Eirēnogonia, or The pedegree of peace deliuered in a sermon intended to the iudges at the assises holden at Okeham in Rutland, Iuly 31. 1629. but after vpon an occasion, preached at Vppingham, in the same countie, Septemb. 6. 1629. By Antony Fawkner, Master of Arts, late student in Jesus Colledge at Oxford.
ΕΙΡΗΝΟΓΟΝΙΑ, OR THE PEDEGREE OF PEACE, &c. LEVIT. 24.11. His Mothers name also was Shelomith, the daughter of Dibri, of the Tribe of Dan. NAtures perfection presupposeth an imperfection.
ΕΙΡΗΝΟΓΟΝΙΑ, OR THE PEDIGREE OF PEACE, etc. LEVIT. 24.11. His Mother's name also was Shelomith, the daughter of Dibri, of the Tribe of Dan. NAtures perfection presupposeth an imperfection.
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For Maledixit, he cursed. Yea, and because his hand might not wound him, whom his tongue had reuiled, Coelum ipsum petijt stultitiâ; God must be the obiect of his malice, as well as his neighbour;
For Maledixit, he cursed. Yea, and Because his hand might not wound him, whom his tongue had reviled, Coelum ipsum Petijt stultitiâ; God must be the Object of his malice, as well as his neighbour;
for blasphemauit Nomen Domini: Hee blasphemed the Name of the Lord, ver. 11. And what now can be added? The sin is swolne to its compleat to its, stretched hugenesse: then it must needs burst.
for blasphemauit Nome Domini: He blasphemed the Name of the Lord, ver. 11. And what now can be added? The since is swollen to its complete to its, stretched hugeness: then it must needs burst.
Iustice will auenge, they brought him vnto Moses, vers. 11. and vengeance will reward, they stoned him, vers. 14. So then, the transgressour is dead, but not the sinne;
justice will avenge, they brought him unto Moses, vers. 11. and vengeance will reward, they stoned him, vers. 14. So then, the transgressor is dead, but not the sin;
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he and his whole family perished: Iosh. 7.24. Haman transgressed: he and his ten sonnes were vtterly destroyed: Esth. 9.10. NONLATINALPHABET. So perilous is the company of the vngodly, and so full of danger alliance to the wicked.
he and his Whole family perished: Joshua 7.24. Haman transgressed: he and his ten Sons were utterly destroyed: Esth. 9.10.. So perilous is the company of the ungodly, and so full of danger alliance to the wicked.
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in which againe, if with a sharpe eye wee but looke into the vailed treasure of the names signification, wee may discouer the like relation included in a genealogie mysticall.
in which again, if with a sharp eye we but look into the veiled treasure of the names signification, we may discover the like Relation included in a genealogy mystical.
and from thence in a faire prospect, view the Ancestor of Dibri: he is Dan. Holy-writ construeth him Iudging, a Iudge, or Iudgement: for first, his reputed mother gaue him that name with her blessing;
and from thence in a fair prospect, view the Ancestor of Dibri: he is Dan. Holy writ construeth him Judging, a Judge, or Judgement: for First, his reputed mother gave him that name with her blessing;
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And Rachel said, God hath iudged me, therefore called she his name Dan: Gen. 30.6. And againe, Iacob confirmed it with his blessing; Dan shall iudge his people: Genes. 49.16. Descend then in the right line of this Genealogy:
And Rachel said, God hath judged me, Therefore called she his name Dan: Gen. 30.6. And again, Iacob confirmed it with his blessing; Dan shall judge his people: Genesis. 49.16. Descend then in the right line of this Genealogy:
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Dibri begets Shelomith; the Law, Peace: and Shelomith is the parent of the Blasphemer; Peace brings forth transgression. Dan begets Dibri; againe, Dibri, Shelomith; and Shelomith beares the Curser. Iudgement procreates the Law; the Law, Peace; and Peace brings forth her mishapen off-spring, Sinne. Old Hesiod, whether benefited by the twylight of Nature,
Dibri begets Shelomith; the Law, Peace: and Shelomith is the parent of the Blasphemer; Peace brings forth Transgression. Dan begets Dibri; again, Dibri, Shelomith; and Shelomith bears the Curser. Judgement procreates the Law; the Law, Peace; and Peace brings forth her Misshapen offspring, Sin. Old Hesiod, whither benefited by the twilight of Nature,
Iudgement is the act of Iustice. Iustice an habit, by which we haue an inclination, power and will to the performance of what is iust: so the Philosopher.
Judgement is the act of Justice justice an habit, by which we have an inclination, power and will to the performance of what is just: so the Philosopher.
Now wee know, that Habits are by so much the firmer radicated in their subiects, by how much the actions from whence they flow, are the more frequently and timely vsed.
Now we know, that Habits Are by so much the firmer radicated in their Subjects, by how much the actions from whence they flow, Are the more frequently and timely used.
Wherefore the Persians, that they might be sure to prouide vpright Iudges, made their children petty Iustices, and taught them Law as soone as letters.
Wherefore the Persians, that they might be sure to provide upright Judges, made their children Petty Justices, and taught them Law as soon as letters.
Yea, their very sports were serious, and (as another small Commonweale) they had their NONLATINALPHABET, Publike Halles to moote their childish Cases in.
Yea, their very sports were serious, and (as Another small Commonweal) they had their, Public Halls to moot their childish Cases in.
So would they wisely preuent Nature by their discipline, accompanying their increase of yeeres with a growth of vertue, that they might become men, and iust both together.
So would they wisely prevent Nature by their discipline, accompanying their increase of Years with a growth of virtue, that they might become men, and just both together.
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when sinne can take but tender hold, wherefore they must teach Gods Lawes diligently vnto their children, and to make them more habituall, they must talke of them when they are in their houses,
when sin can take but tender hold, Wherefore they must teach God's Laws diligently unto their children, and to make them more habitual, they must talk of them when they Are in their houses,
and when they walke by the way, and when they lie downe, and when they rise vp: Deut. 6.7. yea, they must binde them as a signe vpon their hands, and as Frontlets betweene their eyes:
and when they walk by the Way, and when they lie down, and when they rise up: Deuteronomy 6.7. yea, they must bind them as a Signen upon their hands, and as Frontlets between their eyes:
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Vers. 8. Whence the Pharises as seeming-performers of the Law, wrote those sentences in Frontlet-parchments, which they should haue grauen in their hearts,
Vers. 8. Whence the Pharisees as seeming-performers of the Law, wrote those sentences in Frontlet-parchments, which they should have graven in their hearts,
Her seate is not in the lower appetite of sense, but in that supreme one of the Will, which being a faculty of the diuiner part of man, is the most conuenient receptacle of a vertue, whose originall is so Diuine. Diuine? Yes:
Her seat is not in the lower appetite of sense, but in that supreme one of the Will, which being a faculty of the diviner part of man, is the most convenient receptacle of a virtue, whose original is so Divine. Divine? Yes:
for Iustice is of the Lord, yea tis the Lords. He executed the Iustice of the Lord: Deut. 33.21. Heare then, O Israel, The Lord our God is one Lord: Deut. 6.4. and that Lord both mercifull and iust: Psal. 116.5.
for justice is of the Lord, yea this the lords. He executed the justice of the Lord: Deuteronomy 33.21. Hear then, Oh Israel, The Lord our God is one Lord: Deuteronomy 6.4. and that Lord both merciful and just: Psalm 116.5.
and in that was more religious then the accursed Marcion, a blasphemer at least, equall with the sonne of the Egyptian, diuiding the Diuinity into two Godheads.
and in that was more religious then the accursed Marcion, a blasphemer At least, equal with the son of the Egyptian, dividing the Divinity into two Godheads.
Irenaeus in the power of the Spirit mightily confutes him, & demonstrates him as guilty of contradiction as blasphemy, vnder whose victorious feete wee leaue him cloathed with shame and confusion of face, mocking his foolish Thesis,
Irnaeus in the power of the Spirit mightily confutes him, & demonstrates him as guilty of contradiction as blasphemy, under whose victorious feet we leave him clothed with shame and confusion of face, mocking his foolish Thesis,
And that it is a vertue, the Coryphaeus of our Moderne Criticks (not to talke of Aristotles Media ) induceth Vlpian to conclude from the definition of Iustice, viz. that it is voluntas constans & perpetua; A constant and perpetuall Will:
And that it is a virtue, the Coryphaeus of our Modern Critics (not to talk of Aristotle Media) induceth Ulpian to conclude from the definition of justice, viz. that it is Voluntas constans & perpetua; A constant and perpetual Will:
and are therefore NONLATINALPHABET, corrupt in minde, 1. Tim. 6.5. & Spirituall Fornicatours, for their hearts haue gone a whoring from the Lord: Eccles. 46.11.
and Are Therefore, corrupt in mind, 1. Tim. 6.5. & Spiritual Fornicators, for their hearts have gone a whoring from the Lord: Eccles. 46.11.
Wherefore Vlpian doubts not to stile honest Lawyers Sacerdotes Iustitiae; the Priests of Iustice, emulus (as Turnebus coniectures) of the Stoicks sincere wise man, to whom onely they vouchsafed the title of a Priest.
Wherefore Ulpian doubts not to style honest Lawyers Sacerdotes Iustitiae; the Priests of justice, emulus (as Turnebus Conjectures) of the Stoics sincere wise man, to whom only they vouchsafed the title of a Priest.
The integritie of a righteous Iudge may adde vnto his Honour the reuerend title, at least of a Lay-Priest: such a proportionall Anallogie betweene their Callings is grounded vpon the vprightnesse of their actions.
The integrity of a righteous Judge may add unto his Honour the reverend title, At least of a Lay-Priest: such a proportional Anallogie between their Callings is grounded upon the uprightness of their actions.
Yea, the Acilian Law did prosecute this sharpe decree against the person accused, with such iust seuerity, that there was admitted no Iusiitium, no Dies Iustus, but he was immediately condemned sine ampliatione aut comperendinatione, without any delay of Demurre, Adiourning Court, or possibility of repriue.
Yea, the Acilian Law did prosecute this sharp Decree against the person accused, with such just severity, that there was admitted no Iusiitium, no Die Justus, but he was immediately condemned sine ampliatione Or comperendinatione, without any Delay of Demur, Adjourning Court, or possibility of reprieve.
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nor how Cambyses caused Sisamnes skin to be plucked off, and spread vpon the Iudges chaire, placing his sonne first in it, that by the balefull spectacle of his fathers hide, hee might be deterred from peruerting Iustice by receiuing bribes.
nor how Cambyses caused Sisamnes skin to be plucked off, and spread upon the Judges chair, placing his son First in it, that by the baleful spectacle of his Father's hide, he might be deterred from perverting justice by receiving Bribes.
Wherefore hauing spoken of this NONLATINALPHABET, very briefly, yet as much as needs, my theame being still of Iustice and Iudgement, I passe vnto two other inconueniences in their administration; Too sudden expedition and delay.
Wherefore having spoken of this, very briefly, yet as much as needs, my theme being still of justice and Judgement, I pass unto two other inconveniences in their administration; Too sudden expedition and Delay.
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one was the matter of vncleannesse, keeping from the Passeouer, Numb. 9.9. the other was the case of Zelophebads daughters concerning their inheritance, Numb. 36.10. The other two were of greater weight, as touching life and death, in which he delayed.
one was the matter of uncleanness, keeping from the Passover, Numb. 9.9. the other was the case of Zelophebads daughters Concerning their inheritance, Numb. 36.10. The other two were of greater weight, as touching life and death, in which he delayed.
yet in none of all these cases was there more haste then good speed, for in them all (saith my Author) Moses answered, Non audiui, I haue not heard, to wit, from the Lord, intimating, that deliberation ought to accompany iudgement,
yet in none of all these cases was there more haste then good speed, for in them all (Says my Author) Moses answered, Non audiui, I have not herd, to wit, from the Lord, intimating, that deliberation ought to accompany judgement,
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For concerning all these cases the Lord spake vnto Moses, and in the least of them, the Lawgiuer solemnely bespeakes the people to stand still, & ego audiam,
For Concerning all these cases the Lord spoke unto Moses, and in the least of them, the Lawgiver solemnly bespeaks the people to stand still, & ego audiam,
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The Royall Iudge, Dauid, knew it, when he said, NONLATINALPHABET, Betimes, early, in the morning will I destroy the wicked of the Land: Ps. 101.8. By this then it is manifest, that Iustice giues freely, deliberately, and (as the case requires) speedily. The next Quaere is, What she giues? Her proper Obiect Ius, or Iustum, What is right and due.
The Royal Judge, David, knew it, when he said,, Betimes, early, in the morning will I destroy the wicked of the Land: Ps. 101.8. By this then it is manifest, that justice gives freely, deliberately, and (as the case requires) speedily. The next Quaere is, What she gives? Her proper Object Just, or Iustum, What is right and due.
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From the first ariseth the iudgement betweene priuate contracts; from the second, that concerning publike Edicts. It followes then, that NONLATINALPHABET:
From the First arises the judgement between private contracts; from the second, that Concerning public Edicts. It follows then, that:
Iustice respects an equalitie; and that equalitie intimates a twofold proportion: one is inter rem & rem: as betwixt the traffike and the value, about which the commutatiue part of Iustice is conuersant:
justice respects an equality; and that equality intimates a twofold proportion: one is inter remembering & remembering: as betwixt the traffic and the valve, about which the commutative part of justice is conversant:
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the other is inter rem & personam, betweene the Person deseruing, and the Reward, which by an equall distribution is adapted, or fitted to the persons deserts, by that other subiectiue part of Iustice, to wit, Distributiue. The Persians religiously obserued both parts,
the other is inter remembering & Personam, between the Person deserving, and the Reward, which by an equal distribution is adapted, or fitted to the Persons deserts, by that other subjective part of justice, to wit, Distributive. The Persians religiously observed both parts,
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And loe, the Precept of the Lord commands both parts: Iust ballances, iust weights, a iust Ephah, and a iust Hin shall yee haue: Leuit. 19.36. and the Labourer is worthy of his hire: Luk. 10.7. From these are euident the definition of this Ius, or right, and it is necessity. This is that Palladium, that Image of Pallas, that Statue of Iustice fallen downe from Heauen into our Common-wealth, which being religiously preserued, our Cities are conserued from hostile violence:
And lo, the Precept of the Lord commands both parts: Just balances, just weights, a just Ephah, and a just Hin shall ye have: Levites 19.36. and the Labourer is worthy of his hire: Luk. 10.7. From these Are evident the definition of this Just, or right, and it is necessity. This is that Palladium, that Image of Pallas, that Statue of justice fallen down from Heaven into our Commonwealth, which being religiously preserved, our Cities Are conserved from hostile violence:
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He that iniures the picture, reproacheth the person whose the picture is; now this Iustum, or Right, is the liuely image, the true protraiture of Iustice:
He that injures the picture, Reproacheth the person whose the picture is; now this Iustum, or Right, is the lively image, the true protraiture of justice:
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Being at the Schoole of Iustice, whereof wee spake before, it was his turne to decide a controuersie betweene two of his play fellowes, the one being a great boy that had a little coate, the other being a little boy that had a great coate,
Being At the School of justice, whereof we spoke before, it was his turn to decide a controversy between two of his play Fellows, the one being a great boy that had a little coat, the other being a little boy that had a great coat,
But what followes? NONLATINALPHABET, hee was punished by his Tutor, to make him remember, that Iustice respects the right of possession, more then the conueniency: it giues to each man what is his peculiar owne by Law: NONLATINALPHABET:
But what follows?, he was punished by his Tutor, to make him Remember, that justice respects the right of possession, more then the conveniency: it gives to each man what is his peculiar own by Law::
But of what? Of equity? No: but NONLATINALPHABET of euill thoughts: Iam. 2.4. From these then we may of a truth perceiue, that God is no accepter of persons: Act. 10.34.
But of what? Of equity? No: but of evil thoughts: Iam. 2.4. From these then we may of a truth perceive, that God is no accepter of Persons: Act. 10.34.
Yea, the poore whom God seemes most to pitie, and for whose reliefe (as Philo with admiration of his Iustice notes) he hath left vnto his people so many precepts and excitements to Mercy and compassion, euen they (I say) are excluded from all commiseration in iudgement,
Yea, the poor whom God seems most to pity, and for whose relief (as Philo with admiration of his justice notes) he hath left unto his people so many Precepts and excitements to Mercy and compassion, even they (I say) Are excluded from all commiseration in judgement,
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And loe, Saint Iames by warrant from the holy Ghost, is bold to set the same Crowne of glory on her head, terming her NONLATINALPHABET: The Royall Law: Iam. 2.8.
And lo, Saint James by warrant from the holy Ghost, is bold to Set the same Crown of glory on her head, terming her: The Royal Law: Iam. 2.8.
I coniecture Saint Iames thought so, when hee made a direct Antithesis betweene NONLATINALPHABET, Acceptation of persons, and loue to our neighbour, which is the performance of the Law, Ro. 13.9, 10. His words are these:
I conjecture Saint James Thought so, when he made a Direct Antithesis between, Acceptation of Persons, and love to our neighbour, which is the performance of the Law, Ro. 13.9, 10. His words Are these:
The diuision of the Law in generall into Eternall, Naturall and Humane, or Positiue: with the Originall of the Positiue from the Naturall, and of that from the Eternall, I haue already heretofore in this place handled.
The division of the Law in general into Eternal, Natural and Humane, or Positive: with the Original of the Positive from the Natural, and of that from the Eternal, I have already heretofore in this place handled.
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At which time I also manifested the strict tie, by which our conscience is bound to the obseruation of this Humane Law, together with the dutie of Magistrates, who ought to proportion their Iudgements according to the rule of this Law:
At which time I also manifested the strict tie, by which our conscience is bound to the observation of this Humane Law, together with the duty of Magistrates, who ought to proportion their Judgments according to the Rule of this Law:
it being the best commendation which Mandana could affoord her husband Cambyses, that NONLATINALPHABET: He made not his will a Law, but the Law his will, and ruled best, because hee would be ruled.
it being the best commendation which Mandana could afford her husband Cambyses, that: He made not his will a Law, but the Law his will, and ruled best, Because he would be ruled.
Semiramis decrees had the force of Law amongst the Babylonians, yea euen in oeconomicall & priuate families, the father of the families word had the full vertue of Law.
Semiramis decrees had the force of Law among the Babylonians, yea even in economical & private families, the father of the families word had the full virtue of Law.
So that Polydore Virgils coniecture may be supposed, at least probable, to wit, that written Lawes were not in vse in Homers time, for in all his workes (sayth hee) he not so much as names a Law.
So that Polydore Virgils conjecture may be supposed, At least probable, to wit, that written Laws were not in use in Homers time, for in all his works (say he) he not so much as names a Law.
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But after the ruder times of Barbarisme had put off their rugged coate, Draco and Solon brought this NONLATINALPHABET (so their Oratour stiles it) this diuine inuention of the Law first to Athens from whence the Romanes after brought their twelue tables well neare 300. yeres ab vrbe conditâ: from the beginning of their state.
But After the Ruder times of Barbarism had put off their rugged coat, Draco and Solon brought this (so their Orator stile it) this divine invention of the Law First to Athens from whence the Romans After brought their twelue tables well near 300. Years ab vrbe conditâ: from the beginning of their state.
So diuers Law-giuers furnished diuers Common-wealths, as Lycurgus the Lacedemonians, and ours (for why should wee forget our owne?) Mulmutius Dunwallo, and the renowned Lady Mercia, the Royall foundresse of our Mercian Lawes Before all which, Iosephus iustly vindicates antiquity to the Hebrew Lawes, the only absolute and iust Decrees:
So diverse Lawgivers furnished diverse Commonwealths, as Lycurgus the Lacedaemonians, and ours (for why should we forget our own?) Mulmutius Dunwallo, and the renowned Lady Mercia, the Royal foundress of our Mercian Laws Before all which, Iosephus justly vindicates antiquity to the Hebrew Laws, the only absolute and just Decrees:
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and indeed they of all the rest were written with the finger of God. Exod. 31.18. This is that vndefiled Law, the rule and square of all humane Decrees, by which wee are made NONLATINALPHABET:
and indeed they of all the rest were written with the finger of God. Exod 31.18. This is that undefiled Law, the Rule and square of all humane Decrees, by which we Are made:
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Disorder. This is that diuine decree to which, as to that of Nature if the rest be conformable, we may Leges incidere ligno ingraue them in wood or brasse as eternally & inuiolably to be o•••rued.
Disorder. This is that divine Decree to which, as to that of Nature if the rest be conformable, we may Leges incidere ligno engrave them in wood or brass as eternally & inviolably to be o•••rued.
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But if they are dissentient from this Law, they can neither Imperare, Vetare Punire, nor Permittere: nor Command nor Forbid, nor Punish, nor Permit, depriued of the foure royall prerogatiues of iust Decrees:
But if they Are dissentient from this Law, they can neither Imperare, Vetare punire, nor Permit: nor Command nor Forbid, nor punish, nor Permit, deprived of the foure royal prerogatives of just Decrees:
for we ought to obey God rather then men. Act. 5.29. This is that Law of Order, whose Authour is the God of Order, and which begets the effect of Order;
for we ought to obey God rather then men. Act. 5.29. This is that Law of Order, whose Author is the God of Order, and which begets the Effect of Order;
Shelomith, or Peace. A daughter, a faire daughter, beautifull as Rachel, amiable as Rebecca, NONLATINALPHABET: mixing sweet smiles with a matrons honour; Alma Mater, a nourishing Mother: NONLATINALPHABET, the nurse of youth: the comfort of grey haires.
Shelomith, or Peace. A daughter, a fair daughter, beautiful as Rachel, amiable as Rebecca,: mixing sweet smiles with a matrons honour; Alma Mater, a nourishing Mother:, the nurse of youth: the Comfort of gray hairs.
She is the bond which ties vs vnto God, to men, and to our selues NONLATINALPHABET, sayth the Critick from knitting vs by charity to God, by concordance to our neighbours,
She is the bound which ties us unto God, to men, and to our selves, say the Critic from knitting us by charity to God, by concordance to our neighbours,
Shelomith, the daughter of Dibri. I remember another woman, Shelomith, mentioned in holy Writ. 1. Chron. 3.19. and shee the daughter of Zerubbabel. Whats that? The disperser of confusion:
Shelomith, the daughter of Dibri. I Remember Another woman, Shelomith, mentioned in holy Writ. 1. Chronicles 3.19. and she the daughter of Zerubbabel. Whats that? The disperser of confusion:
Shelomith an Israelitish woman, the daughter of the couenant, and so of the Law. The blessing of Gods people: Peace on Israel; Psalm. 128.6. a stranger to the rebellious:
Shelomith an Israelitish woman, the daughter of the Covenant, and so of the Law. The blessing of God's people: Peace on Israel; Psalm. 128.6. a stranger to the rebellious:
There is no peace saith the Lord, to the wicked. Isay. 48.22. Hee sayth so twice, concluding two Chapters with the same Selah: There is no peace, saith my God to the wicked. Isay. 57.21. Christ chose to be borne in the Peace of the World, and by the embassage of an Angell, sent the Peace of God into the World: NONLATINALPHABET: Peace on earth. Luk. 2.14. Loe the bearer was no lesse then an Angell, and the Doner, the verie Sonne of God.
There is no peace Says the Lord, to the wicked. Saiah 48.22. He say so twice, concluding two Chapters with the same Selac: There is no peace, Says my God to the wicked. Saiah 57.21. christ chosen to be born in the Peace of the World, and by the Embassy of an Angel, sent the Peace of God into the World:: Peace on earth. Luk. 2.14. Loe the bearer was no less then an Angel, and the Doner, the very Son of God.
Happie then, thrice happie, yea in the Iewes esteeme, NONLATINALPHABET, compleately happy is that blessed broode, to whom belongeth that diuine title of NONLATINALPHABET:
Happy then, thrice happy, yea in the Iewes esteem,, completely happy is that blessed brood, to whom belongeth that divine title of:
The one rauished by Shechem: The other contracted to a foule Egyptian. Though then the Israelitish woman bare him, the Egyptian begate him, NONLATINALPHABET: Familia matris non vocatur familia:
The one ravished by Shechem: The other contracted to a foul Egyptian. Though then the Israelitish woman bore him, the Egyptian begat him,: Familia matris non vocatur familia:
vers. 10. and though Peace per accidens, Accidentally may be stiled the mother, yet the procreatour, the begetter, the father of sinne, is that black Egyptian the Deuill.
vers. 10. and though Peace per Accidents, Accidentally may be styled the mother, yet the procreatour, the begetter, the father of sin, is that black Egyptian the devil.
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To the euidence of which NONLATINALPHABET, to adde one more mysticke Genealogy, adstipulates, that of Hose; Hos. 1. His wife in the vision was Gomer, a Consumption or Rottennesse, the Daughter of Diblaim, a Cluster of figges, the expressiue embleme of Plentie: Deut. 8.8. Her children, Izreel, Lo-Ruhamah, and Lo-Ammi, A Scattered people, an Negation of Mercy, an Alienation from God.
To the evidence of which, to add one more mystic Genealogy, adstipulates, that of Hose; Hos. 1. His wife in the vision was Gomer, a Consumption or Rottenness, the Daughter of Diblaim, a Cluster of figs, the expressive emblem of Plenty: Deuteronomy 8.8. Her children, Israel, Lo-Ruhamah, and Lo-Ammi, A Scattered people, an Negation of Mercy, an Alienation from God.
the two sisters, Aholah and Aholibah, Samaria and Ierusalem, the People and Priests haue committed fornication with our owne inordinate desires, Ezek. 23.3. and offered vp the gifts of God vnto Baal: Hos. 2.8. euen to that Idol of our own sensual concupiscence.
the two Sisters, Aholah and Aholibah, Samaria and Ierusalem, the People and Priests have committed fornication with our own inordinate Desires, Ezekiel 23.3. and offered up the Gifts of God unto Baal: Hos. 2.8. even to that Idol of our own sensual concupiscence.
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Good God what Epicurean curiosities are dayly deuised by sluggish braines, able to labour for nothing but their lust, to satisfie and delight the various lusts of our palates!
Good God what Epicurean curiosities Are daily devised by sluggish brains, able to labour for nothing but their lust, to satisfy and delight the various Lustiest of our palates!
What more then abundant idle expences, as foolish, as vaine, are squandered away, euen to the iustification of that most dissinct and lauishly profuse Heliogable! When, God knowes, we commit extortion in our riot:
What more then abundant idle expenses, as foolish, as vain, Are squandered away, even to the justification of that most dissinct and lavishly profuse Heliogable! When, God knows, we commit extortion in our riot:
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These are NONLATINALPHABET, Spots in our banquets, which should be temperate feasts of Charity NONLATINALPHABET, when without feare of God, or Magistrates, drunkennesse is mixed with gluttonie, and all our tables are full of vomiting: Isay. 28.8.
These Are, Spots in our banquets, which should be temperate feasts of Charity, when without Fear of God, or Magistrates, Drunkenness is mixed with gluttony, and all our tables Are full of vomiting: Saiah 28.8.
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but rather Izreel, a scattered people, ful of bloud. 2 King. 10.8, 11. yea Lo-Ammi and Lo-Ruhamah, None of mine, saith the Lord, nor obtaining mercie, vnto whom thus saith the Lord:
but rather Israel, a scattered people, full of blood. 2 King. 10.8, 11. yea Lo-Ammi and Lo-Ruhamah, None of mine, Says the Lord, nor obtaining mercy, unto whom thus Says the Lord:
Hos. 2.2, 3, 4. Their dainty mouthes at last must bee filled with vnsauoury earth, and their pampered flesh one day become the cold food of crawling wormes.
Hos. 2.2, 3, 4. Their dainty mouths At last must be filled with unsavoury earth, and their pampered Flesh one day become the cold food of crawling worms.
Genes 18.6, 7, 8. and part of that royall present, which prudent Abigal bestowed vpon King Dauid and his Chiefetaines to dinner, was fiue measures of parched corne. 1. Sam. 15.16.
Genesis 18.6, 7, 8. and part of that royal present, which prudent Abigal bestowed upon King David and his Chieftains to dinner, was fiue measures of parched corn. 1. Sam. 15.16.
yea Pars syncera trahetur, That corrupt member will rotte the bodie. Wherefore thine eye shall not spare him. Deut. 19.13. It is Gods command or he will not transgresse his owne precepts.
yea Pars syncera trahetur, That corrupt member will rotten the body. Wherefore thine eye shall not spare him. Deuteronomy 19.13. It is God's command or he will not transgress his own Precepts.
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Oh but it was a sword, & it is dangerous medling with edged tooles, let him take heede: The issues thereof are Death. Prou. 14.12. Indeed he may for a time escape, and so make haste to be rich:
O but it was a sword, & it is dangerous meddling with edged tools, let him take heed: The issues thereof Are Death. Prou. 14.12. Indeed he may for a time escape, and so make haste to be rich:
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and supposed, that hee was well pleased with his murther. But the next night another vision certifies him, that he was fouly mistaken, NONLATINALPHABET;
and supposed, that he was well pleased with his murder. But the next night Another vision certifies him, that he was foully mistaken,;
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not because hee should be fauourably preserued from death, but because he should be punished and tired with a Vagabonds tedious and shamefull life, Vers. 12. Againe,
not Because he should be favourably preserved from death, but Because he should be punished and tired with a Vagabonds tedious and shameful life, Vers. 12. Again,
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sith the hypocrite with his mouth hurts his neighbours, Prou. 11.8. Wherefore Dauid makes no great difference betweene NONLATINALPHABET and NONLATINALPHABET, a prater, and an vniust man.
sith the hypocrite with his Mouth hurts his neighbours, Prou. 11.8. Wherefore David makes no great difference between and, a prater, and an unjust man.
hee shall take him, and plucke him out of his Tabernacle, and roote him out of the Land of the liuing: Psalm. 52.5. Loe, what a world of punishment is inflicted vpon the tongue! Nor is it wonder:
he shall take him, and pluck him out of his Tabernacle, and root him out of the Land of the living: Psalm. 52.5. Loe, what a world of punishment is inflicted upon the tongue! Nor is it wonder:
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or if there be, may we not iustly say, not executed? This sinne the Diuell (sith Nature hath cloathed it with no pleasure) hath seasoned with a customary delight.
or if there be, may we not justly say, not executed? This sin the devil (sith Nature hath clothed it with no pleasure) hath seasoned with a customary delight.
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And this guilt shall surely be punished, for A man that vseth much swearing, the Plague shall neuer depart from his house, &c: Ecclus. 23.11. This is that word which is cloathed with death:
And this guilt shall surely be punished, for A man that uses much swearing, the Plague shall never depart from his house, etc.: Ecclus 23.11. This is that word which is clothed with death:
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As Peace hath brought foorth transgression, by a circular generation, let transgression excite to Iudgement, that so Dan may beget Dibri; and Dibri, Shelomith; that Iudgement may procreate the Law, and the Law beget a refined Peace. So shall our Land bee cleansed from the guilt of sinne,
As Peace hath brought forth Transgression, by a circular generation, let Transgression excite to Judgement, that so Dan may beget Dibri; and Dibri, Shelomith; that Judgement may procreate the Law, and the Law beget a refined Peace. So shall our Land be cleansed from the guilt of sin,
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