I am sure God was not in that Fire.
a Fire intended for the utter ruin of God's Saints and Servants, though it proved rather in the event a fiery Chariot, such as was that provided for Elijah, for their conveyance into Heaven, At non in Ignite Dominus, I am sure God was not in that Fire.
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a voice of comfort and of consolation, a voice which for these eighty years hath spoken far better things unto us then the blood of Abel: a voice which we must hearken to with fear and reverence,
a voice of Comfort and of consolation, a voice which for these eighty Years hath spoken Far better things unto us then the blood of Abel: a voice which we must harken to with Fear and Reverence,
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since every one pretends to the like Commission, and hath a dixit Dominus in his mouth, be he who he will? The readiest way to satisfie this doubt, is to look back upon the story of Elijah, and resolve our selves:
since every one pretends to the like Commission, and hath a dixit Dominus in his Mouth, be he who he will? The Readiest Way to satisfy this doubt, is to look back upon the story of Elijah, and resolve our selves:
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for if the Preacher speak unto you in a still small voice, if he deliver nothing to you but the truth with soberness, verba veritatis & sobrietatis as the Apostle calls them,
for if the Preacher speak unto you in a still small voice, if he deliver nothing to you but the truth with soberness, verba veritatis & sobrietatis as the Apostle calls them,
but if he speak unto you in Fires and Earthquakes, in Storms and Tempests, or like the sons of Boanerges call for fire from Heaven, it is a shrewd conjecture that God is not there.
but if he speak unto you in Fires and Earthquakes, in Storms and Tempests, or like the Sons of Boanerges call for fire from Heaven, it is a shrewd conjecture that God is not there.
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Those voices savour of a different spirit from the Lord our Sheepherd, whose lips dropped Myrrhe, who spake unto his people in so mild a way, that his reproofs were gentle, his corrections sweet.
Those voices savour of a different Spirit from the Lord our Shepherd, whose lips dropped Myrrh, who spoke unto his people in so mild a Way, that his reproofs were gentle, his corrections sweet.
The sheep is naturally of a timorous and weak condition, easily frighted from their food should they be terrified with the cries of Wolves, though false and counterfeit;
The sheep is naturally of a timorous and weak condition, Easily frighted from their food should they be terrified with the cries of Wolves, though false and counterfeit;
In which regard the Poets often represent the Sheepherd with his pipe and songs, and his flocks feeding round about him, Stant & oves circum, &c. Such is the voice we are to hear, a still silent voice, vox aurae lenis, or sib•lus aurae tenuis, a still small voice, a voice proceeding from a meek and humble spirit:
In which regard the Poets often represent the Shepherd with his pipe and songs, and his flocks feeding round about him, Stant & Owes circum, etc. Such is the voice we Are to hear, a still silent voice, vox aurae lenis, or sib•lus aurae tenuis, a still small voice, a voice proceeding from a meek and humble Spirit:
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and we are bound to hear his voice for no other reason, but that we may the better know how to follow him, my next particular and very briefly to be handled.
and we Are bound to hear his voice for no other reason, but that we may the better know how to follow him, my next particular and very briefly to be handled.
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And if we follow him as we ought to do, in all the paths of piety and vertue which he hath pleased to lead before us, we shall be hearers of his voice, there's no doubt of that,
And if we follow him as we ought to do, in all the paths of piety and virtue which he hath pleased to led before us, we shall be hearers of his voice, there's no doubt of that,
If therefore Christ hath taken up his Crosse, and is gone before us, it is no small part of our obedience to take up our Crosses also, and to follow after.
If Therefore christ hath taken up his Cross, and is gone before us, it is no small part of our Obedience to take up our Crosses also, and to follow After.
Oportet primum haec pati, we must first suffer all these things, Afflictions, Persecutions, Buffetings, Revilings, yea and Death it self before we enter into glory.
Oportet primum haec pati, we must First suffer all these things, Afflictions, Persecutions, Buffetings, Revilings, yea and Death it self before we enter into glory.
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As he hath led the way before us in all the works of Godliness and the fruits of Mercy, what better can become us then to do so too? to tread in his most sacred steps as he makes us able:
As he hath led the Way before us in all the works of Godliness and the fruits of Mercy, what better can become us then to do so too? to tread in his most sacred steps as he makes us able:
Himself hath so commanded, and we must obey, Be ye followers of God as dear children, saith the great Apostle, i. e. as children love to imitate the gestures, speech,
Himself hath so commanded, and we must obey, Be you followers of God as dear children, Says the great Apostle, i. e. as children love to imitate the gestures, speech,
And though St. Paul doth in another place exhort those of Corinth that they should be followers of him, yet he subjoyned this limitation, sicut ego Christi, as I am of Christ.
And though Saint Paul does in Another place exhort those of Corinth that they should be followers of him, yet he subjoined this limitation, sicut ego Christ, as I am of christ.
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Ubi mares viam ducunt, reliquus grex facilè sequetur. Aristotle long ago did observe this in them, in his Historia Animalium, and it holds good still in our own observation.
Ubi mares viam ducunt, reliquus grex facilè sequetur. Aristotle long ago did observe this in them, in his History Animals, and it holds good still in our own observation.
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because their actions many times are made exemplary, so may it lessen those of the lower sort, that to be governed by the example of frail sinful men, is at the best a simple and sheepish quality.
Because their actions many times Are made exemplary, so may it lessen those of the lower sort, that to be governed by the Exampl of frail sinful men, is At the best a simple and sheepish quality.
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and therefore should we make their lives a general pattern unto ours, we may be drunk with Noah, and incestuous with Lot, swearers with Joseph, Murderers with David, Idolaters with Solomon, Persecutors with Paul, Deniers of the Lord with Peter, and indeed what not.
and Therefore should we make their lives a general pattern unto ours, we may be drunk with Noah, and incestuous with Lot, swearers with Joseph, Murderers with David, Idolaters with Solomon, Persecutors with Paul, Deniers of the Lord with Peter, and indeed what not.
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For doubt we not but if we follow our most gracious Sheepherd in all those paths of grace and godliness which he hath gone before us in this present world,
For doubt we not but if we follow our most gracious Shepherd in all those paths of grace and godliness which he hath gone before us in this present world,
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but a particular knowledge of their several states, of their strength or feeblenesse, how they have prospered in his pastures, to what infirmities they are subject,
but a particular knowledge of their several states, of their strength or feebleness, how they have prospered in his pastures, to what infirmities they Are Subject,
A knowledge so exact and punctual, as to know them every one by name, & proprias oves vocat nominatim, he calls them every one by name, in the third of this Chapter;
A knowledge so exact and punctual, as to know them every one by name, & proprias Owes vocat Nominatim, he calls them every one by name, in the third of this Chapter;
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and this he terms fundamentum firmum & signaculum, NONLATINALPHABET, as the Greek text hath it, the sure foundation and the seal of our Christian hope;
and this he terms fundamentum Firmum & signaculum,, as the Greek text hath it, the sure Foundation and the seal of our Christian hope;
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And they so know him on the other side as to rest assur'd that he will lead them in no other paths then the paths of righteousnesse, nor conduct them unto any other pastures then the green pastures of the Word, or drive them to any other waters then the waters of comfort, whereof David speaks.
And they so know him on the other side as to rest assured that he will led them in no other paths then the paths of righteousness, nor conduct them unto any other pastures then the green pastures of the Word, or drive them to any other waters then the waters of Comfort, whereof David speaks.
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they are all sure enough of that, and this assurance doth proceed from cognosco eas, that knowledg which he is pleased to take of his sheep particularly,
they Are all sure enough of that, and this assurance does proceed from cognosco eas, that knowledge which he is pleased to take of his sheep particularly,
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