A fruitful sermon necessary for the time preached at the Spittle vpon the Tuesday in Easter weeke last, by Frauncis Marbury. Published by direction of authoritie.
THis Booke being made after Salomons rising from his fall, hath the commendation both of his repentance and of the experience of his very soule, according to the Hebrue title of precheresse (as one would saie giuen by himselfe) in the feminine gender.
THis Book being made After Solomon's rising from his fallen, hath the commendation both of his Repentance and of the experience of his very soul, according to the Hebrew title of precheresse (as one would say given by himself) in the Faemin gender.
The principall question of this chap. be ginning it ( with some) at the fourth verse is, that subiects that are godly wise, ought to represse in themselues al insurrection of mind, against the supposed scandales of ciuill administrations,
The principal question of this chap. be ginning it (with Some) At the fourth verse is, that Subjects that Are godly wise, ought to repress in themselves all insurrection of mind, against the supposed scandals of civil administrations,
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And the Subiect aunswereth slaunderously in the three next, insinuating that it is impossible to stand contented and of an appeased mind in a gouernment which hee surmiseth to be so scandalous, that it peruerteth and inuerteth the vse of preferments & abasements.
And the Subject Answers slanderously in the three next, insinuating that it is impossible to stand contented and of an appeased mind in a government which he surmiseth to be so scandalous, that it perverteth and inverteth the use of preferments & abasements.
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The particulars are first 4. comparisons, to note out the peril, and a fift comparison to note the irreuocablenes of the peril when men haue gon too far.
The particulars Are First 4. comparisons, to note out the peril, and a fift comparison to note the irreuocablenes of the peril when men have gone too Far.
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The first cōparison in the 8. verse is against curious ransackers of state matters, to dig vp scan dales to themselues and others, that they are like those that dig a pit and fall into it.
The First comparison in the 8. verse is against curious ransackers of state matters, to dig up scan dales to themselves and Others, that they Are like those that dig a pit and fallen into it.
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The third comparison vers. 9. is against those which attempt to disioine the vnited body of a state by shooting at some particulars members of the same, who are likned to a remouer of stones that are cōpact in a building,
The third comparison vers. 9. is against those which attempt to disjoin the united body of a state by shooting At Some particulars members of the same, who Are likened to a remover of stones that Are compact in a building,
The 4. comparison, in the same verse and in the tenth is against those which think to right matters by violence, who are likened to those yt thinke to cleaue knotty logs with blunt axes,
The 4. comparison, in the same verse and in the tenth is against those which think to right matters by violence, who Are likened to those that think to cleave knotty logs with blunt axes,
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whereas the excellencie of a thing (in deed) is wisedome, that is, the excellētest maner of walking to compasse a good matter is by the meekenes & gratiousnes of wisedome, and not by violence.
whereas the excellency of a thing (in deed) is Wisdom, that is, the excellentest manner of walking to compass a good matter is by the meekness & gratiousnes of Wisdom, and not by violence.
Whereupon Salomon condudeth with a discourse of the tongue, tending to an exhortation to temper it wisely, by an argument taken from the contrarie effects of the contrary gouernment of the same, ver. 12. to wit either grace or destruction:
Whereupon Solomon condudeth with a discourse of the tongue, tending to an exhortation to temper it wisely, by an argument taken from the contrary effects of the contrary government of the same, ver. 12. to wit either grace or destruction:
It beginneth (saith hee) at foolishnesse, and by reason of an vnbridled affection prooueth at the last wicked madnesse, verse 13. Secondly, the issue of foolish talke for want of graue premeditation, that a man cannot tell what wordes shall escape him,
It begins (Says he) At foolishness, and by reason of an unbridled affection proveth At the last wicked madness, verse 13. Secondly, the issue of foolish talk for want of graven premeditation, that a man cannot tell what words shall escape him,
but now indirectly, and falleth to lamenting, that is, to cunning deprauing the state of his countrey for the riotousnes & dissolutenesse of the gouernors, & verse 17. by way of comparison preferreth the gouerment of other countreyes, and vers.
but now indirectly, and falls to lamenting, that is, to cunning depraving the state of his country for the riotousness & dissoluteness of the Governors, & verse 17. by Way of comparison preferreth the government of other countries, and vers.
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the 18. and 19. taketh vpon him to prophesie euill to his owne, by comparing it with the priuate state of an vnthrift, who letteth all his things to go to decay by retchlesnesse,
the 18. and 19. Takes upon him to prophesy evil to his own, by comparing it with the private state of an unthrift, who lets all his things to go to decay by retchlesnesse,
and consumeth himselfe with prodigality (so hee closely girdeth at the sumptuousnes of Salomon ) presuming that a good purse will hold out and pay for all, til he haue nothing left.
and consumeth himself with prodigality (so he closely Girdeth At the sumptuousness of Solomon) presuming that a good purse will hold out and pay for all, till he have nothing left.
To this second obiection followeth now in this verse the surreioinder of Salomon, wherin yet he vouchsafeth not to way outany special answer to these busie particulars (for subiects must giue account to princes,
To this second objection follows now in this verse the surrejoinder of Solomon, wherein yet he vouchsafeth not to Way outany special answer to these busy particulars (for Subjects must give account to Princes,
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and not princes to their subiects) but setteth out an answere by hand, and generally that they were best to take heed of maligning of princes least they smarted for it.
and not Princes to their Subjects) but sets out an answer by hand, and generally that they were best to take heed of maligning of Princes lest they smarted for it.
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because the coherence of the Hebrue stile is not so much relieued to the vnderstanding of the most with helpes of inference to connect or to distinguish the parts, as the Greeke is.
Because the coherence of the Hebrew style is not so much relieved to the understanding of the most with helps of Inference to connect or to distinguish the parts, as the Greek is.
for the kinge may not be depraued no not in thy thought, & the rich may not be depraued no not in thy bedchāber, in the withdrawing of thy bedchāber.
for the King may not be depraved no not in thy Thought, & the rich may not be depraved no not in thy bedchamber, in the withdrawing of thy bedchamber.
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& that in such a grauitie therof as importeth the effect of such malignitie, which for the most part redoundeth to some violation or hurt of the gouernours.
& that in such a gravity thereof as imports the Effect of such malignity, which for the most part redoundeth to Some violation or hurt of the Governors.
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and the danger of deprauing of the king is, that the ill matter conceiued against him in the minde whatsoeuer it be (for Dabhar is answereable to Res, & signifieth any thing) though not vttered, shalbe declared not by any ordinary foule of the heauen as the former,
and the danger of depraving of the King is, that the ill matter conceived against him in the mind whatsoever it be (for Dabhar is answerable to Rest, & signifies any thing) though not uttered, shall declared not by any ordinary foul of the heaven as the former,
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Thirdly, want of compassion, which rashly condemneth that which wise charity would tolerate. Fourthly, lack of equitie, which layeth imputations crosse.
Thirdly, want of compassion, which rashly Condemneth that which wise charity would tolerate. Fourthly, lack of equity, which Layeth imputations cross.
giue not thy selfe leaue to depraue them, no not when thou hast remoued all witnesses in thy most retyred closet. Enuie not their riches. Traduce not their seuerity. Condemne not their policy.
give not thy self leave to deprave them, no not when thou hast removed all Witnesses in thy most retired closet. Envy not their riches. Traduce not their severity. Condemn not their policy.
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And whatsoeuer is but in hart spoken against the king himselfe, God will make out the maister of the winges a most speedy accuser to declare the matter;
And whatsoever is but in heart spoken against the King himself, God will make out the master of the wings a most speedy accuser to declare the matter;
Let vs therefore (leauing Rabbi Salomons allegorie of vnderstanding by King, God, which eateth out the heart of this text) receiue this doctrine of honouring the Prince in our heart, out of the heart of this scripture;
Let us Therefore (leaving Rabbi Solomon's allegory of understanding by King, God, which Eateth out the heart of this text) receive this Doctrine of honouring the Prince in our heart, out of the heart of this scripture;
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Neither hath the text barely honour them, but by reason of the coniugation it weigheth as much as to prosecute them and loade them with honours, and with admiration of loue.
Neither hath the text barely honour them, but by reason of the conjugation it weigheth as much as to prosecute them and load them with honours, and with admiration of love.
Therefore the law saith, Thou shalt not raile vppon the Gods, calling rulers Gods, which name also the holy ghost confesseth that he had bestowed vpon them, I sayde ye are Gods. And he hath not giuen them the name onely,
Therefore the law Says, Thou shalt not rail upon the God's, calling Rulers God's, which name also the holy ghost Confesses that he had bestowed upon them, I said you Are God's And he hath not given them the name only,
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And when neede requireth there shalbe (saith Salomon ) a diuine sentence in the lippes of a king, or other ruler for his places sake, as wee read the diuine sentence of Salomon and of Caiphas. Whereby it is manifest, that he that deiecteth the prince out of his conscience, deiecteth God himselfe, who requireth to sitte in his conscience by him.
And when need requires there shall (Says Solomon) a divine sentence in the lips of a King, or other ruler for his places sake, as we read the divine sentence of Solomon and of Caiaphas. Whereby it is manifest, that he that deiecteth the Prince out of his conscience, deiecteth God himself, who requires to sit in his conscience by him.
And the men of god when they haue by mistaking, exceeded towardes a ruler (though a wicked one) haue vsed diligence to excuse themselues and to auoide the scandale.
And the men of god when they have by mistaking, exceeded towards a ruler (though a wicked one) have used diligence to excuse themselves and to avoid the scandal.
And it is so sure that they are vngodly men which offend in this kinde, that the holy ghost calleth them sonnes of Belial, that is, vnyoked persons, which refuse to bee vnder the yoke of due obedience.
And it is so sure that they Are ungodly men which offend in this kind, that the holy ghost calls them Sons of Belial, that is, unyoked Persons, which refuse to be under the yoke of due Obedience.
for are they not put togither in scripture, Feare God and the King, and depart from the seditious (as it is translated) or (as the text hath it) from the various, from those that deuide these dueties,
for Are they not put together in scripture, fear God and the King, and depart from the seditious (as it is translated) or (as the text hath it) from the various, from those that divide these duties,
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and of the saluation of their subiects? Verily, when men make their scuse by God in this behalfe, they doe no better, then tell a lie for the Almightie, as Iob saith in another matter.
and of the salvation of their Subjects? Verily, when men make their scuse by God in this behalf, they do no better, then tell a lie for the Almighty, as Job Says in Another matter.
and as for thoughts, men thinke they are lawlesse. But assuredly whatsoeuer men perswade themselues, though the external subiection be neuer so strict;
and as for thoughts, men think they Are lawless. But assuredly whatsoever men persuade themselves, though the external subjection be never so strict;
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And therefore as men tender the worke of godlines in themselues, they must keepe tenderly in the reines of their consciences the reuerence of their prince.
And Therefore as men tender the work of godliness in themselves, they must keep tenderly in the reins of their Consciences the Reverence of their Prince.
Where note first that these counterfait Catholicks haue taken libertie to change euen their ciuill superior (as you know the storie of Storie) and that howsoeuer they pretend to be subiect in matters of policie,
Where note First that these counterfeit Catholics have taken liberty to change even their civil superior (as you know the story of Story) and that howsoever they pretend to be Subject in matters of policy,
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But let vs leaue them, and let vs come to our selues, who by the grace of God doe protest our obedience to our Soueraigne, not after a popish, that is to say, a sophisticall manner.
But let us leave them, and let us come to our selves, who by the grace of God do protest our Obedience to our Sovereign, not After a popish, that is to say, a sophistical manner.
For although you be not to bee challenged of disloialtie, so that you should need to bee spoken to (to imitate Saint Pauls wordes) as touching the loue of your Prince, for we are taught of God to loue such a Prince,
For although you be not to be challenged of disloyalty, so that you should need to be spoken to (to imitate Saint Paul's words) as touching the love of your Prince, for we Are taught of God to love such a Prince,
and wil turne himselfe into euerie likenesse to preuaile. Whosoeuer doth vilipend his Soueraigne in his conscience, is either an Atheist, or an Hypocrite.
and will turn himself into every likeness to prevail. Whosoever does vilipend his Sovereign in his conscience, is either an Atheist, or an Hypocrite.
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But because Satan will teach vs to be mad with reason, let vs I pray you without offence of any for our better preseruatiue, consider further what grieuous sins (in steed of what great reasons) Satan will vse to peruert our hearts,
But Because Satan will teach us to be mad with reason, let us I pray you without offence of any for our better preservative, Consider further what grievous Sins (in steed of what great Reasons) Satan will use to pervert our hearts,
The Cauallieroes liberal science hath many vncouth positions, as that stabbing is necessarie for tempering of toongs, that it is a forfeiture of all manhood to take the lie.
The Cauallieroes liberal science hath many uncouth positions, as that stabbing is necessary for tempering of tongues, that it is a forfeiture of all manhood to take the lie.
And men are so foolish to thinke, that standers by will ascribe greatnesse vnto them, if they giue euidence of an impudent and audacious spirit by their words.
And men Are so foolish to think, that standers by will ascribe greatness unto them, if they give evidence of an impudent and audacious Spirit by their words.
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For what are subiects in comparison of Princes? If the Iewes were commanded to put their neckes vnder the yoke of the king of Babel, and to pray for the peace of Nebuchadnezzar an heathen tyrant,
For what Are Subjects in comparison of Princes? If the Iewes were commanded to put their necks under the yoke of the King of Babel, and to pray for the peace of Nebuchadnezzar an heathen tyrant,
how should not we buckle our selues to a greater humilitie of minde, to a prince that excelleth Nebuchadnezzar, as much as a Diamond excelleth a pibble stone? There was enacted since her Maiesties raigne a statute of words and rumours,
how should not we buckle our selves to a greater humility of mind, to a Prince that excels Nebuchadnezzar, as much as a Diamond excels a pebble stone? There was enacted since her Majesties Reign a statute of words and rumours,
And it were to be wished, though not vnder so great penalty, yet vnder some due penaltie, such as might be warranted by Gods word, that the same statute might extend to all words whatsoeuer, that are wilfully and scornfully cast out to any kind of violating,
And it were to be wished, though not under so great penalty, yet under Some due penalty, such as might be warranted by God's word, that the same statute might extend to all words whatsoever, that Are wilfully and scornfully cast out to any kind of violating,
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For now adaies many that professe irregularitie, if they get betweene the pot and the wall, doe despise all rules of Musicke, and their instrument goeth voluntarie.
For now adais many that profess irregularity, if they get between the pot and the wall, do despise all rules of Music, and their Instrument Goes voluntary.
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The second way whereby Satan goeth about to abuse persons, otherwise not euill, and so to inueigle them to abuse their Prince, is lacke of wisedome in not discerning the lawfulnesse of sundrie pretences,
The second Way whereby Satan Goes about to abuse Persons, otherwise not evil, and so to inveigle them to abuse their Prince, is lack of Wisdom in not discerning the lawfulness of sundry pretences,
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& that we must auoide the verie appearance of an euill deede, to wit, such as might minister any iust occasion to a wise and charitable man to suspect vs;
& that we must avoid the very appearance of an evil deed, to wit, such as might minister any just occasion to a wise and charitable man to suspect us;
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It behooueth vs to make a good constructiō of the intents of Princes, and it is an vncomely thing to take vpon vs the censuring of the meanes, whereby they are contriued.
It behooveth us to make a good construction of the intents of Princes, and it is an uncomely thing to take upon us the censuring of the means, whereby they Are contrived.
but because it is his pleasure to call Kings gods, therefore wee may partly impart this saying in Iob - vnto them, that as The Lord giueth not account of all his matters, so in some respect it may bee said of Princes.
but Because it is his pleasure to call Kings God's, Therefore we may partly impart this saying in Job - unto them, that as The Lord gives not account of all his matters, so in Some respect it may be said of Princes.
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The holy Ghost hath commended vnto vs all, but most of all to them the Wisedome of serpents, so it bee qualified with the Innocencie of Doues. And it is verified both in God,
The holy Ghost hath commended unto us all, but most of all to them the Wisdom of Serpents, so it be qualified with the Innocence of Dove. And it is verified both in God,
And many of these which crie for a plaine course, and to keepe in the rode way, are themselues (as Salomon before saith) so sillie, that they scarse knowe the way home:
And many of these which cry for a plain course, and to keep in the road Way, Are themselves (as Solomon before Says) so silly, that they scarce know the Way home:
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because they did not NONLATINALPHABET, that is, went not with a right foote, if hee had been guiltie of a wrie course in himselfe? It is verie obseruable, that the same Apostle which abounded in giftes and graces, abounded in godly policies.
Because they did not, that is, went not with a right foot, if he had been guilty of a wry course in himself? It is very observable, that the same Apostle which abounded in Gifts and graces, abounded in godly policies.
A third sinne which the Diuell ingesteth into the people, and thereby suggesteth an vnreuerent conceit of their princes vnto them, is lacke of compassion in not weighing their temptations and their necessities.
A third sin which the devil ingesteth into the people, and thereby suggests an unreverent conceit of their Princes unto them, is lack of compassion in not weighing their temptations and their necessities.
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when an vniust rate is set either vpon their defects or their vertues. They themselues ought not to giue their consciences any vnlawfull libertie before God.
when an unjust rate is Set either upon their defects or their Virtues. They themselves ought not to give their Consciences any unlawful liberty before God.
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But subiects that aile nothing, and are better supplied with remedies against sin then princes be, ought of right to allow them a great deale of ouer-measure in this behalfe.
But Subjects that ail nothing, and Are better supplied with remedies against since then Princes be, ought of right to allow them a great deal of overmeasure in this behalf.
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Princes haue riches and authoritie, which are (as Isocrates saith) faculties of misdoing. They haue nothing wherwith to implead allurements, but the only feare of God:
Princes have riches and Authority, which Are (as Isocra Says) faculties of misdoing. They have nothing wherewith to implead allurements, but the only Fear of God:
or in respect of the effect, when the Magistrate maketh no conscience of his doings that are exemplarie, being ductor populi, the leader of the people,
or in respect of the Effect, when the Magistrate makes no conscience of his doings that Are exemplary, being ductor People, the leader of the people,
Otherwise the circumstance of power and prosperitie considered as meerely personall, extenuateth a mans sinne when his case is compared with theirs, whose temptations Satan cannot manage by these meanes:
Otherwise the circumstance of power and Prosperity considered as merely personal, extenuateth a men sin when his case is compared with theirs, whose temptations Satan cannot manage by these means:
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but ought to allow a longer time of nauigation in winter then in sommer. Some haue an opinion, that the pleasures and magnificence of princes take away their vnderstanding.
but ought to allow a longer time of navigation in winter then in summer. some have an opinion, that the pleasures and magnificence of Princes take away their understanding.
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But Salomon saith, I was great, and yet my wisedome remained with mee. Others thinke that princes are inexcusable, if they abate of their magnanimitie for any cause.
But Solomon Says, I was great, and yet my Wisdom remained with me. Others think that Princes Are inexcusable, if they abate of their magnanimity for any cause.
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And to Abishai counselling him to put Shimei to death (though he had right well deserued it) he replieth, that he counselled him then like an enemy to mooue him to put any body to death, seeing he knew, that he was but that day as it were newly restored king ouer Israel.
And to Abishai counseling him to put Shimei to death (though he had right well deserved it) he Replieth, that he counseled him then like an enemy to move him to put any body to death, seeing he knew, that he was but that day as it were newly restored King over Israel.
But for as much as Samaria was alreadie taken, and all the strong Cities of Iudah, his weaknesse was a great deale more excusable in the eies of all those which haue learned any compassion of others, by the conscionable feeling of their owne infirmities.
But for as much as Samaria was already taken, and all the strong Cities of Iudah, his weakness was a great deal more excusable in the eyes of all those which have learned any compassion of Others, by the conscionable feeling of their own infirmities.
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The reason is the circumstance of their royall person, which ministreth an argument to this question, both from the efficient cause and from the effect.
The reason is the circumstance of their royal person, which Ministereth an argument to this question, both from the efficient cause and from the Effect.
As touching the argument from the efficient cause, obserue that the good deed of a king is kingly, whereby he sheweth that hee doth not onely sustaine the person of a king by his office,
As touching the argument from the efficient cause, observe that the good deed of a King is kingly, whereby he shows that he does not only sustain the person of a King by his office,
Now although the morall vertues be most necessary, that the person of the magistrate maie be accepted in respect of a sanctified conscience before God;
Now although the moral Virtues be most necessary, that the person of the magistrate may be accepted in respect of a sanctified conscience before God;
It is true indeed, that if princes will causeleslie pretend their office to withdraw themselues from the personall dueties of godlines and charitie, which belong to their vocation of christianitie, that they do displease almightie God.
It is true indeed, that if Princes will causeleslie pretend their office to withdraw themselves from the personal duties of godliness and charity, which belong to their vocation of christianity, that they do displease almighty God.
It is found, and worthily to due purpose alleaged Ezech. 46. that the prince shall go into the temple when the people go in, and when they go out they shall go out togither.
It is found, and worthily to due purpose alleged Ezekiel 46. that the Prince shall go into the temple when the people go in, and when they go out they shall go out together.
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For it doth not appeare vnto vs, that the Ciuill magistrates then had any other law-booke to study and peruse for ciuill administrations, but onely the Scriptures.
For it does not appear unto us, that the Civil Magistrates then had any other Law book to study and peruse for civil administrations, but only the Scriptures.
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Not because a moderate seruice of God doth suffice, but because the king hauing serued God before in his publicke calling (a duetie more incumbent) doth,
Not Because a moderate service of God does suffice, but Because the King having served God before in his public calling (a duty more incumbent) does,
And if with a wise heart wee would weigh thus much (and without iudging) wee would not suppose carefull princes to be so barren and vnfruitfull of good workes,
And if with a wise heart we would weigh thus much (and without judging) we would not suppose careful Princes to be so barren and unfruitful of good works,
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and conforme our heartes to the sweetest affectiōs by viewing in our renowmed Queene (by no storie to be euery waie sampled) such wisedome in retayning the trueth, such fortitude in defending it, such iustice in administrations,
and conform our hearts to the Sweetest affections by viewing in our renowned Queen (by no story to be every Way sampled) such Wisdom in retaining the truth, such fortitude in defending it, such Justice in administrations,
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For the very gratious behauior of a prince (saith Salomon ) is like the dew vpon the grasse, and his very presence doth both honor and encourage any good action.
For the very gracious behaviour of a Prince (Says Solomon) is like the due upon the grass, and his very presence does both honour and encourage any good actium.
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The children of Israel (saith the holy Ghost) were staied longer then ordinary at Hazeroth, till Miriam and Aaron were censured by God for murmuring against Moses, and after were reconciled.
The children of Israel (Says the holy Ghost) were stayed longer then ordinary At Hazeroth, till Miriam and Aaron were censured by God for murmuring against Moses, and After were reconciled.
& one subdiuision is betweene protestants and Protestantes (and that a shrewde one) which is raised to as high a price as alienation of affection, the sting of the tongue,
& one subdivision is between protestants and Protestants (and that a shrewd one) which is raised to as high a price as alienation of affection, the sting of the tongue,
And besides that distraction, which properly respecteth the controuersie it selfe, it hath brought forth these two effects, that wee will neither vouchsafe to seeme to consent, in that wherein wee do consent, to walke by one rule in that whereunto we are come;
And beside that distraction, which properly respecteth the controversy it self, it hath brought forth these two effects, that we will neither vouchsafe to seem to consent, in that wherein we do consent, to walk by one Rule in that whereunto we Are come;
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Many hard and disguised courses haue been taken, tēding vnto an inexpiable diuision, as that by Martin with the wild oppositions of that kind. (Hee hath not a godly eare that can not endure the rebuke of that sinne, I saie hee hath not a godly eare.) If you will giue me leaue to detect by the stratagē of the deuil the stage-plaiers leasing of deuils, they plaied the part of fained deuils so long, till at last there was found a deuill more then tale, which hath driuen them from the stage;
Many hard and disguised courses have been taken, tending unto an inexpiable division, as that by Martin with the wild oppositions of that kind. (He hath not a godly ear that can not endure the rebuke of that sin, I say he hath not a godly ear.) If you will give me leave to detect by the stratagen of the Devil the stageplayers leasing of Devils, they played the part of feigned Devils so long, till At last there was found a Devil more then tale, which hath driven them from the stage;
They in deed were diaboli personati, but he is diabolus personalis et verus. Since that distraction wee haue stoode mutually excommunicated one in anothers conscience.
They in deed were Diaboli personati, but he is diabolus personalis et verus. Since that distraction we have stood mutually excommunicated one in another's conscience.
let vs not make a vertue of necessitie, but ioine a vertue to necessitie, & conuert al the conditions offered to opportunitie of fighting for the common faith.
let us not make a virtue of necessity, but join a virtue to necessity, & convert all the conditions offered to opportunity of fighting for the Common faith.
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There remaineth now the last cause of the decaie of reuerent affection to princes, the forgetfulnes of their benefits, which in one worde is vnthankfulnes.
There remains now the last cause of the decay of reverent affection to Princes, the forgetfulness of their benefits, which in one word is unthankfulness.
As for the Papists which haue made rebellion and conspiracie, as it were an article of their creed, their sinne in this behalfe is written with the claw of a adamant, in a table of remembraunce before both God and man for all posteritie.
As for the Papists which have made rebellion and Conspiracy, as it were an article of their creed, their sin in this behalf is written with the claw of a adamant, in a table of remembrance before both God and man for all posterity.
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Fourthly, she hath beene our Dauid, for after great affliction most innocently & with memorable grace endured, she came into the throne of Maiestie, to settle peace and comfort in the throne of our conscience;
Fourthly, she hath been our David, for After great affliction most innocently & with memorable grace endured, she Come into the throne of Majesty, to settle peace and Comfort in the throne of our conscience;
By the benefit which God hath bestowed vpon her to bestowe vpon vs (which also she hath bestowed vpon vs) The saying of the Prophet Ieremiah is verified amongst vs. We haue been at rest from our youth,
By the benefit which God hath bestowed upon her to bestow upon us (which also she hath bestowed upon us) The saying of the Prophet Jeremiah is verified among us We have been At rest from our youth,
Honor thy father and thy mother. And may we not truely say (and that without iudging) that the Rauens of the valley haue pieked out the eies of many of her despisers? And what thinke we? not only of our duetie,
Honour thy father and thy mother. And may we not truly say (and that without judging) that the Ravens of the valley have pieked out the eyes of many of her despisers? And what think we? not only of our duty,
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or seeketh to equall his interest in the hearts of her subiects with hers, we are bound in conscience to extirpe and exterminate him out of our hearts.
or seeks to equal his Interest in the hearts of her Subjects with hers, we Are bound in conscience to extirp and exterminate him out of our hearts.
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There are two cruell beasts in the land with gaunt bellies, the wickedly needy, and the wickedly moody. The wickedly needy are they in all degrees which haue consumed their own estates,
There Are two cruel beasts in the land with gaunt bellies, the wickedly needy, and the wickedly moody. The wickedly needy Are they in all Degrees which have consumed their own estates,
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The wickedly moody are they, which haue treasured vp wrath and reuenge in their mindes against those, which haue been Gods instruments for their nurture.
The wickedly moody Are they, which have treasured up wrath and revenge in their minds against those, which have been God's Instruments for their nurture.
& that the day that they shall see may be (as Zacharie saith) when their eies shall sincke in their holes, and their toong shall consume in their mouth;
& that the day that they shall see may be (as Zacharias Says) when their eyes shall sink in their holes, and their tongue shall consume in their Mouth;
And I would to God with the hazard of all opinion of discretion, that this were not more then needfull to be vrged to many, that haue iudued themselues with no small reputation of their owne sufficiencie.
And I would to God with the hazard of all opinion of discretion, that this were not more then needful to be urged to many, that have iudued themselves with no small reputation of their own sufficiency.
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Now followeth the next point, wherein we are counselled not to curse the rich, not to depraue persons of dignitie, which by the appointment of princes doe excell in authoritie:
Now follows the next point, wherein we Are counseled not to curse the rich, not to deprave Persons of dignity, which by the appointment of Princes do excel in Authority:
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but the subordinate and subalternall Magistrate also, such as he shal adhibit to the administration of thinges, they are both in the principall commission.
but the subordinate and subalternal Magistrate also, such as he shall adhibit to the administration of things, they Are both in the principal commission.
Obserue the Canons of the Apostles both Paul and Peter: Put them in remembrance (saith S. Paul ) that they be subiect to principalities and To POVVERS, and that they be ohedient and ready to euerie good worke, that they speake euill of none.
Observe the Canonas of the Apostles both Paul and Peter: Put them in remembrance (Says S. Paul) that they be Subject to principalities and To POWERS, and that they be ohedient and ready to every good work, that they speak evil of none.
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And to returne to S. Paul, he saith of all in generall thus considered, that the powers that be are ordained of God, both supreme and subordinate, they are ordained by speciall institution according to his will reuealed,
And to return to S. Paul, he Says of all in general thus considered, that the Powers that be Are ordained of God, both supreme and subordinate, they Are ordained by special Institution according to his will revealed,
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and are not meer effects of his prouidence, as heretikes haue thought. S. Paul indeed to note constraint, saith, that resisters shall receiue to themselues iudgement:
and Are not mere effects of his providence, as Heretics have Thought. S. Paul indeed to note constraint, Says, that resisters shall receive to themselves judgement:
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We must doe it therefore for conscience sake, that is, that we may be sure in our conscience that we doe it with the loue of them, to whom we are subiect, iussu domini nostri, at our Lords hest:
We must do it Therefore for conscience sake, that is, that we may be sure in our conscience that we do it with the love of them, to whom we Are Subject, iussu domini Our, At our lords hest:
They that are otherwise affected, are like the base minded hindes, and apprentices to the plow, which say they like well their maister and their mistris,
They that Are otherwise affected, Are like the base minded hinds, and apprentices to the blow, which say they like well their master and their mistress,
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The speeches both of the vulgar and others to, which magnifie their mouthes aboue the assise, are many both against the persons and actions of magistrates,
The Speeches both of the Vulgar and Others to, which magnify their mouths above the assize, Are many both against the Persons and actions of Magistrates,
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What thinke wee? that they which must giue a portion to seuen and also to eight (as Salomon saith) hath not neede to cast their bread vpon the waters, that is to saie, to make prouision for the meanes, as it is best expoūded? Dowe thinke that when men are aduanced to be ministers of the state, they may not both entertaine and procure also good meanes, to inrich themselues for the managing of their degree? I cannot tell whether the malignity or ignorance of men be greater,
What think we? that they which must give a portion to seuen and also to eight (as Solomon Says) hath not need to cast their bred upon the waters, that is to say, to make provision for the means, as it is best expounded? Dove think that when men Are advanced to be Ministers of the state, they may not both entertain and procure also good means, to enrich themselves for the managing of their degree? I cannot tell whither the malignity or ignorance of men be greater,
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Had not Ioseph so inriched himselfe that hee nourished his father and all his family? It is not indecent (saith Augustine ) to desire sufficientiam vitae. And he defineth sufficiency of life to be (among other thinges) propter congruentem habitum personae hominis, that his behauiour (as he further saith) may not be inconuenient to those with whom he must conuerse.
Had not Ioseph so enriched himself that he nourished his father and all his family? It is not indecent (Says Augustine) to desire sufficientiam vitae. And he defineth sufficiency of life to be (among other things) propter congruentem habitum personae hominis, that his behaviour (as he further Says) may not be inconvenient to those with whom he must converse.
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I may truly speake it, and with greater libertie to, of those that are departed, that this land hath enioyed great counsellours and other ministers of state, which haue gotten much (in deede) and yet no more the might very well bee vouchsafed them,
I may truly speak it, and with greater liberty to, of those that Are departed, that this land hath enjoyed great counsellors and other Ministers of state, which have got much (in deed) and yet no more the might very well be vouchsafed them,
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What is the obiection of new Nobilitie worth, when it shall be counterweighed with their new desert of quitting themselues so worthily in the managing of this noble state,
What is the objection of new Nobilt worth, when it shall be counterweighed with their new desert of quitting themselves so worthily in the managing of this noble state,
It were a profitable thing to men in the behalfe of their owne innocencie, to be carefull how they presumed to taxe the innocencie of those Magistrates that are zealous iusticers,
It were a profitable thing to men in the behalf of their own innocence, to be careful how they presumed to Tax the innocence of those Magistrates that Are zealous Justicers,
And if the Ammonites which intreated King Dauids seruants so villanously might haue caried it away so, what end would haue beene put to such insolencies by the Gentiles? And therefore the holy Ghost saith in commendation of Dauid, that he put them vnder sawes,
And if the Ammonites which entreated King David Servants so villanously might have carried it away so, what end would have been put to such insolences by the Gentiles? And Therefore the holy Ghost Says in commendation of David, that he put them under saws,
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For whatsoeuer they say, if God had not directed her Maiestie in placing such Magistrates as she hath don, it would haue redounded to the dishonour of God, to her dangerous disseruice,
For whatsoever they say, if God had not directed her Majesty in placing such Magistrates as she hath dONE, it would have redounded to the dishonour of God, to her dangerous disservice,
Thirdly, men of a slaunderous and iudging spirit, set their fanges vpon the Ministers of state as vpon irreligious persons, bearing themselues & others in hand, that they are of no religion,
Thirdly, men of a slanderous and judging Spirit, Set their fangs upon the Ministers of state as upon irreligious Persons, bearing themselves & Others in hand, that they Are of no Religion,
For (as Ierom saith) non eadē est sententia tribunalis Dei et anguli susurronum. The sentence of Gods Tribunal and the whisperers angle, is not al one. We ought not to iudge:
For (as Jerom Says) non Same est sententia tribunalis Dei et Anguli susurronum. The sentence of God's Tribunal and the whisperers angle, is not all one. We ought not to judge:
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but whē satan is once moūted vpō his black steed (I mean ye suspicious melancholie of a man) he will condemne Hushai himself as an Atheist, for his semblance of reuolting to Absalom.
but when satan is once mounted upon his black steed (I mean you suspicious melancholy of a man) he will condemn Hushai himself as an Atheist, for his semblance of revolting to Absalom.
To bee breise, men haue so many vices in themselues, wherewith to depraue the vertues of magistrates, that they can almost do nothing by them with a good report. Sometimes their sufficiencie is depraued; sometimes their fidelitie challenged; sometimes their actions carped at;
To be breise, men have so many vices in themselves, wherewith to deprave the Virtues of Magistrates, that they can almost do nothing by them with a good report. Sometime their sufficiency is depraved; sometime their Fidis challenged; sometime their actions carped At;
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First, how knowest thou? Secondly, what hast thou to doe with it? Thirdly, what true hatred of thine owne sin is in thee? How euer it be, it is the counsell of the holy ghost, more profitable for the malingners then their magistrates.
First, how Knowest thou? Secondly, what hast thou to do with it? Thirdly, what true hatred of thine own since is in thee? How ever it be, it is the counsel of the holy ghost, more profitable for the malingners then their Magistrates.
It is lawfull for vs to informe our selues (if wee can by good meanes attaine vnto it) of state matters, that are not impertinent vnto vs to direct our prayers.
It is lawful for us to inform our selves (if we can by good means attain unto it) of state matters, that Are not impertinent unto us to Direct our Prayers.
And it is his sonnes speech that hath the testimonie of wisedome from the holy ghost, that euery foole will bee medling. Saint Peters NONLATINALPHABET, 1. Pe. 4.15. which is rendred busie body, reacheth in signification to one that is but inspector, a prier into other mens matters.
And it is his Sons speech that hath the testimony of Wisdom from the holy ghost, that every fool will be meddling. Saint Peter's, 1. Pe. 4.15. which is rendered busy body, reaches in signification to one that is but inspector, a prier into other men's matters.
and they which were Thurificati, that is, which were constrained to offer sacrifices to the Diuell, (whereof Origen thorough his rashnesse was one) had formerly beene NONLATINALPHABET.
and they which were Thurificati, that is, which were constrained to offer Sacrifices to the devil, (whereof Origen through his rashness was one) had formerly been.
And it is of such, (as by conference of stories may bee collected) of whom Plinius Secundus writeth to his maister Traian: Coëgi eos maledicere Christo, I constrained them to curse Christ.
And it is of such, (as by conference of stories may be collected) of whom Pliny Secundus Writeth to his master Trajan: Coëgi eos maledicere Christ, I constrained them to curse christ.
By reason of this sinne by Gods hand it came to passe, that the yoong Prophet which was credulous, was preuented by death, though the olde prophet, which was the seducer were respited aliue.
By reason of this sin by God's hand it Come to pass, that the young Prophet which was credulous, was prevented by death, though the old Prophet, which was the seducer were respited alive.
Now it is verie worthy to bee noted, that this threat proceedeth from the Holy Ghost himselfe, which is not without a remarqueable implication of the hainousnesse of this sinne.
Now it is very worthy to be noted, that this threat Proceedeth from the Holy Ghost himself, which is not without a remarqueable implication of the heinousness of this sin.
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For the holy Ghost is not woont to bewray men for trifles: he onely interposeth himselfe to reueale, where sinners do specially oppose themselues to his grace,
For the holy Ghost is not wont to bewray men for trifles: he only interposeth himself to reveal, where Sinners do specially oppose themselves to his grace,
The like is testified of Michal, who (whatsoeuer she were otherwise) was led by the spirit of God in detecting the ambush of her father Saul. This proceeding of the holy ghost in taking the matter into his owne hand, to become both Oyer and Terminer, is strong euidence, that the maligning of higher powers is in the Catalogue of those sinnes, which though they escape man,
The like is testified of Michal, who (whatsoever she were otherwise) was led by the Spirit of God in detecting the ambush of her father Saul. This proceeding of the holy ghost in taking the matter into his own hand, to become both Oyer and Terminer, is strong evidence, that the maligning of higher Powers is in the Catalogue of those Sins, which though they escape man,
Speaking of the latter member first, he saith, that if there be any maligning of the Rich (as he meaneth) the foules of the heauen shall carrie the voice:
Speaking of the latter member First, he Says, that if there be any maligning of the Rich (as he means) the fowls of the heaven shall carry the voice:
So that although there be no expresse mention that Shebna was an enuier of Eliakim, yet the direction of the prophecie of Eliakims rising to Shebna (whom els it had not concerned) discouereth both his sinne and his punishment.
So that although there be no express mention that Shebna was an envier of Eliakim, yet the direction of the prophecy of Eliakims rising to Shebna (whom Else it had not concerned) Discovereth both his sin and his punishment.
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Absadom seemed to haue a iust quarrell against Amnon for lying with his sister, especially his pernicious impunitie considered by reason of Dauids indulgence.
Absalom seemed to have a just quarrel against Amnon for lying with his sister, especially his pernicious impunity considered by reason of David indulgence.
And let vs nurture our hearts with this truth, that God setteth himselfe to the reuenge of the iniuries done to subordinate Magistrates, which beare his image vpon earth;
And let us nurture our hearts with this truth, that God sets himself to the revenge of the injuries done to subordinate Magistrates, which bear his image upon earth;
For they presume very neere him that reach to his annointed, and to his children: For Kings and Queenes by an excellencie are called the sons and daughters of God,
For they presume very near him that reach to his anointed, and to his children: For Kings and Queens by an excellency Are called the Sons and daughters of God,
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There is a memorable storie in the second or Esther of the discouerie of a treason, wherein also there are many momorable obseruations closely couched togither.
There is a memorable story in the second or Esther of the discovery of a treason, wherein also there Are many momorable observations closely couched together.
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Secondly, that it was made knowne to him when hee was vnlikelie to haue any such great intelligence, beeing then a person depressed by Haman. Thirdly, that heauen is a watch tower euen for heathen Kings.
Secondly, that it was made known to him when he was unlikely to have any such great intelligence, being then a person depressed by Haman. Thirdly, that heaven is a watch tower even for heathen Kings.
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Fourthlie, that Mordecai which ouerheard it sate without in the kings gate, and that the two conspirators kept the doore within, whereby aboue all expectation their whisperings came to his care,
Fourthly, that Mordecai which overheard it sat without in the Kings gate, and that the two conspirators kept the door within, whereby above all expectation their whisperings Come to his care,
If there were euer nation, that had this truth sealed to their conscience by the demonstration both of Gods hand and counsell that is to say, both of his execution and intention to reueale conspiracies, it is this, in which the Lord hath excelled himselfe in miraculous mercies.
If there were ever Nation, that had this truth sealed to their conscience by the demonstration both of God's hand and counsel that is to say, both of his execution and intention to reveal conspiracies, it is this, in which the Lord hath excelled himself in miraculous Mercies.
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If the Lord had not beene on our side ( may England now saie ) If the Lord had not beene on our side, when men rose vp against vs, they had then swallowed vs vp quicke,
If the Lord had not been on our side (may England now say) If the Lord had not been on our side, when men rose up against us, they had then swallowed us up quick,
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how secrete, and how neerely and immnently aduanced haue their attempts beene? so that the conspirators which remaine vnconuinced or vnconuerted by such a strerched out hand of God, are more wicked then wickednes it selfe.
how secret, and how nearly and immnently advanced have their attempts been? so that the conspirators which remain unconvinced or unconverted by such a strerched out hand of God, Are more wicked then wickedness it self.
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I doe very humblie beseech you therefore to ioine your godlie care or looking deepely into this matter, to the pensiue regarde which I haue had to propound it profitablie vnto you.
I do very humbly beseech you Therefore to join your godly care or looking deeply into this matter, to the pensive regard which I have had to propound it profitably unto you.
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I speake to all Christian English hearts (for English is essentiall to Christian in this matter.) Brethren what will you do? will you not be a meanes by your cheerefull & kind affection to your prince to reioice hit heart,
I speak to all Christian English hearts (for English is essential to Christian in this matter.) Brothers what will you do? will you not be a means by your cheerful & kind affection to your Prince to rejoice hit heart,
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and so to prolong hir life, when your duety and Gods glorie do both consist therein? To entertaine a Prince with heauines and silence which hath entertained & saluted vs with so many good turns, is not laudable.
and so to prolong his life, when your duty and God's glory do both consist therein? To entertain a Prince with heaviness and silence which hath entertained & saluted us with so many good turns, is not laudable.
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And concerning those principall ministers of state, whom her Maiestie hath put in place and holdeth in grace, shall they not bee vouchsafed the same in your consciences? If you keepe a court of conscience within you, know that none are properly clients which owe suite to that Court, but your owne selues.
And Concerning those principal Ministers of state, whom her Majesty hath put in place and holds in grace, shall they not be vouchsafed the same in your Consciences? If you keep a court of conscience within you, know that none Are properly Clients which owe suit to that Court, but your own selves.
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And as for those great persons themselues, as I am perswaded that no man present hath ought to saie, that will auoid the pointes concerning our dutie to them, which I haue vrged (so it bee spoken vnder competent triall) so those more graue and sufficient persons either present or absent,
And as for those great Persons themselves, as I am persuaded that no man present hath ought to say, that will avoid the points Concerning our duty to them, which I have urged (so it be spoken under competent trial) so those more graven and sufficient Persons either present or absent,
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as they shall by due calling haue accesse vnto them (as I haue hither) shall do well to trauell seriously with them to conteine them within the boundes of loue euen to their maligners,
as they shall by due calling have access unto them (as I have hither) shall do well to travel seriously with them to contain them within the bounds of love even to their maligners,
as a girdle of trueth to gird in our affections at that verie time, when wee are tempted to leaue our place and to enter into discontentments, let vs, not consult with flesh and bloud apart.
as a girdle of truth to gird in our affections At that very time, when we Are tempted to leave our place and to enter into discontentments, let us, not consult with Flesh and blood apart.
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yet they goe out at the Iron posterne, according to the olde embleme of dreames, that is to say, that after men are once plunged in this sinne, the spirit of God forsaketh them,
yet they go out At the Iron postern, according to the old emblem of dreams, that is to say, that After men Are once plunged in this sin, the Spirit of God Forsaketh them,
yet God which is the Lord of fauour learning, gifts, and conscience, knoweth, that as I haue gathered these things not without labour both of head and heart;
yet God which is the Lord of favour learning, Gifts, and conscience, Knoweth, that as I have gathered these things not without labour both of head and heart;
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and yourselues, & your thoughts vpon the grace and mercy of God in Iesus Christ, to whom with the father and the holy Ghost, be all honour & glory now and euermore. Amen.
and yourselves, & your thoughts upon the grace and mercy of God in Iesus christ, to whom with the father and the holy Ghost, be all honour & glory now and evermore. Amen.
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