The sermon preached at Paules Crosse, the tenth day of Nouember being the next Sunday after the discouerie of this late horrible treason. By the right reuerend father in God, William, by Gods permission, Lord Bishop of Rochester.
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for it seemeth that God and Dauid had entred a couenant each with other, Psalme 89.2. ratified on each parte with an othe, God for his parte tooke his oath, Psalme 89.35. I haue sworn by my Holines, that I will neuer faile Dauid:
for it seems that God and David had entered a Covenant each with other, Psalm 89.2. ratified on each part with an other, God for his part took his oath, Psalm 89.35. I have sworn by my Holiness, that I will never fail David:
In this, aboue the rest, hee inlargeth himselfe in that kinde, which hee beginneth with loue, I will loue thee most dearely O Lord my strength, verse 1. (for praises not issuing from a louing affection, are eyther Flatteries or Hypocrisies ) and endeth verse 49. I will prayse thee O Lord among the Nations:
In this, above the rest, he enlargeth himself in that kind, which he begins with love, I will love thee most dearly O Lord my strength, verse 1. (for praises not issuing from a loving affection, Are either Flatteries or Hypocrisies) and Endeth verse 49. I will praise thee Oh Lord among the nations:
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as if this verse were the &c. or totall summe of all the particular Items hee would haue you take this for all, Great deliuerances, &c. Which he setteth out, first intensiue, shewing what they are in their owne nature ( magnificasti salutes ) because petty benefices become not GOD to giue for Psalme 2.8. Aske of me, saieth hee, and I will giue thee no lesse then the Heathen to possesse, and thiue enemies to crush.
as if this verse were the etc. or total sum of all the particular Items he would have you take this for all, Great Deliverances, etc. Which he sets out, First intensive, showing what they Are in their own nature (magnificasti salutes) Because Petty Benefices become not GOD to give for Psalm 2.8. Ask of me, Saith he, and I will give thee no less then the Heathen to possess, and thiue enemies to crush.
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Secondly, extensiue, how these are diffused or communicated (to Dauid and his seede) for GOD hoardeth not vppe his blessinges but distributes them abroad, Iames 1. 17. Euerie good gifte commeth downe from the Father.
Secondly, extensive, how these Are diffused or communicated (to David and his seed) for GOD hoardeth not up his blessings but distributes them abroad, James 1. 17. Every good gift comes down from the Father.
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First, the double quantitie, both that which they call discreta, the pluralitie of the number [ Deliuerances ] as also that which they call continua, the magnitude thereof [ great ▪ ] Secondly, the double qualitie,
First, the double quantity, both that which they call discreta, the plurality of the number [ Deliverances ] as also that which they call Continua, the magnitude thereof [ great ▪ ] Secondly, the double quality,
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] as outward and accidentall, [ magnificasti ] deliuerances, beseeming a Great God whome Saint Basil calleth NONLATINALPHABET, a most magnificent King.
] as outward and accidental, [ magnificasti ] Deliverances, beseeming a Great God whom Saint Basil calls, a most magnificent King.
as a sacred person [ Annointed ] Thirdly, as a person appropriate vnto God, [ his King, his Annointed ] The sucession indefinite and infinite, [ vnto his seed ] the number not defined [ for euermore ] the time not limited.
as a sacred person [ Anointed ] Thirdly, as a person Appropriate unto God, [ his King, his Anointed ] The succession indefinite and infinite, [ unto his seed ] the number not defined [ for evermore ] the time not limited.
And both these generall partes, hee deriueth from these two qualities which God, by a reiterated speech challengeth vnto himselfe aboue all other attributes. Psalme 62.11. Power vnto God, and vnto thee, O Lorde, mercie, In the part Intensiue [ great Deliuerances ] there is Gods power, both Potentia virtutis, Ephes. 6.10. The power of his might (for weakenes cannot make manie rescues) then Potentia claritatis, Coloss. 1.11. The power of his glorie, [ Magnificasti ] for Gods Deliuerances cannot be obscured.
And both these general parts, he deriveth from these two qualities which God, by a reiterated speech Challengeth unto himself above all other attributes. Psalm 62.11. Power unto God, and unto thee, Oh Lord, mercy, In the part Intensive [ great Deliverances ] there is God's power, both Potentia virtue, Ephesians 6.10. The power of his might (for weakness cannot make many rescues) then Potentia claritatis, Coloss. 1.11. The power of his glory, [ Magnificasti ] for God's Deliverances cannot be obscured.
Misericordia viscerum, his emboweled mercie, wherewith hee tenderly and specially affected Dauid: For which cause, in the title of this Psalme, (as the Latines reade it) hee is called Puer Domini, the Lordes Darling,
Misericordia viscerum, his emboweled mercy, wherewith he tenderly and specially affected David: For which cause, in the title of this Psalm, (as the Latins read it) he is called Puer Domini, the lords Darling,
Secondly, that which Diuines call, Misericordia facta, not onely affecting Dauid, but also acting and perfourming mercies vnto him (for so it is here, [ Misericordiam faciens ] dooing mercie vnto Dauid ) Thirdly, that which the Scripture calleth Misericordia custodita, Exod. 34.7. His treasured mercy, Reseruing mercy for thousands, &c. Not onely to Dauid, but lineally and laterally, [ to his seed ] and that [ for euer ] for many generations.
Secondly, that which Divines call, Misericordia facta, not only affecting David, but also acting and performing Mercies unto him (for so it is Here, [ Misericordiam Faciens ] doing mercy unto David) Thirdly, that which the Scripture calls Misericordia custodita, Exod 34.7. His treasured mercy, Reserving mercy for thousands, etc. Not only to David, but lineally and laterally, [ to his seed ] and that [ for ever ] for many generations.
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These are the partes of this Scripture, the summe whereof is, that admiration of Dauid, Psalme 31.19. Quám magna multitudo dulcedinis tuae? There is the part Intensiue which thou hast done to them that feare thee, &c. There is the parte extensiue. Of these in their order.
These Are the parts of this Scripture, the sum whereof is, that admiration of David, Psalm 31.19. Quám Magna multitudo dulcedinis tuae? There is the part Intensive which thou hast done to them that Fear thee, etc. There is the part extensive. Of these in their order.
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The second in the qualitie, defending what he giues powerfully, there is Manus extensa. Or in Saint Paules Metaphor, The fulnesse of Gods riches. First, Diuitiae gratiae, Ephes. 1.17. Giuing frankely and liberally. Secondly, Diuitiae bonitatis, Roman.
The second in the quality, defending what he gives powerfully, there is Manus extensa. Or in Saint Paul's Metaphor, The fullness of God's riches. First, Diuitiae Gratiae, Ephesians 1.17. Giving frankly and liberally. Secondly, Diuitiae bonitatis, Roman.
and thou vpheldest me with thy right hand: but herein he obserueth two things: First, Plenitudo dextrae, Psalme 16.11. the plentie of that hand. Secondly, salutare dextrae, Psal. 20.6. the wholesomnesse of that hand. For the first vz. the pluralitie:
and thou vpheldest me with thy right hand: but herein he observeth two things: First, Plenitudo Dextrae, Psalm 16.11. the plenty of that hand. Secondly, salutare Dextrae, Psalm 20.6. the wholesomnesse of that hand. For the First Vz. the plurality:
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And therfore as there being diuerse kinds of sinnes, and for euery of them he hath mercies answerable and proportionable ▪ an abilitie to redeeme Israel from all his sinnes.
And Therefore as there being diverse Kinds of Sins, and for every of them he hath Mercies answerable and proportionable ▪ an ability to Redeem Israel from all his Sins.
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Psal. 131 8. as for great sinnes ▪ he hath magnam misericordiam, and for many sins, multitudinem miseria um. psal. 51.1 so proportionable to euery mans dangers, or miseries, are Gods deliuerances:
Psalm 131 8. as for great Sins ▪ he hath magnam misericordiam, and for many Sins, multitudinem Miseria um. Psalm. 51.1 so proportionable to every men dangers, or misery's, Are God's Deliverances:
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Be they great as Psalme 71.20. great aduersities hast thou shewed vnto me, &c. Behold here Great deliuerances, Are they Many ? as Psalme 25 ▪ 17. Tribulationes multiplicasti, my sorrowes are multiplied, there is with him, Multitudo salutum, Ps. 94 19. In the Multitude of the sorrows which I had in my heart, thy comfortes haue refreshed mee:
Be they great as Psalm 71.20. great adversities hast thou showed unto me, etc. Behold Here Great Deliverances, are they Many? as Psalm 25 ▪ 17. Tribulationes Multiplicasti, my sorrows Are multiplied, there is with him, Multitudo salutum, Ps. 94 19. In the Multitude of the sorrows which I had in my heart, thy comforts have refreshed me:
Particularly, to fore-prise a daunger, hee hath Salutem praeuenientem, Psalme 21.3. Thou diddest preuent me with thy goodnesse, to meete with a daunger when it commeth, hee hath Salutem praeparantem, Psalme 18, 43. Thou diddest Girde mee with strength vnto the battle, to assist at a pinch in the daunger, hee hath salutem suscipientem, Psalme 118.13. I was thrust at sore that I might fall sed Dominus suscepit me, but the Lorde vphelde me, to stay a relapse after an escaped danger, hee hath salutem confortantem, Psalme 89.21. My hand shall holde him vppe, and my arme shall stablish him.
Particularly, to fore-prise a danger, he hath Salutem praeuenientem, Psalm 21.3. Thou didst prevent me with thy Goodness, to meet with a danger when it comes, he hath Salutem praeparantem, Psalm 18, 43. Thou didst Gird me with strength unto the battle, to assist At a pinch in the danger, he hath salutem suscipientem, Psalm 118.13. I was thrust At soar that I might fallen sed Dominus suscepit me, but the Lord upheld me, to stay a relapse After an escaped danger, he hath salutem confortantem, Psalm 89.21. My hand shall hold him up, and my arm shall establish him.
And this pluralitie might Dauid aboue all others acknowledge, and so he did, when Psalm 118.14. he confessed, that God had so many wayes deliuered him, Vt totus factus esset in salutem, as if hee intended nothing else but to deliuer him:
And this plurality might David above all Others acknowledge, and so he did, when Psalm 118.14. he confessed, that God had so many ways Delivered him, Vt totus factus esset in salutem, as if he intended nothing Else but to deliver him:
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the first, 1. Samuel 13. 41. shall Jonathan die, qui salutem tam magnam fecit, which hath giuen vs so great Deliuerance, that is, salus redimens, For the second, Psalme 21.5. His Glory is greate in tua salute, Why? Glory and Honour hast thou laide vppon him, There is Salus Redimiens, in both these, Dauid had his share from God more then any other.
the First, 1. Samuel 13. 41. shall Johnathan die, qui salutem tam magnam fecit, which hath given us so great Deliverance, that is, salus redimens, For the second, Psalm 21.5. His Glory is great in tua salute, Why? Glory and Honour hast thou laid upon him, There is Salus Redimiens, in both these, David had his share from God more then any other.
For the first, his Rescew from the Beares pawe, the Lions iawe, Saules iaueline, Goliahs speare, Achitophels counsell, Doegs slaunder, Schemi his reuiling, the mouth of the sword, the murren of his people, the multiplicitie of his sinne, the rebellion of his sonne, (no meane nor ordinarie dangers) is an euident demonstration,
For the First, his Rescue from the Bears paw, the Lions jaw, Saul's javelin, Goliath's spear, Achitophels counsel, Doegs slander, Schemi his reviling, the Mouth of the sword, the murren of his people, the Multiplicity of his sin, the rebellion of his son, (no mean nor ordinary dangers) is an evident demonstration,
For the second, his Honours were as many as his daungers, the fauour with his Prince, the loue of the people, the designed heritage of a Kingdome, the glorious wearing of a Crowne, the triumphant victories ouer his enemies, the secure establishing of his Kingdome in his sonne while he liued:
For the second, his Honours were as many as his dangers, the favour with his Prince, the love of the people, the designed heritage of a Kingdom, the glorious wearing of a Crown, the triumphant victories over his enemies, the secure establishing of his Kingdom in his son while he lived:
himselfe putteth them both together, Psalme 10.1. verse 4. Prayse the Lorde, O my soule, which saueth thy life from destruction, there is the first Salus, his acquitall from daunger:
himself putteth them both together, Psalm 10.1. verse 4. Praise the Lord, Oh my soul, which Saveth thy life from destruction, there is the First Salus, his acquittal from danger:
And so much for the pluralitie [ Deliuerances, ] the summe whereof, is that of our Prophet in Psalme 34, verse 19. Manie are the troubles of the righteous, but the Lord deliuereth them out of all, this is Plenitudo dextrae.
And so much for the plurality [ Deliverances, ] the sum whereof, is that of our Prophet in Psalm 34, verse 19. Many Are the Troubles of the righteous, but the Lord Delivereth them out of all, this is Plenitudo Dextrae.
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Vsque in delicias amamur, sayeth Seneca: this is GODS Syntaxis, (as the vulgar English reades, Psalme 28. verse 8. The wholesome Deliuerance of his annointed.
Vsque in Delicias amamur, Saith Senecca: this is GOD'S Syntaxis, (as the Vulgar English reads, Psalm 28. verse 8. The wholesome Deliverance of his anointed.
It is not so with the sonnes of men, in whom there may be help ▪ sed non est salus in eis: Psalme 146.3. there is no health in their helpe: trust them not.
It is not so with the Sons of men, in whom there may be help ▪ said non est salus in eis: Psalm 146.3. there is no health in their help: trust them not.
For as it is in the Apologue (to which the Poet alludeth) of the Combat betweene the Stagge and the Horse, viz. That, the Horse beeing too weake for the Stagge, required the helpe of the man, which hee easily obtained;
For as it is in the Apologue (to which the Poet alludeth) of the Combat between the Stag and the Horse, viz. That, the Horse being too weak for the Stag, required the help of the man, which he Easily obtained;
who getting vpon the Horse backe, driued the Stagge to flight, but after that, non equitem dorso, non fraenum depulit oze, he could neuer since quit his backe of the rider,
who getting upon the Horse back, drived the Stag to flight, but After that, non equitem dorso, non fraenum depulit oze, he could never since quit his back of the rider,
as the birde hauing escaped the snare, percheth vpon the tree for refuge, and there shee findes bird-lime to intangle her, from whence she cannot flie,
as the bird having escaped the snare, percheth upon the tree for refuge, and there she finds birdlime to entangle her, from whence she cannot fly,
but withall, eyther they exact a tribute, which exhausteth the Treasury, or impose conditions, which infringe the Liberty, or require a future aide, which weakeneth the Power, or betray vpon aduantage, which redoubles the Misery, or vpbraide the benefite, which exulcerates the minde. This is Saluatio ab Optimatibus, (as the Latines reade) Ieremy, 25.35.
but withal, either they exact a tribute, which exhausteth the Treasury, or impose conditions, which infringe the Liberty, or require a future aid, which weakeneth the Power, or betray upon advantage, which redoubles the Misery, or upbraid the benefit, which exulcerates the mind. This is Salutation ab Optimatibus, (as the Latins read) Ieremy, 25.35.
Herein differing from God, for his blessing, sayeth Salomon, giueth riches, yea and Deliuerances; nec addit molestiam, and ioyneth no sorrowes with them.
Herein differing from God, for his blessing, Saith Solomon, gives riches, yea and Deliverances; nec Addit molestiam, and Joineth no sorrows with them.
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nor of the Amplitude of his honour, verse 45. Thou hast made mee the head of the heathen, a people remote & vnknowne nor of his Triumphs ouer his enemeies, verse 42. Driuing them, as the winde the dust before him trampling them as the clay in the streetes vnder him:
nor of the Amplitude of his honour, verse 45. Thou hast made me the head of the heathen, a people remote & unknown nor of his Triumphos over his enemeies, verse 42. Driving them, as the wind the dust before him trampling them as the clay in the streets under him:
as more sutable to this late horrible occurrent, both in respect of the dangers themselues as first, Dolores mortis, verse 4. the pangs of death which the imminent expectation put him vnto (for the expectation of death, is more bitter then death it selfe.
as more suitable to this late horrible occurrent, both in respect of the dangers themselves as First, Dolores mortis, verse 4. thee pangs of death which the imminent expectation put him unto (for the expectation of death, is more bitter then death it self.
Secondly, Laquei mortis, funes inferni, verse 6. daungers in the darke, treasons in secret, treacheries of the Vault. Thirdly, aquae multae, one danger in the necke of another, verse 16. And also of the Authors, as verse 4. Torrentes iniquitatis, streames of wickednesse, a concurrence of Conspirators. Secondly, (which is our late case ) vers. 48. Vir iniuriarum, or rapinae, a cruell blood-thirstie wretch,
Secondly, Laquei mortis, Funes inferni, verse 6. dangers in the dark, treasons in secret, Treacheries of the Vault. Thirdly, Water Multitude, one danger in the neck of Another, verse 16. And also of the Authors, as verse 4. Torrents iniquitatis, streams of wickedness, a concurrence of Conspirators. Secondly, (which is our late case) vers. 48. Vir iniuriarum, or rapinae, a cruel bloodthirsty wretch,
for a worse there cannot be) is but as a minium to a large, whether we consider therein, eyther the Plot it selfe, or the Con-comitance with it, or the Consequences of it.
for a Worse there cannot be) is but as a minium to a large, whither we Consider therein, either the Plot it self, or the Concomitance with it, or the Consequences of it.
FIrst in the Plot, obserue I pray you a cruell Execution, an inhumane crueltie, a brutish immanitie, a diuelish brutishnes, & an Hyperbolicall, yea an hyperdiabolicall diuelishnes.
First in the Plot, observe I pray you a cruel Execution, an inhumane cruelty, a brutish immanity, a devilish brutishness, & an Hyperbolical, yea an hyperdiabolicall Devilishness.
First, Cruelty in the effusiō of blood, cursed both of God and man: for Cursed art thou from the earth saith God to Cain, Genes. 4.11. for one mans blood spilt ▪ Cursed be the rage, for it was cruell, saith Iacob of his sonnes, Gen. 49.7.
First, Cruelty in the effusion of blood, cursed both of God and man: for Cursed art thou from the earth Says God to Cain, Genesis. 4.11. for one men blood spilled ▪ Cursed be the rage, for it was cruel, Says Iacob of his Sons, Gen. 49.7.
and so innocent: (for by the reporte of militarie men) his prouision was so large, that if fire had beene giuen, (beside the place it selfe at the which hee aymed) the Hall of Iudgement, the Courtes of Recordes, the Collegiate Church, the Cittie of Westminster, yea, White-Hall the Kinges house, had beene trushed and ouerthrowne, such heapes hee had layde in, of Billets, Fagots, huge stones, Iron-crowes, Pike-axes, great Hammer-heades, besides so many barrels of Gun-powder, fiue and thirtie in number small and great, as I am credebly informed.
and so innocent: (for by the report of military men) his provision was so large, that if fire had been given, (beside the place it self At the which he aimed) the Hall of Judgement, the Courts of Records, the Collegiate Church, the city of Westminster, yea, Whitehall the Kings house, had been trushed and overthrown, such heaps he had laid in, of Billets, Faggots, huge stones, Iron-crows, Pike-axes, great Hammer-heads, beside so many barrels of Gunpowder, fiue and thirtie in number small and great, as I am credebly informed.
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Thirdly, his brutish immanity ▪ in the manner of the death, not man-like to kill, but beast-like to discerpe, and teare parcell meale, the bodies of such personages, Ferina rabies est, saith Seneca, dilaniare non occidere. Fourthly, his diuelish feritie ;
Thirdly, his brutish immanity ▪ in the manner of the death, not manlike to kill, but beastlike to discerpe, and tear parcel meal, the bodies of such Personages, Ferina rabies est, Says Senecca, dilaniare non occidere. Fourthly, his devilish ferity;
as kindled and sent from the infernall pit: The Apostle sayeth, That the member which sets on fire, Rotam generationis, Iames, 3.6. The whole course of generation (as this shoulde haue done) it selfe is set on fire by Hell.
as kindled and sent from the infernal pit: The Apostle Saith, That the member which sets on fire, Rotam generationis, James, 3.6. The Whole course of generation (as this should have done) it self is Set on fire by Hell.
by taking away many, so suddenly in their sinnes vnrepented, with their mindes vn-prepared: I trust that this escape will make many to like the better of the prayer against suddaine death,
by taking away many, so suddenly in their Sins unrepented, with their minds unprepared: I trust that this escape will make many to like the better of the prayer against sudden death,
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for though I doubt not, but if it had beene effected, that this whirling blast woulde haue beene vnto our sacred King, (so Religious in his profession,
for though I doubt not, but if it had been effected, that this whirling blast would have been unto our sacred King, (so Religious in his profession,
and as a Holocaust, an whole burnt sacrifice, to propitiate his wrath for our Transgressions, yet as much as in this Fury it lay, he wold haue sent vs all to hell.
and as a Holocaust, an Whole burned sacrifice, to propitiate his wrath for our Transgressions, yet as much as in this Fury it lay, he would have sent us all to hell.
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but the third part of the starres, and that from heauen to earth, but this Diuell, with his traine would at once haue pulled downe all the glorious Starres, both fixed,
but the third part of the Stars, and that from heaven to earth, but this devil, with his train would At once have pulled down all the glorious Stars, both fixed,
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and erraticall (those that are fastened to the Court, and those which come and goe as they are called and dismissed) yea euen the Sunne & the Moone themselues, not from heauen to earth,
and erratical (those that Are fastened to the Court, and those which come and go as they Are called and dismissed) yea even the Sun & the Moon themselves, not from heaven to earth,
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For as the Fathers (alluding vnto that speech of the King of Sodome, Da mihi animas, caetera cape tibi Genes. 14.21.) doe well obserue, that the diuell is contented with the soules of men,
For as the Father's (alluding unto that speech of the King of Sodom, Dam mihi animas, caetera cape tibi Genesis. 14.21.) do well observe, that the Devil is contented with the Souls of men,
Lastly, marke in this Plot, a prodition without a match (and yet it shoulde haue beene effected with a match ) but I meane, a Treason without Paralell ; a slaughter beyonde comparison.
Lastly, mark in this Plot, a prodition without a match (and yet it should have been effected with a match) but I mean, a Treason without Parallel; a slaughter beyond comparison.
For the Treason, the neerest that I find to it, is that in the Roman Historie of the schoolmaister among the Falerians, whose Citty Camillus besieged, who hauing the sonnes and youth of all the Nobility,
For the Treason, the nearest that I find to it, is that in the Roman History of the Schoolmaster among the Falerians, whose city Camillus besieged, who having the Sons and youth of all the Nobilt,
and the Chiefe of that Cittie in his tuition, drawing them into the fieldes a little without the Walles, vnder pretence for their recreation, betraide them all at once into the handes of Camillus: and yet herein there is a great disparison, for they were but children,
and the Chief of that city in his tuition, drawing them into the fields a little without the Walls, under pretence for their recreation, betrayed them all At once into the hands of Camillus: and yet herein there is a great disparison, for they were but children,
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there but the sprowtes of one Cities Nobilitie, a small territorie: heere the stem and seede Royall, with the Honour and Hope of this whole Ilands Gentry and Nobility.
there but the sprowtes of one Cities Nobilt, a small territory: Here the stem and seed Royal, with the Honour and Hope of this Whole Lands Gentry and Nobilt.
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and of his Vassalles. Herod massacred the infantes, but that was to secure him of his State, shaken (as he thought) by a prediction, Math. 2. Abimelech and Athaliah, killed all the allies of the bloud, but their furie was stanched in the issue Royall. Of Achilles his furie, it is saide by the Poet, NONLATINALPHABET, that he sent many worthy men to the graue :
and of his Vassals. Herod massacred the Infants, but that was to secure him of his State, shaken (as he Thought) by a prediction, Math. 2. Abimelech and Athaliah, killed all the allies of the blood, but their fury was staunched in the issue Royal. Of Achilles his fury, it is said by the Poet,, that he sent many worthy men to the graven:
And all these were Kinges and Tyrants, and so their mind the same with Polynices in the Tragaedy, Imperia precio quonis constant bené, that Kingdomes are to bee bought at any rate:
And all these were Kings and Tyrants, and so their mind the same with Polynices in the Tragedy, Imperia precio quonis constant bené, that Kingdoms Are to be bought At any rate:
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but what shoulde moue this, NONLATINALPHABET, a vermine of the basest sorte, a very Tenebrio, the slaue of darkenesse, like a Mole vnder the grounde, to subuerte at one push as the Prophet speaketh, Esay. 9.14. heade & tayle, braunch and roote, all in one day? Caligula, was but a shadow;
but what should move this,, a vermin of the Basest sort, a very Tenebrio, the slave of darkness, like a Mole under the ground, to subvert At one push as the Prophet speaks, Isaiah. 9.14. head & tail, branch and root, all in one day? Caligula, was but a shadow;
There was but one famous Nero, which for his Crueltie got the name of Nero frō all the rest, him hath he matched in Affection: for when one of Nero his dissolute company, had said Me mortuo, when I am deade, let heauen & earth goe together ▪ Nay said Nero, Me viuo, while I am aliue.
There was but one famous Nero, which for his Cruelty god the name of Nero from all the rest, him hath he matched in Affection: for when one of Nero his dissolute company, had said Me mortuo, when I am dead, let heaven & earth go together ▪ Nay said Nero, Me viuo, while I am alive.
he liuing & laughing at it If hee had solde vs for bond-slaues & hand-maides, saith Hester of Haman, yet there had been life, and so hope of returne, but to make an vtter dissolution of the whole State, had beene a misery incurable, was a proiect most damnable.
he living & laughing At it If he had sold us for bondslaves & handmaidens, Says Esther of Haman, yet there had been life, and so hope of return, but to make an utter dissolution of the Whole State, had been a misery incurable, was a project most damnable.
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The olde Greeke Prouerbe is, NONLATINALPHABET, that no great exploit can suddenly be effected, especially, alteration of States, doe aske a long time & must bee wrought by degrees:
The old Greek Proverb is,, that no great exploit can suddenly be effected, especially, alteration of States, do ask a long time & must be wrought by Degrees:
for omnis subita mutatio est periculosa, euen to the Conquerors themselues, and therefore in their purpose to change a State, they will begin with one thing at once,
for omnis subita Change est Perilous, even to the Conquerors themselves, and Therefore in their purpose to change a State, they will begin with one thing At once,
as with weakening the force, or exhausting the wealth, or altering the Religion, or remouing their Gouernors, but in this designe, Vno flatu, vno ictu, vno nictu, with one blast at one blow, in one twinkling of an eye, should haue bin crushed together, the Gouernement, the Councell, the wisedom, the Religion, the Learning, the strength, the Iustice ▪ of the whole land.
as with weakening the force, or exhausting the wealth, or altering the Religion, or removing their Governors, but in this Design, Vno flatu, vno ictu, vno nictu, with one blast At one blow, in one twinkling of an eye, should have been crushed together, the Government, the Council, the Wisdom, the Religion, the Learning, the strength, the justice ▪ of the Whole land.
Wisedome without Religion, like Tullies Offices, politique but prophane. Religion without Learning, like the Athenian Altar. Act. 17 superstitiously deuoute, but fundamentally vnsound.
Wisdom without Religion, like Yields Offices, politic but profane. Religion without Learning, like the Athenian Altar. Act. 17 superstitiously devout, but fundamentally unsound.
Learning not guarded with strength, as a rich Citie without wals, naked & vnfenced. Strength without Iustice, as a Lyon broke from his Cage, furious and vnsatiable.
Learning not guarded with strength, as a rich city without walls, naked & unfenced. Strength without justice, as a lion broke from his Cage, furious and unsatiable.
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And yet this darkenes, this blindenes, this prophanes, this superstition, this weakenes, this lawles fury, had with this blowing vp, bin blown in & ouer this whole nation, a thing which neither the greatest Potentate of the world, with his strongest inuasion,
And yet this darkness, this blindness, this profanes, this Superstition, this weakness, this lawless fury, had with this blowing up, been blown in & over this Whole Nation, a thing which neither the greatest Potentate of the world, with his Strongest invasion,
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& in many years, namely, to take away at once, the hope of succession, the Oracles of wisedome, the Chariots of Israel, the Beau-peeres of Learning, the buttresses of strength, the guardians of iustice ;
& in many Years, namely, to take away At once, the hope of succession, the Oracles of Wisdom, the Chariots of Israel, the Beau-peers of Learning, the buttresses of strength, the guardians of Justice;
If the light which is within thee be darkenesse, saith our Sauiour, Mat. 6.23. how great is that darkenes? and yet such had beene ours, when all the lights together were extinguished ▪ Begin first with the chiefest and brightest, Lucerna Israel, so is the King called, 2. Sam. 21. It is a wo to a lād saith the Preacher, wher the king is a child Eccle. 10.16. But Write this man childles, Ier. 22.30. is a more dreadfull case:
If the Light which is within thee be darkness, Says our Saviour, Mathew 6.23. how great is that darkness? and yet such had been ours, when all the lights together were extinguished ▪ Begin First with the chiefest and Brightest, Lucerne Israel, so is the King called, 2. Sam. 21. It is a woe to a land Says the Preacher, where the King is a child Eccle. 10.16. But Write this man childless, Jeremiah 22.30. is a more dreadful case:
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For vbi nullus gubernator, neither in act, nor hope, populus corruit saith Salomon, Pro. 11.14. there followes a generall dissolution. Then come we to the inferiour lightes, 1. the lights politike, In the multitude of Counsellors there is health, Pro. 24.6. Sed dissipantur cogitationes vbi non est consilium. Pro. 15.22.
For vbi nullus gubernator, neither in act, nor hope, populus Corruit Says Solomon, Pro 11.14. there follows a general dissolution. Then come we to the inferior lights, 1. the lights politic, In the multitude of Counsellors there is health, Pro 24.6. said dissipantur Cogitations vbi non est consilium. Pro 15.22.
and directing their liues by good example. Now these Priestes to be slain by the sword, Psa. 78.64. is a miserable calamitie, but to haue no Priest, no Teraphim, no Ephod, no Church-gouernor (as our case had bin ▪) is that horrible desolation threatned by the prophet, Ose. 3.4.
and directing their lives by good Exampl. Now these Priests to be slave by the sword, Psa. 78.64. is a miserable calamity, but to have no Priest, no Teraphim, no Ephod, no Church-governor (as our case had been ▪) is that horrible desolation threatened by the Prophet, Ose. 3.4.
Then the Lights Ciuil, Magistrates inferior, who being sub-ordinate to the greater, these being quenched, what light can the lesse giue? what obedience could they haue? their authority (at the best) is but deriued:
Then the Lights Civil, Magistrates inferior, who being subordinate to the greater, these being quenched, what Light can the less give? what Obedience could they have? their Authority (At the best) is but derived:
when the fountaine therfore is stopped, the riuers are dried, the Chieftaine remoued, the Lieue-tenancie ceaseth. Lastly, Lux morum, Mat. 5.16. Let your light so shine, &c. These lightes of good manners where had they bin? in such a Cyclopicall Confusion, wherein as the Poet saith, NONLATINALPHABET, No-body heares nothing of No-body.
when the fountain Therefore is stopped, the Rivers Are dried, the Chieftain removed, the Lieve-tenancy ceases. Lastly, Lux morum, Mathew 5.16. Let your Light so shine, etc. These lights of good manners where had they been? in such a Cyclopical Confusion, wherein as the Poet Says,, Nobody hears nothing of Nobody.
As the Scripture speaketh, wherein euery man dooth what seemeth good in his own eyes, be it neuer so bad, what Rapes, what Rapines, what riflings, what slaughters had insued? A thing more miserable to the suruiuors thē to them which were slaine? wherein, what could be any mans? and yet what might not be euery mans? wherein optimū misericordiae genus esset occidere, the best kind of pitty had bin to slay,
As the Scripture speaks, wherein every man doth what seems good in his own eyes, be it never so bad, what Rapes, what Rapines, what riflings, what slaughters had ensued? A thing more miserable to the survivors them to them which were slain? wherein, what could be any men? and yet what might not be every men? wherein optimū Mercy genus esset occidere, the best kind of pity had been to slay,
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And blowne out should they haue bin, vnlesse the father of lightes had caused light to shine out of darkenesse by discouering and reuealing this worke of darkenesse:
And blown out should they have been, unless the father of lights had caused Light to shine out of darkness by discovering and revealing this work of darkness:
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so that we may truely now conclude with Dauid, Psal. 97.11. Lux orta est iusto, Light is sprung vp for the Righteous, and ioy vnto them that are true hearted.
so that we may truly now conclude with David, Psalm 97.11. Lux orta est Just, Light is sprung up for the Righteous, and joy unto them that Are true hearted.
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Now doe as Assuerus did, cause the Records to be read, & Chronicles to be searcht, ancient, moderne, diuine, prophane, Greeke, Latin among the Turkes, in Paganisme, yea if Hell keepe any Records, search there,
Now do as Assuerus did, cause the Records to be read, & Chronicles to be searched, ancient, modern, divine, profane, Greek, Latin among the Turkes, in Paganism, yea if Hell keep any Records, search there,
for had our gracious Soueraigne only escaped, the deliuerances had bin many, for that euen in the very person of the King, there are many liues, Thou art worth ten thousand of vs said the people to Dauid. •• Sam. 18.3.
for had our gracious Sovereign only escaped, the Deliverances had been many, for that even in the very person of the King, there Are many lives, Thou art worth ten thousand of us said the people to David. •• Sam. 18.3.
I saw all Israel scattered as sheepe wanting a shephearde, argueth that the liues of the whole Nation, are contained in the Kings person. But this was not all,
I saw all Israel scattered as sheep wanting a shepherd, argue that the lives of the Whole nation, Are contained in the Kings person. But this was not all,
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the glory of his Diademe, the hope of his glory, the assurance of his hope, and the pledges of his assurance. The slaughter of Zedekiah his sonnes, did more grieue him. Ieremy 52.9.
the glory of his Diadem, the hope of his glory, the assurance of his hope, and the pledges of his assurance. The slaughter of Zedekiah his Sons, did more grieve him. Ieremy 52.9.
then the losse of his Kingdome, or the Captiuity of his owne person, and such being the affection of our louing King vnto his deare Children, hee accountes their escape, no meane part of his Deliuerances: Neither was this all,
then the loss of his Kingdom, or the Captivity of his own person, and such being the affection of our loving King unto his deer Children, he accounts their escape, no mean part of his Deliverances: Neither was this all,
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Therefore it pleased his Maiestie to professe (in his Royall, iudicious, graue, and learned speech vttered yesterday in the Parliament ) that the deliuerance of the Estates and Commons, (which were aymed at) whose liues and welfare, hee vowed, were more deare vnto him then his own safety, did more Comfort him then his Personall escape. But in this point of the Pluralitie If I woulde bee curious in an other Realme (as then it was) I might fill vppe the number of the King his Deliuerances, and match them with Dauids.
Therefore it pleased his Majesty to profess (in his Royal, judicious, graven, and learned speech uttered yesterday in the Parliament) that the deliverance of the Estates and Commons, (which were aimed At) whose lives and welfare, he vowed, were more deer unto him then his own safety, did more Comfort him then his Personal escape. But in this point of the Plurality If I would be curious in an other Realm (as then it was) I might fill up the number of the King his Deliverances, and match them with David.
so, for the discouery of the danger; we must needs adde with the same Prophet, Psal. 17.7. Mirificasti misericordias, thy mercies thou hast made maruellous ▪ for surelie, there were wonders in the disclosing thereof:
so, for the discovery of the danger; we must needs add with the same Prophet, Psalm 17.7. Mirificasti misericordias, thy Mercies thou hast made marvelous ▪ for surely, there were wonders in the disclosing thereof:
As first by a letter written without a name, in a disguised hand (for mendax odit lucē ) to a Noble Gentleman (affected that way in Religion) who hath therin discharged the part both of a loyal and honourable Subiect:
As First by a Letter written without a name, in a disguised hand (for mendax odit lucē) to a Noble Gentleman (affected that Way in Religion) who hath therein discharged the part both of a loyal and honourable Subject:
his duetie hee shewed, in reuealing what was written fearing some danger might be intended, his honour appeared in the detestation of such a horrible intention.
his duty he showed, in revealing what was written fearing Some danger might be intended, his honour appeared in the detestation of such a horrible intention.
and innocency of his carriage (which makes him lesse iealous and suspitious of daunger) yet his heart gaue him (by some wordes in that letter) that there might bee some fiery Engine, perhaps remembring his Fathers Case, who was blowne vp with powder.
and innocency of his carriage (which makes him less jealous and suspicious of danger) yet his heart gave him (by Some words in that Letter) that there might be Some fiery Engine, perhaps remembering his Father's Case, who was blown up with powder.
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THis solertia and ingeniositie of spirit (which in his Maiestie I haue before obserued) makes mee to thinke that speech of the heathen man to be true, Nullus vir magnus sine afflatu diuino, and that in Kinges there is a diuine inspiration. 3. In God almighty his iudgement, both vppon the Caitiffe of the Caue, who being not many houres before in the Celler (when some of the Lordes came thether for some other occasions,
THis solertia and ingeniosity of Spirit (which in his Majesty I have before observed) makes me to think that speech of the heathen man to be true, Nullus vir magnus sine afflatu diuino, and that in Kings there is a divine inspiration. 3. In God almighty his judgement, both upon the Caitiff of the Cave, who being not many hours before in the Cellar (when Some of the lords Come thither for Some other occasions,
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there also is Fire and Powder, the Engines of their owne Conspiracie ▪ Now surely, Mirificasti Misericordias, O Lorde thou hast made thy mercies wonderfull ▪ And thus much shall serue for the first generall, the intensiue parte.
there also is Fire and Powder, the Engines of their own conspiracy ▪ Now surely, Mirificasti Misericordias, Oh Lord thou hast made thy Mercies wonderful ▪ And thus much shall serve for the First general, the intensive part.
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The Conclusion and vse whereof shall bee, that sithens GOD, hath beene good to vs in a double quantitie of Number and Dimention, for Many, for Great Deliuerances, wee againe aunswere him in the like proportion, quantitie for quantitie, as Dauid prescribeth, Psalme 150.2.
The Conclusion and use whereof shall be, that since GOD, hath been good to us in a double quantity of Number and Dimension, for Many, for Great Deliverances, we again answer him in the like proportion, quantity for quantity, as David prescribeth, Psalm 150.2.
and that in all sortes as the word hath beene vsed, 1. NONLATINALPHABET, to declare this deliuerance in triumphant speeches, 2. NONLATINALPHABET, to giue Triumphantly our Almes to the poore, our dole to the needy;
and that in all sorts as the word hath been used, 1., to declare this deliverance in triumphant Speeches, 2., to give Triumphantly our Alms to the poor, our dole to the needy;
for all shoulde haue beene taken from vs, therefore wee the better may part with some to so y good vses, 3. NONLATINALPHABET, to sacrifice in triumph the Calues of our lippes, the prayers of our heartes, the prayses of our tongues,
for all should have been taken from us, Therefore we the better may part with Some to so y good uses, 3., to sacrifice in triumph the Calves of our lips, the Prayers of our hearts, the praises of our tongues,
The Father at the returne of his Sonne, Luke 15. did so, and why not wee? Sithens that is verified of our most gratious King, which hee there spake of his recouered Sonne, Mortuus est, & reuixit, hee was dead and is aliue againe.
The Father At the return of his Son, Lycia 15. did so, and why not we? Since that is verified of our most gracious King, which he there spoke of his recovered Son, Mortuus est, & reuixit, he was dead and is alive again.
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Dead in the Cabinet of the Conspirators, dead in the intention of the Villaine in the Vault, dead in the preparation of false-hearted rebels, but reuixit, hee is aliue againe, 1. vixit, escaping manie daungers, Hee liued, vt induceretur ad nos, to bee brought in vnto vs, from Hebron vnto Ierusalem, from the Northerne climat to these Southerne partes, now reuixit, hee is aliue afresh, vt reduceretur ad nos, to bee brought againe vnto vs, Acherontis faucibus, as his Ma:
Dead in the Cabinet of the Conspirators, dead in the intention of the Villain in the Vault, dead in the preparation of False-hearted rebels, but reuixit, he is alive again, 1. vixit, escaping many dangers, He lived, vt induceretur ad nos, to be brought in unto us, from Hebron unto Ierusalem, from the Northern climate to these Southern parts, now reuixit, he is alive afresh, vt reduceretur ad nos, to be brought again unto us, Acherontis faucibus, as his Ma:
and raigne ouer vs, to the comfort of himselfe, to the ioy of his Realmes, to the confusion of his enemies, to the maintenance of the Gospell, to the glory of the highest.
and Reign over us, to the Comfort of himself, to the joy of his Realms, to the confusion of his enemies, to the maintenance of the Gospel, to the glory of the highest.
And now (but that the time is so farre spent) I should come to the seconde parte, which is the Extensiue, vz. to whome God hath shewed these deliuerances, namely, [ to his King and his annointed ] wherein I might truely haue taken occasion, to haue shewed how these titles doe agree to our dread Soueraigne, both that hee is a King,
And now (but that the time is so Far spent) I should come to the seconde part, which is the Extensive, Vz. to whom God hath showed these Deliverances, namely, [ to his King and his anointed ] wherein I might truly have taken occasion, to have showed how these titles do agree to our dread Sovereign, both that he is a King,
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Or the light of Art, being an vniuersall Scholler, acute in arguing, subtle in distinguishing, Logiclal in discussing, plentifull in inuenting ▪ powerfull in perswading, admirable in discoursing,
Or the Light of Art, being an universal Scholar, acute in arguing, subtle in distinguishing, Logiclal in discussing, plentiful in inventing ▪ powerful in persuading, admirable in discoursing,
and a constant Professor, or affectuall, for Regeneration, an assiduous prayer, a chast husband, of sweete carriage, of humble deportment, of mortified lusts, of sanctified life.
and a constant Professor, or affectuall, for Regeneration, an assiduous prayer, a chaste husband, of sweet carriage, of humble deportment, of mortified Lustiest, of sanctified life.
Or the light of gouernment, an vpright arbitrator in cases of Iustice, a louing father to his subiects, a carefull guardian of his kingdomes, a wise manager of his State,
Or the Light of government, an upright arbitrator in cases of justice, a loving father to his Subjects, a careful guardian of his kingdoms, a wise manager of his State,
And yet these lights thus gloriouslie shining in this golden candlesticke, this Nocturnus Ambulo, this diurnus Nebulo, this nightes gadder, this daies Pioner, would haue at once blowne out.
And yet these lights thus gloriously shining in this golden candlestick, this Nocturnus Ambulo, this diurnus Nebulo, this nights gadder, this days Pioneer, would have At once blown out.
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So would I also haue handled this worde Annointed, which makes a King a sacred person and therein I purposed, to haue shewed vnto you, that this practise of murthering princes, is made an Axiom of Theologie among the Romanists: who so reads Parsons, Dolman, Allen and Parsons their cases of conscience, Stapleton his quod libeticall Oration at Doway, Rossaeus, Reynoldes, Gyfford, or the bitter expostulation of Ludouicus of Orleance, in the case of the Guyses faction against Henry of Nauar, now King of France ;
So would I also have handled this word Anointed, which makes a King a sacred person and therein I purposed, to have showed unto you, that this practice of murdering Princes, is made an Axiom of Theology among the Romanists: who so reads Parsons, Dolman, Allen and Parsons their cases of conscience, Stapleton his quod libeticall Oration At Doway, Rossaeus, Reynold's, Gifford, or the bitter expostulation of Ludovicus of Orleans, in the case of the Guyses faction against Henry of Navarre, now King of France;
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For this Dauid took as an inuiolable restraint, both when Saule was giuen into his handes, How should I lay handes vpon the Lords annointed, 1. Sam. 24. and as a sufficient reason to execute Saules murtherer at least the messenger of his death, 2. Sam. 1. Howe durst thou touch the Lords annointed? Honorauit viuum, Vindicauit mortuum, saith Saint Augustin, only for this reason,
For this David took as an inviolable restraint, both when Saule was given into his hands, How should I lay hands upon the lords anointed, 1. Sam. 24. and as a sufficient reason to execute Saul's murderer At least the Messenger of his death, 2. Sam. 1. How durst thou touch the lords anointed? Honorauit viuum, Vindicauit mortuum, Says Saint Augustin, only for this reason,
because he was annointed: and yet, those which make Religion the stawking-horse for Treasons, pretend the Catholike Cause, (as these Conspirators now did) to murther the lords Annointed. Against whome, I would (if the time had serued) in this case haue beene more bitter,
Because he was anointed: and yet, those which make Religion the stawking-horse for Treasons, pretend the Catholic Cause, (as these Conspirators now did) to murder the Lords Anointed. Against whom, I would (if the time had served) in this case have been more bitter,
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but that I remember there are some amongst vs, who challenge vnto themselues the quintessence of Annointing as He, Esay 65. Come not neere mee for I am Holier then thou, yet come very neare to the same dangerous position:
but that I Remember there Are Some among us, who challenge unto themselves the quintessence of Anointing as He, Isaiah 65. Come not near me for I am Holier then thou, yet come very near to the same dangerous position:
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not to speake of Knox and Buchanan, the two fiery spirites of that Church and Nation where they liued, what means that speech of some of our owne Countrie, extant in Print, in the late Queenes time of blessed memory? that if their reformation shoulde not bee yeelded vnto there woulde bee shortly a bloody day in England But the time being so farre gone, I wil cut off that whole part (being forced thereunto.
not to speak of Knox and Buchanan, the two fiery spirits of that Church and nation where they lived, what means that speech of Some of our own Country, extant in Print, in the late Queens time of blessed memory? that if their Reformation should not be yielded unto there would be shortly a bloody day in England But the time being so Far gone, I will Cut off that Whole part (being forced thereunto.
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and our Religion amongst vs, giuing him thankes for his wonderfull mercie, in preseruing vs from this terrible blow (as they called it) from this desperate, dreadfull and damnable attempt, saying, O Eternal God and our most mighty Protector, &c.
and our Religion among us, giving him thanks for his wonderful mercy, in preserving us from this terrible blow (as they called it) from this desperate, dreadful and damnable attempt, saying, Oh Eternal God and our most mighty Protector, etc.
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As it followeth in that prayer, beginning with those wordes, printed in the book of Thanksgiuing for this discouery and deliuery: But made by the Preacher.
As it follows in that prayer, beginning with those words, printed in the book of Thanksgiving for this discovery and delivery: But made by the Preacher.
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