The Text. 2. Chro. 20. vers. 20 ▪ And when they arose early in the morning, they went foorth to the Wildernesse of Tekoa, and as they departed, Iehossaphat stood & said, Heare ye me O Iudah, and ye inhabitants of Hierusalem, putte your trust in the Lord your God,
The Text. 2. Chro 20. vers. 20 ▪ And when they arose early in the morning, they went forth to the Wilderness of Tekoa, and as they departed, Iehossaphat stood & said, Hear you me Oh Iudah, and you inhabitants of Jerusalem, put your trust in the Lord your God,
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It was Asa his case, king of Iuda, when Baasa King of Israel was come to Rama, and had fortified there in such sort, that hee stopt the passages of Asa his kingdome,
It was Asa his case, King of Iuda, when Baasa King of Israel was come to Rama, and had fortified there in such sort, that he stopped the passages of Asa his Kingdom,
This did cast Asa into a feare, and Hananie the prophet reproued him for it, 2 Chro. 16, 7. Indèede as Hambal neuer sawe Fabius appeare vppon the mountaines,
This did cast Asa into a Fear, and Hananiah the Prophet reproved him for it, 2 Chro 16, 7. Indèede as Hambal never saw Fabius appear upon the Mountains,
but to march forwardes boldlie towardes the enemie, and looke him in the face. I will follow the example of the Prophets and Priestes of God at this time,
but to march forwards boldly towards the enemy, and look him in the face. I will follow the Exampl of the prophets and Priests of God At this time,
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herein wee find Iuda and Hierusalem marching toward the enemie, vnder the conduct of Iehoshaphat, vppon intelligence giuen, that there was a great combination of forraign Princes, the Moabites, the Ammonites, the inhabitants of Mount Seir were come from beyonde the seas to inuade Iehoshaphat. The place in the wildernesse where the armie sate downe was discouered.
herein we find Iuda and Jerusalem marching towards the enemy, under the conduct of Jehoshaphat, upon intelligence given, that there was a great combination of foreign Princes, the Moabites, the Ammonites, the inhabitants of Mount Seir were come from beyond the Seas to invade Jehoshaphat. The place in the Wilderness where the army sat down was discovered.
That which offers it self to be discoursed, stands vpon these two parts in general, the first is the action of warre, in these words, And whē they arose early in the morning ▪ they went forth into the wildernes of Tekoa:
That which offers it self to be discoursed, Stands upon these two parts in general, the First is the actium of war, in these words, And when they arose early in the morning ▪ they went forth into the Wilderness of Tekoa:
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Put your trust in the Lord your God, and ye shall be assured. The second act, to beléeue: the second obiect, the Prophets: the second consequent, Prosperitie.
Put your trust in the Lord your God, and you shall be assured. The second act, to believe: the second Object, the prophets: the second consequent, Prosperity.
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That I may speake of all these parts in order, to Gods glorie, and the opportunitie of the times wherein wee liue, I beséech you to ioyne with mée in humble and heartie prayers, &c. 1 The equitie of the action of Warre.
That I may speak of all these parts in order, to God's glory, and the opportunity of the times wherein we live, I beseech you to join with me in humble and hearty Prayers, etc. 1 The equity of the actium of War.
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disputing how fitte a receptacle the bodie of man is for the soule of mā, shewes that Natura non deest in necessarijs, Nature is not wanting in things necessarie.
disputing how fit a receptacle the body of man is for the soul of man, shows that Nature non deest in necessarijs, Nature is not wanting in things necessary.
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Man naturally consists of a bodie and a soule: his soule is comprehensiue of vniuersalities; and hath Uirtutem ad infinita, it is able to deuise and contriue infinite things:
Man naturally consists of a body and a soul: his soul is comprehensive of Universalities; and hath Uirtutem ad Infinita, it is able to devise and contrive infinite things:
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neither hath she set any boundes to the couerings of the bodie, but as the soule is able to deuise a couering for the bodie of such a temper as shal hold out the dint of sword,
neither hath she Set any bounds to the coverings of the body, but as the soul is able to devise a covering for the body of such a temper as shall hold out the dint of sword,
and smaller shotte, and to deuise engins of warres for batterie and assaults, so hath shee giuen handes to the body, which are organa organorum, instruments of instruments to frame these whē they are deuised.
and smaller shot, and to devise Engines of wars for battery and assaults, so hath she given hands to the body, which Are Organs organorum, Instruments of Instruments to frame these when they Are devised.
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It is iust in religion, for the spirite of God which is a holy spirite, that neuer persuades men vnto any sinne, was vpon Iehaziel verse 14. of this chapter, exhorting Iudah and Ierusalem to this action at the putting on of their armour, Exodus 15. this is Gods Title:
It is just in Religion, for the Spirit of God which is a holy Spirit, that never persuades men unto any sin, was upon Jehaziel verse 14. of this chapter, exhorting Iudah and Ierusalem to this actium At the putting on of their armour, Exodus 15. this is God's Title:
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Deut. 20. 2. When the armies are come to an enterview, and the battell readie to ioyne, God commaundes the Priest to stand forth and encourage the souldier.
Deuteronomy 20. 2. When the armies Are come to an interview, and the battle ready to join, God commands the Priest to stand forth and encourage the soldier.
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and either discourage them from the fight when God i• angry, as Michaiah the Prophet did 2 〈 … 〉. 18. 16. I saw all Israell scattered in the mountaines as sheepe that haue no shephearde, let them returne euery man to his house in peace:
and either discourage them from the fight when God i• angry, as Michaiah the Prophet did 2 〈 … 〉. 18. 16. I saw all Israel scattered in the Mountains as sheep that have no shepherd, let them return every man to his house in peace:
Or animate and harten them on to the fight when God is with them, as the Priests did in the 6 of Iosua, when they blew the trumpets and the walls of Iericho fell before them.
Or animate and harten them on to the fight when God is with them, as the Priests did in the 6 of Iosua, when they blew the trumpets and the walls of Jericho fell before them.
when the honour of our nation, the chiualrie of England hath béene in the fielde, it hath béene vsed for a sufficient argument of encouragement vnto the Souldier,
when the honour of our Nation, the chivalry of England hath been in the field, it hath been used for a sufficient argument of encouragement unto the Soldier,
before the actuall encounter with the enimie, to saye thus much, This daye is the Church of England vppon her knees for vs. The action of warre béeing thus found to be good & lawfull in reason, in religion,
before the actual encounter with the enemy, to say thus much, This day is the Church of England upon her knees for us The actium of war being thus found to be good & lawful in reason, in Religion,
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Because there are many false claimes and titles laide vpon the action of warre to iustifie the same, it shall not be amisse to shut out the false titles as I passe along, and let in the true.
Because there Are many false claims and titles laid upon the actium of war to justify the same, it shall not be amiss to shut out the false titles as I pass along, and let in the true.
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And Deut. 13. 13. this title séemes to be expressed, God chargeth his people, that when they shall heare anie hath gone out from among them and drawen other to the worship of strange gods, they shall destroy the inhabitantes of that cittie, and race the cittie.
And Deuteronomy 13. 13. this title seems to be expressed, God charges his people, that when they shall hear any hath gone out from among them and drawn other to the worship of strange God's, they shall destroy the inhabitants of that City, and raze the City.
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Neither is it expedient for the race of man that it should be so, for, by this meanes the garboiles and troubles of the earth would be so great, that Gods iniuries woulde rather bée wultiplied than auoided.
Neither is it expedient for the raze of man that it should be so, for, by this means the garboils and Troubles of the earth would be so great, that God's injuries would rather been wultiplied than avoided.
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And séeing this cannot be demonstrated, Idolaters might lawfully betake themselues to armes in their own defence, wherby warre should be iust on both sides, which is vnpossible.
And seeing this cannot be demonstrated, Idolaters might lawfully betake themselves to arms in their own defence, whereby war should be just on both sides, which is unpossible.
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Iphtah pleades this title against the king of the Ammonites, Iudg. 11. 24 Wouldest not thou possesse that which Chemosh thy God giueth thée to possesse? So, whomsoeuer the Lorde our God driueth out before vs, them will wee possesse.
Iphtah pleads this title against the King of the Ammonites, Judges 11. 24 Wouldst not thou possess that which Chemosh thy God gives thee to possess? So, whomsoever the Lord our God Driveth out before us, them will we possess.
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The other is the wrong first done vnto Israell in their passage as they went out of Egypt, for which God gaue Sihon and his people into the handes of Israel, and they possessed their landes. 27 verse of the same chapter.
The other is the wrong First done unto Israel in their passage as they went out of Egypt, for which God gave Sihon and his people into the hands of Israel, and they possessed their Lands. 27 verse of the same chapter.
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The third title is as false as the former, in that all the kinges of the earth doe holde their crownes of GOD that •aith Per me Reges regnant, by me Kinges rule and Princes decree Justice, in their landes and dominions temporall,
The third title is as false as the former, in that all the Kings of the earth do hold their crowns of GOD that •aith Per me Reges regnant, by me Kings Rule and Princes Decree justice, in their Lands and Dominions temporal,
and the warre rather reuoked to a defensiue, then an offensiue warre. The false titles excluded, there remaines but one iust in generall, that is, Necessitie. Nullum bellum iustum nisi necessarium.
and the war rather revoked to a defensive, then an offensive war. The false titles excluded, there remains but one just in general, that is, Necessity. Nullum bellum iustum nisi Necessary.
In defence of the innocent, because God hath giuen all the kingdomes of the earth to his sonne Christ Jesus, Ps. 2. Princes are exhorted to kisse the sonne of God,
In defence of the innocent, Because God hath given all the kingdoms of the earth to his son christ jesus, Ps. 2. Princes Are exhorted to kiss the son of God,
but if the Turke or Pope, or Idolatrous Princes beguile their people, and their people willingly entertaine a false religion, there is no violence offered,
but if the Turk or Pope, or Idolatrous Princes beguile their people, and their people willingly entertain a false Religion, there is no violence offered,
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On the contrarie, if the Turk, Pope, or Idolatrous Princes conspire to driue out the Gospel from those Christian kingdomes where it is preached, Non est simile ius, The case is not alike:
On the contrary, if the Turk, Pope, or Idolatrous Princes conspire to driven out the Gospel from those Christian kingdoms where it is preached, Non est simile Just, The case is not alike:
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Either when one Prince withholdes that which is anothers, or when iura gentium, the lawes of nations or passages are denied, Deut. 25. 17. When Amele• had vexed the Israelites as they went out of Egypt, and smote the hindmost of them, God commanded them to reuenge it,
Either when one Prince withholds that which is another's, or when Jerusalem gentium, the laws of Nations or passages Are denied, Deuteronomy 25. 17. When Amele• had vexed the Israelites as they went out of Egypt, and smote the hindmost of them, God commanded them to revenge it,
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Moreouer, if the fame and honour of a Prince be hurt, or disgrace and indignitie offered to his embassadours, warre may lowfully be waged to reuenge it, 2. Sam. 10 Uppon the like wrong doone to Dauids Messengers sent to the King of Ammon, when their cloathes were cutte,
Moreover, if the fame and honour of a Prince be hurt, or disgrace and indignity offered to his Ambassadors, war may lowfully be waged to revenge it, 2. Sam. 10 Upon the like wrong done to David Messengers sent to the King of Ammon, when their clothes were Cut,
1. Macha. 11. 27. Demetrius promiseth succor to Ionathan against them that kept the Castle of Hierusalem, and commaunded the forts that annoyed the Jewes;
1. Mach. 11. 27. Demetrius promises succour to Ionathan against them that kept the Castle of Jerusalem, and commanded the forts that annoyed the Jews;
as the menne of Gibeon did in the tenth of Iosua, or at least be willing to be succourd voluntate expressa aut interpretatiua, to giue aide to such, is to set the helping hand to a iust and honest action.
as the men of Gibeon did in the tenth of Iosua, or At least be willing to be succored voluntate expressam Or interpretatiua, to give aid to such, is to Set the helping hand to a just and honest actium.
The last iniurie of all is inuasion, and this is the Title of the Warre in this place, Iehoshaphat and his people fight for their wiues, children, goodes, landes, their owne liues,
The last injury of all is invasion, and this is the Title of the War in this place, Jehoshaphat and his people fight for their wives, children, goods, Lands, their own lives,
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THe third consideration is of the persons that concurre to the action of warre, which in this chapter are of foure sortes, the Prince, the péeres, the priests and the common souldier.
THe third consideration is of the Persons that concur to the actium of war, which in this chapter Are of foure sorts, the Prince, the Peers, the Priests and the Common soldier.
As warre must haue a iust title to make it lawfull, so it must also be vndertaken by lawfull authoritie, that is, the authority of the Prince, who as he carries the sworde of Justice to punish domesticall disturbers of the common weale, in respect whereof he is said Rom. 13. not to beare the sworde in vaine:
As war must have a just title to make it lawful, so it must also be undertaken by lawful Authority, that is, the Authority of the Prince, who as he carries the sword of justice to Punish domestical disturbers of the Common weal, in respect whereof he is said Rom. 13. not to bear the sword in vain:
so he defendeth his people from the sorraine enimy by the sworde of warre, and is bound so to do Psal. 82. 4. He is charged to saue the poore and oppressed, from the hand of the wicked that oppresseth them.
so he defendeth his people from the sorraine enemy by the sword of war, and is bound so to do Psalm 82. 4. He is charged to save the poor and oppressed, from the hand of the wicked that Oppresses them.
so in the wide worlde, that all kingdomes and commonweales might be preserued, it is requisit there shuld be a power & authority to punish iniuries, this power resting in no one Prince in the worlde as superiour to al other Princes, war steps in in the place of iust vindicatiue iudgement, God hath left no other meanes vnto Princes to flie vnto.
so in the wide world, that all kingdoms and commonweals might be preserved, it is requisite there should be a power & Authority to Punish injuries, this power resting in no one Prince in the world as superior to all other Princes, war steps in in the place of just vindicative judgement, God hath left no other means unto Princes to fly unto.
And if priuate reuenge be not to be admitted, because the selfe and same person is both a Judge and an actor in his owne cause, it may peraduenture be thought as vnfitte for a Prince to be a Judge and an actor in his owne cause.
And if private revenge be not to be admitted, Because the self and same person is both a Judge and an actor in his own cause, it may Peradventure be Thought as unfit for a Prince to be a Judge and an actor in his own cause.
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The Scripture Rom. 12. forbids priuate reuenge, because Reuenge is an acte of vindicatiue Justice, which is Actus iurisdictionis an acte of iurisdiction, which no priuate person obtaines by reason of any wrōg done to him:
The Scripture Rom. 12. forbids private revenge, Because Revenge is an act of vindicative justice, which is Actus iurisdictionis an act of jurisdiction, which no private person obtains by reason of any wrong done to him:
A priuate person in taking reuenge in his owne cause may excéede the boundes of iustice, there is no such feare in the person of a Prince, his authoritie is publike and administerd by publike councell, whereby the affections of Princes are easily restrained:
A private person in taking revenge in his own cause may exceed the bounds of Justice, there is no such Fear in the person of a Prince, his Authority is public and administered by public council, whereby the affections of Princes Are Easily restrained:
The second sort of persons are the Péers, which may be diuided into two rankes, either they are such as are called to councell of state, they are all bounde to giue faithful councell, not to deale with their master as Hushai dealt with Absalon when he taught him a trick to ouerthrow himselfe,
The second sort of Persons Are the Peers, which may be divided into two ranks, either they Are such as Are called to council of state, they Are all bound to give faithful council, not to deal with their master as Hushai dealt with Absalom when he taught him a trick to overthrow himself,
and neither for feare, nor flattery, nor corruption, nor losse of life, giue vp the townes and castles committed to their charge, without the consent of the prince that committed them to their trust.
and neither for Fear, nor flattery, nor corruption, nor loss of life, give up the Towns and Castles committed to their charge, without the consent of the Prince that committed them to their trust.
The third be the priests, we concurre to this action, not to manage armes, our warfare is spiritual, our weapōs spiritual, they be praiers and teares:
The third be the Priests, we concur to this actium, not to manage arms, our warfare is spiritual, our weapons spiritual, they be Prayers and tears:
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whē they are called forth by authoritie to fight, they must remēber that in this case they are inferior instruments vnto God to punish the offences of the wicked,
when they Are called forth by Authority to fight, they must Remember that in this case they Are inferior Instruments unto God to Punish the offences of the wicked,
& fetting him before their eies in these actions, they may not consecrate the first fruites of their fingers with robberies & outrage vpon their friends,
& fetting him before their eyes in these actions, they may not consecrate the First fruits of their fingers with robberies & outrage upon their Friends,
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The last point to be discoursed in the action of warre, is the manner how it must be executed, which in diuers places of the scripture is verie differēt.
The last point to be discoursed in the actium of war, is the manner how it must be executed, which in diverse places of the scripture is very different.
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but this being a particular direction of Gods spirit for this warre of Iehoshaphat. and liable onely to that time, it cannot be a president for all other warres at all other times,
but this being a particular direction of God's Spirit for this war of Jehoshaphat. and liable only to that time, it cannot be a president for all other wars At all other times,
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In the beginning, because reason requireth in the ordinarie affaires of this life, aduice and diligence should be vsed answerable to the qualitie of the busines in hand, war being the most weighty of all humane affaires, there must be counsel & deliberatiō to begin it, Pro. 24. 6. Thou shalt enterprize thy warre with councell,.
In the beginning, Because reason requires in the ordinary affairs of this life, Advice and diligence should be used answerable to the quality of the business in hand, war being the most weighty of all humane affairs, there must be counsel & deliberation to begin it, Pro 24. 6. Thou shalt enterprise thy war with council,.
In the 21 verse of this chapter Iehoshaphat enters into consultation about the warre. • here be fiue things in the beginning of warre to be thought vppon, the losse of the country against which we fight, the losse of the countrie that goes to fight, the losse of the church, the probabilitie of the victorie,
In the 21 verse of this chapter Jehoshaphat enters into consultation about the war. • Here be fiue things in the beginning of war to be Thought upon, the loss of the country against which we fight, the loss of the country that Goes to fight, the loss of the Church, the probability of the victory,
for war hath the property of phisicke, if the phisitian by healing the present infirmitie, bring the bodie into worse case then it was before, his phisicke is very dangerous.
for war hath the property of physic, if the Physician by healing the present infirmity, bring the body into Worse case then it was before, his physic is very dangerous.
Caietan holds that in the enterprise of war, the preparation must be so great, that the warrior maye be Moraliter certus de victoria: sure of the victorie.
Caietan holds that in the enterprise of war, the preparation must be so great, that the warrior may be Moraliter Certus de victoria: sure of the victory.
If a Judge (saith he) send to apprehend a malefactor, and do not send so strong a companie that he may be sure to take him, he doth more hurt then good.
If a Judge (Says he) send to apprehend a Malefactor, and do not send so strong a company that he may be sure to take him, he does more hurt then good.
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How pusian• soeuer the preparation of princes be, if God be not with them it is nothing woorth, 2. Chro. 25. 8. The Armie of Amafiah consisted of an hundred thousande verie valiaunt men,
How pusian• soever the preparation of Princes be, if God be not with them it is nothing worth, 2. Chro 25. 8. The Army of Amafiah consisted of an hundred thousande very valiant men,
yet was it in so short time with so few strokes & skirmishes, & with so smal ships scattered and defeated, that to the eternal memory of gods high hand,
yet was it in so short time with so few Strokes & Skirmishes, & with so small ships scattered and defeated, that to the Eternal memory of God's high hand,
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& the vtter scorne and reproach of the inuader there was after the maner of the old Romanes, a monument made of it, in certain coyn stamped beyond the seas, with a resemblance of a nauie,
& the utter scorn and reproach of the invader there was After the manner of the old Romans, a monument made of it, in certain coin stamped beyond the Seas, with a resemblance of a navy,
If it should neuer be lawful to war but vpon assurance of the victorie drawne from the preparation, it should neuer be lawfull for the smaller number to fight with the greater,
If it should never be lawful to war but upon assurance of the victory drawn from the preparation, it should never be lawful for the smaller number to fight with the greater,
or the weaker with y• stronger, so shuld it haue bin vnlawful for the Israelites to encounter the Aramites, 1. King. 22 27. when the Israelites pitched like two little flocks of kids before the Aramites,
or the Weaker with y• Stronger, so should it have been unlawful for the Israelites to encounter the Aramites, 1. King. 22 27. when the Israelites pitched like two little flocks of kids before the Aramites,
Wherby you may perceiue that in the action of war a case may so fall out, that it shal not be néedful for y• warriour to expect any great assurance of the victory,
Whereby you may perceive that in the actium of war a case may so fallen out, that it shall not be needful for y• warrior to expect any great assurance of the victory,
Neuerthelesse I will say thus much vnto you, that if a prince can find any means to assure himselfe of the victory before the war begin, he may vse it.
Nevertheless I will say thus much unto you, that if a Prince can find any means to assure himself of the victory before the war begin, he may use it.
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whether he shal pursue them, & god assures him of y• victorie, he shal recouer al. 1. Ch•. 14. Before he set vpon the Philistines, god prescribes vnto him which way he should go to work, he should recoile,
whither he shall pursue them, & god assures him of y• victory, he shall recover all 1. Ch•. 14. Before he Set upon the philistines, god prescribes unto him which Way he should go to work, he should recoil,
The like we find in Gedeon, God gaue him signes and tokens to assure him that hee shoulde preuaile, Iudg. 6. The signe was by the fléece wette when the grounde was drie and the ground wet when the fleece was drie.
The like we find in Gideon, God gave him Signs and tokens to assure him that he should prevail, Judges 6. The Signen was by the fleece wet when the ground was dry and the ground wet when the fleece was dry.
Iudg. 7. 11. God sendes him by night to the hoast of the Midianites, and by a dreame of the enemie touching a barlie cake, that tumbled downe into the hoast of Midian, and destroyed it, God assured him that he would deliuer his enimies into his hand.
Judges 7. 11. God sends him by night to the host of the midianites, and by a dream of the enemy touching a Barley cake, that tumbled down into the host of Midian, and destroyed it, God assured him that he would deliver his enemies into his hand.
Hereupon S. Aug. condemnes in a warriour Nocendi cupiditatem, vlciscendi crude litatem, animum implacabilem, feritatem, dominandi •ibidinem, A desire to do mischiefe, cruelty in reuenge,
Hereupon S. Aug. condemns in a warrior Nocendi cupiditatem, vlciscendi crude litatem, animum implacabilem, feritatem, dominandi •ibidinem, A desire to do mischief, cruelty in revenge,
an implacable minde, a fell spirit, & an ambitious humor, séeking after rule & domination The second difference of time, is the progresse of warre before the victorie:
an implacable mind, a fell Spirit, & an ambitious humour, seeking After Rule & domination The second difference of time, is the progress of war before the victory:
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during which time, al the meanes are lawful that are requisite to the attaining of the victory, sleights, shifts, stratagems, burning, wasting, spoiling, vndermining, battery, blows and bloud.
during which time, all the means Are lawful that Are requisite to the attaining of the victory, sleights, shifts, stratagems, burning, wasting, spoiling, undermining, battery, blows and blood.
an ambush laide behind the cittie, an assault giuen before it, semblance of flight, by retiring to draw the enemy out, the citie fierd, the enemy enclosed,
an ambush laid behind the City, an assault given before it, semblance of flight, by retiring to draw the enemy out, the City fierd, the enemy enclosed,
The third and last difference is, the time after victorie. Uictorie atchieued, and the enemy subdued, bicause the bloud of the conquerour begins to coole,
The third and last difference is, the time After victory. Victory achieved, and the enemy subdued, Because the blood of the conqueror begins to cool,
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Last o fal, hostage may be taken for securitie of peace, & the spoile may be diuided among the souldiers, who deserue aswel to be partakers of the swéet,
Last oh fall, hostage may be taken for security of peace, & the spoil may be divided among the Soldiers, who deserve aswell to be partakers of the sweet,
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Now, seeing we do not make Sermons as beggars make tape vpon a stickes end, wherein there is no taste, to giue you a relish of all that hath béene spoken about this action, cast your eies vppon the warres of your enemie, and your owne warres.
Now, seeing we do not make Sermons as beggars make tape upon a sticks end, wherein there is no taste, to give you a relish of all that hath been spoken about this actium, cast your eyes upon the wars of your enemy, and your own wars.
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and against vs, to be vncharitable and vniust, vncharitable, in that they are enterprized without care or consideration of the losse of the countries, vpon which he maketh warre:
and against us, to be uncharitable and unjust, uncharitable, in that they Are enterprised without care or consideration of the loss of the countries, upon which he makes war:
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or of the losse of the Church, whilest by his turbulent spirite christian kingdomes are dashed one against another, the professours of Religion extinguished, Christendome weakened, and the Turke strengthened:
or of the loss of the Church, whilst by his turbulent Spirit christian kingdoms Are dashed one against Another, the professors of Religion extinguished, Christendom weakened, and the Turk strengthened:
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without commiseration or care also of his own country or forces by which he fights, leading thē forth like shéep to the shambles to apparant slaughter, his own eies beholding them suncke into the bottome of the seas like a stone,
without commiseration or care also of his own country or forces by which he fights, leading them forth like sheep to the shambles to apparent slaughter, his own eyes beholding them sunk into the bottom of the Seas like a stone,
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as the Midianites lay at ye féet of Gedeon. That his wats are as vniust as they are vncharitable, appéeres by the rough regiment of his warriers, that breake all the ancient lawes and priuileges of the Countries where they enter,
as the midianites lay At you feet of Gideon. That his wats Are as unjust as they Are uncharitable, appears by the rough regiment of his warriors, that break all the ancient laws and privileges of the Countries where they enter,
so that I may very wel liken the féet of his soldiers to the féet of the wolfe, of whō it is writtē, that whatsoeuer he treads vpon neuer prospers after.
so that I may very well liken the feet of his Soldiers to the feet of the wolf, of whom it is written, that whatsoever he treads upon never prospers After.
Looke vpon your owne warres another while, you shal find thē to be very charitable and iust, charitable in that they are vndertaken with greater care of y• losse of ye enemy,
Look upon your own wars Another while, you shall find them to be very charitable and just, charitable in that they Are undertaken with greater care of y• loss of you enemy,
than the enemy hath deserued, & with such a regard of our own losse & the losse of the church, that it is the prayer and desire of our superiors, that it may be performed with the least losse of English blod.
than the enemy hath deserved, & with such a regard of our own loss & the loss of the Church, that it is the prayer and desire of our superiors, that it may be performed with the least loss of English blood.
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The equitie and iustice of your warres appéeres, in that they are vndertaken, either in the defence of the innocent in those dominions that are bound to sette open theyr gates, that the King of Glory may come in,
The equity and Justice of your wars appears, in that they Are undertaken, either in the defence of the innocent in those Dominions that Are bound to Set open their gates, that the King of Glory may come in,
These iniuries not ceasing, but increasing yet euery day more and more, Crescente iniuria crescit ius ad satisfactionem, The more her Maiesties wrongs and iniuries increase, the more her Maiesties right,
These injuries not ceasing, but increasing yet every day more and more, Crescente Iniuria crescit Just ad satisfactionem, The more her Majesties wrongs and injuries increase, the more her Majesties right,
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And if you be not able in al this to conceiue what a price god hath set vpon the head of her Maiestie, doo as the countryman doth that knowes not the price of a pretious iewell:
And if you be not able in all this to conceive what a price god hath Set upon the head of her Majesty, do as the countryman does that knows not the price of a precious jewel:
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Blessed be God that hath set such a price vpon the head of her Maiestie, that the forces of this worlde are too weake to conquer her, the treasure of this world too base to buy her,
Blessed be God that hath Set such a price upon the head of her Majesty, that the forces of this world Are too weak to conquer her, the treasure of this world too base to buy her,
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In respect of these high fauours of almightie God, this word may well be written vpon the crowne of England, in great capitall letters, set with shining diamondes, that euerie one may reade it running, videntis & viuentis, It is the emperial crown of that Ladie, which by Gods great mercy sees and outliues her enemies.
In respect of these high favours of almighty God, this word may well be written upon the crown of England, in great capital letters, Set with shining diamonds, that every one may read it running, videntis & viuentis, It is the imperial crown of that Lady, which by God's great mercy sees and outlives her enemies.
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so is God described in the scripture to stand vpright at the passions of his Church (as at the stoning of Stephen ) to marke euerie mans carriage in the same.
so is God described in the scripture to stand upright At the passion of his Church (as At the stoning of Stephen) to mark every men carriage in the same.
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Assure your selues therefore that in these inuasions and wrongs of the enemie still attempted against our countrey, the God of S Stephen, the God of S George, the God of her maiestie, the God of vs all stands in the confines of heauen and earth, to see & marke, who sendes his strokes nearest to the face of the enemy.
Assure your selves Therefore that in these invasions and wrongs of the enemy still attempted against our country, the God of S Stephen, the God of S George, the God of her majesty, the God of us all Stands in the confines of heaven and earth, to see & mark, who sends his Strokes nearest to the face of the enemy.
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And because the enemie hath but two waies to quaile your courage, flatterie and spanish facing, I will shut vp all that I haue spoken to this purpose, with a short exhortation of S. Aug. Exhorresce quod minatur omnipotens,
And Because the enemy hath but two ways to quail your courage, flattery and spanish facing, I will shut up all that I have spoken to this purpose, with a short exhortation of S. Aug. Exhort quod minatur omnipotens,
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and loue that which the almightie promises, & the whole world shall become so base and contemptible in your eyes, that you shall neither loue nor feare that which the worlde promises or threatens.
and love that which the almighty promises, & the Whole world shall become so base and contemptible in your eyes, that you shall neither love nor Fear that which the world promises or threatens.
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THe action of war being thus discoursed, we are now come to the exhortation, wherein the first acte of the soule is, to Trust. The hope of a Christian is compared sometime to a helmet, 1. Thes. 5. because it breaks many a blow that would astonish him:
THe actium of war being thus discoursed, we Are now come to the exhortation, wherein the First act of the soul is, to Trust. The hope of a Christian is compared sometime to a helmet, 1. Thebes 5. Because it breaks many a blow that would astonish him:
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Gregorie likens it to the fasting day that goes before a great holiday, because in the midst of our heauinesse it puts vs in minde, that ioy and saluation is at hand.
Gregory likens it to the fasting day that Goes before a great holiday, Because in the midst of our heaviness it puts us in mind, that joy and salvation is At hand.
one is an expectation or longing for the thing it selfe that is hoped for, Esay 40. ver. 21. They that waite vpon the Lord shall renew their strength, they shall lift vp the wings as the Eagles, they shall runne and not be weary.
one is an expectation or longing for the thing it self that is hoped for, Isaiah 40. ver. 21. They that wait upon the Lord shall renew their strength, they shall lift up the wings as the Eagles, they shall run and not be weary.
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and that without him wée can haue no helpe at all, Esay 30. 3. there were some that thoght vpon help from Egipt, to whom God saith that the strength of Pharao should be their shame,
and that without him we can have no help At all, Isaiah 30. 3. there were Some that Thought upon help from Egypt, to whom God Says that the strength of Pharaoh should be their shame,
As when little children first learne to goe alone, feeling the féeblenesse of their owne feete, nature teaches them to thrust out the hande to the wall,
As when little children First Learn to go alone, feeling the feebleness of their own feet, nature Teaches them to thrust out the hand to the wall,
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This may not be, the faire spéech of man, Hier. 7. 4. Trust not in lying words, nor his faire looks, Ezech. 16. there were some that trusted in beautie, and were deceiued;
This may not be, the fair speech of man, Hier. 7. 4. Trust not in lying words, nor his fair looks, Ezekiel 16. there were Some that trusted in beauty, and were deceived;
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nor his witte, God is able to turne it into foolishnesse, as he did the wisedom of Ahitophel. Séeing no trust may be reposed in any of these, wee must séeke out a better obiect, that is heere sette downe to be God himselfe.
nor his wit, God is able to turn it into foolishness, as he did the Wisdom of Ahithophel. Seeing no trust may be reposed in any of these, we must seek out a better Object, that is Here Set down to be God himself.
If naturall causes, whose goodnesse is finite doo cherishe their effectes, howe much more shall God, whose goodnesse is infinite? Sometimes man lookes about him for the helpe of man, and finds none:
If natural Causes, whose Goodness is finite do cherish their effects, how much more shall God, whose Goodness is infinite? Sometime man looks about him for the help of man, and finds none:
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The Prophet Hieremie blesses him that takes this course, he likens such a man to a trée, his trust to the roote, Gods fauour to the sap that lies continually at the roote to féede it and defend it.
The Prophet Jeremiah Blesses him that Takes this course, he likens such a man to a tree, his trust to the root, God's favour to the sap that lies continually At the root to feed it and defend it.
You may sée it in ye spéech of Rabsakeh, 2. Kings 18. 29. when the enemie lay before Hierusalem. Let not Ezechia (saith he) deceiue you, neither let him make you to trust in the Lord, saying, the Lord wil surely deliuer vs,
You may see it in you speech of Rabsakeh, 2. Kings 18. 29. when the enemy lay before Jerusalem. Let not Hezekiah (Says he) deceive you, neither let him make you to trust in the Lord, saying, the Lord will surely deliver us,
Uerily the people of Hierusalem were pitifully streightend when this was spoken, and their trouble so ineuitable in mans eye, that they sawe no present way to escape,
Verily the people of Jerusalem were pitifully streightend when this was spoken, and their trouble so inevitable in men eye, that they saw no present Way to escape,
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& to prosper in all his actions, such a matter it was Rabzakeh vaunted of in his speech, that God was on his side, in suffering him to come so neare as to whet his tuskes vppon the walles of Hierusalem. Gods own people in this case, appeare to be at his left hād miserable and vnregarded.
& to prosper in all his actions, such a matter it was Rabzakeh vaunted of in his speech, that God was on his side, in suffering him to come so near as to whet his tusks upon the walls of Jerusalem. God's own people in this case, appear to be At his left hand miserable and unregarded.
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Yet as Manasses and Ephraim standing one at the right hand of Iacob, the other at his left, both readie to receiue his blessing ▪ Iacob sodainely crossed his handes, laying his right hand vpon Ephraim, and his left vppon Manasles: so God sodainly shifts his hands in the daies of trouble, hee laies his right hand vppon his people,
Yet as Manasses and Ephraim standing one At the right hand of Iacob, the other At his left, both ready to receive his blessing ▪ Iacob suddenly crossed his hands, laying his right hand upon Ephraim, and his left upon Manasles: so God suddenly shifts his hands in the days of trouble, he lays his right hand upon his people,
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Euen in one night, when Ezechiah stoode in feare of all, and Rabsakeh thought himselfe sure of all, the whole armie of Sennacherib was defeated by an Angell.
Eve in one night, when Hezekiah stood in Fear of all, and Rabsakeh Thought himself sure of all, the Whole army of Sennacherib was defeated by an Angel.
In one day, when the forces of Iehoshaphat were verie small, and the armie of the inuaders was verie great, the whole power of the enemie was sodainely broken, they sell one vppon another,
In one day, when the forces of Jehoshaphat were very small, and the army of the invaders was very great, the Whole power of the enemy was suddenly broken, they fell one upon Another,
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In this maner when wée haue singled out God from all other things in heauen or in earth to trust vnto, it is good Rhetorike and good Diuinitie to take a viewe in him of his power,
In this manner when we have singled out God from all other things in heaven or in earth to trust unto, it is good Rhetoric and good Divinity to take a view in him of his power,
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Ephesians 1. 19. Paul desires God te lighten the eyes of their vnderstanding, that they may knowe what the exceeding greatnesse of his power is towardes them that beleeue.
Ephesians 1. 19. Paul Desires God to lighten the eyes of their understanding, that they may know what the exceeding greatness of his power is towards them that believe.
God may say that with one stampe of his foote hee can ouerthrow all Italy, and all the worlde beside when it is in armes, Psal. 68. 1. Let God but arise ▪ his enemies shall bee scattered,
God may say that with one stamp of his foot he can overthrow all Italy, and all the world beside when it is in arms, Psalm 68. 1. Let God but arise ▪ his enemies shall be scattered,
Wée say in Philosophie, that that is most actiue which is most seperated from earthly parts, most eleuated à materia. The phisition distilles his simples into waters, hee makes his extractions and quintessences, that the more they bee eleuated à materia, they might be the more actiue, and worke the better.
We say in Philosophy, that that is most active which is most separated from earthly parts, most elevated à materia. The Physician distilles his simples into waters, he makes his extractions and quintessences, that the more they be elevated à materia, they might be the more active, and work the better.
because it is yet more actiue and eleuated à materia. You shall finde it in the sacrifice of the Prophet, where the fire lickt vp the water, burnt the wood, and consumed the sacrifice:
Because it is yet more active and elevated à materia. You shall find it in the sacrifice of the Prophet, where the fire licked up the water, burned the wood, and consumed the sacrifice:
The second rule is that variante materia, forma manet eadem, according to the change & alteration of your diet, according to the variation of the ayre, wherin you liue, your blood, your humors, your bodies, your complexions doe change and alter,
The second Rule is that variante materia, forma manet Same, according to the change & alteration of your diet, according to the variation of the air, wherein you live, your blood, your humours, your bodies, your complexions do change and altar,
Séeing then that all worldly things be transitorie, men vary, the times varie, the pollicies of warre varie, the weapons varie, the squares and orders of fight vary, the places of aduantage and disaduantage varie, it is best trusting to such an obiect as cannot varie:
Seeing then that all worldly things be transitory, men vary, the times vary, the policies of war vary, the weapons vary, the squares and order of fight vary, the places of advantage and disadvantage vary, it is best trusting to such an Object as cannot vary:
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such a one is God that hath esse quoddam magnum, such a great and inuariable essence, that a man safely say vnto him Pone me iuxta te, & manus cuiusuis pugnet contra me, Lord set me by thee,
such a one is God that hath esse Quoddam magnum, such a great and invariable essence, that a man safely say unto him Pone me Next te, & manus Cuiusuis pugnet contra me, Lord Set me by thee,
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and suffer many things, by reason of their apprehension of their obiect. The sheep at the first sight of the wolfe apprehends him for a terrible obiect,
and suffer many things, by reason of their apprehension of their Object. The sheep At the First sighed of the wolf apprehends him for a terrible Object,
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Neuerthelesse, if their eyes be in heauen, as Iehoshaphats eyes were, 2. Chro. 20. 12. Our eyes are towardes thee, and looke downe from thence vppon their enemies, God will appeare strong and mightie,
Nevertheless, if their eyes be in heaven, as Iehoshaphats eyes were, 2. Chro 20. 12. Our eyes Are towards thee, and look down from thence upon their enemies, God will appear strong and mighty,
Numbers 13. Espialles were sent out to discouer the land of Promise, some of them hadde a shéepes eye, they no sooner sawe the great stature of the Inhabitaunts, all Giants or Giants fellowes, the high wals of their citties reaching vp to heauen,
Numbers 13. Espials were sent out to discover the land of Promise, Some of them had a Sheep eye, they no sooner saw the great stature of the Inhabitants, all Giants or Giants Fellows, the high walls of their cities reaching up to heaven,
2. King. 7. Samaria was in great distresse, a mighty enemie befor it, a sore famine within it, there was a noble man vppon whome the king leaned, that had so base an eye, that looking vppon the present miseries, hée tooke them to bee greater then God, he perswaded himselfe that although God should raine vittailes out of heauen, the famine could not be speedily remooued:
2. King. 7. Samaria was in great distress, a mighty enemy before it, a soar famine within it, there was a noble man upon whom the King leaned, that had so base an eye, that looking upon the present misery's, he took them to be greater then God, he persuaded himself that although God should rain victuals out of heaven, the famine could not be speedily removed:
But E•••a had his eyes in heauen, and looking downe from thence, dispised the present calamities, in respect of the present helpe and hand of God, that by next day would make the price of corne to stoupe so lowe at the gates of Samaria, that it should be there at a very easie rate, and the siege remooued.
But E•••a had his eyes in heaven, and looking down from thence, despised the present calamities, in respect of the present help and hand of God, that by next day would make the price of corn to stoop so low At the gates of Samaria, that it should be there At a very easy rate, and the siege removed.
1. Esdras 4. there was a flattering courtier, that looking vpon the royall person of the King, helde a paradoxe that the King is the strongest thing in the worlde,
1. Ezra 4. there was a flattering courtier, that looking upon the royal person of the King, held a paradox that the King is the Strongest thing in the world,
Euen then when they are in their chiefest ruffe, with their chariots, and horse, & men at armes marching to the battell, they are but as grashoppers trouping out, skipping and leaping vppe and downe the field.
Even then when they Are in their chiefest ruff, with their chariots, and horse, & men At arms marching to the battle, they Are but as grasshoppers Trouping out, skipping and leaping up and down the field.
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nor are, nor shalbe, it is good at such times to make God the onely obiect of our trust which sees and knowes, that many things which we feare shall neuer fall vpon vs. Last of all there may be power and skill to helpe when there is no will to vse it:
nor Are, nor shall, it is good At such times to make God the only Object of our trust which sees and knows, that many things which we Fear shall never fallen upon us Last of all there may be power and skill to help when there is no will to use it:
Gods goodnesse towards his people can not be deliuerd vnto you by a better hand than by the doctrine of his prouidence which includes both his knowledge and his wil.
God's Goodness towards his people can not be Delivered unto you by a better hand than by the Doctrine of his providence which includes both his knowledge and his will.
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Concerning which, séeing there haue béene diuers errors, and I perceiue the dayes and times require they should be touched and opened, I wil deale with them as the venerable Judges of our Country deale (in care and compassion of the Quéenes liege people) with those atturnies whom they find to be loose in the haft,
Concerning which, seeing there have been diverse errors, and I perceive the days and times require they should be touched and opened, I will deal with them as the venerable Judges of our Country deal (in care and compassion of the Queens liege people) with those attorneys whom they find to be lose in the haft,
and fitte for nothing but to disquiet a kingdom, I wil disgrace them, and disable them to do any more mischiefe, race them out of the rowle and let them go.
and fit for nothing but to disquiet a Kingdom, I will disgrace them, and disable them to do any more mischief, raze them out of the roll and let them go.
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and Alphonsus de Castro in his seuenth booke of Heresies, in two seuerall Treatises, one of Fate, the other of Future contingent, beates the nose of this error flat to the face of the deuisers & amintainers of it.
and Alphonsus de Castro in his Seventh book of Heresies, in two several Treatises, one of Fate, the other of Future contingent, beats the nose of this error flat to the face of the devisers & amintainers of it.
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and saint Hierome vpon the eight chapter of Ezechiel, and the twelfth verse (where the Jewes sayde, Dominus dereliquit terram, the Lord hath forsaken the earth) auowcheth that this errour was crept into the heartes of the Jewes,
and saint Jerome upon the eight chapter of Ezechiel, and the twelfth verse (where the Jews said, Dominus dereliquit terram, the Lord hath forsaken the earth) auowcheth that this error was crept into the hearts of the Jews,
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Nicenus sheweth it in his eight booke of Philosophy and the fourth chapter, this is against the doctrine of the holighost, that teacheth, that a sparrow lightes not on the ground,
Nicenus shows it in his eight book of Philosophy and the fourth chapter, this is against the Doctrine of the Holy Ghost, that Teaches, that a sparrow lights not on the ground,
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The fourth is, the errour of Rabbi Moses the Jew, laide open by Tho. 1. p. q. 22. a. 2. Rabbi Moses thought, that among corruptible things, man onely appertained to the prouidence of God, which the Prophet Hieremie confuteth in his two and thirtie chapter and the seuen and twentie verse, Ego Dominus Deus vniuersae carnis, I am the Lord of all flesh, both man and beast.
The fourth is, the error of Rabbi Moses the Jew, laid open by Tho. 1. p. q. 22. a. 2. Rabbi Moses Thought, that among corruptible things, man only appertained to the providence of God, which the Prophet Jeremiah confuteth in his two and thirtie chapter and the seuen and twentie verse, Ego Dominus Deus Universae carnis, I am the Lord of all Flesh, both man and beast.
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The fift is the error of the Platonists, which distinguish thrée kindes of prouidence, one of the supreame and high god, which stretches primarily to spirituall things,
The fift is the error of the Platonists, which distinguish thrée Kinds of providence, one of the supreme and high god, which stretches primarily to spiritual things,
and secondarily to al the world: another of separated substaunces that mooue the heauens circulariter: a third of certaine daemones, which the Platonists place in the betwéene God and man.
and secondarily to all the world: Another of separated substances that move the heavens circulariter: a third of certain daemons, which the Platonists place in the between God and man.
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Of these I may say as the Prophet Esay saith, chapter 28. They haue made falshood their refuge, they haue shrouded vnder vanitie, and haue trusted vnto lies.
Of these I may say as the Prophet Isaiah Says, chapter 28. They have made falsehood their refuge, they have shrouded under vanity, and have trusted unto lies.
Looke vppon all the creatures in the world, you shall find them all make vppe one great and glorious armie, whereof God (like a Monarch) is the high commaunder, they are all marshalde into their seuerall rankes and orders, wherein they march and mooue obedient to his becke.
Look upon all the creatures in the world, you shall find them all make up one great and glorious army, whereof God (like a Monarch) is the high commander, they Are all marshalde into their several ranks and order, wherein they march and move obedient to his beck.
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Looke vpon the actions & operations of insensible things, stones, plants, and hearbs, you shall sée them all tende to their peculiar ends for which they were created, of which endes they haue no knowledge thēselues,
Look upon the actions & operations of insensible things, stones, plants, and herbs, you shall see them all tend to their peculiar ends for which they were created, of which ends they have no knowledge themselves,
Ps. 70. 90. 1. O Lord thou hast bin our habitatiō from generation to generation. Comparisons bewray him, Wisd. 7. Golde is but Grauell in respect of him:
Ps. 70. 90. 1. O Lord thou hast been our habitation from generation to generation. Comparisons bewray him, Wisdom 7. Gold is but Gravel in respect of him:
and neyther by nature nor religion yet be taught to turne the mouth of confession vnto God to finde him out, that set his hande to the wombe to bring them foorth? I will leaue all other proofes and examples that may serue this purpose, to bring you néere to our owne times.
and neither by nature nor Religion yet be taught to turn the Mouth of Confessi unto God to find him out, that Set his hand to the womb to bring them forth? I will leave all other proofs and Examples that may serve this purpose, to bring you near to our own times.
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& so filled the sailes, that they were all run vnder water before they came to Grauesende, I coulde neuer heare to this day that any one of them escaped.
& so filled the sails, that they were all run under water before they Come to Grauesende, I could never hear to this day that any one of them escaped.
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I doe but gather it vp as I goe, to put you in minde that if God did bles Laban, for Iacob, and Putifar for Ioseph, he shal blesse you and your affaires for receiuing of such as receiue him,
I do but gather it up as I go, to put you in mind that if God did bles Laban, for Iacob, and Potiphar for Ioseph, he shall bless you and your affairs for receiving of such as receive him,
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The experience of Gods Judgments executed vpon his enemies, and of his fauors and deliuerances extended to them that feare him, are sufficient arguments of the care he hath of vs, Tho. 1. 2. q 40. a. s.
The experience of God's Judgments executed upon his enemies, and of his favors and Deliverances extended to them that Fear him, Are sufficient Arguments of the care he hath of us, Tho. 1. 2. q 40. a. s.
shewes yt experience makes a man cōfident two waies, the one is by making a matter easie, that which a man hath doone often he can easely doe againe, he hath no distrust at all to worke it;
shows that experience makes a man confident two ways, the one is by making a matter easy, that which a man hath done often he can Easily do again, he hath no distrust At all to work it;
2. Cor. 1. 8. of the troubles that hapned to him in Asia, wherwith he was pressed out of mesure, that they were cast vpon him to this end, that he might not trust in himselfe but in the Lord which hath deliuered him,
2. Cor. 1. 8. of the Troubles that happened to him in Asia, wherewith he was pressed out of measure, that they were cast upon him to this end, that he might not trust in himself but in the Lord which hath Delivered him,
So after so many tryals of Gods fauour in the deliuerie of this kingdome from the hands of the enimy, it were a vilde and contemptible cowardize, to distrust of the like hereafter.
So After so many trials of God's favour in the delivery of this Kingdom from the hands of the enemy, it were a vild and contemptible cowardice, to distrust of the like hereafter.
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And because in the time of warre the feare of one makes many fear, and the running of one makes many flie, I wil end the discourse of this obiect with the speach which Vitalis a souldier and a martyr, vsed to Vrsicinus a Phisitian which suffered many bitter torments for religion,
And Because in the time of war the Fear of one makes many Fear, and the running of one makes many fly, I will end the discourse of this Object with the speech which Vitalis a soldier and a martyr, used to Versini a physician which suffered many bitter torments for Religion,
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Uerily the attempts of the enimy vppon this land haue béen many, hitherto your courage and forwardnes in the defence of your Country hath encoraged others,
Verily the attempts of the enemy upon this land have been many, hitherto your courage and forwardness in the defence of your Country hath encouraged Others,
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THe first consequēt, flowing frō this act and this obiect, you sée is safety, [ you shalbe assured. ] To vnderstand this security aright, you must consider that our trust lookes two waies, one is towards God,
THe First consequent, flowing from this act and this Object, you see is safety, [ you shall assured. ] To understand this security aright, you must Consider that our trust looks two ways, one is towards God,
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Psa 125. Dauid found him to be his viceadmirall, that caried the light before him in the darkest times of trouble and guided him with wisdome out of heauen.
Psa 125. David found him to be his viceadmiral, that carried the Light before him in the Darkest times of trouble and guided him with Wisdom out of heaven.
Therefore if you trust to receiue at Gods hands any of these two things, you must do it per debita media & debito sperandi mod•, otherwise it is presumption.
Therefore if you trust to receive At God's hands any of these two things, you must do it per Debita media & Debito sperandi mod•, otherwise it is presumption.
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But if you goe the right way to worke in the time of warre, if euery man reforme his own life, it was it that A chior told Olophernes, If there were no sin in the inhabitants of Bethnlia, hee should fall before them and become a reproch and a scorne onto all the world:
But if you go the right Way to work in the time of war, if every man reform his own life, it was it that A chior told Olophernes, If there were no since in the inhabitants of Bethnlia, he should fallen before them and become a reproach and a scorn onto all the world:
You shall then find that to be verified in you, which Socrates found in the Lacedemoniens, whoe perceiuing that in certaine wars betwéen the A thenians & them, the A thenians offered much golde vnto their Idols,
You shall then find that to be verified in you, which Socrates found in the Lacedaemonians, who perceiving that in certain wars between the A thenians & them, the A thenians offered much gold unto their Idols,
He asked the Oracle what might be the cause of it? and it was answered, that the praiers of ye Lacedemonians preuailed more than ye gold of the A thenians. No doubt but much cost hath béen laid vpon al the actions and attempts of the enimy against you,
He asked the Oracle what might be the cause of it? and it was answered, that the Prayers of the Lacedaemonians prevailed more than you gold of the A thenians. No doubt but much cost hath been laid upon all the actions and attempts of the enemy against you,
and releasing the handes of such as were oppressed; somtimes he sées things present. 2. king. 5. Elizeus sées Gehesi taking rewards althogh he were not with him:
and releasing the hands of such as were oppressed; sometimes he sees things present. 2. King. 5. Elisha sees Gehesi taking rewards although he were not with him:
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and 2. kin. 6. although he were not in the counsel chamber of the king of Syria, yet he discouered all the plottes and practises of the king of Syria to the king of Israel, s• that the king of Syria wondered at it,
and 2. kin. 6. although he were not in the counsel chamber of the King of Syria, yet he discovered all the plots and practises of the King of Syria to the King of Israel, s• that the King of Syria wondered At it,
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and mistrusted that some of his own counsell had béene false vnto him, vntill they tolde him there was a Prophet in Israell which bewraid al to the king of Israell which the king of Syria spake in his priuy lodgings.
and Mistrusted that Some of his own counsel had been false unto him, until they told him there was a Prophet in Israel which bewrayed all to the King of Israel which the King of Syria spoke in his privy lodgings.
Somtimes he sees things to come, Es. 47. 12. The prophet foresees the destruction of Babylon, and tels them of it, that two things shal com vpō them in one day, losse of children & widowhood.
Sometimes he sees things to come, Es. 47. 12. The Prophet foresees the destruction of Babylon, and tells them of it, that two things shall come upon them in one day, loss of children & widowhood.
And as the doctrine of the prophets came down from heauen confirmed by myracles, so ye gospel which we preach to you came downe from heauen and was confirmed by myracles.
And as the Doctrine of the Prophets Come down from heaven confirmed by Miracles, so you gospel which we preach to you Come down from heaven and was confirmed by Miracles.
What a wonder is it to sée a greeuous sinner that hath frozen in his wickednes many yeares suddenly cōuerted with one sermon, with one sentence in a sermon? Al the wisdom of the phylosophers could neuer do it without a moūtain of books, much time, much teaching, much practice ex frequentatis actibus, and when they had done their best, they could neuer attain vnto it.
What a wonder is it to see a grievous sinner that hath frozen in his wickedness many Years suddenly converted with one sermon, with one sentence in a sermon? All the Wisdom of the Philosophers could never do it without a mountain of books, much time, much teaching, much practice ex frequentatis actibus, and when they had done their best, they could never attain unto it.
and we may say as the prophets did Quis credidit auditu nostro? Who hath beleeued our report? The people are grown like to springs in summer, the more heat without, the more cold within, the more preaching the lesse deuotion.
and we may say as the Prophets did Quis credidit auditu nostro? Who hath believed our report? The people Are grown like to springs in summer, the more heat without, the more cold within, the more preaching the less devotion.
The face of a man, is the same face, but acording to the disposition of the glasses wheron it hath reflection it appeares different, in some it seemes smooth, in some wrinckled, in some long, in some rounde, there be some preposterous glasses, that make that which is streight, appeare crooked.
The face of a man, is the same face, but according to the disposition of the glasses whereon it hath reflection it appears different, in Some it seems smooth, in Some wrinkled, in Some long, in Some round, there be Some preposterous glasses, that make that which is straight, appear crooked.
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Such a glasse was Amasia to the prophet after the slaughter of the Edomits, the prophet reproued him for offering Incens to Idoles after the vctorie, he shooke him vp like a dishclout.
Such a glass was Amasia to the Prophet After the slaughter of the Edomites, the Prophet reproved him for offering Incens to Idols After the vctorie, he shook him up like a dishclout.
such glasses were the people to Hieremy lament Raita Iehoua gna uatati it is as much as if the Prophet said, Lord thou hast seene that that which is right in me they haue made crooked.
such glasses were the people to Jeremiah lament Raita Iehoua gna uatati it is as much as if the Prophet said, Lord thou hast seen that that which is right in me they have made crooked.
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Such a glasse is the new Presbyterie couching downe at the gates of great personnes, with her bellie full of barcking libells to disgrace the persons of the best men,
Such a glass is the new Presbytery couching down At the gates of great personnes, with her belly full of barking libels to disgrace the Persons of the best men,
The last Assises in the Cuntrey where I dwell, there was a Minister, a bachiler of Diuinitie, that had a cause against one that held his benefice as farmor,
The last Assizes in the Country where I dwell, there was a Minister, a Bachelor of Divinity, that had a cause against one that held his benefice as farmor,
But there was a base generation then present, which belike haue some inferior seruices to courtes of iustice, whom I cannot beter liken than vnto Florus an idle fellow, that saide of Cesar, Ego nolo Caesar esse, I will not be Caesar to march vp and downe in armour among the Britaines, and so leade a laborious and painfull life:
But there was a base generation then present, which belike have Some inferior services to Courts of Justice, whom I cannot beter liken than unto Florus an idle fellow, that said of Cesar, Ego nolo Caesar esse, I will not be Caesar to march up and down in armour among the Britaines, and so lead a laborious and painful life:
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and to compasse this the better, haue ioyned themselues to some crackt Attourney, which since his disgrace and rasing out of the roll, hath wandered a while in France, vntill his face,
and to compass this the better, have joined themselves to Some cracked Attorney, which since his disgrace and rasing out of the roll, hath wandered a while in France, until his face,
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This kind of people espying but one minister to be drawn forth into sutes and quarels, gaue it out lustily that they would haue the next assises better furnisht, they would haue three or foure of our brethren there.
This kind of people espying but one minister to be drawn forth into suits and quarrels, gave it out lustily that they would have the next assizes better furnished, they would have three or foure of our brothers there.
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I will say to your Honors of these people, as Dauid said to Salomon concerning Semei. 1. kin. 2. 8. With thee is Semei that cursed mee with a horrible cursse.
I will say to your Honours of these people, as David said to Solomon Concerning Shimei. 1. kin. 2. 8. With thee is Shimei that cursed me with a horrible curse.
and the qualitie of the persons, and doe according to the wisedome God hath put into your harts, you know what you ought to do in these cases better than I can teache you.
and the quality of the Persons, and do according to the Wisdom God hath put into your hearts, you know what you ought to do in these cases better than I can teach you.
I dare be bold to say, that you shal find the Cleargy of England haunted at this day with thrée cumbers that troubled the Prophet Ieremy, Lament. 3. The first is, that his enemies chased him like a birde from tree to trée.
I Dare be bold to say, that you shall find the Clergy of England haunted At this day with thrée cumbers that troubled the Prophet Ieremy, Lament. 3. The First is, that his enemies chased him like a bird from tree to tree.
when they had him downe they threw stones vppon him presently to kéep him down, a barbrous cruelty passing the cruelty of the Italian, the heathen, and the spaniard.
when they had him down they threw stones upon him presently to keep him down, a barbarous cruelty passing the cruelty of the Italian, the heathen, and the spaniard.
The Italian hath a tricke in the art of the rapier & the dagger to teach his scholer with a trauace or two to get the pointe of his aduersaries weapon,
The Italian hath a trick in the art of the rapier & the dagger to teach his scholar with a trauace or two to get the point of his Adversaries weapon,
and hauing that, to locke him vp so sure that he may turne away his face from him and runne him through, which he saith he doth Per non veder crudeltà because hee will behould no cruelty.
and having that, to lock him up so sure that he may turn away his face from him and run him through, which he Says he does Per non veder crudeltà Because he will behold no cruelty.
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The spanish inquisition hath bene so kinde in some cruelties, that they haue of grace and fauor greas'd the halter for some that weare strangled for religion, that they might be dispatcht the sooner.
The spanish inquisition hath be so kind in Some cruelties, that they have of grace and favour greased the halter for Some that wear strangled for Religion, that they might be dispatched the sooner.
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or grease euery halter that stops our breath that the rope may ride, and make a quick riddance of vs al. Or if they be so gallant faulkners that they make it their pastime and recreation to pursue vs like a quaile or a partridge from place to place,
or grease every halter that stops our breath that the rope may ride, and make a quick riddance of us all Or if they be so gallant faulkners that they make it their pastime and recreation to pursue us like a quail or a partridge from place to place,
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By these practises both you my Lords, and you good people may easily discerne, that this world is a very sea of trobles, wherin there be two ships vnder saile, both men of warre.
By these practises both you my lords, and you good people may Easily discern, that this world is a very sea of Troubles, wherein there be two ships under sail, both men of war.
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The one is the church, where Christ is the maister, his crosse the maste, his sanctimony the sailes, the tackle is his patience and perseuerance, the caste peeces are the Prophets, Apostels,
The one is the Church, where christ is the master, his cross the mast, his sanctimony the sails, the tackle is his patience and perseverance, the cast Pieces Are the prophets, Apostles,
and preachers whose sound hath béen hard ouer all the world, the mariners be the Angels singing their Celeumata glorie be to God on high, the fraught is the soules of iust men, woemen,
and Preachers whose found hath been hard over all the world, the Mariners be the Angels singing their Celeumata glory be to God on high, the fraught is the Souls of just men, women,
The rudder is charitie, all the motions and actions of the church are wroght in loue, the ancor is hope, the flagge in the top of her is faith, the worde written in it, Premimur non oprimimur. We are cast downe (saieth the Apostle) but wee perishe not. There is another ship at sea which hath this ship in rhace, that is the Pyracy of hel, a hot ship and full of wild-fire, where the Diuell is maister, pride the mast, impurity the saile, the wisdome of flesh the Card, the mysterie of iniquity the compasse, Diagoras the Atheist, Indas ye traytor,
The rudder is charity, all the motions and actions of the Church Are wrought in love, the anchor is hope, the flag in the top of her is faith, the word written in it, Premimur non oprimimur. We Are cast down (Saith the Apostle) but we perish not. There is Another ship At sea which hath this ship in rhace, that is the Piracy of hell, a hight ship and full of wildfire, where the devil is master, pride the mast, impurity the sail, the Wisdom of Flesh the Carded, the mystery of iniquity the compass, Diagoras the Atheist, Indus you traitor,
and the whole rabble of hel the Marriners: two tyre of Ordnance planted in her, one mixt of hereticks & schismatiks, another of persecuting heathen princes, that spit smoke & sulphur at the church of God.
and the Whole rabble of hell the Mariners: two tyre of Ordnance planted in her, one mixed of Heretics & Schismatics, Another of persecuting heathen Princes, that spit smoke & sulphur At the Church of God.
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You may sée it in the continuall chace of the Church, for the churches treasure, landes and leases giuen in Pios vsus. The daies haue béene, the question was, What shall we bring to the man of God? The daies are now, the question is in euerie Court of iustice, in euery high court of Parliament, what shall we take from the man of God?
You may see it in the continual chase of the Church, for the Churches treasure, Lands and leases given in Pios vsus. The days have been, the question was, What shall we bring to the man of God? The days Are now, the question is in every Court of Justice, in every high court of Parliament, what shall we take from the man of God?
In the daies of the Leuites whē the portions of the priests were detained and the Leuites scattered, there was a good Nehemiah that reproued the Judges and Elders,
In the days of the Levites when the portions of the Priests were detained and the Levites scattered, there was a good Nehemiah that reproved the Judges and Elders,
or some iester hanging vpon the Court, or some Lyris Poet and common Rimer houering about this Cittie, subborned and bolstered to deale in derision of the Church in time of parliament as Italians do in their plaies, that come huffing in on a sudden with flights, shifts iugling, packing, tricks of legier de main, all cast and contriued to no other end but to intoxicate the whole Sceane,
or Some jester hanging upon the Court, or Some Lyris Poet and Common Rimer hovering about this city, suborned and bolstered to deal in derision of the Church in time of parliament as Italians do in their plays, that come huffing in on a sudden with flights, shifts juggling, packing, tricks of legier the main, all cast and contrived to no other end but to intoxicate the Whole Scene,
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and by the innumerable company of learned heads and pens, working and walking day and night, that all Christendome shortly will ring of the pageants plaide among vs,
and by the innumerable company of learned Heads and pens, working and walking day and night, that all Christendom shortly will ring of the pageants played among us,
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2 The second reason is, the mistaking of the physicke that should haue béen administred vnto the presbyterie. Conference, conniuence, tolleration, disputation, printing of bookes,
2 The second reason is, the mistaking of the physic that should have been administered unto the presbytery. Conference, connivance, toleration, disputation, printing of books,
By fauour and support these Uermine that were long since, by the labours of learned bishoppes hewen in péeces, haue crept out of their holes, from Leidon and other places,
By favour and support these Vermin that were long since, by the labours of learned Bishops hewn in Pieces, have crept out of their holes, from Leidon and other places,
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and by continuall rolling recouered their taile, their torne papers and maimed pamphlets haue bin sticht togither againe with a skaine of Sisters thred,
and by continual rolling recovered their tail, their torn papers and maimed pamphlets have been sticht together again with a skain of Sisters thread,
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and wrought round with a white seluedge of reformation to grace them, whereby the eares of the Church haue béene filled with a newe hissing, to the very mockerie of religion,
and wrought round with a white seluedge of Reformation to grace them, whereby the ears of the Church have been filled with a new hissing, to the very mockery of Religion,
It is said of S. Antonie, that two yéers before the heresie of Arrius brake foorth, being in his deuotions and casting vppe his eies towards heauen, he had a vision, wherein he saw Gods altar compassed about with a company of brute beasts, kic king and striking at it with their héeles,
It is said of S. Antonius, that two Years before the heresy of Arius brake forth, being in his devotions and casting up his eyes towards heaven, he had a vision, wherein he saw God's altar compassed about with a company of brutus beasts, kic King and striking At it with their heels,
but in liuely acts and déedes, Gods altar inuironed with a company of proude Mules, striking at it with their héeles, the altar it selfe battered by violence and beaten downe, holy things troden on and trampled with foule féet.
but in lively acts and Deeds, God's altar environed with a company of proud Mules, striking At it with their heels, the altar it self battered by violence and beaten down, holy things trodden on and trampled with foul feet.
Those things which in all religious ages haue béene counted Phobera cai phricodestata, feareful and terrible, are nowe of no reckoning nor reputation, religion scorned, ye préest derided, those conflictes betwéen the preachers and the people that Paule tasted at Ephesus, where he fought with beastes in the shape of men.
Those things which in all religious ages have been counted Phobera cai phricodestata, fearful and terrible, Are now of no reckoning nor reputation, Religion scorned, you priest derided, those conflicts between the Preachers and the people that Paul tasted At Ephesus, where he fought with beasts in the shape of men.
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Neuer a good S. Antony weepes ouer it, neuer a good Mattathias rentes his clothes, no mans bowels work like the wine that hath no vent, to inueigh against it with that egernesse the cause requires.
Never a good S. Antony weeps over it, never a good Mattathias rents his clothes, no men bowels work like the wine that hath no vent, to inveigh against it with that eagerness the cause requires.
where zeale is there is heate, and where heate is men will quest and open, Psal. 77. Aperiam os meum, I will open my mouth (saieth the Prophet Dauid. ) We cannot (saith Peter ) but speak the things that we haue seen and heard.
where zeal is there is heat, and where heat is men will quest and open, Psalm 77. Aperiam os meum, I will open my Mouth (Saith the Prophet David.) We cannot (Says Peter) but speak the things that we have seen and herd.
If the body be in daunger, the arme is presentlie lifted vp to receiue the blowes comming vpon it selfe, that with the hazard of it selfe it may saue the body,
If the body be in danger, the arm is presently lifted up to receive the blows coming upon it self, that with the hazard of it self it may save the body,
when he spies the Charters, priuileges, and immunities thereof graunted by the grace and fauour of our Princes, to be in danger, will with the hazzard of his own substance séeke to defend and kéep it.
when he spies the Charters, privileges, and immunities thereof granted by the grace and favour of our Princes, to be in danger, will with the hazard of his own substance seek to defend and keep it.
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& when you see the church in danger, if there be anie kinde or naturall affection in you at all, euery man when the daunger doeth approch, will with the hazzard of his owne person, obiect and cast himselfe betwéen the church and it.
& when you see the Church in danger, if there be any kind or natural affection in you At all, every man when the danger doth approach, will with the hazard of his own person, Object and cast himself between the Church and it.
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The holy Angels of god attained vnto their end with one motion, with one conuersion vnto god, in instanti, euen at the instāt of their creation became blessed.
The holy Angels of god attained unto their end with one motion, with one conversion unto god, in instanti, even At the instant of their creation became blessed.
But Man is cōpared in the ps. to a watch, he hath a great many gimols appertaining to him to mooue him, hee mooues like a watch or a coatche with many whéeles.
But Man is compared in the psalm. to a watch, he hath a great many gimols appertaining to him to move him, he moves like a watch or a coatche with many wheels.
The act of his vnderstanding giues him one motion, presenting the obiect to him which he must embrace, his appetite sensitiue giues him another motion cōtrarie to the former, caro concupiscit aduersus spiritum the flesh lusteth against the spirite.
The act of his understanding gives him one motion, presenting the Object to him which he must embrace, his appetite sensitive gives him Another motion contrary to the former, Caro concupiscit Adversus spiritum the Flesh Lusteth against the Spirit.
His own will giues him another motion, God created it to moue it selfe ad opposita, the external obiect giues him another motion, The view of the forbidden fruit moued Eue to taste and eate it.
His own will gives him Another motion, God created it to move it self ad Opposita, the external Object gives him Another motion, The view of the forbidden fruit moved Eue to taste and eat it.
among all these, some mouing regular, some retrograde, some forward, some backwarde, some towardes heauen, some towardes earth, It is no hard matter to tune an instrument of musick, A paier of virginals or a payre of Organs when euery string and pipe is out of tune,
among all these, Some moving regular, Some retrograde, Some forward, Some backward, Some towards heaven, Some towards earth, It is no hard matter to tune an Instrument of music, A pair of virginals or a pair of Organs when every string and pipe is out of tune,
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& rolling vpon so many whéeles, to set euery string & pipe of man in tune, to make al his motions concur and agrée to gither Hic labor hoc epus est, It is the hardest professiō in ye world to be a preacher.
& rolling upon so many wheels, to Set every string & pipe of man in tune, to make all his motions concur and agree to gither Hic labour hoc epus est, It is the Hardest profession in you world to be a preacher.
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I pray you riddle me what is that, that is the highest the lowest, the fairest the foulest, the strongest the weakest, the richest the porest, the happiest the vnhappiest, the safest and the most in danger of any thing in the world? I will not promise euerie one of you as Samson did, a new sute of apparell to expound it.
I pray you riddle me what is that, that is the highest the lowest, the Fairest the Foulest, the Strongest the Weakest, the Richest the Poorest, the Happiest the unhappiest, the Safest and the most in danger of any thing in the world? I will not promise every one of you as samson did, a new suit of apparel to expound it.
It may bee this age wil take order for the Cleargies liberality, yet I must tell you, that as Samsons riddle was not expounded but by ploughing with Samsons Heifer,
It may be this age will take order for the Clergies liberality, yet I must tell you, that as Samsons riddle was not expounded but by ploughing with Samsons Heifer,
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He is the highest thing in the world, his conuersation is in heauen, Col. He is the lowest thing in the world, euery man treads vpon him, he may say with Dauid, De profundis ad te clamaui.
He is the highest thing in the world, his Conversation is in heaven, Col. He is the lowest thing in the world, every man treads upon him, he may say with David, De profundis ad te clamaui.
He is the fairest thing in the world, he is a member of the church of God, which for her beautie is compared in the Canticles to the Sunne and the Moone,
He is the Fairest thing in the world, he is a member of the Church of God, which for her beauty is compared in the Canticles to the Sun and the Moon,
faith hath a force to remoue mountaines, hope is an ancor that staies the greatest ships in the greatest storms, loue is as strong as death, it enters the strongest holde,
faith hath a force to remove Mountains, hope is an anchor that stays the greatest ships in the greatest storms, love is as strong as death, it enters the Strongest hold,
What a strength had Eliah the Prophet that durst go to a king and face him and tell him that it was he that troubled all Israell. A good christian hath sometime a strength and a power in his eie passing the eie of Plantianus. Herodian saith of Plantianus, Seuerus the Emprors minion, that he had such a teror in his couetenance that men durst not looke him in the face,
What a strength had Elijah the Prophet that durst go to a King and face him and tell him that it was he that troubled all Israel. A good christian hath sometime a strength and a power in his eye passing the eye of Plantianus. Herodian Says of Plantianus, Severus the Emprors minion, that he had such a teror in his couetenance that men durst not look him in the face,
For this cause when he went abrode he had certaine Anteambulones, some that ran before him to marshall the way and giue warning of his comming, that men might cast their eies to the earth as hee passed by;
For this cause when he went abroad he had certain Anteambulones, Some that ran before him to marshal the Way and give warning of his coming, that men might cast their eyes to the earth as he passed by;
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Marke it when you wil in the persecutions of the church, you shall many times discouer such a glorie and maiestie in the countenaunce of them that are put to death,
Mark it when you will in the persecutions of the Church, you shall many times discover such a glory and majesty in the countenance of them that Are put to death,
Yet are they againe so weake at another time, if God do but hide himselfe a while, that eyther they complaine with Dauid, Quare tristis incedo dum affligit me inimicus? Why goe I thus heauily while mine enemy oppresses me? Or couch down with Eliah vnder a Juniper trée, wearie of themselues,
Yet Are they again so weak At Another time, if God do but hide himself a while, that either they complain with David, Quare tristis incedo dum affligit me Inimicus? Why go I thus heavily while mine enemy Oppresses me? Or couch down with Elijah under a Juniper tree, weary of themselves,
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his lips be sealed, hée may not render rebuke for rebuke, and liuing here in this world which is a kind of Paradice to carnall men, full of Honour and wealth,
his lips be sealed, he may not render rebuke for rebuke, and living Here in this world which is a kind of Paradise to carnal men, full of Honour and wealth,
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he is also the most in danger in soule and in body of any thing in the world, his soule is the very But against which Satan dischargeth all his shot of temptations, his bodie manie times in perils by sea, by lande, among false brethren, compassed about with daunger, on the right hand and on the left.
he is also the most in danger in soul and in body of any thing in the world, his soul is the very But against which Satan dischargeth all his shot of temptations, his body many times in perils by sea, by land, among false brothers, compassed about with danger, on the right hand and on the left.
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Being the office of the preacher to bring both these endes togither, and euerie man being desirous to be partaker of the heigth, the beautie, the strength, the riches, the happinesse,
Being the office of the preacher to bring both these ends together, and every man being desirous to be partaker of the heighth, the beauty, the strength, the riches, the happiness,
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when fier and water méet, you shal heare a ratling and hissing in the water, which procéedes from the encounter of two contraries, the one striuing to destroy the other.
when fire and water meet, you shall hear a rattling and hissing in the water, which proceeds from the encounter of two contraries, the one striving to destroy the other.
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Paule preaching at Ephesus against their idols, hee scatterd true fier among them, Demetrius startles at it and stirres vppe sedition among the people, there the contrarie roares and rattles:
Paul preaching At Ephesus against their Idols, he scattered true fire among them, Demetrius startles At it and stirs up sedition among the people, there the contrary roars and rattles:
Among other things in the talke of Esdr as with God, 2. Esd. 5. 49. Gods tels him, that in generation, Infans non parit ea quae sunt senum, a childe cannot performe that which a man performes.
Among other things in the talk of Ezra as with God, 2. Esd 5. 49. God's tells him, that in generation, Infans non parit ea Quae sunt Senum, a child cannot perform that which a man performs.
A great part of ye troubles of the church of England hath sprung out of gréene heads, that haue much busied thēselues about the state of bishops, these are yong cockerels, that haue learned only to clap their féeblewings,
A great part of you Troubles of the Church of England hath sprung out of green Heads, that have much busied themselves about the state of Bishops, these Are young cockerels, that have learned only to clap their féeblewings,
& to crow vpon the roost in time of peace, but when religiō is in danger, they dare not come into the cockpit, to trie masteries for religion as M. Iewel and many other good bishops haue done that are gone to God.
& to crow upon the roost in time of peace, but when Religion is in danger, they Dare not come into the cockpit, to try masteries for Religion as M. Jewel and many other good Bishops have done that Are gone to God.
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when he hath put his arrow into the bow, and begunne to draw, if there come a guske of contradiction in his way, he hath the discretion to pawse and to beare with it,
when he hath put his arrow into the bow, and begun to draw, if there come a guske of contradiction in his Way, he hath the discretion to pause and to bear with it,
It was it that the Prophets noted in Ama•a•. By this I know (saith he) that God is determined to destroy thée, Quia non acquieuisti consilio meo, Because thou hast not followed my councell.
It was it that the prophets noted in Ama•a•. By this I know (Says he) that God is determined to destroy thee, Quia non acquieuisti consilio meo, Because thou hast not followed my council.
I pray you thinke vpon it in this opposition of yours against the Church of England ▪ it is verie ominous, a feareful signe that God is determined to destroy you, Quia non acquieuistis consilio nostro, Because you haue bin taught the trueth euer since the beginning of the blessed raigne of her maiestie,
I pray you think upon it in this opposition of yours against the Church of England ▪ it is very ominous, a fearful Signen that God is determined to destroy you, Quia non acquieuistis consilio nostro, Because you have been taught the truth ever since the beginning of the blessed Reign of her majesty,
and you shall see what wilfoow of it, euen this consequent, which he, Iehoshaphat, speaketh of [ You shall prosper. ] The second consequent [ Prosperity. ]
and you shall see what wilfoow of it, even this consequent, which he, Jehoshaphat, speaks of [ You shall prosper. ] The second consequent [ Prosperity. ]
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THis may séeme strange that Iehoshaphat in this busie time of warre drawes the people to haue regarde vnto the Prophets, with an expectation of prosperitie:
THis may seem strange that Jehoshaphat in this busy time of war draws the people to have regard unto the prophets, with an expectation of Prosperity:
Si autem doctus fuerit prospera huius saeculi spcrare, ipsa prosperitate corrumpitur, & superuenientibus, aduersitatibus sauciatur aut fortassis extinguitur.
Si autem doctus fuerit prospera Huius Saeculi spcrare, ipsa prosperitate corrumpitur, & superuenientibus, aduersitatibus sauciatur Or Fortassis extinguitur.
for if hee bee taught so to doe, prosperitie it selfe corrupteth him, and when aduersitie commeth, either it woundeth him verie sore, or dispatcheth him outright.
for if he be taught so to do, Prosperity it self corrupteth him, and when adversity comes, either it wounds him very soar, or dispatcheth him outright.
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such as are affected with the world, and doe not yet stedfastly beléeue, God is contented to drawe them vnto him, with promises of worldly prosperitie, that by these steppes they may ascend by little and little to loue him for himselfe at last.
such as Are affected with the world, and do not yet steadfastly believe, God is contented to draw them unto him, with promises of worldly Prosperity, that by these steps they may ascend by little and little to love him for himself At last.
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Such were they that Iehoshaphat spake vnto, men affected with their peace and prosperitie, hee therefore exhorts them, to beléeue the prophets, with an expectation of prosperitie.
Such were they that Jehoshaphat spoke unto, men affected with their peace and Prosperity, he Therefore exhorts them, to believe the Prophets, with an expectation of Prosperity.
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and by the watering thereof many a goodlie flowre of Fayth, Hope, Loue, Temperaunce, and such like heauenly vertues créepe out of the paradice of the soule.
and by the watering thereof many a goodly flower of Faith, Hope, Love, Temperance, and such like heavenly Virtues creep out of the paradise of the soul.
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and so they grow and prosper, not by any vnderstanding of their own, but because they are guided, ab intelligentia non errante, they are guided by god, whose vnderstāding neuer erres.
and so they grow and prosper, not by any understanding of their own, but Because they Are guided, ab Intelligence non errante, they Are guided by god, whose understanding never erres.
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Contrariwise, they that despise and reiect the Priestes and the Prophets sent vnto them, are like vnto a beaten bark in the maine sea, without rudder, without maister, without Card or Compasse, snatched away with euery flaw,
Contrariwise, they that despise and reject the Priests and the prophets sent unto them, Are like unto a beaten bark in the main sea, without rudder, without master, without Carded or Compass, snatched away with every flaw,
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2. Chron. the foure and twentieth chapter, and twentith verse, Why transgresse ye the commandements of the Lord (saith Zechariah) surely ye shall not prosper.
2. Chronicles the foure and twentieth chapter, and Twentieth verse, Why transgress you the Commandments of the Lord (Says Zechariah) surely you shall not prosper.
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and the yeare was no sooner come about, but God sent an army against them smaller in number than themselues, closed them all in their enemies hands, the kingdome was spoyled, the nobilitie destroyed and rifled, the pray sent to Damascus, the king himselfe murdered in his bed by his owne seruauntes,
and the year was no sooner come about, but God sent an army against them smaller in number than themselves, closed them all in their enemies hands, the Kingdom was spoiled, the Nobilt destroyed and rifled, the prey sent to Damascus, the King himself murdered in his Bed by his own Servants,
It was the praier of the Church against her ennemies long since, Dorsum eorum incurua, Lord bow down their backs, looke vpon Domitian, Decius, Dioclesian, Iulian the apostata, Herod and Antiochus, and a number such like Princes persecuting of the church, all their backes haue bin sodainely bowed downe or broken by one feareful death or other.
It was the prayer of the Church against her enemies long since, Dorsum Their incurua, Lord bow down their backs, look upon Domitian, Decius, Diocletian, Iulian the apostata, Herod and Antiochus, and a number such like Princes persecuting of the Church, all their backs have been suddenly bowed down or broken by one fearful death or other.
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Valerian the emperour was a bitter enemy of the Church, and it pleased GOD in his life time so to bow downe his backe, that he made him a footestoole for his prowd ennemie the King of Persia, to get vp to horse.
Valerian the emperor was a bitter enemy of the Church, and it pleased GOD in his life time so to bow down his back, that he made him a footstool for his proud enemy the King of Persiam, to get up to horse.
Looke vppon the liues, or vpon the deaths of all the princes of the earth that euer stoode vp in opposition against the church, you shal find that verified in them that Dauid noted, Uindemiat spiritum principum, he cuttes off the spirits of Princes.
Look upon the lives, or upon the death's of all the Princes of the earth that ever stood up in opposition against the Church, you shall find that verified in them that David noted, Uindemiat spiritum Principum, he cuts off the spirits of Princes.
when they are ripe, and the measure of their sins full, then commeth God in with his paring knife, he shareth off these great clusters one after an other,
when they Are ripe, and the measure of their Sins full, then comes God in with his paring knife, he shareth off these great clusters one After an other,
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because that after the last seruice I perfourmed to the Church in this place, it was told me to my head fortie miles hence in the presence of an honourable man, that I had stricken at some great person,
Because that After the last service I performed to the Church in this place, it was told me to my head fortie miles hence in the presence of an honourable man, that I had stricken At Some great person,
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If it be the commēdation of the two Tables that they were written with gods owne finger, it can not but be a matter of high reckoning and reputation, that men doe rise to honour and authoritie, eyther in the church or in the commonweale, it is a curious parcell guilt laide vppon them by Gods owne finger,
If it be the commendation of the two Tables that they were written with God's own finger, it can not but be a matter of high reckoning and reputation, that men do rise to honour and Authority, either in the Church or in the commonweal, it is a curious parcel guilt laid upon them by God's own finger,
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And if we can strike, and strike kindly here a Judge, and there a Magistrate, héere a Nobleman, there a Gentleman, héere a Courtier, there a Countrieman, héere a Lawyer, there a Client, it fareth with vs as it did with the Troians,
And if we can strike, and strike kindly Here a Judge, and there a Magistrate, Here a Nobleman, there a Gentleman, Here a Courtier, there a Countryman, Here a Lawyer, there a Client, it fareth with us as it did with the Trojans,
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the Falcon, soaring in the ayre, and spying his game beneath, strikes the wing, and comes downe with such a force, that the ayre suffers violence in his passage, the nearer he comes to it, the swifter he flies,
the Falcon, soaring in the air, and spying his game beneath, strikes the wing, and comes down with such a force, that the air suffers violence in his passage, the nearer he comes to it, the swifter he flies,
he hath sent out his Prophets and Preachers to halow the game vnto you, If you cling somwhat close vnto vs, you shall mooue spéedily towards your sphere, you shall runne well,
he hath sent out his prophets and Preachers to hallow the game unto you, If you cling somewhat close unto us, you shall move speedily towards your sphere, you shall run well,
and to take him néere to himselfe to do the seruice of the tabernacle, and to stand before the congregation, standing here in the sight of God, of Angels, of men, we speake presente Scaeuola. And the Wiseman saith Eccl. 43. that al things are directed by God to a good end,
and to take him near to himself to do the service of the tabernacle, and to stand before the congregation, standing Here in the sighed of God, of Angels, of men, we speak present Scavola. And the Wiseman Says Ecclesiastes 43. that all things Are directed by God to a good end,
but this is the end of all, that God is all, and there wil come a time (saith Augustine ) when we shal enter into the presence of God, wherein many things we talke of nowe shall cease,
but this is the end of all, that God is all, and there will come a time (Says Augustine) when we shall enter into the presence of God, wherein many things we talk of now shall cease,
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I will therefore winde vp al that I haue spoken this day with that short prayer wherewith Saint Augustine makes an end of a laborious disputation of the holie Trinitie, Domine Deus vnus, Deus Trinitas, quaecunque dixi in his libris de tuo, agnoscant & tui:
I will Therefore wind up all that I have spoken this day with that short prayer wherewith Saint Augustine makes an end of a laborious disputation of the holy Trinity, Domine Deus vnus, Deus Trinitas, quaecunque I have said in his Books de tuo, Agnoscant & tui:
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O Lord my God, which art one God, God the Trinitie, if I haue spoken any thing héere that is thine, I humbly beséech thée and thine to accept it at my handes:
Oh Lord my God, which art one God, God the Trinity, if I have spoken any thing Here that is thine, I humbly beseech thee and thine to accept it At my hands:
If I haue spoken any thing that is mine, or followd the sway of flesh and bloud, I humbly beséech thée and thine to forgiue it me, in the name of the Father, the Sonne, and the Holighost;
If I have spoken any thing that is mine, or followed the sway of Flesh and blood, I humbly beseech thee and thine to forgive it me, in the name of the Father, the Son, and the Holy ghost;
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