King Dauids vow for reformation of himselfe. his family. his kingdome Deliuered in twelue sermons before the Prince his Highnesse vpon Psalm 101. By George Hakewill Dr. in Diuinity.
It is put for al the Books of the old Testamēt, as they are differenced from the law of Moses and the Prophets, Luke 24. 44. And lastly, more Sermons, Commētaries, Meditations, Expositions, Enarrations, upon it have been made and published,
It is put for all the Books of the old Testament, as they Are differenced from the law of Moses and the prophets, Lycia 24. 44. And lastly, more Sermons, Commentaries, Meditations, Expositions, Enarrations, upon it have been made and published,
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Nay, the very Turks themselves swear as solemnly by the Psalms of David, as by the Alcoran of Mahomet. And in truth, hee that hath either practically tried,
Nay, the very Turks themselves swear as solemnly by the Psalms of David, as by the Alcorani of Mahomet. And in truth, he that hath either practically tried,
what a familiar introduction it is to beginners, a mighty augmentation of vertue & knowledge in such as are entred before, a strong confirmation to the most perfect;
what a familiar introduction it is to beginners, a mighty augmentation of virtue & knowledge in such as Are entered before, a strong confirmation to the most perfect;
as a rare and precious Iewell, worthy to be laid up in that Persian Casket imbroidered with gould and pearle, which Alexander reserved for Homers Iliads.
as a rare and precious Jewel, worthy to be laid up in that Persian Casket embroidered with gold and pearl, which Alexander reserved for Homers Iliads.
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so would I specially commend this Psalm to the carefull reading and serious meditation both of my Gracious Master the Prince, and his religious Followers.
so would I specially commend this Psalm to the careful reading and serious meditation both of my Gracious Master the Prince, and his religious Followers.
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They shall both finde their duties lively expressed in it, as in a mirrour, howbeit it were indeed first composed rather to expresse the former then the later,
They shall both find their duties lively expressed in it, as in a mirror, howbeit it were indeed First composed rather to express the former then the later,
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This Psalme, by the consent of Writers, is a vow of David: whether made before or after his comming to the Crowne, it is not certain, neither skilleth it much;
This Psalm, by the consent of Writers, is a Voelli of David: whither made before or After his coming to the Crown, it is not certain, neither skilleth it much;
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we are to hould it not onely for a warrantable but a commendable vow; nor only commendable in David, but with like commendation imitable by us in like case.
we Are to hold it not only for a warrantable but a commendable Voelli; nor only commendable in David, but with like commendation imitable by us in like case.
In wicked promises hould not thy word, in shameful vows change thy purpose: wherupon St. Hierome worthily censures Iephte, that hee was in vovendo stultus, in praestando impius;
In wicked promises hold not thy word, in shameful vows change thy purpose: whereupon Saint Jerome worthily censures Iephte, that he was in vovendo stultus, in praestando Impius;
or particular, touching his own Person, from the second verse to the fift; touching his Attendants, Counsellers and Officers, from the fift to the eight;
or particular, touching his own Person, from the second verse to the fift; touching his Attendants, Counsellers and Officers, from the fift to the eight;
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yea, such is the force and efficacy thereof upon that very part of man which is most divine, that some have beene thereby induced to think, that the soule of man is composed of harmony.
yea, such is the force and efficacy thereof upon that very part of man which is most divine, that Some have been thereby induced to think, that the soul of man is composed of harmony.
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leaving behinde him to that purpose a number of divinely indited poems (howbeit their metre in the originall bee now unknowne) and adding unto his poetry melody, both vocall and instrumentall, by ordaining some of the Levites skilled in musicke to praise the Lord by singing and playing on instruments, to the number of foure thousand, 1. Chro. 23. 5. who, divided into severall companies, by course served the Lord in his Sanctuary for the raising up of mens hearts,
leaving behind him to that purpose a number of divinely Indited poems (howbeit their metre in the original be now unknown) and adding unto his poetry melody, both vocal and instrumental, by ordaining Some of the Levites skilled in music to praise the Lord by singing and playing on Instruments, to the number of foure thousand, 1. Chro 23. 5. who, divided into several companies, by course served the Lord in his Sanctuary for the raising up of men's hearts,
Sometime the musicall instrument began, and the singing voice followed, and then the song was called Canticum Psalmi: somtime again the song was first sung with the voice,
Sometime the musical Instrument began, and the singing voice followed, and then the song was called Canticum Psalms: sometime again the song was First sung with the voice,
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and the musicall instrument followed, and then it is called Psalmus Cantici: of which sort it seems was this Psalm, both sung privately by David for his better remembrance therof,
and the musical Instrument followed, and then it is called Psalm Canticles: of which sort it seems was this Psalm, both sung privately by David for his better remembrance thereof,
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Before Davids time this singing of sacred hymns was in use, as may appear by the songs of Moses and Miriam, Exod. 15. and of Deborah and Barach, Iudg. 5. After him, his Sonnes songs were no less then a thousand and five, 1. Kings 4. 32. And one speciall one of his we yet enjoy at this day, by the name of Canticum canticorum, the Song of songs;
Before Davids time this singing of sacred Hymns was in use, as may appear by the songs of Moses and Miriam, Exod 15. and of Deborah and Barak, Judges 5. After him, his Sons songs were no less then a thousand and five, 1. Kings 4. 32. And one special one of his we yet enjoy At this day, by the name of Canticum canticorum, the Song of songs;
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Christ himself and his Disciples, according to the custome of the Iewes, sung a Psalme, Mat. 26. 30. Paul and Silas sung in prison, Acts 16. 25. And, to shew that it was a duty to continue in the Church, both S. Paul and S. Iames not onely exhort us to it, but give us rules for the practice of it.
christ himself and his Disciples, according to the custom of the Iewes, sung a Psalm, Mathew 26. 30. Paul and Silas sung in prison, Acts 16. 25. And, to show that it was a duty to continue in the Church, both S. Paul and S. James not only exhort us to it, but give us rules for the practice of it.
it pleased the wisedome of the same Spirit to borrow from melody that pleasure, which, mingled with heavenly mysteries, causeth the smoothnesse and softnesse of that which toucheth the •are, to convay as it were by s•ealth the treasure of good things into mans minde.
it pleased the Wisdom of the same Spirit to borrow from melody that pleasure, which, mingled with heavenly Mysteres, Causes the smoothness and softness of that which touches the •are, to convey as it were by s•ealth the treasure of good things into men mind.
And so I com from our Prophets manner of expressing his vow ( I will sing ) to the burden of his song, Mercy and Iudgement. I will sing Mercy and Iudgement.
And so I come from our prophets manner of expressing his Voelli (I will sing) to the burden of his song, Mercy and Judgement. I will sing Mercy and Judgement.
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For, if evill words corrupt good manners, much more lewd songs; which, the more artificiall they are, the more dangerous and pestilent are their effects;
For, if evil words corrupt good manners, much more lewd songs; which, the more artificial they Are, the more dangerous and pestilent Are their effects;
lest thou bee taken by her craftinesse, Ecclus. 9. 4. To which purpose it was not unfitly spoken by the Roman Historian touching Sempronia a gentlewoman of Rome, that shee was taught psallere & saltare elegantiùs quàm modestam decebat, to sing and dance more gracefully then becam a modest woman.
lest thou be taken by her craftiness, Ecclus 9. 4. To which purpose it was not unfitly spoken by the Roman Historian touching Sempronia a gentlewoman of Room, that she was taught psallere & saltare elegantiùs quàm modestam decebat, to sing and dance more gracefully then becam a modest woman.
so doo they abate the edge of the masculine vigour thereof, bending and turning it by degrees from a manly martiall disposition to an effeminate softness.
so do they abate the edge of the masculine vigour thereof, bending and turning it by Degrees from a manly martial disposition to an effeminate softness.
Witnes the great Alexander; who among other monuments of Troy being presented with Paris his Lute, replied, Achillis cytharam mallem. Witnes Themistocl•s that famous war riour;
Witness the great Alexander; who among other monuments of Troy being presented with paris his Lute, replied, Achilles Cytharam Mallem. Witness Themistocl•s that famous war riour;
so was it not diffamatory or libelling stuffe, impeaching any mans reputation, such as the drunkeards made upon him, Psal. 69. 12; a lash which the greatest Princes cannot avoid, and the best sometimes feel:
so was it not defamatory or libeling stuff, impeaching any men reputation, such as the drunkeards made upon him, Psalm 69. 12; a lash which the greatest Princes cannot avoid, and the best sometime feel:
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Finally, the matter of his song was not his own triumphs and victories, though they were many and glorious, aswel against strangers abroad, as rebels at home;
Finally, the matter of his song was not his own Triumphos and victories, though they were many and glorious, aswell against Strangers abroad, as rebels At home;
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hee left that to others, Saul hath slain his thousand, and David his ten thousand. And thus having taken a brief view what the matter of our Prophets song was not,
he left that to Others, Saul hath slave his thousand, and David his ten thousand. And thus having taken a brief view what the matter of our prophets song was not,
not Mercy without Iudgement, nor Iudgement without Mercy, but Mercy and Iudgement both together, like Rahel and Leah, which twain did build the house of Israel;
not Mercy without Judgement, nor Judgement without Mercy, but Mercy and Judgement both together, like Rachel and Leah, which twain did built the house of Israel;
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like the Carnation and the Lilly, the Ruby and the Saphire, or the Carbuncle and the Diamond, yeelding a mutuall and interchangeable Iustre each to other, They resemble not unfitly the two supporters of the Kings armes,
like the Carnation and the Lily, the Ruby and the Sapphire, or the Carbuncle and the Diamond, yielding a mutual and interchangeable Lustre each to other, They resemble not unfitly the two supporters of the Kings arms,
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We read, that Salomon set up two goodly pillars in the porch of the Temple, the one called Iachin, the other Boaz; which signifie Stability and Strength:
We read, that Solomon Set up two goodly pillars in the porch of the Temple, the one called Jachin, the other Boaz; which signify Stability and Strength:
Astronomers conceive, that the Crystalline Sphear, which they suppose to be the waters above the heavens (mentioned in the first of Genesis ) is set next the first Mover, for allaying the heat thereof;
Astronomers conceive, that the Crystalline Sphere, which they suppose to be the waters above the heavens (mentioned in the First of Genesis) is Set next the First Mover, for allaying the heat thereof;
Hee that iustifieth the wicked, and he that condemneth the righteous, they are both an abomination to the Lord, Pro. 17. 15. Now, he that pretends Mercy,
He that Justifieth the wicked, and he that Condemneth the righteous, they Are both an abomination to the Lord, Pro 17. 15. Now, he that pretends Mercy,
when he might justly have tumbled them down, as hee did the Apostate Angels to the bottomless pit of hel• and yet withall, what infinite Iustice did hee express in the same action, in laying the sinnes of the whole world,
when he might justly have tumbled them down, as he did the Apostate Angels to the bottomless pit of hel• and yet withal, what infinite justice did he express in the same actium, in laying the Sins of the Whole world,
much like Zal•uchus, who shewed his Iustice in causing one of his sons eyes to bee put out for comitting adultery, according to a law newly before made by himselfe;
much like Zal•uchus, who showed his justice in causing one of his Sons eyes to be put out for committing adultery, according to a law newly before made by himself;
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Hence S. Peter represents God unto us both as a Father and as a Iudge, in one & the same verse, 1. 1. 17; to shew, that he is mercifull as a Father, and righteous as a Iudge.
Hence S. Peter represents God unto us both as a Father and as a Judge, in one & the same verse, 1. 1. 17; to show, that he is merciful as a Father, and righteous as a Judge.
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and a father to the poor, Iob. 29. 14. 15. 16. 17. Having thus handled these two Vertues jointly together, let us now take a view of them single & apart:
and a father to the poor, Job 29. 14. 15. 16. 17. Having thus handled these two Virtues jointly together, let us now take a view of them single & apart:
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Thus, our Prophet himself, as soon as the Crowne was settled on his head, made enquiry if there remained yet alive any of the house of Saul, on whom he might shew Mercy, 2. Samuel 9. O how fair a thing is this Mercy in the time of anguish and trouble!
Thus, our Prophet himself, as soon as the Crown was settled on his head, made enquiry if there remained yet alive any of the house of Saul, on whom he might show Mercy, 2. Samuel 9. O how fair a thing is this Mercy in the time of anguish and trouble!
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unfolding it self in Clemency, in Courtesie, and in Compassion: In Clemencie, by pardoning malefactors; in Compassion, by releeving the afflicted; in Courtesie, towards all.
unfolding it self in Clemency, in Courtesy, and in Compassion: In Clemency, by pardoning malefactors; in Compassion, by relieving the afflicted; in Courtesy, towards all.
Compassion is a vertue, saith Aquinas, non quâ mo•us est sensitivi appetitussed intellectivi, a ratione directus & dirigens inferioris appetitus motum;
Compassion is a virtue, Says Aquinas, non quâ mo•us est sensitivi appetitussed intellectivi, a ratione directus & dirigens inferioris Appetitus motum;
by receiving their petitions, by hearing their grievances, by granting their reasonable sutes, by dispatch of Iustice, by beeing unto them (as the Prophet Esay speakes) a hiding place from the winde, a refuge from the tempest,
by receiving their petitions, by hearing their grievances, by granting their reasonable suits, by dispatch of justice, by being unto them (as the Prophet Isaiah speaks) a hiding place from the wind, a refuge from the tempest,
so dooth Clemency, in winking at some faults, in pardoning others where is hope of amendment, in providing the punishment exceed not the proportion of the offense;
so doth Clemency, in winking At Some Faults, in pardoning Others where is hope of amendment, in providing the punishment exceed not the proportion of the offence;
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But a right noble disposition it was in Augustus, quem dare poenas apparebat cum exigeret, who seemed himself to suffer when he inflicted punishment on others;
But a right noble disposition it was in Augustus, Whom Dare poenas apparebat cum exigeret, who seemed himself to suffer when he inflicted punishment on Others;
and in Vespasian, qui neque caede cuiusquam laetatus, iustis supplicijs illacrymavit etiam & ingemuit, who was so far from delight in the death of any, that he often wept and groaned even at just and necessary executions;
and in Vespasian, qui neque Kill cuiusquam Laetatus, Justis supplicijs illacrymavit etiam & Ingemuit, who was so Far from delight in the death of any, that he often wept and groaned even At just and necessary executions;
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who beeing importuned by Burrus to signe a warrant for the execution of certain malefactors, his answer was, O utinam literas nescirem! I could wish I had never learned to write or read.
who being importuned by Burrus to Signen a warrant for the execution of certain malefactors, his answer was, O utinam literas nescirem! I could wish I had never learned to write or read.
probrosis in se dict is arrisit, hee made himself merry with reproachful speeches touching himself; therin manifesting as his Clemency, so also his Wisedome:
probrosis in se dict is arrisit, he made himself merry with reproachful Speeches touching himself; therein manifesting as his Clemency, so also his Wisdom:
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in as much as convitia si excandescas agnita videntur, spreta exolescunt: railings, where they move choler, seem acknowledged; but contemned, they vanish.
in as much as Convent si excandescas agnita videntur, Spreta exolescunt: railings, where they move choler, seem acknowledged; but contemned, they vanish.
that, next the Scriptures, shee knew no Book did her so much good as the often reading of Se•eca de Clementia: wherein shee was taught like a good Chirurgion not to cutte off any member,
that, next the Scriptures, she knew no Book did her so much good as the often reading of Se•eca de Clementia: wherein she was taught like a good Chirurgeon not to Cut off any member,
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These bee the diverse tunes and strains, the severall notes and steps of Mercie's Song; then which nothing is more pleasing in the ears of Men and Angels, nothing more acceptable unto God.
These be the diverse Tunis and strains, the several notes and steps of Mercy's Song; then which nothing is more pleasing in the ears of Men and Angels, nothing more acceptable unto God.
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For, though he professe, that he preferreth Iustice before Sacrifice, Pro. 21. 3; yet of Mercy hee pronounceth, that Sacrifice is no way comparable unto it:
For, though he profess, that he preferreth justice before Sacrifice, Pro 21. 3; yet of Mercy he pronounceth, that Sacrifice is no Way comparable unto it:
And our Prophet, that as the Faithfulnesse of God, which is a part of his Iustice, reacheth to the Clouds; so doth his Mercy to the Heavens, farre above the Clouds, Psal. 36. 5. Where there is no Mercy to bee hoped for, there men growe obstinate and desperate:
And our Prophet, that as the Faithfulness of God, which is a part of his justice, reaches to the Clouds; so does his Mercy to the Heavens, Far above the Clouds, Psalm 36. 5. Where there is no Mercy to be hoped for, there men grow obstinate and desperate:
Castles and Fortresses, walled Towns, stored Arcenals and Armories, a Navy of Ships, Troopes of Horse, thousands of Foot, a masse of Treasure, Ordinance and Artillery, cannot afford him so safe a defence in the day of trouble,
Castles and Fortresses, walled Towns, stored Arsenals and Armories, a Navy of Ships, Troops of Horse, thousands of Foot, a mass of Treasure, Ordinance and artillery, cannot afford him so safe a defence in the day of trouble,
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It hath long been, and still is, a Question controversed between Physicians and Philosophers, whether the Braine or the Heart be the more principal member;
It hath long been, and still is, a Question controversed between Physicians and Philosophers, whither the Brain or the Heart be the more principal member;
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so mee thinks, when I compare these two Vertues together, Mercy is like the Brain qualifying the immoderate heat of those spirits that are bred in the heart;
so me thinks, when I compare these two Virtues together, Mercy is like the Brain qualifying the immoderate heat of those spirits that Are bred in the heart;
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Now, because I am to speake of the administration heerof in handling the last verse of this Psalme, I will pass to my third and last part proposed in my Text;
Now, Because I am to speak of the administration hereof in handling the last verse of this Psalm, I will pass to my third and last part proposed in my Text;
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This Name Iehovah, anciently tearmed Nomen tetragrammaton, the name of foure letters, was to the Iewes so venerable, that they never durst pronounce it (as fearing to pollute it with their lips) but Adonai (which also signifieth Lord) in stead thereof.
This Name Jehovah, anciently termed Nome tetragrammaton, the name of foure letters, was to the Iewes so venerable, that they never durst pronounce it (as fearing to pollute it with their lips) but Adonai (which also signifies Lord) in stead thereof.
Hee was himselfe a great Lord, the grand Commander of a mighty and populous Nation: yet he acknowledgeth this Lord to bee by infinite degrees higher and greater than himself,
He was himself a great Lord, the grand Commander of a mighty and populous nation: yet he acknowledgeth this Lord to be by infinite Degrees higher and greater than himself,
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Singing and making melody to the Lord in your hearts, Eph. 5. 19. And againe; Singing with a grace in your hearts to the Lord, Colos. 3. 16: not to your selves, but to the Lord;
Singing and making melody to the Lord in your hearts, Ephesians 5. 19. And again; Singing with a grace in your hearts to the Lord, Colos 3. 16: not to your selves, but to the Lord;
Finally, our Prophet both sings and vows Mercy and Iudgement to the Lord; thereby acknowledging GOD, as his guide both in the entrance and accomplishment of all actions,
Finally, our Prophet both sings and vows Mercy and Judgement to the Lord; thereby acknowledging GOD, as his guide both in the Entrance and accomplishment of all actions,
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Concerning actions of like nature done for humane respects, the Lord hath said, they have their reward, Mat. 6. 2; that is, acceptance, honour and reverence from men, because they are done to men:
Concerning actions of like nature done for humane respects, the Lord hath said, they have their reward, Mathew 6. 2; that is, acceptance, honour and Reverence from men, Because they Are done to men:
great and excellent things, as wee see, are comprehended under these two tearms, Mercy and Iudgement: which are indeed the very summe and abridgement of all that Kings should either learn or doo.
great and excellent things, as we see, Are comprehended under these two terms, Mercy and Judgement: which Are indeed the very sum and abridgement of all that Kings should either Learn or do.
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Neither is it to bee omitted without observation, that, before he come to deal more specially about his publike Charge, he first promiseth the orderly government of his owne Person.
Neither is it to be omitted without observation, that, before he come to deal more specially about his public Charge, he First promises the orderly government of his own Person.
And, to say truth, with what countenance can we rebuke or chastise that in others, which our selves make no conscience to commit ▪ Quintilian defines an Orator to bee vir bonus dicendi peritus, an honest man skilfull in speaking:
And, to say truth, with what countenance can we rebuke or chastise that in Others, which our selves make no conscience to commit ▪ Quintilian defines an Orator to be vir bonus dicendi Peritus, an honest man skilful in speaking:
Hee then that expects and desires, the people should doo as hee adviseth or commandeth, must command in the stile of Abimelech, Iudg. 9: What you haue seen me doo, make haste, and doo like mee;
He then that expects and Desires, the people should do as he adviseth or commands, must command in the style of Abimelech, Judges 9: What you have seen me do, make haste, and do like me;
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And as men most greedily gaze upon the Sunne when it is eclipsed: so doo the multitude more willingly discourse of the imperfections and vices of their Leaders, then of their vertues;
And as men most greedily gaze upon the Sun when it is eclipsed: so do the multitude more willingly discourse of the imperfections and vices of their Leaders, then of their Virtues;
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— Tunc observantior aequi Fit populus, nec ferre negat, cum viderit ipsum Authorem parêre sibi: — — nec sic inflectere sensus Hum•nos edicta valent, ut vita regentis.
— Tunc observantior Aequi Fit populus, nec Far negate, cum viderit ipsum Authorem parêre sibi: — — nec sic inflectere sensus Hum•nos Edicta valent, ut vita Regentis.
And because it is to the Vulgar difficult to conceive the reason even of reasonable Commands, the greatest part have ever bin led rather by example then by reason;
And Because it is to the vulgar difficult to conceive the reason even of reasonable Commands, the greatest part have ever been led rather by Exampl then by reason;
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Hee might have said, in stead of Censura, Cynosura; in as much as the life of the Prince is the load-star of the Common-wealth, upon which all men fix their eyes,
He might have said, in stead of Censure, Cynosura; in as much as the life of the Prince is the loadstar of the Commonwealth, upon which all men fix their eyes,
The reason is, because as the conceptions, so also the affections of the soul are more lively and effectually charactered and unfoulded in deeds than in words;
The reason is, Because as the conceptions, so also the affections of the soul Are more lively and effectually charactered and unfolded in Deeds than in words;
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it is the badge of our Profession, the pledge of our Election, the assurance of our effectuall Vocation, the fruit of our Iustification, a special part of our Sanctification,
it is the badge of our Profession, the pledge of our Election, the assurance of our effectual Vocation, the fruit of our Justification, a special part of our Sanctification,
but, to the well-doing of it, it is requisite, that hee doo it both wittingly, and willingly, and constantly. As then we have action implied in the Verb:
but, to the welldoing of it, it is requisite, that he do it both wittingly, and willingly, and constantly. As then we have actium implied in the Verb:
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sitting as an Empress in the midst of them, consulting, judging, commanding, ordering things present, and providing for the future, by comparing them with the by-past, prescribing circumstances of time,
sitting as an Empress in the midst of them, consulting, judging, commanding, ordering things present, and providing for the future, by comparing them with the bypast, prescribing Circumstances of time,
Humility, not seasoned with Wisdome, beeing but basenesse; and Patience, dulnesse; and Zeal, fury; and Obedience, slavish subjection; and Bounty, wastefull; and Courage, desperate:
Humility, not seasoned with Wisdom, being but baseness; and Patience, dulness; and Zeal, fury; and obedience, slavish subjection; and Bounty, wasteful; and Courage, desperate:
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and all other vertues, in publike, in private, in war, in peace, in adversity, in prosperity, in health, in sicknes, in diet, in apparell, in speech, in action.
and all other Virtues, in public, in private, in war, in peace, in adversity, in Prosperity, in health, in sickness, in diet, in apparel, in speech, in actium.
so is it in a manner essentiall to Kings, in as much as by it they raigne, Pro. 8. There are few things presented to their view in their proper shapes and colours:
so is it in a manner essential to Kings, in as much as by it they Reign, Pro 8. There Are few things presented to their view in their proper shapes and colours:
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it beeing the Kings honour to search out a thing• as it is the glory of God to conceal it, Pro. 23. 1. 2. 25. 3. The Wise-men of the East, who brought our Saviour Presents, are therefore (as I conceive) specially thought to have been Kings, because they were wise:
it being the Kings honour to search out a thing• as it is the glory of God to conceal it, Pro 23. 1. 2. 25. 3. The Wise men of the East, who brought our Saviour Presents, Are Therefore (as I conceive) specially Thought to have been Kings, Because they were wise:
and, Rexilliteratus, said a King, what other is he, quam bos coonatus. It was the speech of Lewis, the eleventh of France, to his sonne, Charles the Eight, that hee should learn no more Latin but this, Qui nescit dissimulare, nescit regnare.
and, Rexilliteratus, said a King, what other is he, quam bos coonatus. It was the speech of Lewis, the eleventh of France, to his son, Charles the Eight, that he should Learn no more Latin but this, Qui nescit dissimulare, nescit Reign.
learning, especially in morall philosophy and history, joyned with judgement & experience, beeing the best mistress of Wisdome, which ever hath beene and will be justified of her owne children.
learning, especially in moral philosophy and history, joined with judgement & experience, being the best mistress of Wisdom, which ever hath been and will be justified of her own children.
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I will onely instance in Augustus and Charlemain, both well learned, and both very wise and happy Emperours, great rewarders of learning, and advancers of their Teachers.
I will only instance in Augustus and Charlemagne, both well learned, and both very wise and happy emperors, great rewarders of learning, and advancers of their Teachers.
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so wise-men onely use them aright, not onely for delight and ornament, but for ability. As then that State is happy which enjoyes both a learned and a wise Prince:
so Wise men only use them aright, not only for delight and ornament, but for ability. As then that State is happy which enjoys both a learned and a wise Prince:
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Yet is it not all kinde of learning or wisedome which is availeable for the true happinesse of a King or Kingdome (as may appeare in the miserable ends of Herod, and Iulian the Apostate, both in their kindes wise and learned) but wise behavior in a perfect way, that is, Wisdom mixed with Piety, guided by Religion, and sanctified with Grace.
Yet is it not all kind of learning or Wisdom which is available for the true happiness of a King or Kingdom (as may appear in the miserable ends of Herod, and Iulian the Apostate, both in their Kinds wise and learned) but wise behaviour in a perfect Way, that is, Wisdom mixed with Piety, guided by Religion, and sanctified with Grace.
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but, while they professed themselves wise, they became fools, and their foolish heart was full of darknes, Rom. 1. 21. The covetous Worldling applauds his own wisdom,
but, while they professed themselves wise, they became Fools, and their foolish heart was full of darkness, Rom. 1. 21. The covetous Worldling applauds his own Wisdom,
And lastly, there is a Divine, holy, and heavenly Wisdome, whose beginning is the fear of God, whose crowne is the favour of God, whose guide is this perfect way, the word of GOD:
And lastly, there is a Divine, holy, and heavenly Wisdom, whose beginning is the Fear of God, whose crown is the favour of God, whose guide is this perfect Way, the word of GOD:
which is therfore called a way, because it leads us to our journeyes end; and a perfect way, because the Authour of it is the abstract of all perfection;
which is Therefore called a Way, Because it leads us to our journeys end; and a perfect Way, Because the Author of it is the abstract of all perfection;
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And if this way were thus perfect in Davids time, what is it by the addition of so many parcels of Scripture since? If it then gave wisdome to the simple, Psal. 19. 7;
And if this Way were thus perfect in Davids time, what is it by the addition of so many parcels of Scripture since? If it then gave Wisdom to the simple, Psalm 19. 7;
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if it made David, beeing brought up but as a Shepheard, wiser than his enemies, than his ancients, than his teachers, Psal. 119; as an Angell of God in discerning right from wrong, 2. Sa. 14. 17; able to guide the people by the skilfulnesse of his hands, Psal. 78. 72;
if it made David, being brought up but as a Shepherd, Wiser than his enemies, than his ancients, than his Teachers, Psalm 119; as an Angel of God in discerning right from wrong, 2. Sa. 14. 17; able to guide the people by the skilfulness of his hands, Psalm 78. 72;
What depth of naturall Philosophy have we in Genesis and Iob? what flowrs of Rhetorique in the Prophets? what force of Logick in Saint Pauls Epistles? what Art of Poëtrie in the Psalmes? what excellēt morall Precepts, not only for Private life,
What depth of natural Philosophy have we in Genesis and Job? what flowers of Rhetoric in the prophets? what force of Logic in Saint Paul's Epistles? what Art of Poëtrie in the Psalms? what excellent moral Precepts, not only for Private life,
though Apochryphall, the book of Wisedome and Ecclesiasticus? what reasonable and iust lawes haue wee in Leviticus and Deuteronomy? which moved the great Ptolomey to hire the Septuagints to translate them into Greek:
though Apocryphal, the book of Wisdom and Ecclesiasticus? what reasonable and just laws have we in Leviticus and Deuteronomy? which moved the great Ptolemy to hire the Septuagints to translate them into Greek:
what unmatchable antiquitie, variety, and wonderfull events, and certaintie of storie, in the books of Moses, Iosuah, the Iudges, Samuel, the Kings and Chronicles, together with Ruth and Ester, Ezra and Nehemiah, and since Christ, in the sacred Gospels and Acts of the Apostles? and lastly, what profound mysteryes have we in the Prophecies of Ezekiel and Daniel, and the Revelation of Saint Iohn? But in this it infinitely exceeds the Wisedome of all humane writings, that it is alone able to make a man wise unto salvation, 2. Tim. 3. 15. Vpon these considerations, Charles the fift of France, surnamed the Wise, not onely caused the Bible to be translated into French, but was himselfe very studious in the holy Scriptures.
what unmatchable antiquity, variety, and wonderful events, and certainty of story, in the books of Moses, Joshua, the Judges, Samuel, the Kings and Chronicles, together with Ruth and Ester, Ezra and Nehemiah, and since christ, in the sacred Gospels and Acts of the Apostles? and lastly, what profound Mysteres have we in the Prophecies of Ezekielem and daniel, and the Revelation of Saint John? But in this it infinitely exceeds the Wisdom of all humane writings, that it is alone able to make a man wise unto salvation, 2. Tim. 3. 15. Upon these considerations, Charles the fift of France, surnamed the Wise, not only caused the bible to be translated into French, but was himself very studious in the holy Scriptures.
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When he shall sit upon the throne of his kingdom, hee shall write him a copy of this Law in a booke, out of that which is before the Priests, the Levites:
When he shall fit upon the throne of his Kingdom, he shall write him a copy of this Law in a book, out of that which is before the Priests, the Levites:
and it shall bee with him and hee shall reade therein all the dayes of his life, that hee may learne to feare the Lord his God, to keep all the words of this Law,
and it shall be with him and he shall read therein all the days of his life, that he may Learn to Fear the Lord his God, to keep all the words of this Law,
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and that he turne not aside from the Commandement, to the right hand or to the left, to the end that hee may prolong his dayes in his kingdome, hee and his children in the midst of Israell.
and that he turn not aside from the Commandment, to the right hand or to the left, to the end that he may prolong his days in his Kingdom, he and his children in the midst of Israel.
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And looke what was there given in charge to the King in generall, was afterward commanded Iosuah (a worthy Leader) in particular, Iosuah 1. 8. This booke of the lawe shall not depart out of thy mouth,
And look what was there given in charge to the King in general, was afterwards commanded Joshua (a worthy Leader) in particular, Joshua 1. 8. This book of the law shall not depart out of thy Mouth,
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Such as thinke this Psalme was penned before Davids comming to the Crowne, understand these words, of the performance of Gods promise in setting it upon his head and settling him in the regall Throne,
Such as think this Psalm was penned before Davids coming to the Crown, understand these words, of the performance of God's promise in setting it upon his head and settling him in the regal Throne,
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though the soule of Ionathan the Kings eldest sonne were fast linked to him, and so hee might haue conceived hope to have made a strong party against Saul, who daily provoked him by most cruell and unjust persecution:
though the soul of Ionathan the Kings eldest son were fast linked to him, and so he might have conceived hope to have made a strong party against Saul, who daily provoked him by most cruel and unjust persecution:
another time in Sauls owne Tent, where with such courage hee had adventured) hee was so farre off from taking away his life (which easily hee might have donne) that his heart checked him for cutting off the lap of the Kings garment, at the one time;
Another time in Saul's own Tent, where with such courage he had adventured) he was so Far off from taking away his life (which Easily he might have done) that his heart checked him for cutting off the lap of the Kings garment, At the one time;
that hee through impatience and ambition practiced against his Father, and for that cause suffered in the yeare of the Lord made up in the numerall letters of this old verse, Filius ante diem patrios inquirit in annos.
that he through impatience and ambition practiced against his Father, and for that cause suffered in the year of the Lord made up in the numeral letters of this old verse, Filius ante diem Patriots inquirit in annos.
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Once we are sure that our late neighbour King, the sooner to get the quiet possession of that Crowne, to which hee had unquestionable right (if their Salique lawe be in force) forsooke that religion in which hee was brought up;
Once we Are sure that our late neighbour King, the sooner to get the quiet possession of that Crown, to which he had unquestionable right (if their Salic law be in force) forsook that Religion in which he was brought up;
and such as were disposed to play with his name, found in it while he stood out, Bonus Orbi, but afterward, Orbus boni: but God dallied not with him, suffering him to be dangerously stricken in the mouth upon the first abjuring of his religion;
and such as were disposed to play with his name, found in it while he stood out, Bonus Orbi, but afterwards, Orbus boni: but God dallied not with him, suffering him to be dangerously stricken in the Mouth upon the First abjuring of his Religion;
yet are our owne Chronicles but too plentifull in Examples in this kinde, of such as being heirs apparant to the Crowne, rather snatcht it before their due time,
yet Are our own Chronicles but too plentiful in Examples in this kind, of such as being Heirs apparent to the Crown, rather snatched it before their due time,
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Among others, we read that Richard, eldest sonne then living to King Henry the second, approaching the corps of his Father as it was carrying to bee interred (adorned according to the manner of Kings, with all royall ornaments open faced) the blood gushed out at the nostrils of the dead, a signe usually noted of guiltiness;
Among Others, we read that Richard, eldest son then living to King Henry the second, approaching the corpse of his Father as it was carrying to be interred (adorned according to the manner of Kings, with all royal Ornament open faced) the blood gushed out At the nostrils of the dead, a Signen usually noted of guiltiness;
yet did hee (as thinking the time long till hee had it on his owne head) set his brother of Glocester to dispatch King Henry, teaching him by the same Art to kill his owne sonnes and successors, Edward and Richard. For those Kings that sell the blood of others at a lowe prize, doe but make the market for their enemies to buy theirs at the same rate.
yet did he (as thinking the time long till he had it on his own head) Set his brother of Gloucester to dispatch King Henry, teaching him by the same Art to kill his own Sons and Successors, Edward and Richard. For those Kings that fell the blood of Others At a low prize, do but make the market for their enemies to buy theirs At the same rate.
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On the other side, it is recorded in the French History, to the eternal commendation of Robert eldest sonne to Hugh Capet the first King of their last race, that being by his fathers consent and desire crowned King,
On the other side, it is recorded in the French History, to the Eternal commendation of Robert eldest son to Hugh Capet the First King of their last raze, that being by his Father's consent and desire crowned King,
and proclaimed his Lieutenāt General in the kingdome, hee notwithstanding still continued a sonne without waywardness, a companion without iealousie, & a King without ambition.
and proclaimed his Lieutenant General in the Kingdom, he notwithstanding still continued a son without waywardness, a Companion without jealousy, & a King without ambition.
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And wee may speake it without flattery, that his Maiesty now living and long to live, hath left to posterity a worthy paterne in this kinde, by receiving this crown of England even from the hand of God:
And we may speak it without flattery, that his Majesty now living and long to live, hath left to posterity a worthy pattern in this kind, by receiving this crown of England even from the hand of God:
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having patiently waited the due time of putting it on, howsoever hee were provoked to hasten it, refusing the assistance of her enemies, that wore it as long with as great glory as ever Princesse did;
having patiently waited the due time of putting it on, howsoever he were provoked to hasten it, refusing the assistance of her enemies, that wore it as long with as great glory as ever Princess did;
Now those, who thinke this Psalme was penned by David after his coming to the Crown, conceive that at his entrance thereunto hee ▪ thus prayed for the speciall assistance of Gods Spirit, aswell in the private carriage of his owne Affairs and Person,
Now those, who think this Psalm was penned by David After his coming to the Crown, conceive that At his Entrance thereunto he ▪ thus prayed for the special assistance of God's Spirit, aswell in the private carriage of his own Affairs and Person,
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The Heart of the King is in the hand of God, hee turneth it as the rivers of waters, Pro. 21. 1: hee turneth it to his good, if hee flee to him for assistance;
The Heart of the King is in the hand of God, he turns it as the Rivers of waters, Pro 21. 1: he turns it to his good, if he flee to him for assistance;
in all thy waies acknowledge him, and hee shall direct thy waies Pro. 3. 5. 6. Princes have fewer then private men, that dare freely tel them the truth (which is indeed one of the great mischiefes of great places) whereas, on the other side, their temptations are many and strong,
in all thy ways acknowledge him, and he shall Direct thy ways Pro 3. 5. 6. Princes have fewer then private men, that Dare freely tell them the truth (which is indeed one of the great mischiefs of great places) whereas, on the other side, their temptations Are many and strong,
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but rather upon the providence and assistance of him whose substitutes they are. Th•ir Vice-Roys dare doo nothing of moment, without consulting with them:
but rather upon the providence and assistance of him whose substitutes they Are. Th•ir Vice-Roys Dare do nothing of moment, without consulting with them:
and the earthly mansion keepeth downe the mind that is full of •ares. Wisedome 9. Seeing then the infirmity of mans fore-sight and determinations, together with the uncertainty of humane affaires and events;
and the earthly mansion Keepeth down the mind that is full of •ares. Wisdom 9. Seeing then the infirmity of men foresight and determinations, together with the uncertainty of humane affairs and events;
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it were good for all religious Princes to take that as their Posie which our late renowned Princesse made the inscription of her Coine, Posui Deu• adiutorem meum. Besides:
it were good for all religious Princes to take that as their Posy which our late renowned Princess made the inscription of her Coin, Posui Deu• adiutorem meum. Beside:
And Timotheus the Athenian after hee had, in the account given to the State, of his gouernment, often interlaced this speech [ and in this fortune had no part ] was observed never to have prospered in any thing hee undertooke afterwardes.
And Timothy the Athenian After he had, in the account given to the State, of his government, often interlaced this speech [ and in this fortune had no part ] was observed never to have prospered in any thing he undertook afterwards.
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whereas on the other side, the most prosperous in their enterprises, have ever most willingly ascribed their victories, their deliverances, their success-full Counsels,
whereas on the other side, the most prosperous in their enterprises, have ever most willingly ascribed their victories, their Deliverances, their successful Counsels,
And surely, hee that shall consider how a day, an houre, a moment is enough to overturne the deepest plots of the gravest Senates, that seemed (as one speakes) to have been founded and rooted in Adamant, cannot but withall acknowledge it as exceeding folly and ingratitude in any man,
And surely, he that shall Consider how a day, an hour, a moment is enough to overturn the Deepest plots of the Gravest Senates, that seemed (as one speaks) to have been founded and rooted in Adamant, cannot but withal acknowledge it as exceeding folly and ingratitude in any man,
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Give thy iudgements to the King O Lord: and thy righteousnesse to the Kings sonne, Psalme 72. 1. A third sort understand these words of our Prophet, When wilt thou come unto mee ] of Gods comming to David to receive him to himselfe:
Give thy Judgments to the King Oh Lord: and thy righteousness to the Kings son, Psalm 72. 1. A third sort understand these words of our Prophet, When wilt thou come unto me ] of God's coming to David to receive him to himself:
Therefore when Salomon had spoken of all the vanities of men, at last hee opposed this Memorandum, as a counterpoi•e against them all, Remember for all these things thou shalt come to iudgement, Eccles. 11. As if hee should say, men would never speake as they speake,
Therefore when Solomon had spoken of all the vanities of men, At last he opposed this Memorandum, as a counterpoi•e against them all, remember for all these things thou shalt come to judgement, Eccles. 11. As if he should say, men would never speak as they speak,
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so it is meet they remember they are mortall gods, They shall die like men, Psal. 82. For when they forget they shal die like men, they also forget to live and raigne like gods.
so it is meet they Remember they Are Mortal God's, They shall die like men, Psalm 82. For when they forget they shall die like men, they also forget to live and Reign like God's.
Had they with Ioseph of Arimathea, their tombes hewed out in their gardens, where they use of solace themselves, it would make them so to number their dayes, that they would apply their hearts unto Wisedome.
Had they with Ioseph of Arimathea, their tombs hewed out in their gardens, where they use of solace themselves, it would make them so to number their days, that they would apply their hearts unto Wisdom.
1. 9. Now, as the remembrance of death made the Prophet walke more wisely: so did the remembrance of judgement after death, make him walke more uprightly;
1. 9. Now, as the remembrance of death made the Prophet walk more wisely: so did the remembrance of judgement After death, make him walk more uprightly;
nor ledde with respect of persons, nor perswaded with eloquēce, nor blinded with gifts; But, as hee was in greater place then others, so should his reward be greater,
nor led with respect of Persons, nor persuaded with eloquence, nor blinded with Gifts; But, as he was in greater place then Others, so should his reward be greater,
And shall we alone stands still in the midst of so many movers round about us? Everie one of these Creatures seem to cry unto us, Qui fecit me propter te, fecit te propter se, He that made me to move for thee, made thee to moove for himselfe.
And shall we alone Stands still in the midst of so many movers round about us? Every one of these Creatures seem to cry unto us, Qui fecit me propter te, fecit te propter se, He that made me to move for thee, made thee to move for himself.
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To which the Apostle seemes to allude, He that will not worke and exercise himselfe in some lawfull kinde of imployment, is to be held Telluris inutile pondus, not so much as worthy to eate, 2. Thes. 3. 10. Diogenes, that hee might not seem idle in the midst of business, would needs bee doing,
To which the Apostle seems to allude, He that will not work and exercise himself in Some lawful kind of employment, is to be held Telluris inutile pondus, not so much as worthy to eat, 2. Thebes 3. 10. Diogenes, that he might not seem idle in the midst of business, would needs be doing,
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but inordinately, v. 11. Like those walkers in the third to the Philippians, who•e end is damnation, or like that Arch-ranger, vvho vvalkes about seeking whom hee may devour, they wholly spend their time either mal• agendo, or aliud agendo, or nihil agendo, in dooing naught,
but inordinately, v. 11. Like those walker's in the third to the Philippians, who•e end is damnation, or like that Arch-ranger, who walks about seeking whom he may devour, they wholly spend their time either mal• Agendo, or Aliud Agendo, or nihil Agendo, in doing nought,
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Pittie it is, that three such good mothers, as Truth, Familiarity, and Peace, should by the viciousness of our nature bring forth three such bad daughters,
Pity it is, that three such good mother's, as Truth, Familiarity, and Peace, should by the viciousness of our nature bring forth three such bad daughters,
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it beeing knowne, that the two first Races of the French Kings were extinct by putting off their Affairs of the State upon the Majors of the Palace, that so they might betake themselves to a retired kinde of life.
it being known, that the two First Races of the French Kings were extinct by putting off their Affairs of the State upon the Majors of the Palace, that so they might betake themselves to a retired kind of life.
Turpis & ridicula res est elementarius senex, Tis a shamefull thing to see an old man in his Ab•e; but, dāgerous for a Christian not to go forwrad in the gaining of knowledge and practice of sanctification.
Shameful & Ridicula Rest est Elementary senex, This a shameful thing to see an old man in his Ab•e; but, dangerous for a Christian not to go forwrad in the gaining of knowledge and practice of sanctification.
His first beginning is as the dawning of the day, his proceeding as a faire sun-shine morning, his ending as the Sunne at high noone in the middest of a Summers day;
His First beginning is as the dawning of the day, his proceeding as a fair sunshine morning, his ending as the Sun At high noon in the midst of a Summer's day;
and to patience godliness, and to godlines brotherly kindnes, and to brotherly kindnes charity, 2. Pet. 2. 5. The lowest step in this Christian Progress is Faith: and the highest, Charity;
and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity, 2. Pet. 2. 5. The lowest step in this Christian Progress is Faith: and the highest, Charity;
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nor the voluptuous man his hunting after pleasure, nor the curious man his prying into the secrets of God and the bowels of nature ▪ they all either do or desire to goe forward,
nor the voluptuous man his hunting After pleasure, nor the curious man his prying into the secrets of God and the bowels of nature ▪ they all either do or desire to go forward,
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And shall we then bee less active in our progresse to heaven? Ad quod multi potuerunt peruenire, nisi se putassent peruenisse, unto which many vndoubtedly might have arrived, had they not sate downe in the mid-way,
And shall we then be less active in our progress to heaven? Ad quod multi potuerunt pervenire, nisi se putassent peruenisse, unto which many undoubtedly might have arrived, had they not sat down in the midway,
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whereas the exhortation, 2. Pet. 3. 18, Growe in grace, and in the knowledge of our Lord and Saviour Iesus Christ, still hath and will have its place and vse so long as we soiourne here belowe in this valley of teares,
whereas the exhortation, 2. Pet. 3. 18, Grow in grace, and in the knowledge of our Lord and Saviour Iesus christ, still hath and will have its place and use so long as we sojourn Here below in this valley of tears,
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untill we come to the measure of the stature of the fulness of Christ, Eph. 4. 13; who being a child encreased as in age and stature, so in wisedome and fauour with God and men:
until we come to the measure of the stature of the fullness of christ, Ephesians 4. 13; who being a child increased as in age and stature, so in Wisdom and favour with God and men:
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As a man may eate too much honey, so pleasure it selfe growes loathsome and distastefull by immoderate vse. Nempe voluptatem commendat r•ri•r vsus. Besides:
As a man may eat too much honey, so pleasure it self grows loathsome and distasteful by immoderate use. Nempe voluptatem commendat r•ri•r vsus. Beside:
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because he, who is to moderate others, should himselfe observe a stayed moderation and gravity, even in his pase and gesture, and countenance; much more in his actions.
Because he, who is to moderate Others, should himself observe a stayed moderation and gravity, even in his pace and gesture, and countenance; much more in his actions.
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when thou shalt have enlarged my heart, Psal. 119. 32; there beeing not a few, who will undertake to runne and flee too, before they are well able to go or stand.
when thou shalt have enlarged my heart, Psalm 119. 32; there being not a few, who will undertake to run and flee too, before they Are well able to go or stand.
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In like manner, by this spirituall walking in the paths of Gods commandements, is the appetite of our soul quickned to spiritual things, the spirit comforted and refreshed, our zeal warmed,
In like manner, by this spiritual walking in the paths of God's Commandments, is the appetite of our soul quickened to spiritual things, the Spirit comforted and refreshed, our zeal warmed,
which is as uncertain and variable as are the passions of their mindes; some, speaking out of fear; some, of •lattery; som, of malice; and some, of faction.
which is as uncertain and variable as Are the passion of their minds; Some, speaking out of Fear; Some, of •lattery; Some, of malice; and Some, of faction.
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(the Original is, with a hart and a hart) Integrity, to that divided heart, whereof the Prophet Hosea, Their heart is divided, cap. 10. 2; when a part is bestowed on God, and a part on our owne profit or pleasure.
(the Original is, with a heart and a heart) Integrity, to that divided heart, whereof the Prophet Hosea, Their heart is divided, cap. 10. 2; when a part is bestowed on God, and a part on our own profit or pleasure.
neither doth our Prophet undertake, neither could he by any means perform. He wel knew, all that God expected, and himselfe could safely promise, was but sincerity:
neither does our Prophet undertake, neither could he by any means perform. He well knew, all that God expected, and himself could safely promise, was but sincerity:
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Loe, how all his other graces are buried in the grave of an unsound heart, 2. King. 10. 31. Great vertues, not sweetned with sincerity, are no ornament unto us:
Lo, how all his other graces Are buried in the grave of an unsound heart, 2. King. 10. 31. Great Virtues, not sweetened with sincerity, Are no ornament unto us:
The reason is, because where sincerity is, there in the meanest workes that are, together with them the heart is given to God ▪ & the more a man gives of his hart to God, the more acceptable is his worke.
The reason is, Because where sincerity is, there in the Meanest works that Are, together with them the heart is given to God ▪ & the more a man gives of his heart to God, the more acceptable is his work.
the brest-plate of righteousnes, the brazen wall of a good conscience feareth no such arrowes. It saith with Paul, 1. Cor. 4. 3. I pass not for mans iudgement:
the breastplate of righteousness, the brazen wall of a good conscience fears no such arrows. It Says with Paul, 1. Cor. 4. 3. I pass not for men judgement:
O Lord, thou knowest (saith he) I have walked vvith an upright heart, Esa. 38. 3. Though those good works hee had done, were in regard of his calling, of the highest note, the restoring of the true worshippe of God, the purging of the defiled Temple and Priest-hood:
Oh Lord, thou Knowest (Says he) I have walked with an upright heart, Isaiah 38. 3. Though those good works he had done, were in regard of his calling, of the highest note, the restoring of the true worship of God, the purging of the defiled Temple and Priesthood:
O Lord, thou knowest I have cleansed thy Sanctuary, erected thy worship, repaired the decayed wals of Ierusalem, renewed the glory & beauty of thy Sion. No:
Oh Lord, thou Knowest I have cleansed thy Sanctuary, erected thy worship, repaired the decayed walls of Ierusalem, renewed the glory & beauty of thy Sion. No:
Perfect, as in regard of sincerity, opposed to a doubl• heart; so likewise in regard of integritie, opposed to a cloven or divided heart. The former implies an unfained; the later an universall obedience:
Perfect, as in regard of sincerity, opposed to a doubl• heart; so likewise in regard of integrity, opposed to a cloven or divided heart. The former Implies an unfeigned; the later an universal Obedience:
With what face can we come before God, when with Ananias and Saphira we keep back pa•t from him? when with Zachary and Elizabeth wee walke not in all the commandements of the Lord? Doubtless, the old and sure way, not to be asham'd when we present our selves befo•e him, is, to have respect to all his cōmandments.
With what face can we come before God, when with Ananias and Sapphira we keep back pa•t from him? when with Zachary and Elizabeth we walk not in all the Commandments of the Lord? Doubtless, the old and sure Way, not to be ashamed when we present our selves befo•e him, is, to have respect to all his Commandments.
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For, he that failes in one point, is guilty of all, Iames 2. 10. His meaning is (sayes the most learned Interpreter) Deum nolle cum exceptione coli, that God will not bee served with exceptions and reservations.
For, he that fails in one point, is guilty of all, James 2. 10. His meaning is (Says the most learned Interpreter) God nolle cum exception coli, that God will not be served with exceptions and reservations.
If we leave but one gate of our soule o••n, our spirituall enemies (who ly in ambush for all advantages) may as well, by that, rush in upon us to our perdition,
If we leave but one gate of our soul o••n, our spiritual enemies (who lie in ambush for all advantages) may as well, by that, rush in upon us to our perdition,
but, those that raigned ill, because they feared not God, not to have walked in his waies, 1. Kings 15. 3. So that hee is not onely commended for his sound and single heart,
but, those that reigned ill, Because they feared not God, not to have walked in his ways, 1. Kings 15. 3. So that he is not only commended for his found and single heart,
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as the Queen of the South made a ghess of Salomons Wisdome by the government of his house, 1. Kin. 10. Every house-houlder is parvus Rex, a little King in his owne Family:
as the Queen of the South made a guess of Solomon's Wisdom by the government of his house, 1. Kin. 10. Every householder is Small Rex, a little King in his own Family:
and the greatest Monarch, upon the matter, is but magnus Pater-familias, a great house-houlder, or a common Father of the publique Family of the State.
and the greatest Monarch, upon the matter, is but magnus Paterfamilias, a great householder, or a Common Father of the public Family of the State.
the degrees of the Sunnes motion, as well in a little Diall, as a great; the figure and colour of a visage, as well in a little picture or looking-glass, as a great;
the Degrees of the Suns motion, as well in a little Dial, as a great; the figure and colour of a visage, as well in a little picture or looking-glass, as a great;
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so may a mans desert and sufficiency, for the governing of a Kingdome, bee seen and made knowne in the wel-ordering and disposing of his private house.
so may a men desert and sufficiency, for the governing of a Kingdom, be seen and made known in the well-ordering and disposing of his private house.
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But, hee that first shewes himselfe faithfull in a little, is both thereby counted the worthier, & is indeed the fitter to be made Ruler over much, Luke 19. 17. whereas, on the other side, If a man knowe not how to rule his owne house,
But, he that First shows himself faithful in a little, is both thereby counted the Worthier, & is indeed the fitter to be made Ruler over much, Lycia 19. 17. whereas, on the other side, If a man know not how to Rule his own house,
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Quid authoritatis poterit habere in populo, quem propria domus reddit contemptibilem? How shall the people reverence him, whom his owne family respects not,
Quid authoritatis poterit habere in populo, Whom propria domus Render contemptibilem? How shall the people Reverence him, whom his own family respects not,
as the horse rusheth into the battell, ler. 8. 6. I knowe, there is a time even for private men, much more for Princes ▪ whose bu• then is greater, to unbinde the boaw of their serious thoughts;
as the horse Rushes into the battle, ler. 8. 6. I know, there is a time even for private men, much more for Princes ▪ whose bu• then is greater, to unbind the boaw of their serious thoughts;
It is hee, of whom our Prophet speaks in another Psalm ▪ Thou knowest my down-sitting and my •p-•ising, thou understandest my thought a-far-off, th•u compassest my path and my lying downe,
It is he, of whom our Prophet speaks in Another Psalm ▪ Thou Knowest my downsit and my •p-•ising, thou Understandest my Thought a-far-off, th•u compassest my path and my lying down,
unto whom the day and the darknes, the light and the night are both alike, 139. In whose sight the very intentions of the heart are naked and open, Heb. 4. 13. The Greek word signifieth so opened,
unto whom the day and the darkness, the Light and the night Are both alike, 139. In whose sighed the very intentions of the heart Are naked and open, Hebrew 4. 13. The Greek word signifies so opened,
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Quare, sit peccar• vis, qua•re ubi te non videat, & fac quod vis, saith Saint Augustine; If then thou wilt sin securely, seek ou• a place where hee sees thee not,
Quare, fit peccar• vis, qua•re ubi te non Videat, & fac quod vis, Says Saint Augustine; If then thou wilt sin securely, seek ou• a place where he sees thee not,
and contrive in secret those things, which afterward being brought to light, cast shame in their faces, a burden upon their consciences, a blot upon their name,
and contrive in secret those things, which afterwards being brought to Light, cast shame in their faces, a burden upon their Consciences, a blot upon their name,
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But then should wee chiefly call it to minde, and make use of it, when, beeing inclosed within our wals, sequestred from company, occasion and oportunity invite us to sinne.
But then should we chiefly call it to mind, and make use of it, when, being enclosed within our walls, sequestered from company, occasion and opportunity invite us to sin.
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But ▪ Word is there figuratively put for Thing; as likewise, Psal. 41. 8: and so is it rendred both by Montanus in the Margent, and in the Text by •unius; howbeit, in his comment upon this Psalm, hee precisely follow the Originall, applying it against sycophants and flatterers, the mice and moaths of Court.
But ▪ Word is there figuratively put for Thing; as likewise, Psalm 41. 8: and so is it rendered both by Montanus in the Margin, and in the Text by •unius; howbeit, in his comment upon this Psalm, he precisely follow the Original, applying it against Sycophants and Flatterers, the mice and moths of Court.
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But, of these I shal find or take occasiō to speak heerafter, and for the Present make choice rather to follow the beatē track of all the Translations,
But, of these I shall find or take occasion to speak hereafter, and for the Present make choice rather to follow the beaten track of all the Translations,
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but a Thing. Well then: one speciall point of that Wisdom which our Prophet had promised in the verse going before, appeares in not setting these things of Belial, or wicked things, before his eyes.
but a Thing. Well then: one special point of that Wisdom which our Prophet had promised in the verse going before, appears in not setting these things of Belial, or wicked things, before his eyes.
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the eyes of the Lord thy God are upon it from the beginning of the yeare, to the end thereof, he never took off his eye from it, Deut. 11. 12. Such a person was David: I vvill instruct thee and teach thee in the way that thou shall goe:
the eyes of the Lord thy God Are upon it from the beginning of the year, to the end thereof, he never took off his eye from it, Deuteronomy 11. 12. Such a person was David: I will instruct thee and teach thee in the Way that thou shall go:
or as the Originall, Mine eyes shall bee upon thee, Psalme 32. 8. Such are all those of whom Saint Peter speakes, The eyes of the Lord are over the righteous, 1. Pet. 3. 12:
or as the Original, Mine eyes shall be upon thee, Psalm 32. 8. Such Are all those of whom Saint Peter speaks, The eyes of the Lord Are over the righteous, 1. Pet. 3. 12:
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yet by the grace of God we may be kept from presumptuous sins, that they have no dominion over us, Psal. 19. 13. And though wee doe the evill which we would not doe,
yet by the grace of God we may be kept from presumptuous Sins, that they have no dominion over us, Psalm 19. 13. And though we do the evil which we would not do,
and bringing us into captiuitie to the lawe of sin, Rom. 7. In such, sinne ever goes with some unwillingness, with some wrastling and striving, with some remorse of heart and check of conscience:
and bringing us into captivity to the law of since, Rom. 7. In such, sin ever Goes with Some unwillingness, with Some wrestling and striving, with Some remorse of heart and check of conscience:
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whereas the unrepentant sinner sets wicked things before his eyes, hee seekes out provocations, and hunts after occasions of sinning, he goes on with an high hand and a stiffe neck,
whereas the unrepentant sinner sets wicked things before his eyes, he seeks out provocations, and hunt's After occasions of sinning, he Goes on with an high hand and a stiff neck,
and, having his conscience seared with an hot iron, and being past feeling, he gives him selfe over to vvorke all manner of uncleanness, and that with greediness:
and, having his conscience seared with an hight iron, and being passed feeling, he gives him self over to work all manner of uncleanness, and that with greediness:
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hee returnes to his former sinnes, as the horse rusheth into the battell, Ier. 8. 6. He makes haste, he runs to all excess of ryot, I. Pet. 4. 4. And being come to this pass, hee gets him a brow of brass, a strumpets forehead that canon blush, Ier. 3. 3. He declares his sin like Sodome, and hides it not, Esa. 3. 9. And then, Peccator cum in profundum venerit, contemnit, when he is thus plunged in the gulfe of sinne, hee growes desperate, hee neither feares God, nor cares for man.
he returns to his former Sins, as the horse Rushes into the battle, Jeremiah 8. 6. He makes haste, he runs to all excess of riot, I Pet. 4. 4. And being come to this pass, he gets him a brow of brass, a strumpets forehead that canon blush, Jeremiah 3. 3. He declares his since like Sodom, and hides it not, Isaiah 3. 9. And then, Peccator cum in profundum venerit, contemnit, when he is thus plunged in the gulf of sin, he grows desperate, he neither fears God, nor Cares for man.
Take heed then of setting wicked things before thine eyes, that is, of sinning ex destinata malitiâ, of set purpose, say alwaies, and practice with our Prophet:
Take heed then of setting wicked things before thine eyes, that is, of sinning ex destinata malitiâ, of Set purpose, say always, and practice with our Prophet:
N• vvicked thing ] The originall is a thing of Belial: which word, because we do not often meet with, I thought it not amisse at this time to open the sense and nature of it,
N• wicked thing ] The original is a thing of Belial: which word, Because we do not often meet with, I Thought it not amiss At this time to open the sense and nature of it,
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and Prophets, and Penmen of holy Scripture, changing some letters by way of scorne, called it Belial. As the Prophet Hos•a, chap. 4. 15. calles Bethel, which signifies the house of God, Bethaven, which signifies the house of an Idol;
and prophets, and Penmen of holy Scripture, changing Some letters by Way of scorn, called it Belial. As the Prophet Hos•a, chap. 4. 15. calls Bethel, which signifies the house of God, Bethaven, which signifies the house of an Idol;
by reason of the great hurt and losse hee brings & intends to mankinde, 1. Pet. 5. 8. Others from a roote, that signifies, not to rise or mount upward;
by reason of the great hurt and loss he brings & intends to mankind, 1. Pet. 5. 8. Others from a root, that signifies, not to rise or mount upward;
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because he seeks the fall of mankinde, and to keepe those downe that are fallen into his snares, 2. Tim. 2. 26. But Saint Hierome, who studied the holy Lauguage, in the holy Land it selfe,
Because he seeks the fallen of mankind, and to keep those down that Are fallen into his snares, 2. Tim. 2. 26. But Saint Jerome, who studied the holy Language, in the holy Land it self,
In the tenth of the same booke, verse 27. a band of men, whose hearts God had touched, went with Saul: but the children of Belial saide, How shall this man save us? and they despised him, and brought him no presents.
In the tenth of the same book, verse 27. a band of men, whose hearts God had touched, went with Saul: but the children of Belial said, How shall this man save us? and they despised him, and brought him no presents.
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In the 2. of Chron. 13. 7. those who stuck to Ieroboam, against Rehoboam the sonne of Salomon, are tearmed vaine men, the children of Belial. And Saint Paul as I thinke, alluding hereto, 2. Thes. 2. 8. cals Antichrist, Satans eldest sonne, NONLATINALPHABET,
In the 2. of Chronicles 13. 7. those who stuck to Jeroboam, against Rehoboam the son of Solomon, Are termed vain men, the children of Belial. And Saint Paul as I think, alluding hereto, 2. Thebes 2. 8. calls Antichrist, Satan eldest son,,
Now as there are sonnes of Belial, so are there things of Belial, of which we reade, Deut. 15. 9. And here in this place, I will set no wicked thing,
Now as there Are Sons of Belial, so Are there things of Belial, of which we read, Deuteronomy 15. 9. And Here in this place, I will Set no wicked thing,
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as, lascivious spectacles, wanton pictures, either dead or living, or images for religious use, which som good Divines are of opinion our Prophet heere meant.
as, lascivious spectacles, wanton pictures, either dead or living, or Images for religious use, which Some good Divines Are of opinion our Prophet Here meant.
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and yet than the representation of God, or of Christ, or of a Saint for religious use, nothing more a thing of Belial, be it never so curiously wroght, never so artificially graven or carved, never so lively coloured, or richly attired:
and yet than the representation of God, or of christ, or of a Saint for religious use, nothing more a thing of Belial, be it never so curiously wrought, never so artificially graved or carved, never so lively coloured, or richly attired:
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Now, the best way for a man to keep himselfe free from this offence, is, To keep him free from the society, at least the domestick and familiar society, the inward bosom-acquaintance of those, who think it a main part of their religion, to set such things before their eyes.
Now, the best Way for a man to keep himself free from this offence, is, To keep him free from the society, At least the domestic and familiar society, the inward bosom-acquaintance of those, who think it a main part of their Religion, to Set such things before their eyes.
I read in the second of Samuel 16. 7, that Shimei called David a man of Beliall: and beeing then guilty to himselfe of setting a thing of Beliall before his eyes, in the matter of Bathsheba, though Abishai would presently have taken Shimei his head from his shoulders,
I read in the second of Samuel 16. 7, that Shimei called David a man of Belial: and being then guilty to himself of setting a thing of Belial before his eyes, in the matter of Bathsheba, though Abishai would presently have taken Shimei his head from his shoulders,
Hee saw the hand of God in it, that, having set a thing of Belial before his eyes, one should not be wanting to tell him that hee was a man of Beliall.
He saw the hand of God in it, that, having Set a thing of Belial before his eyes, one should not be wanting to tell him that he was a man of Belial.
Nay, heerein againe appeares the justice of God, that, if wee set wicked things before our eyes for the commit•ing of sinne, God in his season sets the guilt of it before our eyes;
Nay, herein again appears the Justice of God, that, if we Set wicked things before our eyes for the commit•ing of sin, God in his season sets the guilt of it before our eyes;
but, for the confusion of others, I will reproovet•ee, and set before thee the things that thou hast done, Psal. 50. 21. Therefore saith our Prophet, I will set no wicked thing before mine eyes.
but, for the confusion of Others, I will reproovet•ee, and Set before thee the things that thou hast done, Psalm 50. 21. Therefore Says our Prophet, I will Set no wicked thing before mine eyes.
and therefore our Prophet, having prayed GOD to turn his heart to the keeping of his testimonies, immediately addeth, Turne away mine eyes, O Lord, from regarding vanity, Psal. 119. 37; as supposing this later the readiest meanes and best way for attaining the former.
and Therefore our Prophet, having prayed GOD to turn his heart to the keeping of his testimonies, immediately adds, Turn away mine eyes, Oh Lord, from regarding vanity, Psalm 119. 37; as supposing this later the Readiest means and best Way for attaining the former.
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though S. Peter seem to impute it to the Eye, Having eyes full of adultery, and that cannot cease to sin, 2. Pet. 2. 14; or, as the Originall reads it, full of an adulteress.
though S. Peter seem to impute it to the Eye, Having eyes full of adultery, and that cannot cease to since, 2. Pet. 2. 14; or, as the Original reads it, full of an adulteress.
yet such a passage as the Fathers generally understand of it, those passages of Ieremy, Death hath climed up by the windowes, 9. 21. And again, Lament. 3. (as the Vulgar reads it) Oculus meus depraedatus est animam meam, mine ey hath made a prey of my soule.
yet such a passage as the Father's generally understand of it, those passages of Ieremy, Death hath climbed up by the windows, 9. 21. And again, Lament. 3. (as the vulgar reads it) Oculus meus depraedatus est animam meam, mine ey hath made a prey of my soul.
Which, the very Heathens well understanding, in the dedication of the severall parts of mans body to their severall gods and goddesses (as, the cars to Minerva, the tongue to Mercury, the arms to Neptune ) they leave the eye to Cupid, their god of lust,
Which, the very heathens well understanding, in the dedication of the several parts of men body to their several God's and Goddesses (as, the cars to Minerva, the tongue to Mercury, the arms to Neptune) they leave the eye to Cupid, their god of lust,
and thereupon in my iudgement, hee wisely refused, that Darius his wife (whose beauty the Macedonians so much admired and commended) should bee once brought into his presence;
and thereupon in my judgement, he wisely refused, that Darius his wife (whose beauty the Macedonians so much admired and commended) should be once brought into his presence;
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first goes videt hanc, then quickly comes after, visamque cupit, and instruments will not be wanting for potiturque cupita. — vidit sine veste Dianam, Praeda fuit canibus nec minùs ille suis.
First Goes videt hanc, then quickly comes After, visamque Cupit, and Instruments will not be wanting for potiturque cupita. — vidit sine veste Dianam, Praeda fuit canibus nec minùs Isle suis.
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and Hezekiah learned it to his griefe, when he stirred up such coales in the Babylonish Ambassadors by shewing them his treasure, that they never left, till they came and fetcht it away.
and Hezekiah learned it to his grief, when he stirred up such coals in the Babylonish ambassadors by showing them his treasure, that they never left, till they Come and fetched it away.
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looking-glasses being nothing else but the artificiall eyes of pride, as our naturall eye is a kinde of living looking-glasse, by which so many staines and blemishes are not discovered in the face, as imprinted in the soule:
Looking-glasses being nothing Else but the artificial eyes of pride, as our natural eye is a kind of living Looking glass, by which so many stains and blemishes Are not discovered in the face, as imprinted in the soul:
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the Prophet Esay in his twentith chapter, stiling the Idols of Egypt the abomination of the eyes, twice within the compass of two verses, ver. 7. 8. Whence it is, in my iudgement, that among all those idolatrous nations which worshipped false gods,
the Prophet Isaiah in his Twentieth chapter, styling the Idols of Egypt the abomination of the eyes, twice within the compass of two Verses, ver. 7. 8. Whence it is, in my judgement, that among all those idolatrous Nations which worshipped false God's,
and went a-whoring after their owne in ventions, the greatest part have ever consented in worshipping the host of heaven, the Sunne, the Moone or the Starres, which among all creatures the eye most admireth and delighteth in.
and went a-whoring After their own in ventions, the greatest part have ever consented in worshipping the host of heaven, the Sun, the Moon or the Stars, which among all creatures the eye most admireth and delights in.
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Good reason then had our Saviour, to say, If thine eye bee evill, all the body is darke, Mat. 6. 23: and Saint Iohn, 1. Epist. 2. 16, to make the lust of the eyes one of those three fountaines from which all other vices streame.
Good reason then had our Saviour, to say, If thine eye be evil, all the body is dark, Mathew 6. 23: and Saint John, 1. Epistle 2. 16, to make the lust of the eyes one of those three fountains from which all other vices stream.
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when their appetite was yet subordinate to reason, and their reason to God, what can wee promise to our selues, Qui animas etiam incarnavimut, who have made our very spirit a lump of flesh, prone to entertaine vice;
when their appetite was yet subordinate to reason, and their reason to God, what can we promise to our selves, Qui animas etiam incarnavimut, who have made our very Spirit a lump of Flesh, prove to entertain vice;
therefore our Prophet having in the former part of this verse, promised not to set any wicked thing before his eyes, here hee professeth to hate the worke of them that turne aside or fall away.
Therefore our Prophet having in the former part of this verse, promised not to Set any wicked thing before his eyes, Here he Professes to hate the work of them that turn aside or fallen away.
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they should not, in that Saint Paul, censures it as a fault, to be without naturall affection, in that being qualified and corrected by reason, they become usefull for the executing of that which reason directs (they are good servans being kept under,
they should not, in that Saint Paul, censures it as a fault, to be without natural affection, in that being qualified and corrected by reason, they become useful for the executing of that which reason directs (they Are good servans being kept under,
but bad commanders, having gotten the mastery) and lastly, in that they are found even in the glorified Saints, in the blessed Angels, in Man before his fall, in Christ as Man,
but bad commanders, having got the mastery) and lastly, in that they Are found even in the glorified Saints, in the blessed Angels, in Man before his fallen, in christ as Man,
which if it be perverse, these affections will likewise bee irregular; but if it bee straight, they will not onely bee without fault, but deserve commendation.
which if it be perverse, these affections will likewise be irregular; but if it be straight, they will not only be without fault, but deserve commendation.
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The •ost universall, the most operative, and the most durable passions of the soule, are Love and Ha•red: they spread farthest, they pearce deepest, they last longest.
The •ost universal, the most operative, and the most durable passion of the soul, Are Love and Ha•red: they spread farthest, they pierce Deepest, they last longest.
It may seem a strange assertion, yet is it certainely a true one, Cum nihil odi• habeatur nisi quod adversatur bono convenienti & quod amatur, omne odium ex amore nasci necesse est:
It may seem a strange assertion, yet is it Certainly a true one, Cum nihil odi• habeatur nisi quod adversatur Bono convenienti & quod amatur, omne odium ex amore Nasci Necessary est:
neither prospers it long without much tending and cherishing. The one is sowen in our hearts by that envious man, who hates the light, because his deeds are evil;
neither prospers it long without much tending and cherishing. The one is sown in our hearts by that envious man, who hates the Light, Because his Deeds Are evil;
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the other, planted by that good Spirit, who hates all the workers of iniquity, Psal. 5. 5. Of it speaks our Saviour, The world hates mee, because I testifie of it, that the works thereof are evill:
the other, planted by that good Spirit, who hates all the workers of iniquity, Psalm 5. 5. Of it speaks our Saviour, The world hates me, Because I testify of it, that the works thereof Are evil:
And Ahab to Eliah, Hast thou found mee, O mine enimy? Yet this enemy of his it was, that brought him at last to an outward and seeming repentance at least,
And Ahab to Elijah, Hast thou found me, Oh mine enemy? Yet this enemy of his it was, that brought him At last to an outward and seeming Repentance At least,
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But, this is not of kin to the hatred our Prophet heer speaks of ▪ So far was he from hatred of the truth, that (I think) hee loved and honoured the Propher Nathan the better while he lived,
But, this is not of kin to the hatred our Prophet her speaks of ▪ So Far was he from hatred of the truth, that (I think) he loved and honoured the Propher Nathan the better while he lived,
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without which, hee that is hottest in matters of religion, can bee but luke-warme; and hee that walkes most upright, must needs halt between two opinions.
without which, he that is hottest in matters of Religion, can be but lukewarm; and he that walks most upright, must needs halt between two opinions.
It is proper to God alone, who as Creator hath ius vitae & necis, an absolute dominion over all his creatures (disposing of them at his pleasure) to affect or reject, to love or hate them, as he will;
It is proper to God alone, who as Creator hath Just vitae & necis, an absolute dominion over all his creatures (disposing of them At his pleasure) to affect or reject, to love or hate them, as he will;
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why hast thou made mee thus? Now, because we are to conforme our wills to Gods will, that is, his revealed will (in as much as wee cannot conforme our selves to that we know not,
why hast thou made me thus? Now, Because we Are to conform our wills to God's will, that is, his revealed will (in as much as we cannot conform our selves to that we know not,
There is a perfect hatred mentioned by our Prophet, Psal. 139: which Saint Augustine understands to be, when a man hates the manners, but loves the man;
There is a perfect hatred mentioned by our Prophet, Psalm 139: which Saint Augustine understands to be, when a man hates the manners, but loves the man;
there's his love to their persons. 2. Sam. 15. He praies against the wicked policie of Achitophel: O Lord, I pray thee turn the counsel fo Achitophel into foolishnes;
there's his love to their Persons. 2. Sam. 15. He prays against the wicked policy of Ahithophel: Oh Lord, I pray thee turn the counsel foe Ahithophel into foolishness;
ama in illo quod Deus fecit, persequere in illo quod ipse sibi fecit; God made man upright, but they have found out many inventions to make themselves crooked:
ama in illo quod Deus fecit, persequere in illo quod ipse sibi fecit; God made man upright, but they have found out many Inventions to make themselves crooked:
Love that in him which God made, but hate that in him which himselfe made. And in another place, Nec propter vitium oder is hominem, nec ames vitium propter hominē,
Love that in him which God made, but hate that in him which himself made. And in Another place, Nec propter Vitium oder is hominem, nec ames Vitium propter hominē,
It is the commendation of the Angell of the Church of Ephesus, Revel. 2. 6. This thou hast, that thou hatest the deeds of the Nicholaitans, which Ialso hate:
It is the commendation of the Angel of the Church of Ephesus, Revel. 2. 6. This thou hast, that thou Hatest the Deeds of the Nicolaitans, which I also hate:
not the Nicholaitans, but their deeds; and for those imprecations wee reade of in diverse Psalmes, or else-where in holy Scripture, seeming to inferre or include hatred to the persons, of those against whom they be poured out, they are all either Indefinite, or Conditionall, or Propheticall. Indefinite, without naming or ayming at any particular person:
not the Nicolaitans, but their Deeds; and for those imprecations we read of in diverse Psalms, or elsewhere in holy Scripture, seeming to infer or include hatred to the Persons, of those against whom they be poured out, they Are all either Indefinite, or Conditional, or Prophetical. Indefinite, without naming or aiming At any particular person:
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or if they bee both definite and absolute, then are they Propheticall, non tam vota quam vaticinia, speeches of men inspired, not so much wishing what they foretell,
or if they be both definite and absolute, then Are they Prophetical, non tam vota quam vaticinia, Speeches of men inspired, not so much wishing what they foretell,
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as certainely foreseeing and foretelling that which of themselves they wish not, Vt in verbis quasi mal• optantis intelligamus praedicta prophetantis, saith Saint Augustine: or if they with it, it is either because they knowe by revelation it is the will of God,
as Certainly Foreseeing and foretelling that which of themselves they wish not, Vt in verbis quasi mal• optantis intelligamus praedicta prophetantis, Says Saint Augustine: or if they with it, it is either Because they know by Revelation it is the will of God,
and Saint Paul himselfe accursed from Christ, and both rather then Gods glory should be blemished by the scandalous imputation of the Gentiles in the rejection of the Iewes, his chosen people, To whom pertained the adoption,
and Saint Paul himself accursed from christ, and both rather then God's glory should be blemished by the scandalous imputation of the Gentiles in the rejection of the Iewes, his chosen people, To whom pertained the adoption,
which though it were mystically spoken of Christ, yet is it literally to bee understood of David; and yet withall his excessive griefe, such that his eyes poured out rivers of waters,
which though it were mystically spoken of christ, yet is it literally to be understood of David; and yet withal his excessive grief, such that his eyes poured out Rivers of waters,
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as if they were mine enemies, Psa. 139. 21. David would scarce have accounted them good Subjects, who should not have shewed thēselves enemies to them, who were enemies to him, and the State;
as if they were mine enemies, Psa. 139. 21. David would scarce have accounted them good Subject's, who should not have showed themselves enemies to them, who were enemies to him, and the State;
but reason then, if himselfe would be reputed a good Subject unto God, or his Vice-gerent on earth, he should proclame them his enemies, who had proclaimed themselves enemies to God and religion.
but reason then, if himself would be reputed a good Subject unto God, or his Vicegerent on earth, he should proclaim them his enemies, who had proclaimed themselves enemies to God and Religion.
When Croesus was assaulted in the sight of his dumbe sonne, they write, the force of Nature wrought so powerfully in him, that it unloosed the strings of his tongue,
When Croesus was assaulted in the sighed of his dumb son, they write, the force of Nature wrought so powerfully in him, that it unloosed the strings of his tongue,
when he shewes himselfe as forward to make lawes, and draw his sword for the punishing of sacrilege as theft, blasphemy as murder, idolatry as treason, atheism as rebellion;
when he shows himself as forward to make laws, and draw his sword for the punishing of sacrilege as theft, blasphemy as murder, idolatry as treason, atheism as rebellion;
which had they done in defence of God and religion, against atheisme, idolatry, or blasphemy, they had undoubtedly purchased both the renown and reward of Martyrdom.
which had they done in defence of God and Religion, against atheism, idolatry, or blasphemy, they had undoubtedly purchased both the renown and reward of Martyrdom.
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A starre that falls was never indeed a star, it was but a blazing Meteor. There may be an outward profession of doctrine, and participation of the sacraments;
A star that falls was never indeed a star, it was but a blazing Meteor. There may be an outward profession of Doctrine, and participation of the Sacraments;
than after they have knowne it, to turne from the holy commandement delivered unto them, 2. Pet. 2. 21. And better had it beene for the Church, never to have brought forth or brought up such grace-lesse children.
than After they have known it, to turn from the holy Commandment Delivered unto them, 2. Pet. 2. 21. And better had it been for the Church, never to have brought forth or brought up such graceless children.
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though Saul turn aside and fall away, yet that is no warrant for David; nay, rather let Sauls falling away serve to warn David. The one fell away and lost his Kingdome by it:
though Saul turn aside and fallen away, yet that is no warrant for David; nay, rather let Saul's falling away serve to warn David. The one fell away and lost his Kingdom by it:
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nay, all the Kingdoms of the world and the glory of them: they beeing temporall; but the sting, which followes upon this defection and finall apostasie, eternall.
nay, all the Kingdoms of the world and the glory of them: they being temporal; but the sting, which follows upon this defection and final apostasy, Eternal.
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For the first, Their drink-offerings of blood will I not offer, nor take up their names within my lips, Psalme 16. 4. So far was hee from cleaving to them,
For the First, Their Drink offerings of blood will I not offer, nor take up their names within my lips, Psalm 16. 4. So Far was he from cleaving to them,
And for the second, It is good for mee to hould fast by God, Psal. 73. 27. And againe, I have stuck to thy testimonies, O Lord, put mee not to shame, Psal. 119. 31. This his utter disclaiming of the one,
And for the second, It is good for me to hold fast by God, Psalm 73. 27. And again, I have stuck to thy testimonies, Oh Lord, put me not to shame, Psalm 119. 31. This his utter disclaiming of the one,
and sticking close to the other, was it that made him so bold in another Psal. Mine heart is fixed, O God, mine heart is fixed, 57. 7; and so confident heer, It shall not cleave to mee.
and sticking close to the other, was it that made him so bold in Another Psalm Mine heart is fixed, Oh God, mine heart is fixed, 57. 7; and so confident her, It shall not cleave to me.
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I conclude with the exhortation of the Apostle, Saint Paul, Take heed, brethren, lest at any time there bee in any of you an evill heart and unfaithfull, to depart away from the living God, Heb. 3. 12. And with the praier of S. I••de, verse 23. 24,
I conclude with the exhortation of the Apostle, Saint Paul, Take heed, brothers, lest At any time there be in any of you an evil heart and unfaithful, to depart away from the living God, Hebrew 3. 12. And with the prayer of S. I••de, verse 23. 24,
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Now unto him that is able to keep you that ye fall not, and to present you faultlesse before t•e presence of his glory with ioy, that is, to God onely wise, our Saviour, bee glory and maiesty,
Now unto him that is able to keep you that you fallen not, and to present you faultless before t•e presence of his glory with joy, that is, to God only wise, our Saviour, be glory and majesty,
Now, the best way to provide, that himself might not bee found faulty in that which hee hated in others, was, to strive that a froward heart should depart from him.
Now, the best Way to provide, that himself might not be found faulty in that which he hated in Others, was, to strive that a froward heart should depart from him.
receive the• Sacrament with thine hand, but with thy heart too: otherwise, thy hearing, thy praying, thy receiving, being heartless, will in the end proove f•uitless.
receive the• Sacrament with thine hand, but with thy heart too: otherwise, thy hearing, thy praying, thy receiving, being heartless, will in the end prove f•uitless.
Frowardnes is sometimes universally extended to the whole corruption of the heart: as, Psal. 58. 3, The ungodly are froward, even from their mothers wombe:
Forwardness is sometime universally extended to the Whole corruption of the heart: as, Psalm 58. 3, The ungodly Are froward, even from their mother's womb:
and so it includes both Ieremies deceitfull heart, 17. 9, The heart is deceitfull above all things, who can know it? and Ezekiels stony heart, 11. 19. I will take from them their stony heart,
and so it includes both Jeremiahs deceitful heart, 17. 9, The heart is deceitful above all things, who can know it? and Ezekiel's stony heart, 11. 19. I will take from them their stony heart,
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More specially, frowardness against God, in holy Scripture, is contracted either to stubbornness and rebellion, in not submitting our necks to the yoke of his law;
More specially, frowardness against God, in holy Scripture, is contracted either to stubbornness and rebellion, in not submitting our necks to the yoke of his law;
Because thou hast reiected the word of the Lord, he hath also reiected thee from beeing King, 1 Sam. 15. 22. 23. Nay, himselfe had told vs in another Psalme, speaking of God, With the pure thou wilt shew thy selfe pure,
Because thou hast rejected the word of the Lord, he hath also rejected thee from being King, 1 Sam. 15. 22. 23. Nay, himself had told us in Another Psalm, speaking of God, With the pure thou wilt show thy self pure,
Now, if God come to wrastle with man, though with the stoutest of men, the commander of heaven & earth with dust and ashes, it cannot but proue impar congressus, as the wrastling of a Giant with a Dwarfe;
Now, if God come to wrestle with man, though with the Stoutest of men, the commander of heaven & earth with dust and Ashes, it cannot but prove impar congressus, as the wrestling of a Giant with a Dwarf;
Hee it is that looseth the bond of Kings, and powreth contempt vpon Princes, if they contemne him, Iob 12. As severe as they are towards their inferiors,
He it is that loses the bound of Kings, and poureth contempt upon Princes, if they contemn him, Job 12. As severe as they Are towards their inferiors,
And let them deale with God, as they would haue others to deale with them: the same obedience which they expect from others, themselves must first performe to God.
And let them deal with God, as they would have Others to deal with them: the same Obedience which they expect from Others, themselves must First perform to God.
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specially considering that God demands it at our hands, as a thing not any way beneficiall to himselfe ( For, our goodness extendeth not to him, Psalme 16. 1) but onely as profitable to our selves.
specially considering that God demands it At our hands, as a thing not any Way beneficial to himself (For, our Goodness extendeth not to him, Psalm 16. 1) but only as profitable to our selves.
The first thing then, and the chiefe, in abandoning this frowardnesse, is, the submitting of our necks with all forwardnesse to the yoake of Gods lawe;
The First thing then, and the chief, in abandoning this frowardness, is, the submitting of our necks with all forwardness to the yoke of God's law;
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which though it seeme at first to be burdensome to flesh and blood, yet that being once mastered, His commandements are not grievous, 1 Iohn 5. 3. Nay, his yoake is easie,
which though it seem At First to be burdensome to Flesh and blood, yet that being once mastered, His Commandments Are not grievous, 1 John 5. 3. Nay, his yoke is easy,
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For, after we have by our obedience done the wil of God, yet even then wee have need of patience for the finishing of the race that is set before us, Heb. 10. 36. It is a fair step to perfection & victory,
For, After we have by our Obedience done the will of God, yet even then we have need of patience for the finishing of the raze that is Set before us, Hebrew 10. 36. It is a fair step to perfection & victory,
And with Mauritius the Emperor, when he felt the utmost of misery, Iustus es Domine, & iusta sunt iudicia tua, Righteous art thou O Lord, & upright are thy judgements:
And with Mauritius the Emperor, when he felt the utmost of misery, Justus es Domine, & Justa sunt Judicia tua, Righteous art thou Oh Lord, & upright Are thy Judgments:
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And when they come to themselves, they are as ready to say with one of them, Though hee slay mee, yet will I trust in him, Iob 13. 15. And with another, Though I walke through the valley of the shadowe of death, I will feare none evill:
And when they come to themselves, they Are as ready to say with one of them, Though he slay me, yet will I trust in him, Job 13. 15. And with Another, Though I walk through the valley of the shadow of death, I will Fear none evil:
till in the end, insteed of confession and submission, he breake out into open defiance and rebellion against his striker, challenging his Maker of injustice,
till in the end, instead of Confessi and submission, he break out into open defiance and rebellion against his striker, challenging his Maker of injustice,
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so from this frowardnesse of obstinacy and impatience towards God, for the most part issues a frowardness of ha•shnes & bitterness towards men, opposite to that meeknesse which Christianitie,
so from this frowardness of obstinacy and impatience towards God, for the most part issues a frowardness of ha•shnes & bitterness towards men, opposite to that meekness which Christianity,
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Who can find in his heart to lift up his hand against such a Prince, Qui neminem à se dimisit tri•tem, who never dismis••d any Petitioner with a teare in his eye, or a heavie heart;
Who can find in his heart to lift up his hand against such a Prince, Qui neminem à se Dimisit tri•tem, who never dismis••d any Petitioner with a tear in his eye, or a heavy heart;
and beeing dead, Senatus tantas mortus gratias egit, la•desque congessit, quantas ne viuo quidem vnquam atque praesenti, The Senate gaue him more thanks,
and being dead, Senatus Tantas mortus gratias egit, la•desque congessit, quantas ne viuo quidem vnquam atque praesenti, The Senate gave him more thanks,
Let churlish Laban then deale discurteously with Iacob; and Nabal (the same name by inversion of letters) with David and his followers, insomuch as one of his owne family shall testifie against him, Hee is such a sonne of Belia• that a man cannos speake to him, 1. Sam. 25. 17;
Let churlish Laban then deal discourteously with Iacob; and Nabal (the same name by inversion of letters) with David and his followers, insomuch as one of his own family shall testify against him, He is such a son of Belia• that a man cannos speak to him, 1. Sam. 25. 17;
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But for a Magistrate or private man to know thē, that is, to entertain them, to credit or coūtenance them, to admit them into their friendship or service, to lodge them in house with them,
But for a Magistrate or private man to know them, that is, to entertain them, to credit or countenance them, to admit them into their friendship or service, to lodge them in house with them,
considering the three-fold hazard from thence manifestly incurred of Suspicion, of Infection, of Malediction. Of suspicion from others, of infection in themselves, of malediction and punishment from God.
considering the threefold hazard from thence manifestly incurred of Suspicion, of Infection, of Malediction. Of suspicion from Others, of infection in themselves, of malediction and punishment from God.
because (for the most part) birds of a feather will together. 1. Thes. 5. 22, the Apostle wils us to abstaine from all appearance of evill: whereof this surely is one.
Because (for the most part) Birds of a feather will together. 1. Thebes 5. 22, the Apostle wills us to abstain from all appearance of evil: whereof this surely is one.
and shall any man, now beeing shut out of Pardiase, and stript of those supernaturall helps and graces wherewith Adam was invested, think himselfe more able to resist, than hee? No, no: Evill words corrupt good manners;
and shall any man, now being shut out of Pardiase, and stripped of those supernatural helps and graces wherewith Adam was invested, think himself more able to resist, than he? No, no: Evil words corrupt good manners;
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Neither is it injustice in God, if wee incourage or countenance sinners with our presence or approbation (though wee partake not with them in their sinnes) to wrap us in the same vengeance.
Neither is it injustice in God, if we encourage or countenance Sinners with our presence or approbation (though we partake not with them in their Sins) to wrap us in the same vengeance.
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OVr Prophet having, in the la•er part of the verse going before, professed in generall, that hee would not kn•we a wicked person, that is, entertaine him in his family & service, much less admit him unto his familiaritie and friendship;
Our Prophet having, in the la•er part of the verse going before, professed in general, that he would not kn•we a wicked person, that is, entertain him in his family & service, much less admit him unto his familiarity and friendship;
he comes in this verse, and in the seaventh, to shewe in particular, what wickednes it is hee meanes, and specifies foure kindes; Slander, Pride, Deceit, Lies:
he comes in this verse, and in the Seventh, to show in particular, what wickedness it is he means, and Specifies foure Kinds; Slander, Pride, Deceit, Lies:
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and to the fourth, not tarryi•g in his sight. The first and worst vice is Slander, and with it is joyned the greatest punishment; destroying, or cutting off.
and to the fourth, not tarryi•g in his sighed. The First and worst vice is Slander, and with it is joined the greatest punishment; destroying, or cutting off.
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This made our Prophet to pray, in one place, Set a vvatch O Lord, before my mouth, keep the doore of my lippes, Psal. 141. 3. And to promise in another, I will keep my mouth with a bridle, or with a muzzell;
This made our Prophet to pray, in one place, Set a watch Oh Lord, before my Mouth, keep the door of my lips, Psalm 141. 3. And to promise in Another, I will keep my Mouth with a bridle, or with a muzzle;
I will take heed to my waies ▪ that I sinne not with my tongue, Psal. 39. 1. Which one lesson Pambus a famous professour in the Primitive Church, plying hard nineteen whole yeares together ▪ (as himselfe witnesseth in the fourth booke and eighteenth chapter of Socrates Ecclesiasticall story ) yet could hee not learne it so perfectly as to take forth a new:
I will take heed to my ways ▪ that I sin not with my tongue, Psalm 39. 1. Which one Lesson Pambus a famous professor in the Primitive Church, plying hard nineteen Whole Years together ▪ (as himself Witnesseth in the fourth book and eighteenth chapter of Socrates Ecclesiastical story) yet could he not Learn it so perfectly as to take forth a new:
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which the Author imputeth not so much to the dulnesse of the scholler, as to the difficulty of the lesson, in as much as if there be any man that offends not in word, the same is a perfect man,
which the Author imputeth not so much to the dulness of the scholar, as to the difficulty of the Lesson, in as much as if there be any man that offends not in word, the same is a perfect man,
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but the tongue can no man tame, It is an unruly evil ful of deadly poyson, Iam. 3. The vices of this member are, Blaspheming, Swearing ▪ Cursing, Dissembling, Reviling, and those two named heer in my Psalme, Slandering, and Lying: but of the two, Slander named in my Text, is the worse, in as much as it includes a Lie; it is a lie cum additamento ▪ a lie and somewhat else.
but the tongue can no man tame, It is an unruly evil full of deadly poison, Iam. 3. The vices of this member Are, Blaspheming, Swearing ▪ Cursing, Dissembling, Reviling, and those two nam her in my Psalm, Slandering, and Lying: but of the two, Slander nam in my Text, is the Worse, in as much as it includes a Lie; it is a lie cum additamento ▪ a lie and somewhat Else.
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false, either by denying, disguising, lesning, concealing, misconstruing things of good report; or else, in forging, increasing, aggravating, or uncharitable spreading things of bad report;
false, either by denying, disguising, lesning, concealing, misconstruing things of good report; or Else, in forging, increasing, aggravating, or uncharitable spreading things of bad report;
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•t being compared by our Prophet sometimes to keene and cutting razors, sometime to sharp and pearcing arrowes, sometime to naked drawen swords, sometime to the poyson of Asps and Adde•s, sometime to speares and the teeth of wilde beasts,
•t being compared by our Prophet sometime to keen and cutting razors, sometime to sharp and piercing arrows, sometime to naked drawn swords, sometime to the poison of Asps and Adde•s, sometime to spears and the teeth of wild beasts,
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than the Prince of Schoolemen hath done before me. Vitium detractionis quo proximi l•ditur honor ex genere suo gravius est quam •urtum: and his reason is;
than the Prince of Schoolmen hath done before me. Vitium detractionis quo proximi l•ditur honour ex genere Sue Gravius est quam •urtum: and his reason is;
And a good name (saith Salomon ▪ Prov. 22. 1.) is rather to bee chosen than great riches, being better than precious oyntment, Eccles. 7. 2. Idest amplissimis & gra••osissimis bonis corporeis, saith Iunius, Oyntmēts are there named,
And a good name (Says Solomon ▪ Curae 22. 1.) is rather to be chosen than great riches, being better than precious ointment, Eccles. 7. 2. Idest amplissimis & gra••osissimis bonis corporeis, Says Iunius, Ointments Are there nam,
He was no foole, at least in morall matters, who hath tolde us, that Negligere quid de se quisque sentiat, non solum arrogantis est sed & dissoluti, To be careless what men thinke or speake of him, is the part not onely of a proud but of a loose minde.
He was no fool, At least in moral matters, who hath told us, that Negligere quid de se Quisque sentiat, non solum arrogantis est sed & dissoluti, To be careless what men think or speak of him, is the part not only of a proud but of a lose mind.
And hee was no foole either in morall or spirituall, who exhorts us, Whatsoever things are of goodreport, if there be any vertue, any praise, to thinke on those things, Phil. 4. 8. Whereof Saint Augustine yeelds the reason, Propter •os conscientia nostra sufficit nobis, propter vos fama nostra non pollui, sed pollere debet in vobis.
And he was no fool either in moral or spiritual, who exhorts us, Whatsoever things Are of goodreport, if there be any virtue, any praise, to think on those things, Philip 4. 8. Whereof Saint Augustine yields the reason, Propter •os conscientia nostra sufficit nobis, propter vos fama nostra non Pollute, sed pollere debet in vobis.
And likewise, that forenamed good Doctour & Pillar of the Christian Church, duely weighing these dangerous effects, caused these two verses (as Possidius reports it in his life) to bee written in capitall Letters over the Table where hee took his ordinary repast;
And likewise, that forenamed good Doctor & Pillar of the Christian Church, duly weighing these dangerous effects, caused these two Verses (as Possidius reports it in his life) to be written in capital Letters over the Table where he took his ordinary repast;
so named (as they say) because, beeing of soveraign use for mankinde, the Divell is thought (by simple people) of malice to bite off the root of it, which is found very small, or none at all.
so nam (as they say) Because, being of sovereign use for mankind, the devil is Thought (by simple people) of malice to bite off the root of it, which is found very small, or none At all.
making open false accusation (whether in judgement or otherwise) to bee Calumnie or Sycophancy; but secret, Obloquie or Detraction: the ground of the former being commonly anger or revenge, hope of reward or favour;
making open false accusation (whither in judgement or otherwise) to be Calumny or Sycophancy; but secret, Obloquy or Detraction: the ground of the former being commonly anger or revenge, hope of reward or favour;
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but, like a coward, not daring to look a man in the face, nor to give him time to draw in his defence, hee assaults him behinde at unawares, and thrusts him through:
but, like a coward, not daring to look a man in the face, nor to give him time to draw in his defence, he assaults him behind At unawares, and thrusts him through:
These secret whisperings (as the Apostle cals them, Rom. 1. 29, and sets them downe as one of the marks of a reprobate minde) like the winde, which creeps-in by the chinks and crevises in a wall,
These secret whisperings (as the Apostle calls them, Rom. 1. 29, and sets them down as one of the marks of a Reprobate mind) like the wind, which creeps-in by the chinks and crevices in a wall,
among which the last and worst is, He that soweth discord. I will shut up this point with the exhortation of the Apostle Rom. 16. 17, Now I beseech you brethren marke them which cause divisions, specially by these kindes of slanderous whisperings, contrary to the doctrine which ye have learned, and avoid them.
among which the last and worst is, He that Soweth discord. I will shut up this point with the exhortation of the Apostle Rom. 16. 17, Now I beseech you brothers mark them which cause divisions, specially by these Kinds of slanderous whisperings, contrary to the Doctrine which you have learned, and avoid them.
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In the largest sense, Proximus tuus est qui tecum natus est ex Adams & Eva, saith Augustine, Hee is thy neighbour, who is borne of the same race with thee of Adam and Eve. Thus is it taken in the ninth and tenth Cōmandements, Thou shalt not bear false witnesse against thy neighbour:
In the Largest sense, Proximus Thy est qui tecum Born est ex Adams & Eve, Says Augustine, He is thy neighbour, who is born of the same raze with thee of Adam and Eve. Thus is it taken in the ninth and tenth commandments, Thou shalt not bear false witness against thy neighbour:
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Yet because our Prophet heer chiefly intended the ordering of his houshold, I thinke this word is heer to be contracted to such as dwell together under the same roofe,
Yet Because our Prophet her chiefly intended the ordering of his household, I think this word is her to be contracted to such as dwell together under the same roof,
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when Cham uncovers his fathers shame; when Siba by presents and false suggestions obtaines his Masters inheritance, 2. Sam. 16; when the Mistris of the house by slander & wrongfull accusation shall cause her servant, her faithfull servant Ioseph, to be cast into prison.
when Cham uncovers his Father's shame; when Siba by presents and false suggestions obtains his Masters inheritance, 2. Sam. 16; when the Mistress of the house by slander & wrongful accusation shall cause her servant, her faithful servant Ioseph, to be cast into prison.
Such are excellently described by Bernard, in his 24. Sermon upon the Cantitles, Detractores autem quodam simulatae verecundiae fuco, &c. The Slanderers, under the colour of feined modestie, labour to shadowe that malice which they cannot keepe in:
Such Are excellently described by Bernard, in his 24. Sermon upon the Cantitles, Detractors autem Quodam simulatae Verecundiae fuco, etc. The Slanderers, under the colour of feigned modesty, labour to shadow that malice which they cannot keep in:
And who would thinke that a contemplative Abbot, living within the cloisters of a Monastery, shold be so perfect in the tricks of the Court? And so I come from the vice to the Censure, from the slanderers cutting & wounding of others, to the cutting of him off;
And who would think that a contemplative Abbot, living within the Cloisters of a Monastery, should be so perfect in the tricks of the Court? And so I come from the vice to the Censure, from the slanderers cutting & wounding of Others, to the cutting of him off;
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like a rotten incurable mēber when no other remedie will serve the turne, off they must. Hee would not himselfe raise slanders upon innocents, that hee might enter upon their possessions, and then cut them off;
like a rotten incurable member when no other remedy will serve the turn, off they must. He would not himself raise slanders upon Innocents, that he might enter upon their possessions, and then Cut them off;
and this case in the Leviticall Law was onely when the slander reached to the life of him, upon whō it was raysed, Deut. 19. 19. He that testifies falsely against his brother, yee shall doe to him as hee thougth to have done to his brother:
and this case in the Levitical Law was only when the slander reached to the life of him, upon whom it was raised, Deuteronomy 19. 19. He that Testifies falsely against his brother, ye shall do to him as he thougth to have done to his brother:
And surely all honest men have reason to do it, not onely in that they have reason to conceive, that he who brings a slander upon another to them, will bee as readie upon occasion to carry a slander upon them to another;
And surely all honest men have reason to do it, not only in that they have reason to conceive, that he who brings a slander upon Another to them, will be as ready upon occasion to carry a slander upon them to Another;
but withall because Salomon tels vs, that the wicked giveth heed to false lippes, and a lyer hearkeneth to a naughty tongue, Prov. 17. 4. It it a shrewd signe that a man is that way disposed himselfe,
but withal Because Solomon tells us, that the wicked gives heed to false lips, and a liar harkeneth to a naughty tongue, Curae 17. 4. It it a shrewd Signen that a man is that Way disposed himself,
Wherewith that of Bernard in his second booke de Consideratione ad Eugenium accords, Detrabere aut detrahentem audire quid horum damnabilius sit non facile dixerim:
Wherewith that of Bernard in his second book the Consideration ad Eugenium accords, Detrabere Or detrahentem Audire quid horum damnabilius sit non facile dixerim:
For, righteous lips are the delight of Kings, and they love him that speaketh right. Prov. 16. 13. Though they bee the chiefe of men, yet men they are:
For, righteous lips Are the delight of Kings, and they love him that speaks right. Curae 16. 13. Though they be the chief of men, yet men they Are:
who except somtimes they descend from their majesty & throne of State, to a familiar search of truth, themselves will often be carried on the wrong side, & wrong others.
who except sometimes they descend from their majesty & throne of State, to a familiar search of truth, themselves will often be carried on the wrong side, & wrong Others.
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I conclude what I have to say at this time, with the grave and wise exhortation of the Apostle, Galat. 5. 15. If yee bite and devour one another, take heed yee be not consumed one of another;
I conclude what I have to say At this time, with the grave and wise exhortation of the Apostle, Galatians 5. 15. If ye bite and devour one Another, take heed ye be not consumed one of Another;
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Pride being commonly both the mother and the nurse of Slander. For, when wee have once a good conceit of our selves, we are apt for the slandering of others, that thereby either our vices may in some sort bee justified,
Pride being commonly both the mother and the nurse of Slander. For, when we have once a good conceit of our selves, we Are apt for the slandering of Others, that thereby either our vices may in Some sort be justified,
the one beeing a branch of Pride, as the other is of Slander. And Salomon, in the sixt of the Proverbs, ver. 17, couples together hauty eyes and a lying tongue;
the one being a branch of Pride, as the other is of Slander. And Solomon, in the sixt of the Proverbs, ver. 17, couples together haughty eyes and a lying tongue;
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The way, then, to purge the tongue from Slander, is, to keep the heart from Pride: and the best means to free a family from the one, is, to rid it of the other.
The Way, then, to purge the tongue from Slander, is, to keep the heart from Pride: and the best means to free a family from the one, is, to rid it of the other.
What man knoweth the things of man, save the spirit of man which is in him? saith the Apostle, 1. Cor. 2. 11. But, there hee speaks of a direct and immediate, of a primary and infallible knowledge, which is proper to God, and God alone;
What man Knoweth the things of man, save the Spirit of man which is in him? Says the Apostle, 1. Cor. 2. 11. But, there he speaks of a Direct and immediate, of a primary and infallible knowledge, which is proper to God, and God alone;
in as much as hee it is, and hee alone that searcheth the heart, and trieth the reins, Ier. 17. 10. No man, no divell, no Angell, no created substance, can possibly attaine to that,
in as much as he it is, and he alone that Searches the heart, and trieth the reins, Jeremiah 17. 10. No man, no Devil, no Angel, no created substance, can possibly attain to that,
Iudge not, lest yee bee iudged, saith our Saviour, Mat. 7. 1. And his Apostle, Iudge nothing before the time untill the Lord come, who will lighten things that are hid in darknes,
Judge not, lest ye be judged, Says our Saviour, Mathew 7. 1. And his Apostle, Judge nothing before the time until the Lord come, who will lighten things that Are hid in darkness,
This then notwithstanding, as wee lawfully may and usually doo judge of the passions of the minde (of feare, of hope, of griefe, of joy, of hatred, of love, of anger, of jealousie) by outward signes:
This then notwithstanding, as we lawfully may and usually do judge of the passion of the mind (of Fear, of hope, of grief, of joy, of hatred, of love, of anger, of jealousy) by outward Signs:
For the speech, wee read of a bragging & boasting mouth, a mouth of pride, Iude ve. 16: for the gait, wee read of a foot of pride, Psal. 36. 11: for apparell, of a crown of pride, Esay 28. 1;
For the speech, we read of a bragging & boasting Mouth, a Mouth of pride, Iude ve. 16: for the gait, we read of a foot of pride, Psalm 36. 11: for apparel, of a crown of pride, Isaiah 28. 1;
may wee not justly say, that such a man is so farre from cloaking his pride, that hee proclaims it in his cloak? It was said of old, that soft raiment was the weare in Kings Courts;
may we not justly say, that such a man is so Far from cloaking his pride, that he proclaims it in his cloak? It was said of old, that soft raiment was the wear in Kings Courts;
or a fringed rose, or a fine feather? All that we can get by it, is this, that in covering our bodies, wee discover to the world the humour of our mindes:
or a fringed rose, or a fine feather? All that we can get by it, is this, that in covering our bodies, we discover to the world the humour of our minds:
Now, this kinde of lifting up the looke, in as much as it serves or helps to lift up the soule, either in an holy confidence, or heavenly, contemplation, or both;
Now, this kind of lifting up the look, in as much as it serves or helps to lift up the soul, either in an holy confidence, or heavenly, contemplation, or both;
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But this high supercilious looke, this lifting up of the eyes heer spoken of, is when a man beholds those that are under him with a scorfull and disdaining countenance;
But this high supercilious look, this lifting up of the eyes her spoken of, is when a man beholds those that Are under him with a scorfull and disdaining countenance;
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When a man by facing, and strouting, and bearing his head aloft, would have all men that see him take notice of his noble descent, of his honourable place, of his great estate, of his comly personage,
When a man by facing, and strutting, and bearing his head aloft, would have all men that see him take notice of his noble descent, of his honourable place, of his great estate, of his comely personage,
Now, the heart may be enlarged, either by knowledge as Salomons was: God gave him wisedom and understanding exceeding much, & latitudem cordis, and a large heart,
Now, the heart may be enlarged, either by knowledge as Solomon's was: God gave him Wisdom and understanding exceeding much, & latitudem Cordis, and a large heart,
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or that we have them in a greater measure and perfection, than indeed we have; or that we have them from our selves and our owne industry, not from God:
or that we have them in a greater measure and perfection, than indeed we have; or that we have them from our selves and our own industry, not from God:
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It is the conclusion of Aquinas, and seems to answer rightly to the Serpents suggestion, God doth know that when ye shall eate thereof, yee shall bee as Gods, knowing good and evill.
It is the conclusion of Aquinas, and seems to answer rightly to the Serpents suggestion, God does know that when you shall eat thereof, ye shall be as God's, knowing good and evil.
Lastly, Pride, by Divines is ranged among the seaven captaine or capitall sinnes; so called, because from them the rest stream, as from their wel-heads.
Lastly, Pride, by Divines is ranged among the seaven captain or capital Sins; so called, Because from them the rest stream, as from their well-heads.
Ipsa vitiorum Regina superbia, saith hee, cum devictum plenè cor ceperit, mox illud septem principalibus vitijs quasi quibusdam suis ducibus devastandum tradit, ex quibus vitiorum multitudines oriuntur:
Ipsa Vitiorum Regina superbia, Says he, cum devictum plenè cor ceperit, mox illud September principalibus vitijs quasi Some suis ducibus devastandum tradit, ex quibus Vitiorum multitudines oriuntur:
Now the reasons which chiefly moved him not to suffer this vice, touched him partly as hee was a reasonable man, endued with intellectuall and morall vertues;
Now the Reasons which chiefly moved him not to suffer this vice, touched him partly as he was a reasonable man, endued with intellectual and moral Virtues;
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he comes whining into the world, & departs groaning out of it; he shooteth forth as a flower and is cut downe, he vanisheth as a shadow, & continueth not;
he comes whining into the world, & departs groaning out of it; he shoots forth as a flower and is Cut down, he Vanishes as a shadow, & Continueth not;
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As a member of the Church, in as much as schisms and heresies, sects & separations, which rent and molest the Church, spring for the most part out of a vain affectation of singularity:
As a member of the Church, in as much as schisms and heresies, Sects & separations, which rend and molest the Church, spring for the most part out of a vain affectation of singularity:
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to which, by the daily adding of infinite actual transgressions, if God should enter into judgement with him, hee were not able to answer one for a thousand.
to which, by the daily adding of infinite actual transgressions, if God should enter into judgement with him, he were not able to answer one for a thousand.
The Philosophers of the Gentiles whē they knew God, and yet in the pride of their heart would not glorifie him as God, God gave them up to vile affections for their punishment:
The Philosophers of the Gentiles when they knew God, and yet in the pride of their heart would not Glorify him as God, God gave them up to vile affections for their punishment:
those then that he proclaimes Rebels, the least that we can do (if we would shew our selves good and faithfull Subjects) is, To professe that wee may not, wee must not, we cannot suffer them;
those then that he proclaims Rebels, the least that we can do (if we would show our selves good and faithful Subject's) is, To profess that we may not, we must not, we cannot suffer them;
or to converse familiarly with him, and then to give out that we carry as sound and loyal a heart to our Soveraign as the best, is a matter that rather deserves laughter, than beleef.
or to converse familiarly with him, and then to give out that we carry as found and loyal a heart to our Sovereign as the best, is a matter that rather deserves laughter, than belief.
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Finally, Only by pride man maketh contention, Pro ▪ 13. 10: wheresoever strife goeth, there is pride, at least in one of the parties contending, if not on both sides.
Finally, Only by pride man makes contention, Pro ▪ 13. 10: wheresoever strife Goes, there is pride, At least in one of the parties contending, if not on both sides.
The last thing which I will speak of in the handling of these words, is, that if David would not suffer pride in others, hee would much less allow it in himselfe.
The last thing which I will speak of in the handling of these words, is, that if David would not suffer pride in Others, he would much less allow it in himself.
Hee was taken from the sheepfolds, and from following the Ewes great with yong, and from thence advanced to feed Gods people in Iacob, and his inheritance in Israell.
He was taken from the sheepfolds, and from following the Ewes great with young, and from thence advanced to feed God's people in Iacob, and his inheritance in Israel.
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and the very women sang in their courses, Saul hath slaine his thousand; and David, his ten thousand. Hee happily escaped the stratagems and persecutions of Saul, and his Counsellers, and men of warre:
and the very women sang in their courses, Saul hath slain his thousand; and David, his ten thousand. He happily escaped the stratagems and persecutions of Saul, and his Counsellers, and men of war:
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At home, hee suddenly suppressed the rebellions of Ishbosheth, of Sheba, of Absolom, of Adoniah. His Wisdom was such, that by Gods assistance hee drave Achitophel (who was held in those daies,
At home, he suddenly suppressed the rebellions of Ishbosheth, of Sheba, of Absalom, of Adoniah. His Wisdom was such, that by God's assistance he drave Ahithophel (who was held in those days,
his propheticall spirit such, that he cleerly foresaw and foretould more particulars of the Person, the Office & Kingdom of the Messias (of whom hee was a type,
his prophetical Spirit such, that he clearly foresaw and foretold more particulars of the Person, the Office & Kingdom of the Messias (of whom he was a type,
his Power such, that hee had under his command many renowned and worthy Leaders, and to the full number of thirteene hundred thousand strōg men that drew swords;
his Power such, that he had under his command many renowned and worthy Leaders, and to the full number of thirteene hundred thousand strong men that drew swords;
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hee caused the Amalechite to be put to death, that gave out hee had slain Saul; and the servants of Ishbosheth, who indeed slew their master Sauls son;
he caused the Amalekite to be put to death, that gave out he had slave Saul; and the Servants of Ishbosheth, who indeed slew their master Saul's son;
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Were not these strong motives to puffe up flesh and blood, to make himselfe conceited and proud of his owne worth? Yet heare what himselfe professeth of his humility, the groundworke of all his other vertues and abilities:
Were not these strong motives to puff up Flesh and blood, to make himself conceited and proud of his own worth? Yet hear what himself Professes of his humility, the groundwork of all his other Virtues and abilities:
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But, what was it that kept him so lowe, notwithstanding his greatnesse, and so many rare excellencies and perfections wherewith he was endowed? The first no doubt was the grace of God:
But, what was it that kept him so low, notwithstanding his greatness, and so many rare excellencies and perfections wherewith he was endowed? The First no doubt was the grace of God:
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From my youth upward, thy terrors have I suffered with a troubled minde. The third, was the consideration both of his naturall corruption, I was borne in iniquity,
From my youth upward, thy terrors have I suffered with a troubled mind. The third, was the consideration both of his natural corruption, I was born in iniquity,
the greatest among the sonnes of men, being lesse in comparison of him, than the silliest worme that crawles on the face of the earth, in comparison of them.
the greatest among the Sons of men, being less in comparison of him, than the silliest worm that crawls on the face of the earth, in comparison of them.
The sixt, was the often exercising of himselfe with fasting, with prayer, with divine meditations and holy soliloquies, with sackcloth and ashes, with making his teares his drinke,
The sixt, was the often exercising of himself with fasting, with prayer, with divine meditations and holy soliloquies, with Sackcloth and Ashes, with making his tears his drink,
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The seaventh, was his studying day and night in Gods lawe (according to the commandement given to the king, Deut. 17. 20, that his heart might not bee lifted vp above his brethren) and esteeming it above the hony and the hony comb, above gold an silver,
The Seventh, was his studying day and night in God's law (according to the Commandment given to the King, Deuteronomy 17. 20, that his heart might not be lifted up above his brothers) and esteeming it above the honey and the honey comb, above gold an silver,
The eightth and last, was a full assurance & free confession that God was privie to all his thoughts, that hee would reward him according to his works;
The eightth and last, was a full assurance & free Confessi that God was privy to all his thoughts, that he would reward him according to his works;
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why doost thou glory, as if thou hadst not received it? Let our conclusion then still be, in regard of all the good we either haue or doe, Non nobis Domine, non nobis, sed nomini t•o da gloriam:
why dost thou glory, as if thou Hadst not received it? Let our conclusion then still be, in regard of all the good we either have or do, Non nobis Domine, non nobis, sed nomini t•o da gloriam:
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It is not good that man should bee alone, sayes God himselfe, Gen. 2. 18. And, Woe be to him that is alone, saith the wise Salomon, Eccles. 4. 10. And, Solus, vel Deus, vel Daemon, saith Aristotle, He that desires to be alone, is either of a more base,
It is not good that man should be alone, Says God himself, Gen. 2. 18. And, Woe be to him that is alone, Says the wise Solomon, Eccles. 4. 10. And, Solus, vel Deus, vel Daemon, Says Aristotle, He that Desires to be alone, is either of a more base,
or divine metall, than men commonly are made of. Vpon this foundation of mans sociable nature, Kingdomes and Cōmon-wealths are built, consisting of cities, and townes, and parishes;
or divine metal, than men commonly Are made of. Upon this Foundation of men sociable nature, Kingdoms and Commonwealths Are built, consisting of cities, and Towns, and Parishes;
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And this principle is so deeply ingraven upon the conscience of all, that the very barbarous nations, who retaine any sparke of civility, willingly subscribe vnto it.
And this principle is so deeply engraven upon the conscience of all, that the very barbarous Nations, who retain any spark of civility, willingly subscribe unto it.
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To take it then as granted, to bee a thing not lawfull onely, but commendable; nor commendable onely, but as the case now stands, in a manner necessary;
To take it then as granted, to be a thing not lawful only, but commendable; nor commendable only, but as the case now Stands, in a manner necessary;
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If any faithfull man or faithfull woman have widowes, let them minister unto them, 1. Tim. 5. 16: Sometimes for certainty & constancy in performing what a man promiseth;
If any faithful man or faithful woman have Widows, let them minister unto them, 1. Tim. 5. 16: Sometime for certainty & constancy in performing what a man promises;
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Let us keep the profession of our hope without wavering, for hee is faithfull that hath promised, Heb. 10. 23: Sometimes for perseverance in the truth;
Let us keep the profession of our hope without wavering, for he is faithful that hath promised, Hebrew 10. 23: Sometime for perseverance in the truth;
Bee thou faithfull unto the death, and I will give thee the crown of life, Rev. 2. 10. And, lastly, sometimes for a carefull and conscionable discharge of ones duty in that place whereto he is called:
be thou faithful unto the death, and I will give thee the crown of life, Rev. 2. 10. And, lastly, sometime for a careful and conscionable discharge of ones duty in that place whereto he is called:
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thus Christ is said to have been a mercifull and faithfull high Priest, in things concerning God, Heb. 2. 17. And Paul testifies of Tychicus, that he was a faithful minister in the Lord, Ephes. 6. 21. And in this sense I take this word specially to bee understood heer in my Text:
thus christ is said to have been a merciful and faithful high Priest, in things Concerning God, Hebrew 2. 17. And Paul Testifies of Tychicus, that he was a faithful minister in the Lord, Ephesians 6. 21. And in this sense I take this word specially to be understood her in my Text:
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or invention of fashions, his court-like behaviour, or gracefull speech, his pleasant wit or merry disposition, his subtle and crafty fe•ches, his knowledge of foraine States & languages; as for his fidelity:
or invention of fashions, his courtlike behaviour, or graceful speech, his pleasant wit or merry disposition, his subtle and crafty fe•ches, his knowledge of foreign States & languages; as for his Fidis:
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And it is required in Stewards, that a man bee found faithfull, 1. Corinthians 4. 2. And our Saviour demandes the question, Who then is a faithfull servant and wi•e, whom his Master hath made Ruler over his house:
And it is required in Stewards, that a man be found faithful, 1. Corinthians 4. 2. And our Saviour demands the question, Who then is a faithful servant and wi•e, whom his Master hath made Ruler over his house:
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They all thereby implying in my understanding, that faithfulnesse is one of the Cardinall properties, if not the principall, required in a good servant.
They all thereby implying in my understanding, that faithfulness is one of the Cardinal properties, if not the principal, required in a good servant.
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Servus fidelis protectio fortis, munitum palatium, vivus thesaurus, saide Nazianzen; A faithfull servant is a strong protection, a fenced palace, a living treasure.
Servus Fidelis protectio fortis, munitum Palatium, Vivus thesaurus, said Nazianzen; A faithful servant is a strong protection, a fenced palace, a living treasure.
when a servant doth that which tēds not so much to the satisfying of his Masters vain humour and sensuall appetite (which is sometimes wanton and lascivious,
when a servant does that which tends not so much to the satisfying of his Masters vain humour and sensual appetite (which is sometime wanton and lascivious,
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and please them in all things, not answering again ▪ neither pickers, but that they shew all good faithfulnes (all good faithfulnes) adorning the doctrine of God our Saviour in all things.
and please them in all things, not answering again ▪ neither pickers, but that they show all good faithfulness (all good faithfulness) adorning the Doctrine of God our Saviour in all things.
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And for this speciall quality it was, that Augustus so highly esteemed and rewarded Mecanas; it being the property of a foole to be full of leakes, Plenus rim•rū hac at { que } illac diffluens, No sooner is any secret poured into his eare,
And for this special quality it was, that Augustus so highly esteemed and rewarded Mecenas; it being the property of a fool to be full of leaks, Plenus rim•rū hac At { que } illac diffluens, No sooner is any secret poured into his ear,
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Besides, fidelity shewes 〈 ◊ 〉 selfe in words (if occasion serve, and a man bee called unto it) in giving such counsell as hee conceives to be not most acceptable and passable, but most profitable and wholesome;
Beside, Fidis shows 〈 ◊ 〉 self in words (if occasion serve, and a man be called unto it) in giving such counsel as he conceives to be not most acceptable and passable, but most profitable and wholesome;
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and in the multitude of such Counsellers there is health, 24. 6. And therefore one speciall thing which the Primitive Christians ever mentioned when they prayed for the Emperor (as Tertullian in his Apolog• tels us) was this, that God would send him Senatum sidelem, faithfull Counsellers.
and in the multitude of such Counsellers there is health, 24. 6. And Therefore one special thing which the Primitive Christians ever mentioned when they prayed for the Emperor (as Tertullian in his Apolog• tells us) was this, that God would send him Senatum sidelem, faithful Counsellers.
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in as much as where our English reads it, To dwell with me; Arias Montanus, rendering word for word, translates it, Ad sedendum mecum: and Tremelius a Iew borne, Vt consideant mecum, That they may sit with me, as it were at Counseltable:
in as much as where our English reads it, To dwell with me; Arias Montanus, rendering word for word, translates it, Ad sedendum mecum: and Tremelius a Iew born, Vt consideant mecum, That they may fit with me, as it were At Counseltable:
such as Ionadab, Amnons Counseller & friend, to whom he no sooner disclosed his unnaturall affection to his sister Tamar, but Ionadab presently findes out,
such as Ionadab, Amnons Counsellor & friend, to whom he no sooner disclosed his unnatural affection to his sister Tamar, but Ionadab presently finds out,
and shewes him a trick how hee might compass his desire, and satisfie his unlawfull lust, 2. Sam. 13. Whereas had hee beene a faithfull Counseller indeed, hee would have laboured by all meanes to have reclaimed him from his mischievous purpose,
and shows him a trick how he might compass his desire, and satisfy his unlawful lust, 2. Sam. 13. Whereas had he been a faithful Counsellor indeed, he would have laboured by all means to have reclaimed him from his mischievous purpose,
Somewhat better was Ioab: who though hee wickedly gave way to Davids cruelty, in making away Vriah, according to the tenor of the letter sent unto him, 2. Sam. 11;
Somewhat better was Ioab: who though he wickedly gave Way to Davids cruelty, in making away Uriah, according to the tenor of the Letter sent unto him, 2. Sam. 11;
Yet afterwards he did him the office of a faithfull Counseller, when David retyred himselfe unseasonably upon the death of Absolon: I sweare by the Lord (saith hee) except thou come out, there will not tarry one man with thee this night, 2. Sam. 19. 7. And again, in the 24. of the same book, when the King in the pride of his heart would needs have his people to bee numbred, The Lord thy God, saith Ioab, increase thy people an hundred folde more than they bee,
Yet afterwards he did him the office of a faithful Counsellor, when David retired himself unseasonably upon the death of Absalom: I swear by the Lord (Says he) except thou come out, there will not tarry one man with thee this night, 2. Sam. 19. 7. And again, in the 24. of the same book, when the King in the pride of his heart would needs have his people to be numbered, The Lord thy God, Says Ioab, increase thy people an hundred fold more than they be,
And though it bee true, that bookes written in former ages (which are justly called dead Counsellers) be for the most part more faithfull, in regarde that they speake without blushing or feare, to the present times:
And though it be true, that books written in former ages (which Are justly called dead Counsellers) be for the most part more faithful, in regard that they speak without blushing or Fear, to the present times:
Yet as true it is, that Counsellers (which are or should bee living bookes) if they bee faithfull, are undoubtedly the more usefull, in regard they best know the disease,
Yet as true it is, that Counsellers (which Are or should be living books) if they be faithful, Are undoubtedly the more useful, in regard they best know the disease,
since the ancient times doo set forth in figure both the incorporation and inseparable conjunction of Counsel with Kings, in that they say, Iupiter did marry Metis, which signifieth Counsell:
since the ancient times do Set forth in figure both the incorporation and inseparable conjunction of Counsel with Kings, in that they say, Iupiter did marry Metis, which signifies Counsel:
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The second condition which our Prophet proposeth, to bee found in such as he meant to entertain in his service, is, Walking in a perfect way, or walking perfect in the way: it comes both to one;
The second condition which our Prophet Proposeth, to be found in such as he meant to entertain in his service, is, Walking in a perfect Way, or walking perfect in the Way: it comes both to one;
and the meaning of it is, The taking of a godly and religious course, as hath already been shewed in opening the sense of the former part of the second verse, I will doo wisely in the perfect way;
and the meaning of it is, The taking of a godly and religious course, as hath already been showed in opening the sense of the former part of the second verse, I will do wisely in the perfect Way;
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Godliness, then, is requisite in the servant, first in regard of himself, and then in regard of his Master: in regard of himself, because by that means he is sure of a reward, either from his master,
Godliness, then, is requisite in the servant, First in regard of himself, and then in regard of his Master: in regard of himself, Because by that means he is sure of a reward, either from his master,
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unto them hee begins to addresse his speech in the fift verse) Knowe yee, that whatsoever good thing any man doth, the same hee shall receive of the Lord,
unto them he begins to address his speech in the fift verse) Know ye, that whatsoever good thing any man does, the same he shall receive of the Lord,
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And many times it falles out, that those, who beeing faithfull and godly, receive the least reward at their masters hands, receive the greater from God,
And many times it falls out, that those, who being faithful and godly, receive the least reward At their Masters hands, receive the greater from God,
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and yet so faithfull was hee to his Master, that, for the space of twenty yeers, hee was in his service consumed with heat in the day, and frost in the night;
and yet so faithful was he to his Master, that, for the Molle of twenty Years, he was in his service consumed with heat in the day, and frost in the night;
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But now God so blessed him for his sincerity in religion, that the very Presents he sent his brother Esau were able to make a rich mā, Gen. 32. And of himself hee professeth in the same chapter, verse 10, With my staff came I over this Iordan,
But now God so blessed him for his sincerity in Religion, that the very Presents he sent his brother Esau were able to make a rich man, Gen. 32. And of himself he Professes in the same chapter, verse 10, With my staff Come I over this Iordan,
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If Gehezi had thought that his Master had been so far indued with a propheticall spirit, that hee could have tould him what hee did in so great a distance from him, hee would never have taken such paines to run after the Syrian Captaine for a bribe, to the disgrace of his Master, and the undooing of himself.
If Gehazi had Thought that his Master had been so Far endued with a prophetical Spirit, that he could have told him what he did in so great a distance from him, he would never have taken such pains to run After the Syrian Captain for a bribe, to the disgrace of his Master, and the undoing of himself.
And if Iudas had beleeved our Saviour to have been God, and consequently that hee had knowne the thoughts of his heart, undoubtedly hee would never have hatched against him such a foule treason within his breast.
And if Iudas had believed our Saviour to have been God, and consequently that he had known the thoughts of his heart, undoubtedly he would never have hatched against him such a foul treason within his breast.
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It was nothing that made Achitophel to side as a Rebel with Absolon, and to plot against his Master David, and Ziba against Mephibosheth; but worldly respects, and want of true religion.
It was nothing that made Ahithophel to side as a Rebel with Absalom, and to plot against his Master David, and Ziba against Mephibosheth; but worldly respects, and want of true Religion.
wheras on the other side, the godliness of one, beeing countenanced and incouraged therein, serves to shame the lewder sort, and to draw-on the well-disposed.
whereas on the other side, the godliness of one, being countenanced and encouraged therein, serves to shame the lewder sort, and to draw-on the well-disposed.
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Thus Daniel, beeing admitted into the King of Babylons Court, was an instrument for the reforming and converting even of the King Nebuchadnezar himselfe.
Thus daniel, being admitted into the King of Babylons Court, was an Instrument for the reforming and converting even of the King Nebuchadnezzar himself.
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but a Iewesse by Nation (the onely people of God at that time) who being taken captive by the Aramites, and serving Naamans wife, tolde her Mistris, of the Prophet Elisha in Samaria;
but a Jewess by nation (the only people of God At that time) who being taken captive by the Aramites, and serving Naamans wife, told her Mistress, of the Prophet Elisha in Samaria;
All which considered, great reason had our Prophet to say, and to double it, to promise and to vow it, He that walketh in a perfect way, he shal serve mee: He, he.
All which considered, great reason had our Prophet to say, and to double it, to promise and to Voelli it, He that walks in a perfect Way, he shall serve me: He, he.
it may well bee thought that our Prophet intended not only the admitting of faithfull and godly servants into his family, but the advancing of such to the highest offices,
it may well be Thought that our Prophet intended not only the admitting of faithful and godly Servants into his family, but the advancing of such to the highest Offices,
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And surely this consideration and promise was no less (nay, more) necessarie then the former, in regarde that the good which frō hence might arise is more publique.
And surely this consideration and promise was no less (nay, more) necessary then the former, in regard that the good which from hence might arise is more public.
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They that bee of high calling (if they bee good, and desire their goodness may spread abroad and reach unto others) for this purpose may not un•ily bee likened to great Cisterns or ponds full of cleare and wholesome water, that might bee beneficial to many,
They that be of high calling (if they be good, and desire their Goodness may spread abroad and reach unto Others) for this purpose may not un•ily be likened to great Cisterns or ponds full of clear and wholesome water, that might be beneficial to many,
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yet were there in his dayes, even in the time of his raigne, horrible abominations, atheisme and contempt of God, pride in apparell, oppression and cruelty,
yet were there in his days, even in the time of his Reign, horrible abominations, atheism and contempt of God, pride in apparel, oppression and cruelty,
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According to that complaint of Zophonie, That the Princes were as roaring Lions, the Iudges as Wolves in the Evening, which leave not the bones till the morrow;
According to that complaint of Zephonie, That the Princes were as roaring Lions, the Judges as Wolves in the Evening, which leave not the bones till the morrow;
and hee addes the reason hereof in the verse following, because their Princes, that is, their chiefe Officers under the the King, vvere rebellious and companions of theeves, They loved gifts and followed after rewards, they iudged not the fatherless,
and he adds the reason hereof in the verse following, Because their Princes, that is, their chief Officers under thee the King, were rebellious and Sodales of thieves, They loved Gifts and followed After rewards, they judged not the fatherless,
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The people themselves do so sensibly see and feele this, that they reioyce vvhen the righteous bee in authority, Prov. 29. 2; whereas cleane contrariwise, they sigh and mourne when the wicked are set up, and beare rule;
The people themselves do so sensibly see and feel this, that they rejoice when the righteous be in Authority, Curae 29. 2; whereas clean contrariwise, they sighs and mourn when the wicked Are Set up, and bear Rule;
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and with a great Crowne of golde, and with a garment of fine linnen & purple, the whole citie of Susan rejoiced and was glad, Ester 8. 15. The counsell therfore of Iethro (Exo. 18. 21.) was very good,
and with a great Crown of gold, and with a garment of fine linen & purple, the Whole City of Susan rejoiced and was glad, Ester 8. 15. The counsel Therefore of Jethro (Exo. 18. 21.) was very good,
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and that, as I take it, first, for Choyce, and secondly for Vse. There is an eye of Search, and an eye of Favour: the one is for the seeking and finding them out, that they may serve;
and that, as I take it, First, for Choice, and secondly for Use. There is an eye of Search, and an eye of Favour: the one is for the seeking and finding them out, that they may serve;
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He would not take them up at haphazard, nor upon the bare report and commendation of others, hee would not presently entertaine them who most importunately sued or made the greatest friends, or largest offers;
He would not take them up At haphazard, nor upon the bore report and commendation of Others, he would not presently entertain them who most importunately sued or made the greatest Friends, or Largest offers;
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these being for the most part sure signes of little desert, and lesse conscience in the parties themselves, in discharging the duties of those places they sue for.
these being for the most part sure Signs of little desert, and less conscience in the parties themselves, in discharging the duties of those places they sue for.
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neither would hee advance any to the highest roomes of dignity, but such as himselfe by experience had found to bee conscionable and faithfull in lower places;
neither would he advance any to the highest rooms of dignity, but such as himself by experience had found to be conscionable and faithful in lower places;
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Lord, saith hee, who shall dwell in thy tabernacle, or who shall rest upon thy holy hill? Among other properties this is one, Hee that maketh much of them that feare the Lord, Psal. 15. 4. And therefore in the very next Psalme vers. 3, hee protests that all his delight was upon the Saints that are on the earth,
Lord, Says he, who shall dwell in thy tabernacle, or who shall rest upon thy holy hill? Among other properties this is one, He that makes much of them that Fear the Lord, Psalm 15. 4. And Therefore in the very next Psalm vers. 3, he protests that all his delight was upon the Saints that Are on the earth,
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And in speciall of servants, of Kings and Princes, sayes Salomon, in the 14. of Proverbs, at the last verse, The pleasure of a King is in a wise servant,
And in special of Servants, of Kings and Princes, Says Solomon, in the 14. of Proverbs, At the last verse, The pleasure of a King is in a wise servant,
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Let thy soule loue a good seruant, and defraud him not of his liberty, neither leave him a poore man, Ecclus. 7. 21. And the reason is given in the 33. of the same booke, vers. 29. If thou have a faithfull servant, intreate him as thy brother,
Let thy soul love a good servant, and defraud him not of his liberty, neither leave him a poor man, Ecclus 7. 21. And the reason is given in the 33. of the same book, vers. 29. If thou have a faithful servant, entreat him as thy brother,
which made them call him father; Father, if the Prophet had commanded thee a great thing, wouldest thou not have done it? Such was that Centurion in the Gospell, who when his servant was sick, intreated our Savior to come to him and heale him, calling him by the same name which signifies a sonne; thereby shewing that good seruants should be as sonnes to their Masters, in dutifull obedience;
which made them call him father; Father, if the Prophet had commanded thee a great thing, Wouldst thou not have done it? Such was that Centurion in the Gospel, who when his servant was sick, entreated our Saviour to come to him and heal him, calling him by the same name which signifies a son; thereby showing that good Servants should be as Sons to their Masters, in dutiful Obedience;
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and good Masters againe, as kinde fathers in loving affection to their servants, as remembring that themselues have a father in heaven, to whom they must one day render an account of all their actions,
and good Masters again, as kind Father's in loving affection to their Servants, as remembering that themselves have a father in heaven, to whom they must one day render an account of all their actions,
OVr Prophet in the fift verse had promised to banish Slander and Pride: heer hee promiseth to take the like order with Deceit and Lying; two vices contrary to those two vertues which before hee had vowed to entertain;
Our Prophet in the fift verse had promised to banish Slander and Pride: her he promises to take the like order with Deceit and Lying; two vices contrary to those two Virtues which before he had vowed to entertain;
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upon discovery, they should not lodge in the Court, nor remaine in the Presence. Hee could not alwaies prevent their entrance and abode there for a while;
upon discovery, they should not lodge in the Court, nor remain in the Presence. He could not always prevent their Entrance and Abided there for a while;
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For, had hee chosen some religious, and others profane or idolatrous, some honest and sober, others swaggerers and unthrifts, some civil & peaceable, others cut-throats and rakehels;
For, had he chosen Some religious, and Others profane or idolatrous, Some honest and Sobrium, Others swaggerers and unthrifts, Some civil & peaceable, Others cutthroats and rakehels;
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for, What fellowship hath righteousnes with unrighteousnes? what communion hath light with darknes? what concord hath Christ with Beliall? what agreement hath the temple of God with Idols? 2. Cor. 6. It was indeed Machiavels rule, Si vis regnare, divide;
for, What fellowship hath righteousness with unrighteousness? what communion hath Light with darkness? what concord hath christ with Belial? what agreement hath the temple of God with Idols? 2. Cor. 6. It was indeed Machiavels Rule, Si vis Reign, divide;
Hitherto in the generall for so much as concernes both these vices taken jointly together; now to the particulars, as they ly in order heer in my text:
Hitherto in the general for so much as concerns both these vices taken jointly together; now to the particulars, as they lie in order her in my text:
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Astutia, Dolus, or Fraus: between which, the Schoolmen put this difference, Prudentia directè opponitur astutia, To true Wisedome craft or wilinesse is directly opposed:
Astutia, Dolus, or Fraus: between which, the Schoolmen put this difference, Prudence directè opponitur Astutia, To true Wisdom craft or wiliness is directly opposed:
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The Lord will abhorre the bloodthirsty and deceitfull man, Psal. 5. 6. Vpon which words, saith Aquinas, Verbo abominand: denotatur odium irreconciliabile;
The Lord will abhor the bloodthirsty and deceitful man, Psalm 5. 6. Upon which words, Says Aquinas, Verbo abominand: denotatur odium irreconciliabile;
and indeed so it seemes, in as much as our Prophet tels us again, Psal. 55. and the last verse, The bloodthirsty and deceitfull men shall not live out half their daies.
and indeed so it seems, in as much as our Prophet tells us again, Psalm 55. and the last verse, The bloodthirsty and deceitful men shall not live out half their days.
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and when hee would commend Nathanael, hee calles him an Israelite, in whom was no guile, Iohn 1. 47. The Divell is in holy Scripture named a Serpent, not onely because hee took that shape upon him when hee deceived our first parents in Paradise,
and when he would commend Nathanael, he calls him an Israelite, in whom was no guile, John 1. 47. The devil is in holy Scripture nam a Serpent, not only Because he took that shape upon him when he deceived our First Parents in Paradise,
but because the Serpent was more subtile than any beast of the field, Gen. 3. 1. As a Serpent, he is full of windings and turnings, which are called his depths, Rev. 2. 24,
but Because the Serpent was more subtle than any beast of the field, Gen. 3. 1. As a Serpent, he is full of windings and turnings, which Are called his depths, Rev. 2. 24,
as hee saw him walking by, Behold the Lamb, or, as the Original and our last Translation reads it, that Lamb of God: not onely because he was so prefigured in the sacrifice of the Paschal Lamb,
as he saw him walking by, Behold the Lamb, or, as the Original and our last translation reads it, that Lamb of God: not only Because he was so prefigured in the sacrifice of the Paschal Lamb,
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so opened hee not his mouth, Esay 53. 7; but also because hee had the properties of a Lamb, and those specially of a native innocency and godly simplicity;
so opened he not his Mouth, Isaiah 53. 7; but also Because he had the properties of a Lamb, and those specially of a native innocency and godly simplicity;
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as his naturall corruption would draw him unto. And this indeed is that simplicity, and none but this, which is cōmended in Scripture, and accepted of God. Posse & nolle, nobile.
as his natural corruption would draw him unto. And this indeed is that simplicity, and none but this, which is commended in Scripture, and accepted of God. Posse & nolle, Noble.
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And the vice contrary to this, is that which the Civilians call dolus malus, by them opposed to bona fides, and defined to bee Machinatio quaedam alterius decipiendi causa, cum aliud agitur,
And the vice contrary to this, is that which the Civilians call dolus malus, by them opposed to Bona fides, and defined to be Machinatio quaedam alterius decipiendi causa, cum Aliud agitur,
Such did our Prophet himselfe use, when for the saving of his life hee fained himself mad, among the Philistines, 1. Sam. 21. 13. And hitherto are those words of S. Paul by some referred, For as much as I was crafty, I took you by guile, 2. Cor. 12. 16.
Such did our Prophet himself use, when for the Saving of his life he feigned himself mad, among the philistines, 1. Sam. 21. 13. And hitherto Are those words of S. Paul by Some referred, For as much as I was crafty, I took you by guile, 2. Cor. 12. 16.
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It was the speech indeed of a Heathen, yet approoved by St. Hierome in his Exposition upon Ezek. 17; but with this caution, that it be practised without the violating of an oath, the breach of promis, or the making of a lie.
It was the speech indeed of a Heathen, yet approved by Saint Jerome in his Exposition upon Ezekiel 17; but with this caution, that it be practised without the violating of an oath, the breach of promise, or the making of a lie.
W•ich notwithstanding, the world too well knoweth, and with griefe feeleth it to bee both the doctrine and the practice of the Church of Rome, that Faith plighted to Hereticks is not to bee held.
W•ich notwithstanding, the world too well Knoweth, and with grief feeleth it to be both the Doctrine and the practice of the Church of Rome, that Faith plighted to Heretics is not to be held.
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Their morall or civill honesty may chance ty them to the performance of such oaths: but (I am sure) their religion, the strongest bond of conscience, doth not.
Their moral or civil honesty may chance ty them to the performance of such Oaths: but (I am sure) their Religion, the Strongest bound of conscience, does not.
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It is written by an Italian, no stranger to the Court of Rome, that the Proverb is, Mercatorum est, non regum, stare iuramentis, It is for Merchaunts, not Kings, to stand to their oathes:
It is written by an Italian, no stranger to the Court of Rome, that the Proverb is, Mercatorum est, non regum, stare iuramentis, It is for Merchants, not Kings, to stand to their Oaths:
but from such Merchants of mens soules, Libera nos Domine, Good Lord deliver us. Now, the inconveniences and mischiefes which accompany this deceitfulness, specially in a servant, are these:
but from such Merchant's of men's Souls, Libera nos Domine, Good Lord deliver us. Now, the inconveniences and mischiefs which accompany this deceitfulness, specially in a servant, Are these:
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hee enjoyes not the benefit of that which hee gets by falshod, according to that of Salomon, Proverb. 12. 27. The deceitfull man rosteth not that which he tooke in hun•ing:
he enjoys not the benefit of that which he gets by falsehood, according to that of Solomon, Proverb. 12. 27. The deceitful man roasteth not that which he took in hun•ing:
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And if they come not to publike shame amongst men, which for the most part they doe (the vizard of their hypocrisie being pluckt off) yet God in his due time will not forget them.
And if they come not to public shame among men, which for the most part they do (the vizard of their hypocrisy being plucked off) yet God in his due time will not forget them.
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and fairest, and likeliest way to bring him to riches and honour, in as much as all men desire to deale with him whom they repute honest, though themselves bee not such:
and Fairest, and likeliest Way to bring him to riches and honour, in as much as all men desire to deal with him whom they repute honest, though themselves be not such:
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Such were some of them about the good Emperour Aurelian, who by Monopolies and impositions, by projects and perquisites enenriched themselves, to the impoverishing of the estate,
Such were Some of them about the good Emperor Aurelian, who by Monopolies and impositions, by projects and perquisites enenriched themselves, to the impoverishing of the estate,
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And, if it be observed, the greatest Marchants of smoak have ever been found to be the greatest slaterers of their Masters, Having mens persons in admiration because of advantage, Iude 16. I have dwelt somewhat the longer upon this point,
And, if it be observed, the greatest Merchants of smoke have ever been found to be the greatest slaterers of their Masters, Having men's Persons in admiration Because of advantage, Iude 16. I have dwelled somewhat the longer upon this point,
Servum nolle mentiri nova religio est, Saith one of the antient Comikes; And another, Is cliens frugi habetur, qui neque leges, neque aequum bonum unquam colit. But this is heathenish divinity:
Servum nolle mentiri nova Religio est, Says one of the ancient Comikes; And Another, Is cliens frugi habetur, qui neque leges, neque Aequum bonum unquam colit. But this is Heathenish divinity:
but all sorts of men, that what our Prophet spake in his haste, I said in mine haste, all men are Liers, Psalm 106. 10, that the Apostle spake advisedly, Rom. 3. 4, Let God bee true, and every man a lyer.
but all sorts of men, that what our Prophet spoke in his haste, I said in mine haste, all men Are Liers, Psalm 106. 10, that the Apostle spoke advisedly, Rom. 3. 4, Let God be true, and every man a liar.
but the later is onely proper to the unbeleeving and unregenerate. Therefore sayes our Prophet, not Loquens mendacium, in the singular number; but mendacia, in the plurall.
but the later is only proper to the unbelieving and unregenerate. Therefore Says our Prophet, not Speaking Mendacium, in the singular number; but Lies, in the plural.
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Secondly, the greatnesse of the offence, how slightly soever we esteeme of it. And lastly, the punishment alwaies due unto it, & many times inflicted upon it.
Secondly, the greatness of the offence, how slightly soever we esteem of it. And lastly, the punishment always due unto it, & many times inflicted upon it.
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The materiall lie is lyable to the censure of men, but excusable before God, at least à tanto, though not à toto; in as much as it proceeds out of ignorance, the tongue agreeing with the understanding,
The material lie is liable to the censure of men, but excusable before God, At least à tanto, though not à toto; in as much as it proceeds out of ignorance, the tongue agreeing with the understanding,
and beeing once unlawfull in it self, as being a direct breach of the law, none other respect but onely the dispensative power of the Lawgiver himself can possibly make it lawfull.
and being once unlawful in it self, as being a Direct breach of the law, none other respect but only the dispensative power of the Lawgiver himself can possibly make it lawful.
And for officious lies, since wee cannot make a lie for God cause, as Iob testifies, 13. 9; much less may we ly for the behoof of our selves or other men.
And for officious lies, since we cannot make a lie for God cause, as Job Testifies, 13. 9; much less may we lie for the behoof of our selves or other men.
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for, the custome thereof is not good, Ecclus. 7. 13. No good and honest means are to bee neglected, which tend to the refreshing and cheering of their spirits who beare the burden of the State:
for, the custom thereof is not good, Ecclus 7. 13. No good and honest means Are to be neglected, which tend to the refreshing and cheering of their spirits who bear the burden of the State:
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And for those examples registred in holy Scripture of the Mid-wives to save the male-infants of the Hebrews, of Rahab to save the spies, of Mich•l and Ionathan to save David from Sauls fury,
And for those Examples registered in holy Scripture of the Midwives to save the male-infants of the Hebrews, of Rahab to save the spies, of Mich•l and Ionathan to save David from Saul's fury,
Et quomodo non perversissimè dicitur (saith S. Augustine) ut alter corporaliter vivat, debere alterum spiritualiter mori? How can it be but a perverse assertion, to say, That one should incur the death of the soule, to free another from that of the body? And not farre off in another place, Quanto fortius, quāto excellentius dices,
Et quomodo non perversissimè dicitur (Says S. Augustine) ut alter corporaliter vivat, Debere alterum spiritualiter Mori? How can it be but a perverse assertion, to say, That one should incur the death of the soul, to free Another from that of the body? And not Far off in Another place, Quanto fortius, quāto excellentius dices,
Cast off lying, and speake every man truth unto his neighbour, Ephes. 4. 25. Ly not one to another, Col. 3. 9. Lord, who shall dwell in thy Tabernacle, saith our Prophet? Even he that speaketh the truth from his heart, Psal. 15.
Cast off lying, and speak every man truth unto his neighbour, Ephesians 4. 25. Lie not one to Another, Col. 3. 9. Lord, who shall dwell in thy Tabernacle, Says our Prophet? Even he that speaks the truth from his heart, Psalm 15.
And therefore the Grammarians make NONLATINALPHABET, which signifieth speech, to be NONLATINALPHABET, that which gives light to the notions of the understanding.
And Therefore the Grammarians make, which signifies speech, to be, that which gives Light to the notions of the understanding.
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a maine part wherof consisting in Conference, in Consultation, in Contracts, Fractavel leviter imminuta authoritate veritatis, omnia dubia remanebunt, saith Saint Augustine; The credit and soverainty of truth, being never so little crackt,
a main part whereof consisting in Conference, in Consultation, in Contracts, Fractavel Leviter imminuta authoritate veritatis, omnia Dubia remanebunt, Says Saint Augustine; The credit and sovereignty of truth, being never so little cracked,
and in the 6. to the Ephes. it is compared to a girdle, or a Souldiers belt, whereby they knit together and close vnto their middle the upper and lower peeces of their armour.
and in the 6. to the Ephesians it is compared to a girdle, or a Soldiers belt, whereby they knit together and close unto their middle the upper and lower Pieces of their armour.
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one, to keepe the severall peeces of armour fast and close together, & to hold the loynes of a man firm & steddy, that hee may be able to stand the surer, and holde out the longer;
one, to keep the several Pieces of armour fast and close together, & to hold the loins of a man firm & steady, that he may be able to stand the Surer, and hold out the longer;
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Therfore wisely doth Solomon advise us, To buy the truth, but in no case to sell it, Pro. 23. 23. The last thing which I promised, is the punishment: and that surely cannot but much aggravate the grievousnesse of the sinne.
Therefore wisely does Solomon Advice us, To buy the truth, but in no case to fell it, Pro 23. 23. The last thing which I promised, is the punishment: and that surely cannot but much aggravate the grievousness of the sin.
22. And those that would not beleeve and love the truth, he punisheth with strong delusions that they should beleeue lies, 2. Thess. 2. And as it is the punishment of other sinnes,
22. And those that would not believe and love the truth, he Punisheth with strong delusions that they should believe lies, 2. Thess 2. And as it is the punishment of other Sins,
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therefore God gaue them up unto vile affections, Rom. 1. 25. And the rule is general, The mouth that lieth slayeth the soule, Wis. 1. 11. Thou shalt destroy them that speake lies, Psal. 5. 6. And Revel. 22. 15, Without shall bee dogs ▪ and enchanters,
Therefore God gave them up unto vile affections, Rom. 1. 25. And the Rule is general, The Mouth that lies slays the soul, Wis. 1. 11. Thou shalt destroy them that speak lies, Psalm 5. 6. And Revel. 22. 15, Without shall be Dogs ▪ and enchanter's,
And if wee are to shun the practice of lies, much more the doctrine of lies, Teaching lies through hypocrisie, 1. Tim. 4. 2. One effect whereof is the confident relation of their lying miracles,
And if we Are to shun the practice of lies, much more the Doctrine of lies, Teaching lies through hypocrisy, 1. Tim. 4. 2. One Effect whereof is the confident Relation of their lying Miracles,
and that Golden Legend compiled by a leaden braine, and published by a brazen forehead. I will conclude with Saint Augustines conclusion of his two Treatises de mendacio ad Consentium, Aut cavenda sunt mendacia recte agendo, aut confitenda sunt poenitendo;
and that Golden Legend compiled by a leaden brain, and published by a brazen forehead. I will conclude with Saint Augustine's conclusion of his two Treatises de Mendacio ad Consentium, Or cavenda sunt Lies recte Agendo, Or confitenda sunt poenitendo;
OVr Prophet, having in the former verses of this Psalme, vowed the reformation of his owne Person, of his housholde Servants, of his Counsellers & inferior Magistrates; Heere in this last verse he vowes in generall the reformation both of the Church and of the Common-weak, of the Civill and Ecclesiastical State.
Our Prophet, having in the former Verses of this Psalm, vowed the Reformation of his own Person, of his household Servants, of his Counsellers & inferior Magistrates; Here in this last verse he vows in general the Reformation both of the Church and of the Common-weak, of the Civil and Ecclesiastical State.
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In the handling of which words, I will follow the method proposed in the Text. The first word is, In matutinis, as Arias Montanus; or Singulis matutinis, as Tremelius renders it:
In the handling of which words, I will follow the method proposed in the Text. The First word is, In matutinis, as Arias Montanus; or Singulis matutinis, as Tremelius renders it:
and then his Constancy and perseverance, in that it should bee his worke euery morning, The second thing is, the worke it sel•• ▪ I will destroy, I will cut off;
and then his Constancy and perseverance, in that it should be his work every morning, The second thing is, the work it sel•• ▪ I will destroy, I will Cut off;
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the purging of the Citie of the Lord, by which is meant Hierusalem: first, for Example to the whole Realme, it being the Metropolis and head Citie of the kingdome;
the purging of the city of the Lord, by which is meant Jerusalem: First, for Exampl to the Whole Realm, it being the Metropolis and head city of the Kingdom;
Therefore Iosuah rose early in the morning for the discovery of Achans theft, 7. 16. And besides, the drinking of wine often makes men after meales to forget the lawe, and pervert the iudgement, Pro. 31. 5. Therefore is there a woe pronounced against that Land, whose Princes or chiefe Magistrates eate in the morning, Eccles. 10. 16; that is, take up that time which is specially allotted for matters of justice, with intemperate and unseasonable eating and drinking.
Therefore Joshua rose early in the morning for the discovery of Achans theft, 7. 16. And beside, the drinking of wine often makes men After meals to forget the law, and pervert the judgement, Pro 31. 5. Therefore is there a woe pronounced against that Land, whose Princes or chief Magistrates eat in the morning, Eccles. 10. 16; that is, take up that time which is specially allotted for matters of Justice, with intemperate and unseasonable eating and drinking.
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The second thing implyed in this word, is speed and dispatch: therefore it followes in the same place of the Prophet Ieremy, Cursed bee hee that keepeth backe his sword from blood, 48. 10; that deferreth to doe justice when occasion and oportunity is offered, when reason and religion requires it.
The second thing employed in this word, is speed and dispatch: Therefore it follows in the same place of the Prophet Ieremy, Cursed be he that Keepeth back his sword from blood, 48. 10; that deferreth to do Justice when occasion and opportunity is offered, when reason and Religion requires it.
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Lastly, as by delay the offender growes bolder, to the farther indangering and oppressing of the innocent, the infecting of the good, the hartening and hardning of the wicked:
Lastly, as by Delay the offender grows bolder, to the farther endangering and oppressing of the innocent, the infecting of the good, the heartening and hardening of the wicked:
If Ioab had received condigne punishment according to his deserts at his killing of Abner, he would never have growen so audaciously insolēt to murther Amasa in such a treacherous manner.
If Ioab had received condign punishment according to his deserts At his killing of Abner, he would never have grown so audaciously insolent to murder Amasa in such a treacherous manner.
And had Absolon beene taken short, when by his command his brother Amnon was slaine, there had bin no danger of his ensuing rebellion against his Soveraigne, his Father.
And had Absalom been taken short, when by his command his brother Amnon was slain, there had been no danger of his ensuing rebellion against his Sovereign, his Father.
That which God commandeth Fathers of families, that if they love their children, they correct them betimes, and chastice them whiles there is hope, Prov. 13. 24, is also required of the fathers of the Common-wealth:
That which God commands Father's of families, that if they love their children, they correct them betimes, and chastise them while there is hope, Curae 13. 24, is also required of the Father's of the Commonwealth:
Whoseever will not doe the lawe of God and the King, let iudgement be executed speedily upon him, Esra, 7. 26. And the reason hereof is yeelded by Salomon, Eccles. 8. 11. Because sentence against an evill worke is not executed speedily, the heart of the sonnes of men is fully set on mischiefe.
Whosoever will not do the law of God and the King, let judgement be executed speedily upon him, Ezra, 7. 26. And the reason hereof is yielded by Solomon, Eccles. 8. 11. Because sentence against an evil work is not executed speedily, the heart of the Sons of men is Fully Set on mischief.
Yet is there not more haste to be made than good speed. The celestiall spheares, the higher they are in situation, the slower are they in their proper motion:
Yet is there not more haste to be made than good speed. The celestial spheres, the higher they Are in situation, the slower Are they in their proper motion:
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and the supreame Iudge of the world useth much forbearance & long suffering toward sinners, that so by the riches of his goodnes hee might draw them to repentance;
and the supreme Judge of the world uses much forbearance & long suffering towards Sinners, that so by the riches of his Goodness he might draw them to Repentance;
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Much like, saith Plutarch in that golden Booke of his, De sera Numinis vindicta, as the lawes ordain that a woman, condemned to death for some hainous offense, bee neverthelesse reprived and spared,
Much like, Says Plutarch in that golden Book of his, De sera Numinis Vindictae, as the laws ordain that a woman, condemned to death for Some heinous offence, be nevertheless reprieved and spared,
tarditatem gravitate compensat, he makes amends for his sloweness with the waightiness of his blow. Nor, among men, ought inferiours too farre to censure the proceedings of their superiours;
tarditatem gravitate compensat, he makes amends for his sloweness with the waightiness of his blow. Nor, among men, ought inferiors too Far to censure the proceedings of their superiors;
The Heaven for height, & the earth for depth ▪ and the heart of the king, is unsearchable, Pro. 25. 3. The Law enacted by Theodosius, at the instance of S. Ambrose, cannot bee misliked:
The Heaven for height, & the earth for depth ▪ and the heart of the King, is unsearchable, Pro 25. 3. The Law enacted by Theodosius, At the instance of S. Ambrose, cannot be misliked:
Some others there are, who, by this Betimes heer mentioned in my Text, understand our Prophet as vowing the execution of Iustice at his first entrance to the Crowne, in the morning of his raign. Like a cleane soule comming out of the hands of the Creator,
some Others there Are, who, by this Betimes her mentioned in my Text, understand our Prophet as vowing the execution of justice At his First Entrance to the Crown, in the morning of his Reign. Like a clean soul coming out of the hands of the Creator,
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beeing perswaded in conscience, and his heart telling him, The action it self was good, the throng and thickness of difficulties should not discourage him,
being persuaded in conscience, and his heart telling him, The actium it self was good, the throng and thickness of difficulties should not discourage him,
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Iehu, at his first entrance into the Kingdom, roots out the house of Ahab, and the worship of Baal ▪ Iosiah, when hee was now but twelve yeeres old, beganne to purge Iudah and Ierusalem, 2. Chro. 34; that men might knowe what they were to trust unto in the succeeding course of his government.
Iehu, At his First Entrance into the Kingdom, roots out the house of Ahab, and the worship of Baal ▪ Josiah, when he was now but twelve Years old, began to purge Iudah and Ierusalem, 2. Chro 34; that men might know what they were to trust unto in the succeeding course of his government.
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Yet I take not our Prophets meaning to bee, that the Prince at his first entrance should unwisely and without advice destroy and cut off; for so, perhaps, by seeking to make a way for godliness and vertue,
Yet I take not our prophets meaning to be, that the Prince At his First Entrance should unwisely and without Advice destroy and Cut off; for so, perhaps, by seeking to make a Way for godliness and virtue,
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in such a case, when the corruption is so grosse and infinite, a skilfull Physician will use Epicrasis, as they call it, labouring to bring the body to a better tēperature.
in such a case, when the corruption is so gross and infinite, a skilful physician will use Epicrasis, as they call it, labouring to bring the body to a better temperature.
and by this discretion, and Gods blessing upon it, he shall see in a short time a conversion of the body of the Common-wealth, without any subversion or trouble to it or in it;
and by this discretion, and God's blessing upon it, he shall see in a short time a conversion of the body of the Commonwealth, without any subversion or trouble to it or in it;
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Many, to win applause, or the better to settle themselves in their regall or imperiall Thrones, have begunne with wholesome Lawes, and strict execution of them:
Many, to win applause, or the better to settle themselves in their regal or imperial Thrones, have begun with wholesome Laws, and strict execution of them:
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Had our King Henry, the last of that name, continued the same course at the last as at first he began with, in the worthy execution of Empson & Dudley, two caterpillers of the State;
Had our King Henry, the last of that name, continued the same course At the last as At First he began with, in the worthy execution of Empson & Dudley, two caterpillars of the State;
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It was constancy that erected in every corner so many monuments of honor to the memory of Traian, that the great Constantine, succeeding in the Empire about two hundred years after, was wont to call him Herbam parietariam, Pellitory of the wall.
It was constancy that erected in every corner so many monuments of honour to the memory of Trajan, that the great Constantine, succeeding in the Empire about two hundred Years After, was wont to call him Herbam parietariam, Pellitory of the wall.
And lastly, constancy it was, and houlding on in an upright course to the end, that made al Iudah and Ierusalem sorely to mourn at the funerals of the good King Iosiah; and the singing men and women continually in succeeding ages to remember his name in their lamentations;
And lastly, constancy it was, and holding on in an upright course to the end, that made all Iudah and Ierusalem sorely to mourn At the funerals of the good King Josiah; and the singing men and women continually in succeeding ages to Remember his name in their lamentations;
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in what case it is lawfull, and to whom it belongs? For the commandement seemes to be generall, Thou shalt not kill: and so doth the rule, grounded upon the law of Nature,
in what case it is lawful, and to whom it belongs? For the Commandment seems to be general, Thou shalt not kill: and so does the Rule, grounded upon the law of Nature,
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For, in the image of God made hee man, Gen. 9. 6. And to the lawe Naturall and Morall is added the Evangelicall, All that take the sword shall perish with the sword, Mat. 26. 52: Which passages, notwithstanding the peevishness of Anabaptisticall interpretations following the letter and not the sense, the rinde and and not the pith, are not to be expounded without many limitations and distinctions.
For, in the image of God made he man, Gen. 9. 6. And to the law Natural and Moral is added the Evangelical, All that take the sword shall perish with the sword, Mathew 26. 52: Which passages, notwithstanding the peevishness of Anabaptistical interpretations following the Letter and not the sense, the rind and and not the pith, Are not to be expounded without many limitations and Distinctions.
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It is lawfull for a man to destroy another, either Se defendenda, in defence of his own person, or in a iust and lawfull warre, or by the sword of the publique Magistrate.
It is lawful for a man to destroy Another, either Se Defendenda, in defence of his own person, or in a just and lawful war, or by the sword of the public Magistrate.
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If then my person bee violently assaulted, and my life wrongfully indangered, it is not onely lawfull but commendable, to indanger or take away the assailants life,
If then my person be violently assaulted, and my life wrongfully endangered, it is not only lawful but commendable, to endanger or take away the assailants life,
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or for the repairing of injuries received, or for the recovering of right detained, or for defending of our own countrey or religion, by the enemy threatned.
or for the repairing of injuries received, or for the recovering of right detained, or for defending of our own country or Religion, by the enemy threatened.
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And though it were to bee wished, that, among those who joyntly professe the glorious name of Iesus, none occasion were offered of destroying one another and spilling of Christian blood,
And though it were to be wished, that, among those who jointly profess the glorious name of Iesus, none occasion were offered of destroying one Another and spilling of Christian blood,
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as long as the Bishop of Rome the eldest sonne of that Abaddon or Apollion, Revel ▪ 9 ▪ which indeed signifies a Destroyer, proudly challenges to himselfe those words of Ieremy, 1. 10. I haue this day set thee over the nations,
as long as the Bishop of Room the eldest son of that Abaddon or Apollyon, Revel ▪ 9 ▪ which indeed signifies a Destroyer, proudly challenges to himself those words of Ieremy, 1. 10. I have this day Set thee over the Nations,
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and over kingdomes, to root out, to pull downe, and to destroy, as Pius Quintus expresly doth in his declaratory Bull against Queene Elizabeth of blessed memory,
and over kingdoms, to root out, to pull down, and to destroy, as Pius Quintus expressly does in his declaratory Bull against Queen Elizabeth of blessed memory,
for what peace can there bee as long as the whoredomes and witchcrafts of that Iezabel remaine yet in such abundance? War then is to be preferred to such a Peace, where a Land may justly complaine, — Longae pacis patimur mala: Saevior armis, Luxuria incumbit —
for what peace can there be as long as the whoredoms and witchcrafts of that Jezebel remain yet in such abundance? War then is to be preferred to such a Peace, where a Land may justly complain, — Long pacis patimur mala: Saevior armis, Luxuria incumbit —
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for he beareth it not in vaine, but is the minister of God to take vengeance upon him that doth evill, Rom. 13. 4. And of this it is that our Prophet (being then by Gods ordinance designed to be his Vice-gerent on earth) chiefly speakes in this place, I will destroy, I will cut off.
for he bears it not in vain, but is the minister of God to take vengeance upon him that does evil, Rom. 13. 4. And of this it is that our Prophet (being then by God's Ordinance designed to be his Vicegerent on earth) chiefly speaks in this place, I will destroy, I will Cut off.
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Thus the disobedient sonne must bee brought foorth and ston'd to death, That all Israel might heare and fear, Deut. 21. As the thunderbolt falleth with the danger of fewe,
Thus the disobedient son must be brought forth and stoned to death, That all Israel might hear and Fear, Deuteronomy 21. As the thunderbolt falls with the danger of few,
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and is it not pitie to cast away such a man? To which may justy be replyed, Is it not more pitie, that a proper man should undoe a profitable man, that a witty man should hurt an honest man, that hee who hath good parentage should spoile him that hath good vertues to serve the Common-wealth? To cut off such a wicked person then by the stroake of justice, is not to castaway a man; but to preserve mankinde:
and is it not pity to cast away such a man? To which may justy be replied, Is it not more pity, that a proper man should undo a profitable man, that a witty man should hurt an honest man, that he who hath good parentage should spoil him that hath good Virtues to serve the Commonwealth? To Cut off such a wicked person then by the stroke of Justice, is not to castaway a man; but to preserve mankind:
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and made lyable to Gods displeasure, Num. 35. 33. When Achan had stoln the consecrated thing, the wrath of the Lord was so kindled against all the Hoast of Israel, that they could not stand,
and made liable to God's displeasure, Num. 35. 33. When achan had stolen the consecrated thing, the wrath of the Lord was so kindled against all the Host of Israel, that they could not stand,
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so that wheras, before, their enemies chased and smote them, now they atchieved many great and famous victories, Ios. 7. So long as the murther committed by Saul upon the Gibeonites was unpunished, there was sent a grievous famine upon the Land of Israell three yeares together:
so that whereas, before, their enemies chased and smote them, now they achieved many great and famous victories, Ios. 7. So long as the murder committed by Saul upon the Gibeonites was unpunished, there was sent a grievous famine upon the Land of Israel three Years together:
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Two notable examples to this purpose we have recorded by Plutarch: the one in the life of Romulus, the other of Camillus. When Romulus K. of Rome, & Tatius K. of the Sabines, after cruell war had made their cōposition to governe the Romans & Sabines joyntly, there fell a strange kinde of plague and famine in the Cities of Rome and Laurentum, for two murthers committed by the Romans and Laurentines: the one by the kinsmen of Tatius upon certaine Embassadours of Laurentum; which murder Tatius neglected to punish:
Two notable Examples to this purpose we have recorded by Plutarch: the one in the life of Romulus, the other of Camillus. When Romulus K. of Room, & Tatius K. of the Sabines, After cruel war had made their composition to govern the Romans & Sabines jointly, there fell a strange kind of plague and famine in the Cities of Room and Laurentum, for two murders committed by the Romans and Laurentines: the one by the kinsmen of Tatius upon certain ambassadors of Laurentum; which murder Tatius neglected to Punish:
Whereupon it being noted that the plague and famine increased strongly in both Cities, and a common opinion conceived that it was a punishment of God upon them for those murthers committed and not punished, they resolved to doe justice upon the offenders:
Whereupon it being noted that the plague and famine increased strongly in both Cities, and a Common opinion conceived that it was a punishment of God upon them for those murders committed and not punished, they resolved to do Justice upon the offenders:
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the first was the unjust banishment of Camillus; the second, the refusall to punish certain Ambassadors of their own, who beeing sent to treate peaceably with the Gaules, on the behalfe of the Clusians, committed acts of hostility against them, contrary to the lawe of armes:
the First was the unjust banishment of Camillus; the second, the refusal to Punish certain ambassadors of their own, who being sent to Treat peaceably with the Gauls, on the behalf of the Clusians, committed acts of hostility against them, contrary to the law of arms:
but also made made their Ambassadours, who had done the injurie, Generals of an Army to assist the Clusians against them, notwithstanding that the Foeciales (officers ordained by Numa Pompilius to determine of the lawfull causes of Peace and Warre) made great instance to the Senate, that the Ambassadours might be punished,
but also made made their ambassadors, who had done the injury, Generals of an Army to assist the Clusians against them, notwithstanding that the Foeciales (Officers ordained by Numa Pompilius to determine of the lawful Causes of Peace and War) made great instance to the Senate, that the ambassadors might be punished,
and how dangerous to the Common-wealth, to neglect and omit the punishment of notorious malefactors, whereby the offences of particular men are made the sinnes of the whole State,
and how dangerous to the Commonwealth, to neglect and omit the punishment of notorious malefactors, whereby the offences of particular men Are made the Sins of the Whole State,
He that saith to the wicked, thou art righteous, him shall the people curse, Prov. 24. 24. And in another place, Hee that justifieth the wicked is an abomination to the Lord, 17. 15. So that whereas they thinke by this meanes to winne estimation with men, they make themselves odious both to God and men.
He that Says to the wicked, thou art righteous, him shall the people curse, Curae 24. 24. And in Another place, He that Justifieth the wicked is an abomination to the Lord, 17. 15. So that whereas they think by this means to win estimation with men, they make themselves odious both to God and men.
Saul was punished with the losse of his kingdome, for not punishing Agag with death, 1. Sam. 15. And Ahab, for sparing Benhadab, had a sharpe greeting sent him, 1. King. 20. Because thou hast let goe out of thine hand a man whom I appointed to die, thy life shall goe for his life,
Saul was punished with the loss of his Kingdom, for not punishing Agag with death, 1. Sam. 15. And Ahab, for sparing Benhadab, had a sharp greeting sent him, 1. King. 20. Because thou hast let go out of thine hand a man whom I appointed to die, thy life shall go for his life,
And many times wee see by experience, that a desperate wicked man, reserved from due punishment, proves a continuall vexation vnto him that hath spared him:
And many times we see by experience, that a desperate wicked man, reserved from due punishment, Proves a continual vexation unto him that hath spared him:
As, the nations that inhabited the Land of Canaan, being not cast out and destroyed by the Israelites as God had commanded them, became by his just judgement a snare & destruction unto them ▪ a whip on their sides,
As, the Nations that inhabited the Land of Canaan, being not cast out and destroyed by the Israelites as God had commanded them, became by his just judgement a snare & destruction unto them ▪ a whip on their sides,
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The third, is the destroying of a subject by the sword, and at the command of a civill Magistrate, onely for reason of State, or politique respects, without due order of law, or course of justice. First, then of the first;
The third, is the destroying of a Subject by the sword, and At the command of a civil Magistrate, only for reason of State, or politic respects, without due order of law, or course of Justice. First, then of the First;
Paul, though he had fightings without, and terrors within, and desires to bee dissolved; yet dissolve himselfe, or hasten his dissolution hee would not.
Paul, though he had fightings without, and terrors within, and Desires to be dissolved; yet dissolve himself, or hasten his dissolution he would not.
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Iob, though scourged with unmatchable chastisements, yet he would not moove from his station without his Generalls command, he would not change himselfe,
Job, though scourged with unmatchable chastisements, yet he would not move from his station without his Generals command, he would not change himself,
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but patiently wait all the dayes of his appointed time, untill his changing came, 14. 14. It was a worthy speech which Iosephus the Iew made to his Souldiers, being in a cave, where they lay hid after they lost the City Iotapata, taken by Vespasian; they, rather than they would bear the disgrace of being taken by the enemy, would needs make an end of themselves:
but patiently wait all the days of his appointed time, until his changing Come, 14. 14. It was a worthy speech which Iosephus the Iew made to his Soldiers, being in a cave, where they lay hid After they lost the city Iotapata, taken by Vespasian; they, rather than they would bear the disgrace of being taken by the enemy, would needs make an end of themselves:
Among other reasons for which the Books of the Maccabees are held Apocryphall, this is not the least, that they commend 〈 ◊ 〉 his destroying of himself,
Among other Reasons for which the Books of the Maccabees Are held Apocryphal, this is not the least, that they commend 〈 ◊ 〉 his destroying of himself,
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The second kinde of unlawfull destroying, by too many held lawfull, is the killing of another in Duel: not such as our Prophet himself undertook with Goliah the Philistine, by publike authority from the State,
The second kind of unlawful destroying, by too many held lawful, is the killing of Another in Duel: not such as our Prophet himself undertook with Goliath the Philistine, by public Authority from the State,
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but when men for private revenge, & righting their conceived or pretended wrongs, either send or accept a chalenge for single combate, all the Sope and Niter in the world cannot wash away the guilt of blood from this practice:
but when men for private revenge, & righting their conceived or pretended wrongs, either send or accept a challenge for single combat, all the Soap and Niter in the world cannot wash away the guilt of blood from this practice:
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Sin then against God is more to bee feared, than shame amongst men; and true Christianity to bee preferred before the opinion of such fool-hardy courage.
since then against God is more to be feared, than shame among men; and true Christianity to be preferred before the opinion of such foolhardy courage.
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that, if Anthony had a disposition to dy, or were weary of his life, there were waies enow else to death besides that? The chalenge was rejected, and yet his honour untainted.
that, if Anthony had a disposition to die, or were weary of his life, there were ways enough Else to death beside that? The challenge was rejected, and yet his honour untainted.
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as miserable, if hee kill, to bee continually haunted with the guilt of blood. All the fame and commendation of doing it upon fair tearms, cannot countervail that vexation.
as miserable, if he kill, to be continually haunted with the guilt of blood. All the fame and commendation of doing it upon fair terms, cannot countervail that vexation.
many scarce accounting themselves men, till they have made a braul, and (like the Youngsters of Helkethhazzurim) sheathed their swords in their fellowes bowels:
many scarce accounting themselves men, till they have made a braul, and (like the Youngsters of Helkethhazzurim) sheathed their swords in their Fellows bowels:
Almightie God, who out of the earth moulded man, and breathed into him the spirit of life, might (as an absolute Lord of life and death) take that breath againe from him,
Almighty God, who out of the earth moulded man, and breathed into him the Spirit of life, might (as an absolute Lord of life and death) take that breath again from him,
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their commission beeing confined to the rules of justice and religion: the observation whereof is undoubtedly the fairest and safest course they can take. Vriah was Davids Subject:
their commission being confined to the rules of Justice and Religion: the observation whereof is undoubtedly the Fairest and Safest course they can take. Uriah was Davids Subject:
yet, because Letters were written in the Kings Name, and his Seal was set to them for the putting of Naboth to death, the Prophet Eliah is bid to charge him with the murther;
yet, Because Letters were written in the Kings Name, and his Seal was Set to them for the putting of Naboth to death, the Prophet Elijah is bid to charge him with the murder;
than, beeing accountable to no man for his actions, so to carry himself (specially in the destroying and cutting off of men) as if he were ready to yeeld account of his proceedings to all men.
than, being accountable to no man for his actions, so to carry himself (specially in the destroying and cutting off of men) as if he were ready to yield account of his proceedings to all men.
There is nothing that wins more hearty affection, and inward both reverēce and obedience, than when a man may uncontrouleably and without checke doe what hee list, to doe no more than what is lawful and justifiable.
There is nothing that wins more hearty affection, and inward both Reverence and Obedience, than when a man may uncontrouleably and without check doe what he list, to do no more than what is lawful and justifiable.
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And as the Panegyrist speakes of The•d•sius, Idem es qui fuisti, & tantum tibi per te licet quantum per leges antea licebat: ius summum facultate & c•pia commodandi ▪ non securitate peccandi, experiris.
And as the Panegyrist speaks of The•d•sius, Idem es qui fuisti, & Tantum tibi per te licet quantum per leges Antea licebat: Just summum facultate & c•pia commodandi ▪ non securitate Peccandi, experiris.
or in the next, or in both, must it in reason expect the divine. Si genus humanum & mortalia temnitis arma, At sperate Deum memorem fandi at que nefandi.
or in the next, or in both, must it in reason expect the divine. Si genus humanum & mortalia temnitis arma, At sperate God memorem fandi At que nefandi.
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and upon this Citie, and upon the inhabitants thereof, 26. 14. Thereby implying that God would avenge his blood, not onely upon the murtherers themselves, but upon the people;
and upon this city, and upon the inhabitants thereof, 26. 14. Thereby implying that God would avenge his blood, not only upon the murderers themselves, but upon the people;
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Manasses was a 〈 ◊ 〉 murtherer, hee shed innocent blood exceeding much, till hee replenished Ierusalem from corner to corner, 2. King. 21. But marke how fearfully God revenges this sinne in his posterity.
Manasses was a 〈 ◊ 〉 murderer, he shed innocent blood exceeding much, till he replenished Ierusalem from corner to corner, 2. King. 21. But mark how fearfully God revenges this sin in his posterity.
In the dayes of Iehoachim, the Lord sent against him bands of the Chaldees, and bands of the Aramites, and bands of the M•abites, and bands of the Ammonites, and hee sent them against Iudah to destroy it;
In the days of Jehoachim, the Lord sent against him bans of the Chaldees, and bans of the Aramites, and bans of the M•abites, and bans of the Ammonites, and he sent them against Iudah to destroy it;
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When the yeare was out, the Hoast of Aram came uppe against him, and they came against Iudah and Ierusalem, and destroyed all the Princes of the people,
When the year was out, the Host of Aram Come up against him, and they Come against Iudah and Ierusalem, and destroyed all the Princes of the people,
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It is memorable, that which Procopius an Historian reports, touching Theodorick King of the Gothes; how that having slain Bo•thius and Symmachus, two both noble and innocent persons, the guilt of that horrible fact cleaving close to him, hee had a strong imagination that the head of a certaine fish which was set upon his table, was the head of Symmachus, gaping and yawning upon him:
It is memorable, that which Procopius an Historian reports, touching Theodorick King of the Goths; how that having slave Bo•thius and Symmachus, two both noble and innocent Persons, the guilt of that horrible fact cleaving close to him, he had a strong imagination that the head of a certain Fish which was Set upon his table, was the head of Symmachus, gaping and yawning upon him:
my fourth generall part, His indifferent and unpartiall proceeding, I will destroy all, I will cut off all. Not that he thought it possible to root out all;
my fourth general part, His indifferent and unpartial proceeding, I will destroy all, I will Cut off all. Not that he Thought it possible to root out all;
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If a brother, if a daughter, if a wife offend in some cases, they are not to be spared, Deut. 13. And therfore Asa, King of Iudah, is commended for his uprightness in this respect, that when Maacha, his owne mother, committed Idolatry, hee would not spare her,
If a brother, if a daughter, if a wife offend in Some cases, they Are not to be spared, Deuteronomy 13. And Therefore Asa, King of Iudah, is commended for his uprightness in this respect, that when Maacha, his own mother, committed Idolatry, he would not spare her,
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It is reported by a late Traveller, that in Zant over the place of judgement, where all causes both Criminall and Civill are decided, there are these two Latine verses written on the wall, in letters of gold:
It is reported by a late Traveller, that in Zant over the place of judgement, where all Causes both Criminal and Civil Are decided, there Are these two Latin Verses written on the wall, in letters of gold:
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Hic locus odit, amat, punit, conservat, h•norat, Nequitiam, pacem, crimina, i•ra, bonos. This place hateth wickedness, loveth peace, punisheth offences, preserveth the lawes, honoureth the good;
Hic locus odit, amat, punit, conservat, h•norat, Nequitiam, pacem, Crimes, i•ra, bonos. This place hates wickedness, loves peace, Punisheth offences, Preserveth the laws, Honoureth the good;
who when his eldest son, the Prince, was by the L. chief Iustice, for some great misdemeanors, commanded and committed to prison, hee thanked God that hee had both a sonne of that obedience,
who when his eldest son, the Prince, was by the L. chief justice, for Some great misdemeanors, commanded and committed to prison, he thanked God that he had both a son of that Obedience,
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But Agesilaus was as much to blame, who when hee commended a friend of his to the Iudge, hee mooved him that if his cause were good, hee would absolve him for justice sake; if not, at his motion:
But Agesilaus was as much to blame, who when he commended a friend of his to the Judge, he moved him that if his cause were good, he would absolve him for Justice sake; if not, At his motion:
Omnium Sermone percrebuit, It is rife in every mans mouth, In his iudiciis quae nunc sunt, pecuniosum hominem quamvis sit nocens, neminem posse damnari:
Omnium Sermon percrebuit, It is rife in every men Mouth, In his iudiciis Quae nunc sunt, pecuniosum hominem Quamvis sit Nocens, neminem posse damnari:
Nihil tam sanctum quod non violari, nihil tam munitum quod non expugnari pecuniâ possit, There is nothing so holy that may not be violated, nothing so well fenced, that may not bee overthrowne with money;
Nihil tam sanctum quod non violari, nihil tam munitum quod non expugnari pecuniâ possit, There is nothing so holy that may not be violated, nothing so well fenced, that may not be overthrown with money;
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The fif• and last point I proposed, is the End our Prophet proposeth to him selfe of this great work heer vowed, It is the purging of the Citie of the Lord:
The fif• and last point I proposed, is the End our Prophet Proposeth to him self of this great work her vowed, It is the purging of the city of the Lord:
in which regard he cals it the Citie of the Lord, as the Evangelist doth the holy Citie, Mat. 4. This Citie was so large, that it con••••ed of foure quarters ▪ every one of them by walles divided from another.
in which regard he calls it the city of the Lord, as the Evangelist does the holy city, Mathew 4. This city was so large, that it con••••ed of foure quarters ▪ every one of them by walls divided from Another.
as Iosephus there present reports it, to the number of eleven hundred thousand. Now, albeit in our Prophets dayes this Citie was not yet brought to this perfection,
as Iosephus there present reports it, to the number of eleven hundred thousand. Now, albeit in our prophets days this city was not yet brought to this perfection,
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what thinke you would they doo, if they had the charge of so great and large a City? True it is, let Officers doo their best, there will be much disorder:
what think you would they do, if they had the charge of so great and large a city? True it is, let Officers do their best, there will be much disorder:
what wil it bee then when they doo little or nothing, in respect of any care to weed out sinne? but rather bolster it out, take part with leud companions, give them countenance, speak and write for them, yea keep them company;
what will it be then when they do little or nothing, in respect of any care to weed out sin? but rather bolster it out, take part with lewd Sodales, give them countenance, speak and write for them, yea keep them company;
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Let them but put-to their endeavours, and they shall finde such success in the advancement of godlines and suppressing of impiety, many times even beyond hope and expectation,
Let them but put-to their endeavours, and they shall find such success in the advancement of godliness and suppressing of impiety, many times even beyond hope and expectation,
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David, vowing to reforme this City, meaneth not to stay there, but to proceed to the cleansing & purging of the whole Land. This no doubt hee might think, that if Ierusalem were reformed, it would be a great light and direction to the whole Kingdome:
David, vowing to reform this city, means not to stay there, but to proceed to the cleansing & purging of the Whole Land. This no doubt he might think, that if Ierusalem were reformed, it would be a great Light and direction to the Whole Kingdom:
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lesser places look to those that be• greater, and the meaner sort look to those that be• higher, frō whom also there is 〈 ◊ 〉 force to draw inferiours either to good or evill.
lesser places look to those that be• greater, and the meaner sort look to those that be• higher, from whom also there is 〈 ◊ 〉 force to draw inferiors either to good or evil.
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A great towne or a great house well ordered may fitly bee compared to a great garden ful of sweet flowrs, which yeeldeth much good •avour and prospect to the neighbours:
A great town or a great house well ordered may fitly be compared to a great garden full of sweet flowers, which yields much good •avour and prospect to the neighbours:
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it beeing therefore called the City of the Lord, because, as hee had chosen the Land of Canaan out of all the world to bee the portion of his people ▪ so out of all Canaan hee chose Ierusalem, to place his Name and Tabernacle there (the Temple beeing not yet built) and in the Tabernacle the Arke of the Covenant;
it being Therefore called the city of the Lord, Because, as he had chosen the Land of Canaan out of all the world to be the portion of his people ▪ so out of all Canaan he chosen Ierusalem, to place his Name and Tabernacle there (the Temple being not yet built) and in the Tabernacle the Ark of the Covenant;
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and doubt wee no danger where idolatry, heresie, ath e•sm and blasphemie against God, goe unpunished? Is Gods hand shortned, that hee cannot strike? or his will altered, that hee will honour those that dishonour him,
and doubt we no danger where idolatry, heresy, ath e•sm and blasphemy against God, go unpunished? Is God's hand shortened, that he cannot strike? or his will altered, that he will honour those that dishonour him,
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It is a Romish errour, repugnant to the word of God, and to the examples of the best Kings and Monarchs before and since Christ, to restraine Princes from protecting and promoting the true worship of GOD within their Realms.
It is a Romish error, repugnant to the word of God, and to the Examples of the best Kings and Monarchs before and since christ, to restrain Princes from protecting and promoting the true worship of GOD within their Realms.
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than in abasing the honor, and abusing the power, and impugning this right of Princes, by making them his Bailiffs and Sergeants to attend and accomplish his will,
than in abasing the honour, and abusing the power, and impugning this right of Princes, by making them his Bailiffs and Sergeants to attend and accomplish his will,
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and not meddle with supporting the truth, or reforming the Church farther than hee listeth; that, whiles they command their subjects bodies, hee might command their soules, the better half:
and not meddle with supporting the truth, or reforming the Church farther than he lists; that, while they command their subject's bodies, he might command their Souls, the better half:
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It is rightly observed, that, after the Bishop of Rome had once fully engrossed the Imperiall power, there was never since Emperour of strength, or Pope of vertue:
It is rightly observed, that, After the Bishop of Rome had once Fully engrossed the Imperial power, there was never since Emperor of strength, or Pope of virtue:
as it were extra vasa: but their Scepters and Thrones, allowed them by God, are sufficient proofs that they may and must make lawes and execute judgement,
as it were extra vasa: but their Sceptres and Thrones, allowed them by God, Are sufficient proofs that they may and must make laws and execute judgement,
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as well for godliness and honesty (which by the Apostles rule are within the compass and charge of their Commission) as for peace and tranquillity. God hath given them two hands, to be Custodes utriusque tabulae; Vpholders of both the tables:
as well for godliness and honesty (which by the Apostles Rule Are within the compass and charge of their Commission) as for peace and tranquillity. God hath given them two hands, to be Custodes utriusque tabulae; Upholders of both the tables:
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but a man without this left altogether unprovided in his farre nobler and better part. And as Princes without this Care provide not well for their people:
but a man without this left altogether unprovided in his Far Nobler and better part. And as Princes without this Care provide not well for their people:
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as the wise, the good King David in all his weighty businesses, but specially in matters touching religion and the service of God, still used the counsell and direction either of Gad or Nathan, Prophets,
as the wise, the good King David in all his weighty businesses, but specially in matters touching Religion and the service of God, still used the counsel and direction either of Gad or Nathan, prophets,
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and wrath came upon Iudah and Ierusalem, because of this their trespasse, 2. Chron. 24. 17. 18. Give the King thy iudgements O God, and thy righteousness unto the Kings Son. FINIS.
and wrath Come upon Iudah and Ierusalem, Because of this their trespass, 2. Chronicles 24. 17. 18. Give the King thy Judgments Oh God, and thy righteousness unto the Kings Son. FINIS.
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