Ten sermons preached I. Ad clerum. 3. II. Ad magistratum. 3. III. Ad populum. 4. By Robert Saunderson Bachellor in Diuinitie, sometimes fellow of Lincolne Colledge in Oxford.
The Primitiue Romane Church was not a little afflicted with this disease: For the remedying whereof, S. Paul spendeth this whole Chapter. The Occasion, this:
The Primitive Roman Church was not a little afflicted with this disease: For the remedying whereof, S. Paul spendeth this Whole Chapter. The Occasion, this:
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Now of these new Conuerts, some better instructed than others, as touching the cessation of legall Ceremonies, made no difference of Meats, or of Dayes, but vsed their lawfull Christian libertie in them both,
Now of these new Converts, Some better instructed than Others, as touching the cessation of Legal Ceremonies, made no difference of Meats, or of Days, but used their lawful Christian liberty in them both,
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the strong by affoording faithfull instruction to the consciences of the weak; and the weake, by allowing fauourable construction to the actions of the strong.
the strong by affording faithful instruction to the Consciences of the weak; and the weak, by allowing favourable construction to the actions of the strong.
The blessed Apostle, desirous all things should be done in the Church in loue and vnto edification, aequa lance, and eodem charitatis moderamine, as Interpreters speake, taketh vpon him to arbitrate,
The blessed Apostle, desirous all things should be done in the Church in love and unto edification, Equal lance, and Eodem charitatis moderamine, as Interpreters speak, Takes upon him to arbitrate,
and beginneth to draw them to a faire and an honourable composition: as thus. The Strong, hee shall remit somewhat of his superciliousnesse, in dis-esteeming, and despising the Weake:
and begins to draw them to a fair and an honourable composition: as thus. The Strong, he shall remit somewhat of his superciliousness, in disesteeming, and despising the Weak:
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In the three first Verses wherof, there is NONLATINALPHABET, NONLATINALPHABET, and NONLATINALPHABET. First, there is NONLATINALPHABET, in the first Verse;
In the three First Verses whereof, there is,, and. First, there is, in the First Verse;
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Next, there is NONLATINALPHABET, in the second Verse, a Declaration of the former generall proposall, by instancing in a particular case, touching the difference of Meates.
Next, there is, in the second Verse, a Declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats.
There is one man strong in the Faith; hee is infallibly resolued, there is no meate vncleane of it selfe, or (if receiued with thankefulnesse and sobrietie) vnlawfull: and because hee knoweth he standeth vpon a sure ground NONLATINALPHABET, hee is confident he may eate any thing,
There is one man strong in the Faith; he is infallibly resolved, there is no meat unclean of it self, or (if received with thankfulness and sobriety) unlawful: and Because he Knoweth he Stands upon a sure ground, he is confident he may eat any thing,
and he vseth his libertie accordingly, eating indifferently of all that is set before him, making no question for conscience sake, One man beleeueth he may eate all things.
and he uses his liberty accordingly, eating indifferently of all that is Set before him, making no question for conscience sake, One man Believeth he may eat all things.
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and he that eateth not, that is the Weake. The Faults likewise two: The Strong mans fault, that's NONLATINALPHABET, despising of his brothers infirmitie;
and he that Eateth not, that is the Weak. The Faults likewise two: The Strong men fault, that's, despising of his Brother's infirmity;
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and the Weake mans faults, that's NONLATINALPHABET, iudging of his brothers libertie. Proportionably, the parts of the aduice, accommodated to the Parties, and their Faults, are two. The one, for the Strong;
and the Weak men Faults, that's, judging of his Brother's liberty. Proportionably, the parts of the Advice, accommodated to the Parties, and their Faults, Are two. The one, for the Strong;
Of which when I shall haue spoken somewhat in their generall vse, I shall by Gods assistance proceede by way of application to enquire how farre the differences in our Church,
Of which when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by Way of application to inquire how Far the differences in our Church,
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how farre forth S. Pauls aduice in this case of eating and not eating, ought to rule vs in the cases of conforming, and not conforming in point of Ceremony.
for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how Far forth S. Paul's Advice in this case of eating and not eating, ought to Rule us in the cases of conforming, and not conforming in point of Ceremony.
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The termes, whereby the Parties are charactered, He that eateth, and He that eateth not, haue in the opening of the case beene alreadie so farre vnfolded,
The terms, whereby the Parties Are charactered, He that Eateth, and He that Eateth not, have in the opening of the case been already so Far unfolded,
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as that I shall not need any more to remember you, that by him that eateth, must be vnderstood the strong in Faith, and by him that eateth not, the weake. And so reducing the words ab hypothesi ad Thesin, this part of the aduice [ Let not him that eateth, despise him that eateth not ] beareth sense as if the Apostle had said [ Let not the strong in faith despise the weake.
as that I shall not need any more to Remember you, that by him that Eateth, must be understood the strong in Faith, and by him that Eateth not, the weak. And so reducing the words ab Hypothesis ad Thesin, this part of the Advice [ Let not him that Eateth, despise him that Eateth not ] bears sense as if the Apostle had said [ Let not the strong in faith despise the weak.
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] Weake ones are easily despised: Strong ones are prone to despise: and yet despising is both a grieuous sinne in the despiser, and a dangerous scandall to the despised. In all which respects, it was but needfull the holy Ghost should lesson vs, not to despise one anothers weakenesse.
] Weak ones Are Easily despised: Strong ones Are prove to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the holy Ghost should Lesson us, not to despise one another's weakness.
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And S. Paul charging Timothy so to behaue himselfe in the Church of God, as that none should despise his youth, implyeth, that youth is obuious to contempt,
And S. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his youth, Implies, that youth is obvious to contempt,
and his wordes are not heard, Eccl. 9. I am small, and of no reputation, saith Dauid, Psal. 119. And our Sauiours Caueat in the Gospell is especially concerning little ones, as most open to contempt:
and his words Are not herd, Ecclesiastes 9. I am small, and of no reputation, Says David, Psalm 119. And our Saviour's Caveat in the Gospel is especially Concerning little ones, as most open to contempt:
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Farre from any reall weakenesse this way, or anie other, was our blessed Lord and Sauiour Iesus Christ, In whom were hid all the treasures of wisedome and knowledge ;
far from any real weakness this Way, or any other, was our blessed Lord and Saviour Iesus christ, In whom were hid all the treasures of Wisdom and knowledge;
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nor that expectation which the same of his miracles had raised of him in Herod ▪ Herod tooke him for some silly simple fellow, and accordingly vsed him:
nor that expectation which the same of his Miracles had raised of him in Herod ▪ Herod took him for Some silly simple fellow, and accordingly used him:
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for hee set him at nought, and mocked him, and put him in a white coat, as he had beene some foole, and sent him back as he came, Luk. 23. And of this nature is the weaknesse my Text hath to doe withall: a weakenesse in iudgement;
for he Set him At nought, and mocked him, and put him in a white coat, as he had been Some fool, and sent him back as he Come, Luk. 23. And of this nature is the weakness my Text hath to do withal: a weakness in judgement;
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or as it is vers. 1. a weakenesse in Faith. Where, by Faith, wee are not to vnderstand that iustifying Faith, whereby the heart of a true beleeuer layeth fast hold on the gracious promises of God,
or as it is vers. 1. a weakness in Faith. Where, by Faith, we Are not to understand that justifying Faith, whereby the heart of a true believer Layeth fast hold on the gracious promises of God,
and the precious merits of Iesus Christ for the remission of sinnes: nor by weakenesse in Faith, that NONLATINALPHABET, wherewith the Apostles are sometimes charged;
and the precious merits of Iesus christ for the remission of Sins: nor by weakness in Faith, that, wherewith the Apostles Are sometime charged;
But by Faith wee are to vnderstand an historicall Faith onely, which is nothing else but a firme and secure assent of the iudgement vnto doctrinall truths in matter of Faith or Life:
But by Faith we Are to understand an historical Faith only, which is nothing Else but a firm and secure assent of the judgement unto doctrinal truths in matter of Faith or Life:
and by weakenesse in such faith, a doubtfulnesse and irresolution of iudgement concerning some diuine truths appertaining to the doctrine of Faith or Life;
and by weakness in such faith, a doubtfulness and irresolution of judgement Concerning Some divine truths appertaining to the Doctrine of Faith or Life;
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Which weakenesse of iudgement in Faith, bewraying it selfe outwardly in a nice, and scrupulous, and timorous forbearance of some things, for feare they should bee vnlawfull;
Which weakness of judgement in Faith, bewraying it self outwardly in a Nicaenae, and scrupulous, and timorous forbearance of Some things, for Fear they should be unlawful;
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but Actiue the fault of the strong. They that finde truly, or but ouerweeningly conceit in themselues abilities, eyther of a higher nature, or in a greater measure than in other men, be it in any kinde whatsoeuer;
but Active the fault of the strong. They that find truly, or but overweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure than in other men, be it in any kind whatsoever;
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The Pharisee, it is like, cast such a disdainefull look vpon the poore Publicane, when in contempt hee called him Iste Publicanus: sure I am, that Parable was spoken of purpose concerning such as trusted in their owne righteousnes,
The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when in contempt he called him Iste Publican: sure I am, that Parable was spoken of purpose Concerning such as trusted in their own righteousness,
and heape vs vp aboue our brethren: and because we thinke we do ouer-top them; we thinke wee may ouer-looke them too, and despise them as vulgar and contemptible. Agar could despise Sarah ; the bond-seruant, the free woman; the maid, her mistresse:
and heap us up above our brothers: and Because we think we do overtop them; we think we may overlook them too, and despise them as Vulgar and contemptible. Agar could despise Sarah; the Bondservant, the free woman; the maid, her mistress:
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because she saw that she had conceiued, and her Mistresse was barren, Genes. 16. All strength and eminencie then we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren:
Because she saw that she had conceived, and her Mistress was barren, Genesis. 16. All strength and eminency then we see, be it in any little sorry thing, is apt to breed in men a despising of their Weaker and meaner brothers:
and so dispose vs to humilitie, not pride. But pride and selfe-loue is congenitum Malum ; it is a close, and a pleasing, and an inseparable corruption:
and so dispose us to humility, not pride. But pride and Self-love is congenitum Malum; it is a close, and a pleasing, and an inseparable corruption:
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Sharpnesse of wit, quicknesse of conceit, faithfulnesse of memory, facility of discourse, proprietie of elocution, concinnitie of gesture, depth of iudgement, varietie of knowledge in Arts and Languages,
Sharpness of wit, quickness of conceit, faithfulness of memory, facility of discourse, propriety of elocution, concinnity of gesture, depth of judgement, variety of knowledge in Arts and Languages,
Scientia inflat, our Apostle might well say, Knowledge puffeth vp: And that it doth so readily and vnmeasurably, that vnlesse there be the greater measure both of humility to preuent, and of chari•y to vent it, it will in short time breed a dangerous spiritual tympany in the soule.
Scientia inflat, our Apostle might well say, Knowledge Puffeth up: And that it does so readily and unmeasurably, that unless there be the greater measure both of humility to prevent, and of chari•y to vent it, it will in short time breed a dangerous spiritual tympany in the soul.
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and not hauing their vnderstandings well informed, and their iudgements throughly settled in the Doctrine and Vse, in the nature and extent of that Euangelicall libertie whereunto they were called:
and not having their understandings well informed, and their Judgments thoroughly settled in the Doctrine and Use, in the nature and extent of that Evangelical liberty whereunto they were called:
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It was not then without good need, that Saint Paul should become a remembrancer to the strong in faith, not to despise the weake. And there is as good need, the very strongest of vs all should remember it,
It was not then without good need, that Saint Paul should become a remembrancer to the strong in faith, not to despise the weak. And there is as good need, the very Strongest of us all should Remember it,
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in despising his weakenesse, what other thing doest thou than euen despise the good Spirit of God, that bloweth, whe•e he listeth, and giueth to euery one as he lasteth? For though there be diuersities of gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast vpon the meanest Christian, reboundeth vpwards againe,
in despising his weakness, what other thing dost thou than even despise the good Spirit of God, that blows, whe•e he lists, and gives to every one as he lasteth? For though there be diversities of Gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast upon the Meanest Christian, reboundeth upwards again,
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who hath giuen vnto vs his holy Spirit? 1. Thessal. 4. And when ye• sinne so against the 〈 … 〉 and their weake consciences, yee sinne against Christ, 1 Cor. 8.
who hath given unto us his holy Spirit? 1. Thessal. 4. And when ye• sin so against the 〈 … 〉 and their weak Consciences, ye sin against christ, 1 Cor. 8.
And hee that by such despising should thus offend, though but one of the least and weakest of those that beleeue in Christ: a thousand times better had it been for him, that he had neuer beene borne;
And he that by such despising should thus offend, though but one of the least and Weakest of those that believe in christ: a thousand times better had it been for him, that he had never been born;
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And thus much for the former branch of Saint P•uls aduice: The other followeth, Let not him that eateth not, iudge him that eateth. Faults seldome goe single;
And thus much for the former branch of Saint P•uls Advice: The other follows, Let not him that Eateth not, judge him that Eateth. Faults seldom go single;
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Not that his fault simply considered in it selfe is greater; (for I take it a certaine truth, that to Iudge one that is in the right, is a farre greater fault, considered absolutely without relation to the abilities of the persons;
Not that his fault simply considered in it self is greater; (for I take it a certain truth, that to Judge one that is in the right, is a Far greater fault, considered absolutely without Relation to the abilities of the Persons;
than to despise one that is in the wrong:) But because the strong through the abilitie of his iudgement, ought to yeeld so much to the infirmitie of his weake brother, who through the weaknes of his iudgement, is not so wel able to discern what is fit for him to do.
than to despise one that is in the wrong:) But Because the strong through the ability of his judgement, ought to yield so much to the infirmity of his weak brother, who through the weakness of his judgement, is not so well able to discern what is fit for him to do.
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as Abraham in discretion yeelded the choise to his Nephew Lot vpon the contention of their Herdsmen, which in reason Lot should rather haue yeelded vnto him.
as Abraham in discretion yielded the choice to his Nephew Lot upon the contention of their Herdsmen, which in reason Lot should rather have yielded unto him.
But it is a Trope, for which both in this, and in diuers other words, wee are not so much beholden to good Arts, as to bad manners. Things that are good, of indifferent, we cōmonly turn to ill, by vsing them the worst way whence it groweth, that words of good or indifferent signification, in time degenerate so far,
But it is a Trope, for which both in this, and in diverse other words, we Are not so much beholden to good Arts, as to bad manners. Things that Are good, of indifferent, we commonly turn to ill, by using them the worst Way whence it grows, that words of good or indifferent signification, in time degenerate so Far,
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The fault of these weake ones in the case in hand, was, that measuring other mens actions and consciences, by the modell of their owne vnderstandings, in their priuate censures they rashly passed their iudgements vpon,
The fault of these weak ones in the case in hand, was, that measuring other men's actions and Consciences, by the model of their own understandings, in their private censures they rashly passed their Judgments upon,
and pronounced peremptorie sentence against such, as vsed their libertie in some things, concerning the lawfulnesse whereof themselues were not satisfied;
and pronounced peremptory sentence against such, as used their liberty in Some things, Concerning the lawfulness whereof themselves were not satisfied;
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This practice my Text disalloweth, and forbiddeth: and the rule hence for vs is plaine and short, We must not iudge others. The Scriptures are expresse;
This practice my Text disalloweth, and forbiddeth: and the Rule hence for us is plain and short, We must not judge Others. The Scriptures Are express;
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Iudge not, that yee bee not iudged, Matth. 7. Iudge nothing before the time, &c. 1. Corinth. 4. Thou art inexcusable, O man, whosoeuer thou art that iudgest, Rom ▪ 2. And if thou iudgest, thou art not a doer of the Law, but a Iudge, Iam. 4.
Judge not, that ye be not judged, Matthew 7. Judge nothing before the time, etc. 1. Corinth. 4. Thou art inexcusable, Oh man, whosoever thou art that Judges, Rom ▪ 2. And if thou Judges, thou art not a doer of the Law, but a Judge, Iam. 4.
Not that it is unlawful to exercise ciuill iudgement, or to passe condemning sentence vpon p•rsons orderly and legally conuicted, for such •s haue calling & authority thereunto in Church 〈 … 〉 for this publique politique iudgement is commanded in the Word of God,
Not that it is unlawful to exercise civil judgement, or to pass condemning sentence upon p•rsons orderly and legally convicted, for such •s have calling & Authority thereunto in Church 〈 … 〉 for this public politic judgement is commanded in the Word of God,
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Shall any charitie binde mee to thinke the Crow is white, or the blacke Moore beautifull ▪ Nor yet thirdly that all sinister suspicions are vtterly vnlawfull,
Shall any charity bind me to think the Crow is white, or the black More beautiful ▪ Nor yet Thirdly that all sinister suspicions Are utterly unlawful,
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but onely from a charitable ieal•usie of those ouer whom we haue especiall charg•, at in whom we haue speciall interest, in such sort as that it may conceiue vs to admonish, reproue,
but only from a charitable ieal•usie of those over whom we have especial charg•, At in whom we have special Interest, in such sort as that it may conceive us to admonish, reprove,
either first, when in our priuate thoughts •n speeches, vpon slender presumptions we rashly pronounce men as guilty of committing such or such sin•, without sufficient euidence either of 〈 ◊ 〉 or pr•g•ant signe that they haue committed him.
either First, when in our private thoughts •n Speeches, upon slender presumptions we rashly pronounce men as guilty of committing such or such sin•, without sufficient evidence either of 〈 ◊ 〉 or pr•g•ant Signen that they have committed him.
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O• secondly, wher vpon some actions vndoubtedly sinfull, as blasphemy, adultery, periury, &c. we too seuerely censure the Persons either for the future, as Reprobates and Castawaies, and such as shall bee certainely damned;
O• secondly, where upon Some actions undoubtedly sinful, as blasphemy, adultery, perjury, etc. we too severely censure the Persons either for the future, as Reprobates and Castaways, and such as shall be Certainly damned;
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Quis constituit te ? sharpely replyed vpon Moses, Exod. 2. Who made thee a Iudge ? and Quis constituit mee ? reasonably alleaged by our Sauiour, Luke 12. Who made me a Iudge ? Thou takest too much vpon thee then, thou sonne of man, whosoeuer thou art that iudgest:
Quis Constituted te? sharply replied upon Moses, Exod 2. Who made thee a Judge? and Quis Constituted me? reasonably alleged by our Saviour, Lycia 12. Who made me a Judge? Thou Takest too much upon thee then, thou son of man, whosoever thou art that Judges:
Quis tu ? Who art thou that iudgest another? Iam. 4. or Who art thou that iudgest anothers seruant ? in the next following verse to my Text. As if the Apostle had said;
Quis tu? Who art thou that Judges Another? Iam. 4. or Who art thou that Judges another's servant? in the next following verse to my Text. As if the Apostle had said;
What art thou? or what hast, thou to doe to iudge him that standeth or falleth to his awne Master? Thou art his fellow-seruant, not his Lord. He hath another Lord, that can and will iudge him;
What art thou? or what haste, thou to do to judge him that Stands or falls to his awn Master? Thou art his Fellow servant, not his Lord. He hath Another Lord, that can and will judge him;
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How then dare any of vs vndertake to sit as Iudges vpon other mens consciences, wherewith wee are so little acquainted, that we are indeed but too much vnacquainted with our own? We are not able to search the depth of our owne wicked and deceitfull hearts; and to ransacke throughly the many secret windings and turnings therein:
How then Dare any of us undertake to fit as Judges upon other men's Consciences, wherewith we Are so little acquainted, that we Are indeed but too much unacquainted with our own? We Are not able to search the depth of our own wicked and deceitful hearts; and to ransack thoroughly the many secret windings and turnings therein:
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how much lesse then are we able to fadome the bottomes of other mens hearts, with any certaintie to pronounce of them either good or euill? Wee must then leaue the iudgement of other mens spirits, and hearts, and reines, to him that is the Father of spirits, and alone searcheth the hearts and reines:
how much less then Are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? we must then leave the judgement of other men's spirits, and hearts, and reins, to him that is the Father of spirits, and alone Searches the hearts and reins:
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before whose eyes all things are NONLATINALPHABET, as the word is most Emphaticall, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4. Iudge nothing before the time,
before whose eyes all things Are, as the word is most Emphatical, Hebrew 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4. Judge nothing before the time,
it is rashnes in vs to iudge: and therefore we must not iudge. Thirdly, this iudging is vncharitable. Charitie is not easily suspicious ; but vpon iust cause:
it is rashness in us to judge: and Therefore we must not judge. Thirdly, this judging is uncharitable. Charity is not Easily suspicious; but upon just cause:
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Indeede when we are to iudge of Things, it is wisedome to iudge of them secundum quod sunt, as neere as we can, to iudge of them iust as they are, without any sway or partiall inclination either to the right hand, or to the left.
Indeed when we Are to judge of Things, it is Wisdom to judge of them secundum quod sunt, as near as we can, to judge of them just as they Are, without any sway or partial inclination either to the right hand, or to the left.
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whereas in iudging ill, though right, wee are still vniust NONLATINALPHABET, the euent onely, and not our choyce freeing vs from wrong iudgement. True Charitie is ingenuous ;
whereas in judging ill, though right, we Are still unjust, the event only, and not our choice freeing us from wrong judgement. True Charity is ingenuous;
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it thinketh no euill, 1. Cor. 13. How farre then are they from charity, that are euer suspicions, and thinke nothing well? For vs, let it be our care to maintaine charity ;
it Thinketh no evil, 1. Cor. 13. How Far then Are they from charity, that Are ever suspicions, and think nothing well? For us, let it be our care to maintain charity;
or if through frailty we cannot that, yet let vs not from light suspicions fal into vncharitable censures: let vs at leastwise suspend our definitiue iudgement, and not determine too peremptorily against such,
or if through frailty we cannot that, yet let us not from Light suspicions fall into uncharitable censures: let us At leastwise suspend our definitive judgement, and not determine too peremptorily against such,
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vnto some differences, and to some offences giuen and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintaine in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing. &c.) but all these,
unto Some differences, and to Some offences given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which Some maintain in our Church, Are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing. etc.) but all these,
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in euery of the foure we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their seuerall Practice about the things:
in every of the foure we shall find Some agreement, and Some disparity also: 1. The nature of the matter: 2. The abilities of the Persons: 3. Their several Practice about the things:
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First, the matter whereabout the eater and the not-eater differed in the case of the Romanes, was in the nature of it indifferent: so it is betweene the conformer, and not-conformer in our Case.
First, the matter whereabout the eater and the Not-eater differed in the case of the Romans, was in the nature of it indifferent: so it is between the conformer, and not-conformer in our Case.
So here, most of vs in assured confidence that we may weare, and crosse, and kneele, and vse the other Ceremonies and Customes of our Church, doe willingly,
So Here, most of us in assured confidence that we may wear, and cross, and kneel, and use the other Ceremonies and Customs of our Church, do willingly,
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and the Not-eater iudged the Eater: so here, it cannot be denied, but that some Conformers (although I hope farre the lesser, I am sure farre the worser sort,) doe despise and scandalize the non-Conformers more than they haue reason to do,
and the Not-eater judged the Eater: so Here, it cannot be denied, but that Some Conformers (although I hope Far the lesser, I am sure Far the Worse sort,) do despise and scandalise the non-Conformers more than they have reason to do,
Cappe, Surplis, Crosse, Ring, and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselues: yet are not so for their vse, and vnto vs. If the Church had been silent,
Cape, Surplis, Cross, Ring, and other Ceremonies, which Are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet Are not so for their use, and unto us If the Church had been silent,
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Which being once ordained, and by publike authoritie enioyned, cease to bee indifferent for their vse, though they remaine still so for their nature: and of indifferent become so necessary, that neither may a man without sinne refuse them, where Authoritie requireth;
Which being once ordained, and by public Authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin refuse them, where authority requires;
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and hath sufficiently declared her selfe by solemne protestation, enough to satisfie any ingenuous impartiall iudgement, that by requiring obedience to these ceremoniall Constitutions, she hath no other purpose,
and hath sufficiently declared her self by solemn protestation, enough to satisfy any ingenuous impartial judgement, that by requiring Obedience to these ceremonial Constitutions, she hath no other purpose,
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so farre is she from seeking to draw any opinion, either of diuine necessitie vpon the Constitution, or of effectuall holinesse vpon the ceremony. And as for the preiudice which seemeth to be hereby giuen to Christian libertie: it is so slender a conceit, that it seemeth to bewray in the obiecters a desire, not so much of satisfaction. as cauill. For first, the liberty of a Christian to all indifferent things, is in the Minde and Conscience:
so Far is she from seeking to draw any opinion, either of divine necessity upon the Constitution, or of effectual holiness upon the ceremony. And as for the prejudice which seems to be hereby given to Christian liberty: it is so slender a conceit, that it seems to bewray in the Objectors a desire, not so much of satisfaction. as cavil. For First, the liberty of a Christian to all indifferent things, is in the Mind and Conscience:
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and is then infringed, when the Conscience is bound and streitned, by imposing vpon it an opinion of doctrinall Necessitie. But it is no wrong to the Liberty of a Christian mans Conscience, to bind him to outward obseruance for Orders sake,
and is then infringed, when the Conscience is bound and straightened, by imposing upon it an opinion of doctrinal Necessity. But it is no wrong to the Liberty of a Christian men Conscience, to bind him to outward observance for Order sake,
what were it else, but euen to bring flat Anabaptisme and Anarchy into the Church? and to ouerthrow all bond of subiection and obedience to lawfull Authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters,
what were it Else, but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bound of subjection and Obedience to lawful authority? I beseech you Consider, wherein can the immediate power and Authority of Father's, Masters,
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Why should any man, either deny the like power to Church-Gouernours, to make Ecclesiasticall Constitutions concerning indifferent Things? or interpret that power to the preiudice of Christian Liberty? And againe Secondly, Men must vnderstand, that it is an Errour to thinke Ceremonies and Constitutions to be things meerely Indifferent: I meane in the generall.
Why should any man, either deny the like power to Church-Gouernours, to make Ecclesiastical Constitutions Concerning indifferent Things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, Men must understand, that it is an Error to think Ceremonies and Constitutions to be things merely Indifferent: I mean in the general.
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yet that there should be some Ceremonies, it is necessary, Necessitate absoluta, in as much as no outward worke can bee performed without Ceremoniall circumstances, some or other:
yet that there should be Some Ceremonies, it is necessary, Necessitate Absoluta, in as much as no outward work can be performed without Ceremonial Circumstances, Some or other:
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wherof what other could be the issue, but infinit distraction, and vnorderly confusion in the Church? And againe thirdly, to return their weapon vpon themselues;
whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again Thirdly, to return their weapon upon themselves;
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then themselues are iniurious no lesse by their negatiue restraint from some Ceremonies, Weare not, Crosse not, Kneele not, &c. than they would haue the world beleeue our Church is by her positiue restraint vnto these Ceremonies of wearing, & crossing, & kneeling, &c. Let indifferent men iudge,
then themselves Are injurious no less by their negative restraint from Some Ceremonies, Wear not, Cross not, Kneel not, etc. than they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, & kneeling, etc. Let indifferent men judge,
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But they say, our Church maketh greater matters of Ceremonies than thus; and preferreth them euen before the most necessarie duties of preaching, and administring the Sacraments:
But they say, our Church makes greater matters of Ceremonies than thus; and preferreth them even before the most necessary duties of preaching, and administering the Sacraments:
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in as much as they are imposed vpon Ministers vnder paine of Suspension and Depriuation from their Ministeriall Functions and Charges. First, for actuall Depriuation;
in as much as they Are imposed upon Ministers under pain of Suspension and Deprivation from their Ministerial Functions and Charges. First, for actual Deprivation;
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when the very truth is, they are iustly executed for their prodigious Treasons, and felonious or treacherous practices against lawfull Princes and Estates:
when the very truth is, they Are justly executed for their prodigious Treasons, and felonious or treacherous practices against lawful Princes and Estates:
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and the Case of our Church, in regard of the Matter: the things whereabout they differed, being euery way indifferent ; ours not so. And as in the Matter ;
and the Case of our Church, in regard of the Matter: the things whereabout they differed, being every Way indifferent; ours not so. And as in the Matter;
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as being but lately conuerted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and vse of Christian Liberty in things indifferent:
as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the Doctrine and use of Christian Liberty in things indifferent:
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Whereas with our refusers it is much otherwise. First, they are not new Proselytes ; but men borne, and bred, and brought vp in the bosome of the Church:
Whereas with our refusers it is much otherwise. First, they Are not new Proselytes; but men born, and bred, and brought up in the bosom of the Church:
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such as between pitie and scorne seeme most to wonder at the ignorance and simplicitie of the vulgar, and to lament (which is, God knoweth, lamentable enough;
such as between pity and scorn seem most to wonder At the ignorance and simplicity of the Vulgar, and to lament (which is, God Knoweth, lamentable enough;
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and the vnsufficiency of some of the Clergie in the Land. And with what reason should these men expect the priuiledge of weake ones? Thirdly, our Church hath sufficiently declared and published the innocencie of her purpose and meaning in enioyning the Ceremonies: not so onely;
and the unsufficiency of Some of the Clergy in the Land. And with what reason should these men expect the privilege of weak ones? Thirdly, our Church hath sufficiently declared and published the innocence of her purpose and meaning in enjoining the Ceremonies: not so only;
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Lastly, vpon the premises it doth appeare that the weakenesse of one Brethren, pretended by those that are willing to speak fauorably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of vnderstanding or meanes ;
Lastly, upon the premises it does appear that the weakness of one Brothers, pretended by those that Are willing to speak favorably of them, Proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means;
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if not out of the poison of corrupt and carnall affections (as they giue vs sometimes but too much cause to suspect) of pride, of singularitie, of enuy, of contention, of factions admiring some mens persons.
if not out of the poison of corrupt and carnal affections (as they give us sometime but too much cause to suspect) of pride, of singularity, of envy, of contention, of factions admiring Some men's Persons.
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and in the conscience we ought to make of such obedience. And the refusers doe not onely defacto, not conforme ▪ to the contempt of authoritie, and the scandall of others:
and in the conscience we ought to make of such Obedience. And the refusers do not only defacto, not conform ▪ to the contempt of Authority, and the scandal of Others:
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but they stand in it too, and trouble the peace of the Church by their restlesse Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusall.
but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the Reasons and grounds of their such refusal.
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was for his obstinate refusal of conformitie iustly depriued frō his Benefice in this Diocesse, and therupon relinquished his Ministerie for a time, betaking himselfe to another Calling;
was for his obstinate refusal of conformity justly deprived from his Benefice in this Diocese, and thereupon relinquished his Ministry for a time, betaking himself to Another Calling;
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But since that time he hath, vpon better and more aduised iudgement, subscribed and conformed: and the Church like an indulgent Mother hath not only receiued him into her bosome againe,
But since that time he hath, upon better and more advised judgement, subscribed and conformed: and the Church like an indulgent Mother hath not only received him into her bosom again,
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For though our Non-conforming Brethren condemne vs with much liberty of speech and spirit, hauing yet lesse reason for it than the weake Romanes had for the Strong among them might haue forborne some things for the Weakes sake;
For though our Nonconforming Brothers condemn us with much liberty of speech and Spirit, having yet less reason for it than the weak Romans had for the Strong among them might have forborn Some things for the Weakes sake;
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which we cannot doe without greater scandall in the open contempt of lawfull Authoritie:) yet we doe not despise them, (I meane with allowance from the Church:
which we cannot do without greater scandal in the open contempt of lawful authority:) yet we do not despise them, (I mean with allowance from the Church:
although they better deserue to be despised than the Weake Romanes did: they being truely Weake ▪ our• Obstinat• ; they Timorous, ours also Contemptuous.
although they better deserve to be despised than the Weak Romans did: they being truly Weak ▪ our• Obstinat•; they Timorous, ours also Contemptuous.
wee may the better iudge how farre forth S. Pauls aduice heere giuen to the Romanes in their case of eating, and not-eating, ought to rule vs in our case of conforming, and not-conforming in point of Ceremonie.
we may the better judge how Far forth S. Paul's Advice Here given to the Romans in their case of eating, and not-eating, ought to Rule us in our case of conforming, and not-conforming in point of Ceremony.
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And first, of not-despising: then of not iudging ▪ The ground of the Apostles precept for not despising him that are not, was his weakenesse. So farre then as this ground holdeth in our case, this precept is to be extended, and no further.
And First, of not-despising: then of not judging ▪ The ground of the Apostles precept for not despising him that Are not, was his weakness. So Far then as this ground holds in our case, this precept is to be extended, and no further.
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They are secondly despised, they say, in that when they are conuented before the Bishops and others in Authority, they cannot haue the fauour of an indifferent hearing:
They Are secondly despised, they say, in that when they Are Convicted before the Bishops and Others in authority, they cannot have the favour of an indifferent hearing:
Thirdly, in that many honest and religious men, of excellent and vsefull gifts, cannot bee permitted the liberty of their Consciences, and the free exercise of their Ministerie ;
Thirdly, in that many honest and religious men, of excellent and useful Gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry;
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If they wrong them, as it is like enough they will (for they will not stick to wrong their betters) wee are not to be charged with that: let them answer for themselues.
If they wrong them, as it is like enough they will (for they will not stick to wrong their betters) we Are not to be charged with that: let them answer for themselves.
But by the way, let our Brethren consider, whether their stiffe and vnreasonable opposing against those lawfull Ceremonies we retaine, may not bee one principall meanes to confirme,
But by the Way, let our Brothers Consider, whither their stiff and unreasonable opposing against those lawful Ceremonies we retain, may not be one principal means to confirm,
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but so much the more in their darknes and superstition those that are wauering, and might possibly by more ingenuous and seasonable insinuations bee wo•ne ouer to imbrace the truth which wee professe.
but so much the more in their darkness and Superstition those that Are wavering, and might possibly by more ingenuous and seasonable insinuations be wo•ne over to embrace the truth which we profess.
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As wee could wish our Brethren, and their Lay-followers, by their vncouth and somtimes ridiculous behauiour had not giuen prophane persons too much aduantage to play vpon them,
As we could wish our Brothers, and their Lay-followers, by their uncouth and sometimes ridiculous behaviour had not given profane Persons too much advantage to play upon them,
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so wee could wish also that some men by vnreasonable and vniust, othersome by vnseasonable and indiscreet scoffing at them, had not giuen them aduantage to triumph in their owne innocency,
so we could wish also that Some men by unreasonable and unjust, Othersome by unseasonable and indiscreet scoffing At them, had not given them advantage to triumph in their own innocency,
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And I am verily perswaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kinde of Antiperistasis) from the intemperate courses of their neighbour Puritanes ;
And I am verily persuaded, that as the increase of Papists in Some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbour Puritanes;
as differences betwixt them and those they call Formalists ▪ would they not haue it thought, that they haue a Brotherhood and Profession of their owne, freer and purer from Superstition and Idolatry,
as differences betwixt them and those they call Formalists ▪ would they not have it Thought, that they have a Brotherhood and Profession of their own, freer and Purer from Superstition and Idolatry,
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than others haue, that are not of the same stampe? and doing so, why may they no• be called Puritanes? The name, I know, is sometimes fastened vpon those that deserue it not;
than Others have, that Are not of the same stamp? and doing so, why may they no• be called Puritanes? The name, I know, is sometime fastened upon those that deserve it not;
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ask all people will call any man that beareth but the face of honestie, a Puritane: but why should that hinder others from placing it where it is rightly due?
ask all people will call any man that bears but the face of honesty, a Puritan: but why should that hinder Others from placing it where it is rightly due?
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that euer Depri•ation hath beene vsed but where fatherly Adm•nitions haue first beene vsed, and time giuen to the Delinquents to consider of it, and info••e themselues better.
that ever Depri•ation hath been used but where fatherly Adm•nitions have First been used, and time given to the Delinquents to Consider of it, and info••e themselves better.
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The Reverend Fathers of our Church ▪ wee may well think• 〈 … 〉 much other imploiment, cannot be solv• thrifty of their good houres as to lauish them out in hearing contentious persons candem cantilenam, sing the same note a hundred times ouer;
The Reverend Father's of our Church ▪ we may well think• 〈 … 〉 much other employment, cannot be solv• thrifty of their good hours as to lavish them out in hearing contentious Persons candem cantilenam, sing the same note a hundred times over;
Yet haue the Bishops, and other Church Gouernours, out of their religious zeale for the peace of Gods Church, beene so farre from despising our Brethren herein ▪ that they haue dispensed somtimes with their other weighty •ccasio•s;
Yet have the Bishops, and other Church Governors, out of their religious zeal for the peace of God's Church, been so Far from despising our Brothers herein ▪ that they have dispensed sometimes with their other weighty •ccasio•s;
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and taken paines to answer their •ea•on•, and confute their exceptions, satisfie all their doubts, and discouer the weaknesse of all their ground• in the points questioned.
and taken pains to answer their •ea•on•, and confute their exceptions, satisfy all their doubts, and discover the weakness of all their ground• in the points questioned.
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But yet I cannot bee so ignorant on the other side, as not to know, that the most sanctified and zealous men are men, and subiect to carnall and corrupt affections;
But yet I cannot be so ignorant on the other side, as not to know, that the most sanctified and zealous men Are men, and Subject to carnal and corrupt affections;
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It is not Honesty, or Sincerity, that can priuiledge men from either erring or sinning. Neither ought the vnreproued conuersation of men, countenance out their Opinions, or their Practices, against the light of Diuine Scripture, and right Reason: As wee reade Cyprians errour in old time;
It is not Honesty, or Sincerity, that can privilege men from either erring or sinning. Neither ought the unreproved Conversation of men, countenance out their Opinions, or their Practices, against the Light of Divine Scripture, and right Reason: As we read Cyprians error in old time;
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and wee see Arminius his corrupt doctrine in our dayes haue spred much the more for the reuerend opinion men had of their personall endowments and sanctitie.
and we see Arminius his corrupt Doctrine in our days have spread much the more for the reverend opinion men had of their personal endowments and sanctity.
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And if it should please God in his iust iudgement (as our sinnes, and amongst others ou• Schismes and distractions most worthily deserue,) to put vs once againe to a fierce triall (which the same God for his goodnes and mercie defend;) I make no question but many thousands of Conformers would (by the grace of God) resist vnto blood, embrace the Faggot,
And if it should please God in his just judgement (as our Sins, and among Others ou• Schisms and distractions most worthily deserve,) to put us once again to a fierce trial (which the same God for his Goodness and mercy defend;) I make no question but many thousands of Conformers would (by the grace of God) resist unto blood, embrace the Faggot,
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and gifts, liue vnder Lawes? And what reason these, or any other respects, should exempt any man from the iust 〈 ◊ 〉 of the Church in case hee will not, obey her 〈 ◊ 〉 and conforme to her Ceremonies :
and Gifts, live under Laws? And what reason these, or any other respects, should exempt any man from the just 〈 ◊ 〉 of the Church in case he will not, obey her 〈 ◊ 〉 and conform to her Ceremonies:
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especially, since such mens immunitie would but encourage others to presume vpon the like fauour: and experience teacheth vs, that no mens errours are so exemplarie and pernicious;
especially, since such men's immunity would but encourage Others to presume upon the like favour: and experience Teaches us, that no men's errors Are so exemplary and pernicious;
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We see their Grieuances againste vs, how vniust they are, in the matter of Despising. I would they did no more despise the Churches authoritie, than we doe their infirmities!
We see their Grievances against us, how unjust they Are, in the matter of Despising. I would they did no more despise the Churches Authority, than we do their infirmities!
First, they iudge our Church as halfe Popish and Antichristian, for retaining some ceremonies vsed in 〈 ◊ 〉 though wee haue purge them from their Superstitions,
First, they judge our Church as half Popish and Antichristian, for retaining Some ceremonies used in 〈 ◊ 〉 though we have purge them from their Superstitions,
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neither hot nor cold. And some of them haue ••oue•ly compared our late gracious Soueraigne Queene Elizabeth of most blessed memorie, to a slattish housewife ;
neither hight nor cold. And Some of them have ••oue•ly compared our late gracious Sovereign Queen Elizabeth of most blessed memory, to a slattish housewife;
meaning thereby the Ceremonies. If our Church were but 〈 ◊ 〉 so ill, as these men would make i•, I think euery honest religious man should hold himselfe bound to separate from it,
meaning thereby the Ceremonies. If our Church were but 〈 ◊ 〉 so ill, as these men would make i•, I think every honest religious man should hold himself bound to separate from it,
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Secondly, they iudge our Bishops, and other Church-Gouernours, as Limbes of Antichrist; Locusts of the bottomlesse pit; domineering Lords ouer Gods heritage; vsurpers of temporall Iurisdiction;
Secondly, they judge our Bishops, and other Church-Gouernours, as Limbs of Antichrist; Locusts of the bottomless pit; domineering lords over God's heritage; usurper's of temporal Jurisdiction;
Spirituall Tyrants ouer mens Consciences, &c. seeking by all meanes to make the name of Lord Bishop odious to the Gentrie and Commons. Witnesse their Ma•-prelate ;
Spiritual Tyrants over men's Consciences, etc. seeking by all means to make the name of Lord Bishop odious to the Gentry and Commons. Witness their Ma•-prelate;
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men that know no conscience, but Law, not Religion, but the Kings ▪ and such as would be as forward for the Masse, as the Communion, if the State should alter.
men that know no conscience, but Law, not Religion, but the Kings ▪ and such as would be as forward for the Mass, as the Communion, if the State should altar.
Fourthly, all such Ministers as are not endowed with gifts for the Pulpi•, •hey 〈 ◊ 〉, as hirelings, and not Shepheards: calling them idol-Shepheards; betrayers of Christ Flocke;
Fourthly, all such Ministers as Are not endowed with Gifts for the Pulpi•, •hey 〈 ◊ 〉, as hirelings, and not Shepherds: calling them idol-Shepheards; betrayers of christ Flock;
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Fiftly, they iudge all such as interpose for the Churches peace, and oppose their nouelties, as enemies to all goodnesse, men of prophane mindes; haters of Religion; despisers of the Word;
Fifty, they judge all such as interpose for the Churches peace, and oppose their novelties, as enemies to all Goodness, men of profane minds; haters of Religion; despisers of the Word;
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Sixtly, and lastly (for I irke to rake longer in this sinke) they bewray themselues to be manifest Iudges of all that are not of their stampe; by singling out vnto themselues; and those that fauour them;
Sixty, and lastly (for I irk to rake longer in this sink) they bewray themselves to be manifest Judges of all that Are not of their stamp; by singling out unto themselves; and those that favour them;
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certaine proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodnesse, none made Profession of the Gospell, but themselues.
certain proper Appellations, of Brothers, and Good men, and Professors: as if none had Brotherhood in christ, none had Interest in Goodness, none made Profession of the Gospel, but themselves.
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whereas others daily stand vp in the Congregation to make Profession of their Christian beliefe, which it may be they do not or, (if those things be not materiall) whereas others by the grace of God are as stedfastly resolued in their hearts,
whereas Others daily stand up in the Congregation to make Profession of their Christian belief, which it may be they do not or, (if those things be not material) whereas Others by the grace of God Are as steadfastly resolved in their hearts,
yet their set conferences are somtimes but too free, especially when they are required their opinions by those that inuite them ▪ And what themselues for feare of Censure thus preach but in the eare ;
yet their Set conferences Are sometimes but too free, especially when they Are required their opinions by those that invite them ▪ And what themselves for Fear of Censure thus preach but in the ear;
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& whether he be not in conscience bound, especially in case he liue among a people distracted in opinions, to declare himselfe expressely either for them, or against them.
& whither he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expressly either for them, or against them.
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Nay more, euery Minister that hath receiued pastorall Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England.
Nay more, every Minister that hath received pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England.
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and then after vpon his Induction, before his owne Flocke, and that by verbal Approbation. By which Subscription and Approbation, hee hath not onely acknowledged in the Church the power of ordaining Rites and Ceremonies, Art. 20. but hee hath after a sort also bound himselfe openly to rebuke such as willingly and purposely breake the Traditions & Ceremonies of the Church,
and then After upon his Induction, before his own Flock, and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Art. 20. but he hath After a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions & Ceremonies of the Church,
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as offenders against the common Orders of the Church, and wounders of the Consciences of the weake brethren, Art. 34. He then, that for any respect whatsoeuer is meale mouthed in these things wherein he is bound both in Conscience, & by vertue of his owne voluntary Act to speake freely:
as offenders against the Common Order of the Church, and wonders of the Consciences of the weak brothers, Art. 34. He then, that for any respect whatsoever is meal mouthed in these things wherein he is bound both in Conscience, & by virtue of his own voluntary Act to speak freely:
Thus haue I endeuoured, hauing the opportunity of this place, as I held my selfe both in Conscience, and in regard of my Subscription bound) to deliuer my opinion freely,
Thus have I endeavoured, having the opportunity of this place, as I held my self both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely,
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so farre as my Text gaue occasion, concerning the Ceremoniall Constitutions of our Church: and therein laboured to free, not onely the Conformer from all vniust Censures ;
so Far as my Text gave occasion, Concerning the Ceremonial Constitutions of our Church: and therein laboured to free, not only the Conformer from all unjust Censures;
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but euen the Non-conformer also, so far as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I haue bin troublesome: I had much to say; and the matter was weightie;
but even the Non-conformer also, so Far as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I have been troublesome: I had much to say; and the matter was weighty;
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and strengthened it from Dauids both experience, and testimony in Psal. 51. A place pregnant, and full of sinewes to enforce it. The Conclusion in effect was;
and strengthened it from David both experience, and testimony in Psalm 51. A place pregnant, and full of sinews to enforce it. The Conclusion in Effect was;
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Neither the originall vnworthinesse of Gods children, through the vniuersall corruption of nature, nor their actuall vnfaithfulnesse bewrayed (through frailtie) in particular tryals;
Neither the original unworthiness of God's children, through the universal corruption of nature, nor their actual unfaithfulness bewrayed (through frailty) in particular trials;
But neuer yet was any Truth so happily innocent, as to maintaine it selfe free from Calumnie and Abuse. Malite on the one hand, and Fleshlinesse on the other;
But never yet was any Truth so happily innocent, as to maintain it self free from Calumny and Abuse. Malite on the one hand, and Fleshliness on the other;
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They both peruert the Truth, by drawing pestilent Corollaries from sound Conclusions, as the Spider sucketh poyson from medicinable herbes. But with this difference;
They both pervert the Truth, by drawing pestilent Corollaries from found Conclusions, as the Spider sucketh poison from medicinable herbs. But with this difference;
The cauilling Sophister, hee would faine bring the Apostles gracious Doctrine into discredit: The carnall Libertine, he would as faine bring his owne vngracious behauiour into credit.
The cavilling Sophister, he would feign bring the Apostles gracious Doctrine into discredit: The carnal Libertine, he would as feign bring his own ungracious behaviour into credit.
The Colour: for why should he punish vs for that, which so much magnifieth and commendeth his righteousnesse? But if our vnrighteousnes commend the righteousnesse of God, what shal we say? Is God vnrighteous that taketh vengeance ? The second Inference: If so;
The Colour: for why should he Punish us for that, which so much magnifieth and commends his righteousness? But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that Takes vengeance? The second Inference: If so;
The Colour: for why should that action be censured of sinne, which so abundantly redoundeth to the glorie of God? For if the Truth of God hath more abounded, through my lie,
The Colour: for why should that actium be censured of sin, which so abundantly redoundeth to the glory of God? For if the Truth of God hath more abounded, through my lie,
The Colour: for why should we feare to doe that, from which so much good may come? in this verse of my Text, And not rather, Let vs doe euill, that good may come.
The Colour: for why should we Fear to do that, from which so much good may come? in this verse of my Text, And not rather, Let us doe evil, that good may come.
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and casteth out by his answer. An answer which at once cutteth off both it, and the former inferences. And the Answer is double: Ad rem, ad hominem.
and Cast out by his answer. an answer which At once cutteth off both it, and the former inferences. And the Answer is double: Ad remembering, ad hominem.
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implying not onely the bare in consequence of it vpon the Apostles Conclusion, but withall, and especially the falsenes & vnsoundnes of it taken by it selfe;
implying not only the bore in consequence of it upon the Apostles Conclusion, but withal, and especially the falseness & unsoundness of it taken by it self;
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As we be slanderously reported, and as some affirme that we say, Let vs doe euill, &c. My aime at this present is to insist especially vpon on a Principle of practike Diuinitie ;
As we be slanderously reported, and as Some affirm that we say, Let us doe evil, etc. My aim At this present is to insist especially upon on a Principle of practic Divinity;
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resulteth from the very body of this verse, and is of right good vse to direct vs in sundry difficulties, which daily arise in vitae communi, in point of Conscience. The Principle is this;
resulteth from the very body of this verse, and is of right good use to Direct us in sundry difficulties, which daily arise in vitae Communi, in point of Conscience. The Principle is this;
how diligent he is and carefull, betimes to remoue such cauils, (though he step a little out of his way for it) as might bring scandall to the Truth he had deliuered.
how diligent he is and careful, betimes to remove such cavils, (though he step a little out of his Way for it) as might bring scandal to the Truth he had Delivered.
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when wee haue to speake before such, as we haue some cause beforehand to suspect to be, through ignorance, or weakenesse, or custome, or education, or preiudice, or partiall affections, or otherwise contrary-minded vnto,
when we have to speak before such, as we have Some cause beforehand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary-minded unto,
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or at leastwise not wel perswaded of those Truths we are to teach. If the wayes be rough and knotty, and the passengers feeble-ioynted and darke-sighted:
or At leastwise not well persuaded of those Truths we Are to teach. If the ways be rough and knotty, and the passengers feeble-jointed and dark-sighted:
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it is our part to see wee giue them not the aduantage, lest wee helpe to iustifie the Principals, by making our selues Accessories. Those men are ill aduised,
it is our part to see we give them not the advantage, lest we help to justify the Principals, by making our selves Accessories. Those men Are ill advised,
Stomake will not beare out a man without strength: and to encounter an aduersary are required Shoulders, as well as gall. A good cause is neuer betrayed-more,
Stomach will not bear out a man without strength: and to encounter an adversary Are required Shoulders, as well as Gall. A good cause is never betrayed-more,
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than when it is prosecuted with much eagernesse, but little sufficiencie. This from the method. Obserue secondly the Apostles maner of speech, NONLATINALPHABET. Translators render it;
than when it is prosecuted with much eagerness, but little sufficiency. This from the method. Observe secondly the Apostles manner of speech,. Translators render it;
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that is NONLATINALPHABET, and properly the sin wee call Blasphemy. And yet, that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle heere vseth,
that is, and properly the since we call Blasphemy. And yet, that very word of Blasphemy, which for the most part Refers immediately to God, the Apostle Here uses,
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when he speaketh of himselfe and other Christian Ministers NONLATINALPHABET, as we are slandered, nay as we are blasphemed. A slander or other wrong or contempt done to a Minister, quà talis, is a sinne of a higher straine,
when he speaks of himself and other Christian Ministers, as we Are slandered, nay as we Are blasphemed. A slander or other wrong or contempt done to a Minister, quà Talis, is a sin of a higher strain,
But Slanders and Contempts done to him as a Minister, that is, with reference either to his Calling, or Doctrine, are much greater than to another man: as reaching vnto God himselfe;
But Slanders and Contempts done to him as a Minister, that is, with Referente either to his Calling, or Doctrine, Are much greater than to Another man: as reaching unto God himself;
Hee was slanderously reported to haue taught that, which hee neuer so much as thought: and his Doctrine had many scandalous imputations fastened vpon it, whereof neither hee nor it were guilty, [ As we are slanderously reported,
He was slanderously reported to have taught that, which he never so much as Thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty, [ As we Are slanderously reported,
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and as some affirme that we say. ] The best truths are subiect to mis-interpretation: and there is not that Doctrine, how firmely soeuer grounded, how warily soeuer deliuered;
and as Some affirm that we say. ] The best truths Are Subject to misinterpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever Delivered;
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Though Christ come to fulfill the Law, yet there bee will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainely for Caesar, and that in the case of Tribute, Matth. 22. Giue vnto Caesar the things that are Caesars:
Though christ come to fulfil the Law, yet there be will accuse him as a destroyer of the Law, Matthew 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matthew 22. Give unto Caesar the things that Are Caesars:
their Epistles, and the booke of their Acts witnesse abundantly to vs. And for succeeding times, reade but the Apologies of Athenagoras, and Tertullian, and others:
their Epistles, and the book of their Acts witness abundantly to us And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and Others:
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and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, were fathered vpon the ancient Christian Doctors, and vpon their profession. But our owne experience goeth beyond all.
and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, were fathered upon the ancient Christian Doctors, and upon their profession. But our own experience Goes beyond all.
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The Doctors of our Church teach truely, and agreeably to vnanswerable euidences of Scripture, the effectual concurrence of Gods will and power, with subordinate Agents;
The Doctors of our Church teach truly, and agreeably to unanswerable evidences of Scripture, the effectual concurrence of God's will and power, with subordinate Agents;
but none more than our owne English Fugitiues, Bristow, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouthes in barking against vs;
but none more than our own English Fugitives, Bristol, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouths in barking against us;
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let men beleeue, it is no matter how they liue, heauen is their owne cock-sure: as if we cryed downe good workes, & condemned charity. Slanders loud, and false;
let men believe, it is no matter how they live, heaven is their own cocksure: as if we cried down good works, & condemned charity. Slanders loud, and false;
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These imputations vpon vs and our doctrine are vniust: but NONLATINALPHABET, let them that thus mis-report vs, know, that without repentance their damnation will be iust.
These imputations upon us and our Doctrine Are unjust: but, let them that thus misreport us, know, that without Repentance their damnation will be just.
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when the iudgement either of it selfe weake, or else weakened through precipitancie, preiudice, or otherwise, is deceiued with fallacies instead of substance, and mistaketh seeming inferences, for necessary and naturall deductions. Partly in the Will ;
when the judgement either of it self weak, or Else weakened through precipitancy, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistakes seeming inferences, for necessary and natural deductions. Partly in the Will;
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when men of corrupt mindes set themselues purposely against the knowne truth, and out of malicious wilfulnesse (against the strong testimonie of their owne hearts) slander it, that so they may disgrace it, and them that professe it. Partly in the Affections ;
when men of corrupt minds Set themselves purposely against the known truth, and out of malicious wilfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it. Partly in the Affections;
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who suffereth his owne Truth to be slandered and mistaken. Partly in his Iustice ; as a fearefull Iudgement vpon wicked ones, whereby their hard hearts become yet more hardened,
who suffers his own Truth to be slandered and mistaken. Partly in his justice; as a fearful Judgement upon wicked ones, whereby their hard hearts become yet more hardened,
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as a rich occasion for those, whom hee hath gifted for it, NONLATINALPHABET to awaken their zeale, to quicken vp their industrie, to muster vp their abilities, to scowre vp their spirituall armour, (which else through dis-vse might gather rust) for the defence, and for the rescue of that NONLATINALPHABET, that precious truth whereof they are depositaries, & wherewith he hath entrusted them.
as a rich occasion for those, whom he hath gifted for it, to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armour, (which Else through disuse might gather rust) for the defence, and for the rescue of that, that precious truth whereof they Are depositaries, & wherewith he hath Entrusted them.
that is, their damnation is iust, who thus vniustly slander vs. Others vnderstand it with reference to that vngodly resosolution: Let vs doe euill, that good may come; whose damnation is iust:
that is, their damnation is just, who thus unjustly slander us Others understand it with Referente to that ungodly resosolution: Let us doe evil, that good may come; whose damnation is just:
that is, their damnation is iust for the euill they doe, who aduenture to doe any euill, vnder whatsoeuer pretence of good to come of it. Both expositions are good;
that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions Are good;
where there are two senses giuen of one place, both agreeable to the Analogie of Faith and Manners, both so indifferently appliable to the words and scope of the place,
where there Are two Senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place,
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as that it is hard to say, which was rather intended; though there was but one intended, yet to make vse of both. And so will we. Take it the first way:
as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the First Way:
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Maliciously to oppose the knowne Truth, is by most Diuines accounted a principall branch of that great vnpardonable sinne, the sinne against the holy Ghost:
Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost:
That great sin against the holy Ghost, the Holy Ghost it selfe in the Scriptures chuseth, rather than by any other to expresse by this name of Blasphemie, Mat. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet he obtained Mercy, because he did it ignorantly in vnbeliefe:
That great since against the holy Ghost, the Holy Ghost it self in the Scriptures chooseth, rather than by any other to express by this name of Blasphemy, Mathew 12. And whereas our Apostle, 1 Tim. 1. Says, That though he were a Blasphemer, yet he obtained Mercy, Because he did it ignorantly in unbelief:
he leaueth it questionable, but withall suspicious, whether there may bee any hope of Mercy for such as blaspheme maliciously, & against knowledge. If any mans be;
he Leaveth it questionable, but withal suspicious, whither there may be any hope of Mercy for such as Blaspheme maliciously, & against knowledge. If any men be;
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his vnderstanding being neither distinct through in capacitie to apprehend and sort things aright, nor yet constant to it selfe through vnsettlednesse and leuitie of iudgement.
his understanding being neither distinct through in capacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgement.
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Certainly his misprision of the Truth is so much lesser, than the others wilfull Calumnie ; as it proceedeth lesse from the irregularitie of the Will to the Iudgement.
Certainly his Misprision of the Truth is so much lesser, than the Others wilful Calumny; as it Proceedeth less from the irregularity of the Will to the Judgement.
He that through ignorance, or for want of apprehension or iudgement, or by reason of whatsoeuer other defect or motiue, bringeth a slander vpon any diuine Truth;
He that through ignorance, or for want of apprehension or judgement, or by reason of whatsoever other defect or motive, brings a slander upon any divine Truth;
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His damnation is iust. We haue the very case almost in terminis laid downe, and thus resolued in 2 Pet. 3. In which are some things hard to be vnderstood, (obserue the condition of the things;
His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which Are Some things hard to be understood, (observe the condition of the things;
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For the farther opening, and better vnderstanding whereof, (since the rule is of infinite vse in the whole practice of our liues:) that wee may the better know when,
For the farther opening, and better understanding whereof, (since the Rule is of infinite use in the Whole practice of our lives:) that we may the better know when,
Wee must not doe euill, that good may come. First, euill is of two sorts. The euill of fault, and the euill of punishment. Malum delicti, and Malum supplicij ; as Tertullian calleth them:
we must not do evil, that good may come. First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum Delicti, and Malum supplicij; as Tertullian calls them:
Although (to note that by the way) the common answer è malis minimum, euen in euils of Paine is to be vnderstood, (as most other practicall conclusions are) not as simply and vniuersally ;
Although (to note that by the Way) the Common answer è malis minimum, even in evils of Pain is to be understood, (as most other practical conclusions Are) not as simply and universally;
For (as one saith well) perhaps there are Cases, wherin two euils of Paine being at once propounded, it may not bee safe for vs to be our owne caruers.
For (as one Says well) perhaps there Are Cases, wherein two evils of Pain being At once propounded, it may not be safe for us to be our own carvers.
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as Atheisme against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophanenesse, Disloyaltie, Crueltie, Adulterie, Iniustice, Calumny, Auarice, and the like;
as Atheism against the First, Idolatry against the second, and so against the rest, Blasphemy, Profaneness, Disloyalty, Cruelty, Adultery, Injustice, Calumny, Avarice, and the like;
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Othersome are euill only respectiuely, and by accident: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, somtimes ill.
Othersome Are evil only respectively, and by accident: but otherwise in their own nature indifferent; and such as may be, and Are done sometime well, sometimes ill.
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as namely, whether hee should do well or ill, to walke abroad into the fields a mile or two with his friend, the thing it selfe is so equally indifferent, that it were resolution enough to leaue it in medio, and to answer him, there were neither good nor hurt in it:
as namely, whither he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it:
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but not morally, and spiritually, and in matter of conscience. And I say withall barely considered, for there may be circumstances, which may make it accidentally euill. As to walke abroad in the fields,
but not morally, and spiritually, and in matter of conscience. And I say withal barely considered, for there may be Circumstances, which may make it accidentally evil. As to walk abroad in the fields,
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Things vnequally indifferent are such, as though they be neither vniuersally good, nor absolutely euill; yet euen barely considered, sway more or lesse rather the one way than the other.
Things unequally indifferent Are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one Way than the other.
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as being in Morall precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giuing an Almes, hearing a Sermon, reprouing an offender; and the like. Which are in themselues good;
as being in Moral Precepts indefinitely commanded, Are yet sometime sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an offender; and the like. Which Are in themselves good;
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as to be euill. But yet with this difference, that those former, though indifferent, and in some cases euill, are yet of themselues notably & eminently inclined vnto good, rather than euill;
as to be evil. But yet with this difference, that those former, though indifferent, and in Some cases evil, Are yet of themselves notably & eminently inclined unto good, rather than evil;
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the answer is iust and warrantable, to say indefinitely they are good: and contrarily concerning the later actions, to say indefinitely, they are euill.
the answer is just and warrantable, to say indefinitely they Are good: and contrarily Concerning the later actions, to say indefinitely, they Are evil.
Which difference well weighed (to note that by the way) would serue to iustifie a common practice of most of vs in the exercise of our Ministerie, against such as distaste our doctrine for it,
Which difference well weighed (to note that by the Way) would serve to justify a Common practice of most of us in the exercise of our Ministry, against such as distaste our Doctrine for it,
Ordinarily in our Sermons we indefinitiuely condemne as euill, swearing, and gaming for money, and dancing, and recreations vpon the Sabbath day, & going to Law, and retaliation of iniuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, &c. and in our owne coat Non-residency, and Pluralities, &c. Most of which yet,
Ordinarily in our Sermons we indefinitively condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, & going to Law, and retaliation of injuries, and Monopolies, and raising of rends, and taking forfeitures of Bonds, etc. and in our own coat Non-residency, and Pluralities, etc. Most of which yet,
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and therefore in the number of those indifferent things which wee call Indifferentia ad vnum. You that are our hearers should bring so much charitable discretion with you,
and Therefore in the number of those indifferent things which we call Indifferentia ad One. You that Are our hearers should bring so much charitable discretion with you,
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and a seuere triall of all circumstances, whether they carry weight enough with them to giue our consciences sufficient securitie, not onely of their lawfulnesse in themselues, & at large,
and a severe trial of all Circumstances, whither they carry weight enough with them to give our Consciences sufficient security, not only of their lawfulness in themselves, & At large,
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There are diuers meanes wherby things not simply euill, but in themselues (either equally, or vnequally ) indifferent, may yet become accidentally euill.
There Are diverse means whereby things not simply evil, but in themselves (either equally, or unequally) indifferent, may yet become accidentally evil.
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and neglect or omit them for it, the action becommeth euill. Goe, and learne what that is, I will haue mercie and not sacrifice: Matth. 9. The stuffe thus prepared, by differencing out those things, which vndistinguished, might breed confusion:
and neglect or omit them for it, the actium becomes evil. Go, and Learn what that is, I will have mercy and not sacrifice: Matthew 9. The stuff thus prepared, by differencing out those things, which undistinguished, might breed confusion:
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and therefore we will content our selues for this time, with the consideration of this Rule, applyed to things simply euill. In them the Rule holdeth perpetually, and without exception:
and Therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holds perpetually, and without exception:
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We know not any greater good (for there is not any greater good) than the glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmlesse officious lye.
We know not any greater good (for there is not any greater good) than the glory of God: we scarce know a lesser since (if any since may be accounted little) than a harmless officious lie.
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and (if euen that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinfull meanes to compasse it. The reasons are strong. One is;
and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it. The Reasons Are strong. One is;
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because sinne in its owne nature, is de numero ineligibilium: and therefore as not eligible propter se, for it own sake, (there is neither forme nor beautie in it, that wee should desire it;) so neither propter aliud, with reference to any farther end.
Because sin in its own nature, is de numero ineligibilium: and Therefore as not eligible propter se, for it own sake, (there is neither Form nor beauty in it, that we should desire it;) so neither propter Aliud, with Referente to any farther end.
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And any one short Clause, or Prouiso, not legall, is sufficient to abate the whole writ or instrument, though in euerie other part absolute, and without exception.
And any one short Clause, or Proviso, not Legal, is sufficient to abate the Whole writ or Instrument, though in every other part absolute, and without exception.
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But what will wee say (and let that stand for a third reason) if our pretended good intention proue indeed no good intention? And certainly, be it as faire and glorious,
But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And Certainly, be it as fair and glorious,
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indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the meanes: as in a Syllogisme, the Premises doe the Conclusion. No more then can the choice of ill meanes proceed from a good intention ;
indeed no good intention, but a bad. For granted it must be, that the Intention of any end does virtually include the means: as in a Syllogism, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention;
From which ground it is, that the Fathers, and other Diuines doe oftentimes argue from the intention to the action, and from the goodnesse of the one, to the goodnesse of both:
From which ground it is, that the Father's, and other Divines do oftentimes argue from the intention to the actium, and from the Goodness of the one, to the Goodness of both:
and when the intention is euill, if the whole worke be naught. That which deceiueth most men in iudging of good or bad intentions, is, that they take the end, and the intention, for one and the same thing:
and when the intention is evil, if the Whole work be nought. That which deceiveth most men in judging of good or bad intentions, is, that they take the end, and the intention, for one and the same thing:
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and so hath rationem causae efficientis. Now betweene these two kindes of causes, the finall and the efficient, there is not only a great difference, but euen a repugnancie;
and so hath rationem causae efficientis. Now between these two Kinds of Causes, the final and the efficient, there is not only a great difference, but even a repugnancy;
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for there may as well be a bad intention of a good end, as a bad desire of a good obiect. Whatsoeuer the end be we intend, it is certaine that intention cannot be good, which putteth vs vpon the choice of euill meanes.
for there may as well be a bad intention of a good end, as a bad desire of a good Object. Whatsoever the end be we intend, it is certain that intention cannot be good, which putteth us upon the choice of evil means.
Me thinkes the Church of Rome should blush, (if her forehead dyed red with the blood of Gods Saints, were capable of any tincture of shame,) at the discouery of her manifold impostures, in counterfeiting of Reliques, in coyning of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes ;
Me thinks the Church of Rome should blush, (if her forehead died read with the blood of God's Saints, were capable of any tincture of shame,) At the discovery of her manifold Impostors, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes;
dissoluing of lawfull, and dispensing for vnlawfull marriages; assoyling Subiects from their Oaths and Allegiance ; plotting Treasons, and practising Rebellions ; excommunicating and dethroning Kings ; arbitrary disposing of Kingdomes ; stabbing and murthering of Princes ; warranting vniust inuasions ; and blowing vp Parliament houses.
dissolving of lawful, and dispensing for unlawful marriages; assoiling Subjects from their Oaths and Allegiance; plotting Treasons, and practising Rebellions; excommunicating and dethroning Kings; arbitrary disposing of Kingdoms; stabbing and murdering of Princes; warranting unjust invasions; and blowing up Parliament houses.
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For all which, and diuers other foule attempts, their Catholique defence is the aduancement (forsooth) of the Catholique Cause: Like his in the Poet, Quocunque modo rem, is their Resolution:
For all which, and diverse other foul attempts, their Catholic defence is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modo remembering, is their Resolution:
than to do worse? But alasse, what necessitie of doing either so, or worse ; when Gods law bindeth thee from both? He that said, Doe not commit adultery; said also, Do not kill:
than to do Worse? But alas, what necessity of doing either so, or Worse; when God's law binds thee from both? He that said, Do not commit adultery; said also, Do not kill:
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whether hee should rather hang, or drowne, or stab, or pine himselfe to death: there may be more horror, more paine, more lingring, in one than another;
whither he should rather hang, or drown, or stab, or pine himself to death: there may be more horror, more pain, more lingering, in one than Another;
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And it can be but a slender comfort for a man, that will needes thrust himselfe into the mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or some greater crime:
And it can be but a slender Comfort for a man, that will needs thrust himself into the Mouth of hell by sinning wilfully, that he is damned rather for lying, than for stealing, or whoring, or killing, or Some greater crime:
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In case two sinnes be propounded, may I not doe the lesser, to auoide the greater? Otherwise must I not of necessitie doe the greater? The answer is short and easie:
In case two Sins be propounded, may I not do the lesser, to avoid the greater? Otherwise must I not of necessity do the greater? The answer is short and easy:
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If two sinnes bee propounded, doe neither. Emalis minimum, holdeth as you heard (and yet not alwayes neither) in euils of Paine: But that is no Rule for euils of sinne. Here the safer Rule is, è malis nollum. And the reason is sound;
If two Sins be propounded, do neither. Emalis minimum, holds as you herd (and yet not always neither) in evils of Pain: But that is no Rule for evils of sin. Here the safer Rule is, è malis nollum. And the reason is found;
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because, as it is put, it is a case impossible. For Nemo angustiatur ad peecandum ▪ the Case cannot be supposed, wherin a man should be so straitned,
Because, as it is put, it is a case impossible. For Nemo angustiatur ad peecandum ▪ the Case cannot be supposed, wherein a man should be so straitened,
and a branch of that repentance which is due for the former rashnesse in making it,) because a hurtfull vow is, (and that virtute praecepti ) rather to be broken than kept.
and a branch of that Repentance which is due for the former rashness in making it,) Because a hurtful Voelli is, (and that virtute Precepts) rather to be broken than kept.
The Aegyptian Midwiues, not by their owne fault, but by Pharaohs tyrannous command, are driuen into a narrow strait, enforcing a seeming necessitie of sinne:
The Egyptian Midwives, not by their own fault, but by Pharaohs tyrannous command, Are driven into a narrow strait, enforcing a seeming necessity of sin:
Whereupon there seemeth to follow an ineuitable necessitie of sinning; when Gods Law requireth one thing, and particular conscience dictateth the flat contrary:
Whereupon there seems to follow an inevitable necessity of sinning; when God's Law requires one thing, and particular conscience dictateth the flat contrary:
for it is onely a necessitie ex hypothesi, and for a time, and continueth but stante tali errore. And still there is a way out betwixt those sinnes, and that without a third:
for it is only a necessity ex Hypothesis, and for a time, and Continueth but Standing tali Error. And still there is a Way out betwixt those Sins, and that without a third:
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The sinne of Commission wherein I would instance, is indeed a sinne beyond Commission: it is the vsurping of the Magistrates Office without a Commission. The Question is;
The sin of Commission wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is;
Now in such a case as this, the Question is, whether the intention of such an end, can iustifie such a deed ? And the fact of Phinehes, Numb. 25. (who for a much like end,
Now in such a case as this, the Question is, whither the intention of such an end, can justify such a deed? And the fact of Phinehas, Numb. 25. (who for a much like end,
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and for ciuill and historicall vses, not only lawfully and decently, but euen profitably? I must confesse, I neuer yet heard substantiall reason giuen, why they might not:
and for civil and historical uses, not only lawfully and decently, but even profitably? I must confess, I never yet herd substantial reason given, why they might not:
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if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schooles, and Colledges, and Churches too must downe:
if the Superstition be abolished? Otherwise, not Pictures only, and Crosses, and Images; but most of our Hospitals, and Schools, and Colleges, and Churches too must down:
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and so the hatred of Idolatrie should but Vsher in licentious Sacriledge, contrary to that passage of our Apostle in the next Chapter before this, Thou that abhorrest Idols, committest thou Sacriledge ? And thirdly, whether these forward ones haue not bewrayed somewhat their owne selfe-guiltinesse in this Act, at least for the manner of it, in doing it secretly,
and so the hatred of Idolatry should but Usher in licentious Sacrilege, contrary to that passage of our Apostle in the next Chapter before this, Thou that Abhorrest Idols, Committest thou Sacrilege? And Thirdly, whither these forward ones have not bewrayed somewhat their own self-guiltiness in this Act, At least for the manner of it, in doing it secretly,
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and in the dark? A man should not dare to do that, which he would not willingly either bee seene when it is a doing, or owne, being done. To passe by these;
and in the dark? A man should not Dare to do that, which he would not willingly either be seen when it is a doing, or own, being done. To pass by these;
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Errour knoweth no stay, and a false Principle once receiued, multiplieth into a thousand absurd conclusions. It is good for men to goe vpon sure grounds, else they may runne and wander in infinitum. A little errour at the first,
Error Knoweth no stay, and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, Else they may run and wander in infinitum. A little error At the First,
For grant, for the suppression of Idolatrie, in case the Magistrate will not doe his office, that it is lawfull for a priuate man to take vpon him to reforme what he thinketh amisse,
For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he Thinketh amiss,
why by the same reason, and vpon the same grounds, a priuate man may not take vpon him to establish Lawes, raise Powers, administer Iustice, execute Malefactors, or doe any other thing the Magistrate should doe;
why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer justice, execute Malefactors, or do any other thing the Magistrate should do;
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Which if it were once granted (as granted it must bee, if these mens fact bee iustifiable;) euery wise man seeth, the end could bee no other but vast Anarchie and confusion both in Church and Commonweale: whereupon must vnauoidably follow the speedy subuersion both of Religion and State. If things be amisse,
Which if it were once granted (as granted it must be, if these men's fact be justifiable;) every wise man sees, the end could be no other but vast Anarchy and confusion both in Church and Commonweal: whereupon must avoidable follow the speedy subversion both of Religion and State. If things be amiss,
priuate men may lament it, and as occasion serueth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in minde of it: But they may not make themselues Magistrates, to reforme it.
private men may lament it, and as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates, to reform it.
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Secondly, what if Phinehes had the Magistrates authoritie to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the chapter, where the Story is laid downe, Numb. 25.5. especially paralleld with another Story of much like circumstances, Exod. 32.27. that as there the Leuites, so here Phinehes drew the sword in execution of the expresse command of Moses the supreme Magistrate. If neither thus, nor so:
Secondly, what if Phinehas had the Magistrates Authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the chapter, where the Story is laid down, Numb. 25.5. especially paralleled with Another Story of much like Circumstances, Exod 32.27. that as there the Levites, so Here Phinehas drew the sword in execution of the express command of Moses the supreme Magistrate. If neither thus, nor so:
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yet thirdly, (which cutteth off all plea, and is the most common answere ordinarily giuen by Diuines to this and the like instances drawne from some singular actions of Gods Worthies;) Men of Heroicall spirits and gifts, such as were Dauid, Samson, Ehud, Moses Elias, and some others, especially at such times as they were employed in some speciall seruice for the good of Gods Church, were exempt from the common rules of life:
yet Thirdly, (which cutteth off all plea, and is the most Common answer ordinarily given by Divines to this and the like instances drawn from Some singular actions of God's Worthies;) Men of Heroical spirits and Gifts, such as were David, samson, Ehud, Moses Elias, and Some Others, especially At such times as they were employed in Some special service for the good of God's Church, were exempt from the Common rules of life:
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and did many things, (as we are to presume) not without the secret motion and direction of Gods holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to Abraham for sacrificing his sonne) but not safe,
and did many things, (as we Are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were Therefore good in them (that secret direction being to them loco Specialis Mandati, like that to Abraham for sacrificing his son) but not safe,
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nor to become exemplary vnto others. Of which nature was Davids single combate with Goliah ; and Samsons pulling downe the house vpon himselfe and the Philistines; and Moses slaying the Egyptian;
nor to become exemplary unto Others. Of which nature was Davids single combat with Goliath; and Samsons pulling down the house upon himself and the philistines; and Moses slaying the Egyptian;
as Elias did ? His answer was with a kinde of indignation (as both his gesture and speeches shew) Nescitis cuius spiritus estis; You know not what manner of spirit you are of.
as Elias did? His answer was with a kind of Indignation (as both his gesture and Speeches show) Nescitis cuius spiritus Ye are; You know not what manner of Spirit you Are of.
but it is not for you or others to propose his example, vnlesse you can demonstrate his Spirit. And if Phinehes Act also was (as most thinke it was) such as these:
but it is not for you or Others to propose his Exampl, unless you can demonstrate his Spirit. And if Phinehas Act also was (as most think it was) such as these:
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and that both such as haue gone too farre this way in their practice already, for the time past, may acknowledge their own ouersight, and be sorry for it;
and that both such as have gone too Far this Way in their practice already, for the time past, may acknowledge their own oversight, and be sorry for it;
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and keepe themselues within the due bounds of Christian sobrietie, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to giue you another, in a matter of Omission.
and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you Another, in a matter of Omission.
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than against those errours or sinnes. Hee seeth on the other side some withdrawments: his discretion may perhaps bee called in question, for meddling where he needed not;
than against those errors or Sins. He sees on the other side Some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not;
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This is the Case. The Question is, Whether these later considerations, and the good that may come thereby, bee sufficient to warrant vnto him the omission of that necessary duty?
This is the Case. The Question is, Whither these later considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?
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as not onely many nice Schoole-points and Conclusions are, but also many Genealogies, and Leuiticall rites, and other things euen in the Scriptures themselues.
as not only many Nicaenae School points and Conclusions Are, but also many Genealogies, and Levitical Rites, and other things even in the Scriptures themselves.
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Nay more, a Minister not onely in discretion may, but is euen in Conscience bound, at least in the publike exercise of his Ministery, to conceale some particular truths from his Auditorie;
Nay more, a Minister not only in discretion may, but is even in Conscience bound, At lest in the public exercise of his Ministry, to conceal Some particular truths from his Auditory;
as are many Resolutions of Cases appertaining to the seuenth Commandement ( Thou shalt not commit adultery;) and some also appertaining to the eighth (Thou shalt not steale.) Our men iustly condemne the Popish Casuists, for their too much liberty in this kind in their Writings:
as Are many Resolutions of Cases appertaining to the Seventh Commandment (Thou shalt not commit adultery;) and Some also appertaining to the eighth (Thou shalt not steal.) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings:
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and conuey into the mindes of corrupt men, Notions of such prodigious filthinesse, and artificial Leger-du-maine, as perhaps otherwise they would neuer haue dreamed on, or thirsted after.
and convey into the minds of corrupt men, Notions of such prodigious filthiness, and artificial Leger-du-maine, as perhaps otherwise they would never have dreamed on, or thirsted After.
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Besides these, there are other Cases many, in which it may be more conuenient to conceale, than to teach some diuine truths at some times, and in some places.
Beside these, there Are other Cases many, in which it may be more convenient to conceal, than to teach Some divine truths At Some times, and in Some places.
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much mistaken by some through error in iudgement; much abused by sinfull, especially publike practice; occasioning Scandals and offences among brethren;
much mistaken by Some through error in judgement; much abused by sinful, especially public practice; occasioning Scandals and offences among brothers;
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it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Iudah, and Israel, should make them heare of those three or foure, more than all the rest.
it is fit, they that Are sent to Damascus, and Moab, and Ammon, and Tyre, and Iudah, and Israel, should make them hear of those three or foure, more than all the rest.
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I thinke vniustly; (for I do not yet see what I should retract of that I then deliuered:) and it is not vnlikely, I shall be blamed againe for this, vnlesse I preuent it.
I think unjustly; (for I do not yet see what I should retract of that I then Delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it.
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NONLATINALPHABET, they that offend either in the one, or the other, their damnation is iust. To preserue therefore both you from the Sinne, and my selfe from the Blame ;
, they that offend either in the one, or the other, their damnation is just. To preserve Therefore both you from the Sin, and my self from the Blame;
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But what is that to you? Notwithstanding euery way, so long as it is Christ, and his truth which are preached, it is your part therein to reioyce. If an Angel from heauen should preach any vntruth vnto you, NONLATINALPHABET, Let him bee accursed :
But what is that to you? Notwithstanding every Way, so long as it is christ, and his truth which Are preached, it is your part therein to rejoice. If an Angel from heaven should preach any untruth unto you,, Let him be accursed:
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That I preached factiously, That I came to cast bones among them, That I might haue chosen a fitter Text, That I might haue had as much thankes to haue kept away? For Faction ; I hate it:
That I preached factiously, That I Come to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction; I hate it:
and inconformity in practice vnto, the lawful Ceremonies of the Church) that so if it had been possible all might haue beene quiet, without despising or iudging one another for these things. For thankes ;
and inconformity in practice unto, the lawful Ceremonies of the Church) that so if it had been possible all might have been quiet, without despising or judging one Another for these things. For thanks;
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how is it not vnequall, that men, who plead (so as none more) for liberty and plainnesse in reprouing sinne, should not allow those that come amongst them that liberty and plainenesse against themselues and their owne sinnes? I dare appeale to your selues.
how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come among them that liberty and plainness against themselves and their own Sins? I Dare appeal to your selves.
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so to bend himselfe (as neere as hee can) especially against the apparant errours and sinnes of his present auditorie? And doe you not beleeue it is so? Why then might I not;
so to bend himself (as near as he can) especially against the apparent errors and Sins of his present auditory? And do you not believe it is so? Why then might I not;
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cannot but stirre vs vp, if wee be sensible (as euery good member should be) of the damage and losse the Church acquireth by them, to put you in minde and to admonish you (as opportunities inuite vs) both priuately and publiquely.
cannot but stir us up, if we be sensible (as every good member should be) of the damage and loss the Church acquireth by them, to put you in mind and to admonish you (as opportunities invite us) both privately and publicly.
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Is it not time, trow yee, to thrust in the sickle, when the fields look white vnto the Haruest? Is it not time our Pulpits should a little eccho of these things,
Is it not time, trow ye, to thrust in the fickle, when the fields look white unto the Harvest? Is it not time our Pulpits should a little echo of these things,
either can sufficiently warrant any sinfull action to be done, or iustifie it being done: or sufficiently excuse the Omission of any necessarie dutie, when it is necessarie.
either can sufficiently warrant any sinful actium to be done, or justify it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary.
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and (after a profitable digression into the prayse of Charitie in the next Chapter) resumeth againe at the fourteenth Chapter, spending also that whole Chapter therein:
and (After a profitable digression into the praise of Charity in the next Chapter) resumeth again At the fourteenth Chapter, spending also that Whole Chapter therein:
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and it is concerning spirituall gifts, [ Now concerning spirituall gifts, brethren, I would not haue you ignorant, &c. ] These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
and it is Concerning spiritual Gifts, [ Now Concerning spiritual Gifts, brothers, I would not have you ignorant, etc. ] These gracious Gifts of the holy Spirit of God, bestowed on them for the edification of the Church;
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yet sweet and vsefull, varietie of these spirituall gifts: he sheweth, that howsoeuer manifold they are either for kind, or degree, so as they may differ in the materiall and formall, yet they doe all agree both in the same efficient, and in the same finall cause.
yet sweet and useful, variety of these spiritual Gifts: he shows, that howsoever manifold they Are either for kind, or degree, so as they may differ in the material and formal, yet they do all agree both in the same efficient, and in the same final cause.
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First, their nature in themselues, and in their originall ; what they are, and whence: they are the workes of Gods Spirit in vs, [ The manifestation of the Spirit.
First, their nature in themselves, and in their original; what they Are, and whence: they Are the works of God's Spirit in us, [ The manifestation of the Spirit.
Both which put together, doe signifie those spirituall gifts and graces whereby God enableth men (and especially Church-men) to the duties of their particular Callings for the generall good.
Both which put together, do signify those spiritual Gifts and graces whereby God enableth men (and especially Churchmen) to the duties of their particular Callings for the general good.
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the word of wisdome, the word of knowledge, faith, the gifts of healing, workings of miracles, prophecy, discerning of spirits, diuers kinds of tongues, interpretation of tongues.
the word of Wisdom, the word of knowledge, faith, the Gifts of healing, workings of Miracles, prophecy, discerning of spirits, diverse Kinds of tongues, Interpretation of tongues.
All which, and all other of like nature and vse, because they are wrought by that one and selfe-same Spirit, which diuideth to euery one seuerally as he will ; are therefore called NONLATINALPHABET, spirituall gifts ;
All which, and all other of like nature and use, Because they Are wrought by that one and selfsame Spirit, which Divideth to every one severally as he will; Are Therefore called, spiritual Gifts;
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The word [ Spirit ] though in Scripture it haue many other significations, yet in this place I conceiue to be vnderstood directly of the Holy Ghost, the third Person in the euer-blessed Trinitie. For first, in vers. 3. that which is called the Spirit of God in the former part, is in the later part called the Holy Ghost: [ I giue you to vnderstand, that no man speaking by the Spirit of God, calleth Iesus accursed;
The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For First, in vers. 3. that which is called the Spirit of God in the former part, is in the later part called the Holy Ghost: [ I give you to understand, that no man speaking by the Spirit of God, calls Iesus accursed;
] Againe, that varietie of gifts, which in vers. 4. is said to proceed from the same Spirit, is said likewise in vers. 5. to proceed from the same Lord, and in vers. 6. to proceed from the same God :
] Again, that variety of Gifts, which in vers. 4. is said to proceed from the same Spirit, is said likewise in vers. 5. to proceed from the same Lord, and in vers. 6. to proceed from the same God:
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and that is onely the holy Ghost. And againe, in those words, in vers. 11. [ all these worketh that one and the selfe-same Spirit, diuiding to euery man seuerally as he will ;
and that is only the holy Ghost. And again, in those words, in vers. 11. [ all these works that one and the selfsame Spirit, dividing to every man severally as he will;
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For all the Actions and operations of the Diuine Persons, (those onely excepted which are of intrinsecall and mutuall relation) are the ioynt and vndiuided workes of the whole three Persons: according to the common knowne maxime, constantly and vniformely receiued in the Catholike Church, Opera Trinitatis ad extra sunt indiuisa.
For all the Actions and operations of the Divine Persons, (those only excepted which Are of intrinsical and mutual Relation) Are the joint and undivided works of the Whole three Persons: according to the Common known maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indiuisa.
Spirit, in vers. 4. Lord, in vers. 5. and God, in vers. 6. to giue vs intimation, that these spirituall gifts proceed equally and vndiuidedly from the whole three Persons ;
Spirit, in vers. 4. Lord, in vers. 5. and God, in vers. 6. to give us intimation, that these spiritual Gifts proceed equally and undividedly from the Whole three Persons;
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from God the Father, and from his Sonne Iesus Christ our Lord, and from the eternall Spirit of them both the Holy Ghost, as from one entire, indiuisible, and coessentiall Agent.
from God the Father, and from his Son Iesus christ our Lord, and from the Eternal Spirit of them both the Holy Ghost, as from one entire, indivisible, and coessential Agent.
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But for that we are grosse of vnderstanding, and vnable to conceiue the distinct Trinity of Persons in the Vnity of the Godhead, otherwise than by apprehending some distinction of their operations and offices to-vs-ward:
But for that we Are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise than by apprehending Some distinction of their operations and Offices to-vs-ward:
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it hath pleased the wisedome of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so farre to condescend to our weaknesse and dulnesse,
it hath pleased the Wisdom of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so Far to condescend to our weakness and dulness,
so is Goodnesse to the Holy Ghost. And therefore, as the Worke of Creation, wherein is specially seene the mighty power of God, is appropriated to the Father ;
so is goodness to the Holy Ghost. And Therefore, as the Work of Creation, wherein is specially seen the mighty power of God, is appropriated to the Father;
and the worke of Redemption, wherein is specially seene the wisedome of God, to the Sonne: so the workes of sanctification, and the infusion of habituall graces, whereby the good things of God are communicated vnto vs, is appropriated vnto the Holy Ghost. And for this cause, the gifts thus communicated vnto vs from God, are called NONLATINALPHABET spirituall gifts, and NONLATINALPHABET, the manifestation of the Spirit.
and the work of Redemption, wherein is specially seen the Wisdom of God, to the Son: so the works of sanctification, and the infusion of habitual graces, whereby the good things of God Are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the Gifts thus communicated unto us from God, Are called spiritual Gifts, and, the manifestation of the Spirit.
and neither improper. For these spirituall Gifts are the manifestation of the spirit Actiuely: because by these, the spirit manifesteth the will of God vnto the Church;
and neither improper. For these spiritual Gifts Are the manifestation of the Spirit Actively: Because by these, the Spirit manifesteth the will of God unto the Church;
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because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest euidence, that the Spirit of God wrought in him.
Because where any of these Gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence, that the Spirit of God wrought in him.
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As we reade in Act. 10. that they of the Circumcision were astonished, When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost.
As we read in Act. 10. that they of the Circumcision were astonished, When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost.
If it bee demanded, But how did that appeare ▪ it followeth in the next verse, [ for they heard them speake with tongues, &c. ] The spirituall Gift then is a manifestation of the spirit as euery other sensible effect is a manifestation of its proper cause.
If it be demanded, But how did that appear ▪ it follows in the next verse, [ for they herd them speak with tongues, etc. ] The spiritual Gift then is a manifestation of the Spirit as every other sensible Effect is a manifestation of its proper cause.
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The Scriptures sometimes distinguish them by the different termes of NONLATINALPHABET & NONLATINALPHABET: although those words are sometimes againe vsed indifferently and promiscuously, either for other.
The Scriptures sometime distinguish them by the different terms of &: although those words Are sometime again used indifferently and promiscuously, either for other.
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They are commonly known in the Schooles, and differenced by the names of Gratiae gratum facientes, and Gratiae gratis datae. Which termes though they be not very proper, (for one of them may be affirmed of the other;
They Are commonly known in the Schools, and differenced by the names of Gratiae gratum Facientes, and Gratiae gratis Datae. Which terms though they be not very proper, (for one of them may be affirmed of the other;
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though happely for the better, hath by experience beene found for the most part unhappy in the euent, in multiplying vnnecessary booke-quarrels;) wee may retaine them profitably, and without preiudice.
though happily for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice.
and may therefore be called Personall, or speciall: these proceed from the generall loue of God to his Church, (or yet more generall to humane societies;) and may therefore be rather called Ecclesiasticall or Generall Gifts or Graces.
and may Therefore be called Personal, or special: these proceed from the general love of God to his Church, (or yet more general to humane societies;) and may Therefore be rather called Ecclesiastical or General Gifts or Graces.
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Of that first sort are Faith, Hope, Charity, Repentance, Patience, Humility ; and all those other holy graces and fruites of the spirit, which accompany saluation:
Of that First sort Are Faith, Hope, Charity, Repentance, Patience, Humility; and all those other holy graces and fruits of the Spirit, which accompany salvation:
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Wrought by the blessed and powerfull operation of the holy Spirit of God, after a most effectuall, but vnconceiuable manner, regenerating, and renewing,
Wrought by the blessed and powerful operation of the holy Spirit of God, After a most effectual, but unconceivable manner, regenerating, and renewing,
and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this Chapter; and namely in my Text: Euery branch whereof excludeth them.
and seasoning, and sanctifying the hearts of his Chosen. But yet these Are not the Gifts so much spoken of in this Chapter; and namely in my Text: Every branch whereof excludeth them.
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But hypocrisie may make such a semblance, that we may thinke wee see spirit in a man, in whom yet there is nothing but flesh, and infirmities may cast such a fogge, that wee can discerne nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of doe incurre into the senses, and giue vs euident and infallible assurance of the spirit that wrought them:
But hypocrisy may make such a semblance, that we may think we see Spirit in a man, in whom yet there is nothing but Flesh, and infirmities may cast such a fog, that we can discern nothing but Flesh in a man, in whom yet there is Spirit. But the Gifts Here spoken of doe incur into the Senses, and give us evident and infallible assurance of the Spirit that wrought them:
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Againe, secondly, those Graces of sanctification are not communicated by distribution, ( Alius sic, alius verò sic;) Faith to one, Charity to another, Repentance to another:
Again, secondly, those Graces of sanctification Are not communicated by distribution, (Alius sic, alius verò sic;) Faith to one, Charity to Another, Repentance to Another:
but where they are giuen, they are giuen all at once and together, as it were strung vpon one threed, and linked into one chaine. But the Gifts here spoken of are distributed as it were by doale, and diuided seuerally as it pleased God, shared out into seuerall portions,
but where they Are given, they Are given all At once and together, as it were strung upon one thread, and linked into one chain. But the Gifts Here spoken of Are distributed as it were by dole, and divided severally as it pleased God, shared out into several portions,
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though they may and ought to bee exercised to the benefit of others, who by the shining of our light, and the sight of our good workes, may be prouoked to glorifie God by walking in the same paths:
though they may and ought to be exercised to the benefit of Others, who by the shining of our Light, and the sighed of our good works, may be provoked to Glorify God by walking in the same paths:
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It then remaineth, to vnderstand this Text and Chapter of that other and later kinde of spirituall Gifts: those Graces of Edification, (or Gratiae gratis datae,) whereby men are enabled in their seuerall Callings, according to the quality and measure of the graces they haue receiued, to be profitable members of the publique body, either in Church or Common-wealth.
It then remains, to understand this Text and Chapter of that other and later kind of spiritual Gifts: those Graces of Edification, (or Gratiae gratis Datae,) whereby men Are enabled in their several Callings, according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth.
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Vnder which appellation, (the very first naturall powers and faculties of the soule only excepted, which flowing à principijs speciei, are in all men the same and alike;) I comprehend all other secondary endowments, and abilities whatsoeuer of the reasonable soule, which are capable of the degrees of more and lesse, and of better and worse;
Under which appellation, (the very First natural Powers and faculties of the soul only excepted, which flowing à principijs Speciei, Are in all men the same and alike;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable soul, which Are capable of the Degrees of more and less, and of better and Worse;
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together with all subsidiary helpes any way conducing to the exercise of any of them. Whether they be first, supernaturall graces, giuen by immediate and extraordinary infusion from God:
together with all subsidiary helps any Way conducing to the exercise of any of them. Whither they be First, supernatural graces, given by immediate and extraordinary infusion from God:
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which were frequent in the infancie of the Church, and when this Epistle was written, according as, the necessitie of those primitiue times considered, God saw it expedient for his Church.
which were frequent in the infancy of the Church, and when this Epistle was written, according as, the necessity of those primitive times considered, God saw it expedient for his Church.
Or whether they be secondly, such as Philosophers call Naturall dispositions: such as are promptnesse of Wit, quicknesse of Conceit, fastnesse of Memory, clearenesse of Vnderstanding, soundnesse of Iudgement, readinesse of Speech, and other like;
Or whither they be secondly, such as Philosophers call Natural dispositions: such as Are promptness of Wit, quickness of Conceit, fastness of Memory, clearness of Understanding, soundness of Judgement, readiness of Speech, and other like;
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that men become thereby skilfull Linguists, subtile Disputers, copious Orators, profound Diuines, powerfull Preachers, expert Lawyers, Physitians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoeuer.
that men become thereby skilful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, Profession, or Faculty whatsoever.
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To which we may adde in the fourth place, all outward subseruient helpes whatsoeuer, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits:
To which we may add in the fourth place, all outward subseruient helps whatsoever, which may any Way further or facilitate the exercise of any of the former graces, dispositions, or habits:
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All of these, euen those among them, which seeme most of all to haue their foundation in Nature, or perfection from Art, may in some sort bee called NONLATINALPHABET, spirituall gifts: in as much as the spirit of God is the first and principall worker of them.
All of these, even those among them, which seem most of all to have their Foundation in Nature, or perfection from Art, may in Some sort be called, spiritual Gifts: in as much as the Spirit of God is the First and principal worker of them.
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Wee may here first behold, and admire, and magnifie the singular loue, and care, and prouidence of God for and ouer his Church. For the building vp whereof, hee hath not only furnished it with fit materials, men endowed with the faculties of vnderstanding, reason, will, memory, affections;
we may Here First behold, and admire, and magnify the singular love, and care, and providence of God for and over his Church. For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections;
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so he hath also from time to time raysed vp seruiceable men, and enabled them with a large measure of all needfull gifts and graces, to set forward the building,
so he hath also from time to time raised up serviceable men, and enabled them with a large measure of all needful Gifts and graces, to Set forward the building,
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or if hauing such members, there were yet no vitall spirits within to enable them to their proper offices, it were rather a Corps than a Body: but the vigour that is in euery part to doe its office, is a certaing euidence and manifestation of a spirit of life within,
or if having such members, there were yet no vital spirits within to enable them to their proper Offices, it were rather a Corpse than a Body: but the vigour that is in every part to do its office, is a certaing evidence and manifestation of a Spirit of life within,
So those actiue gifts, & graces, and abilities, which are to be found in the members of the mysticall body of Christ, (I know not whether of greater variety, or vse, ) are a strong manifestation, that there is a powerfull Spirit of God within, that knitteth the the whole body together,
So those active Gifts, & graces, and abilities, which Are to be found in the members of the mystical body of christ, (I know not whither of greater variety, or use,) Are a strong manifestation, that there is a powerful Spirit of God within, that knits the the Whole body together,
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in raising vp instruments for the seruice of his Church, and furnishing them with gifts in some good measure meete for the same, more or lesse, according as he shall see it expedient for her, in her seuerall different estates and conditions:
in raising up Instruments for the service of his Church, and furnishing them with Gifts in Some good measure meet for the same, more or less, according as he shall see it expedient for her, in her several different estates and conditions:
for the perfecting of the Saints, for the worke of the Ministerie, for the edifying of the body of Christ, till we all meete in the vnitie of the Faith,
for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ, till we all meet in the unity of the Faith,
He hath promised long since, who was neuer yet touched with breach of promise, that he would be with his Apostles (and their successours) alwaies vnto the end of the world.
He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their Successors) always unto the end of the world.
Thirdly, where the Spirit of God hath manifested it selfe to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawfull Calling.
Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of Gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those Gifts in Some lawful Calling.
And so this manifestation of the Spirit in my text, imposeth vpon euery man the Necessity of a Calling. Our Apostle, in the seuenth of this Epistle, ioyneth these two together, a Gift and a Calling ;
And so this manifestation of the Spirit in my text, Imposes upon every man the Necessity of a Calling. Our Apostle, in the Seventh of this Epistle, Joineth these two together, a Gift and a Calling;
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those very gifts you haue receiued, are a Reall Call, pursuing you with continuall restlesse importunitie, till you haue disposed your selues in some honest course of life or other, wherein you may be profitable to humane societie, by the exercising of some or other of those gifts. All the members of the Body haue their proper and distinct offices, according as they haue their proper and distinct faculties ;
those very Gifts you have received, Are a Real Call, pursuing you with continual restless importunity, till you have disposed your selves in Some honest course of life or other, wherein you may be profitable to humane society, by the exercising of Some or other of those Gifts. All the members of the Body have their proper and distinct Offices, according as they have their proper and distinct faculties;
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and from those offices they haue also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call it selfe by any other name,
and from those Offices they have also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call it self by any other name,
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than by the common name of a member: so in the Church, he that cannot stile himselfe by any other name than a Christian, doth indeed but vsurp that too.
than by the Common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, does indeed but usurp that too.
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then thou art at the best, but Tumor praeter naturam (as Physitians call them) a scab, or botch, or wenne, or some other monstrous and vnnaturall exerescency vpon the body;
then thou art At the best, but Tumor praeter naturam (as Physicians call them) a scab, or botch, or wen, or Some other monstrous and unnatural exerescency upon the body;
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And if thou art no part of the body, how darest thou make challenge to the head, by mis-calling thy selfe Christian? If thou hast a Gift, get a Calling.
And if thou art no part of the body, how Darest thou make challenge to the head, by miscalling thy self Christian? If thou hast a Gift, get a Calling.
And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus vsed by Saint Paul in the 14. Chapter following, where at vers 37 he maketh a Prophet and a Spirituall man all one, (and by prophecying, in that whole Chapter hee meaneth Preaching: If any man thinke himselfe to be a Prophet, either spirituall, let him acknowledge, &c. But howsoeuer it be for the title ;
And that not altogether without ground, both for the name, and thing. The very name seems to be thus used by Saint Paul in the 14. Chapter following, where At vers 37 he makes a Prophet and a Spiritual man all one, (and by prophesying, in that Whole Chapter he means Preaching: If any man think himself to be a Prophet, either spiritual, let him acknowledge, etc. But howsoever it be for the title;
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when hee conferred the Ministeriall power vpon his Disciples, and is still vsed in our Church at the collation of Holy Orders, Accipite spiritum sanctum, Receiue the holy Ghost.
when he conferred the Ministerial power upon his Disciples, and is still used in our Church At the collation of Holy Order, Accipite spiritum sanctum, Receive the holy Ghost.
wee may thenceforth be iustly stiled spirituall persons. The thing for which I note it, is, that wee should therefore endeauour our selues NONLATINALPHABET,
we may thenceforth be justly styled spiritual Persons. The thing for which I note it, is, that we should Therefore endeavour our selves,
as that by the eminencie thereof aboue that which is in ordinary temporall men, we may shew our selues to be indeed, what wee are in name, spirituall persons. If we be of the Spiritualtie, there would be in vs another gates manifestation of the Spirit, than is ordinarily to be found in the Temporaltie. God forbid I should censure all them for intruders into the Ministery, that are not gifted for the Pulpit.
as that by the eminency thereof above that which is in ordinary temporal men, we may show our selves to be indeed, what we Are in name, spiritual Persons. If we be of the Spiritualty, there would be in us Another gates manifestation of the Spirit, than is ordinarily to be found in the Temporalty. God forbid I should censure all them for intruders into the Ministry, that Are not gifted for the Pulpit.
as the times then stood, to haue admitted of some thousands of non-preaching Ministers, or else haue denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to bee a safe Rule :
as the times then stood, to have admitted of Some thousands of Nonpreaching Ministers, or Else have denied many Parishes and Congregations in England the benefit of so much as bore reading. And I take this to be a safe Rule:
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Whatsoeuer thing the helpe of any circumstances can make lawfull at any time, that thing may not be condemned as vniuersally, and de toto genere vnlawfull.
Whatsoever thing the help of any Circumstances can make lawful At any time, that thing may not be condemned as universally, and de toto genere unlawful.
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and wherein most of our Gentrie, very women and all (by the aduantage of long Peace, and the custome of moderne education, together with the helpe of a multitude of English books and translations) are able to look through the ignorance of a Clergy-man, and censure it,
and wherein most of our Gentry, very women and all (by the advantage of long Peace, and the custom of modern education, together with the help of a multitude of English books and Translations) Are able to look through the ignorance of a Clergyman, and censure it,
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but by his prayers, care, and industrie improue those he hath, so as he may be able vpon good occasion, to import a spirituall gift to the people of God, whereby they may be established, and to speake with such vnderstanding,
but by his Prayers, care, and industry improve those he hath, so as he may be able upon good occasion, to import a spiritual gift to the people of God, whereby they may be established, and to speak with such understanding,
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and sufficiencie, and pertinencie (especially when he hath iust warning, and a conuenient time to prepare himselfe,) in some good measure of proportion to the quicknesse and ripenesse of these present times,
and sufficiency, and pertinency (especially when he hath just warning, and a convenient time to prepare himself,) in Some good measure of proportion to the quickness and ripeness of these present times,
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Shewing in his doctrine (as our Apostle writeth to Titus) vncorruptnesse, grauitie, seueritie, sound speech that cannot be condemned, that he that is of the contrarie part may be ashamed, hauing no euill thing to say of him.
Showing in his Doctrine (as our Apostle Writeth to Titus) uncorruptness, gravity, severity, found speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him.
And thus much shall suffice vs to haue spoken concerning the name and nature of these spiritual gifts, by occasion of the title here giuen them, The manifestation of the Spirit.
And thus much shall suffice us to have spoken Concerning the name and nature of these spiritual Gifts, by occasion of the title Here given them, The manifestation of the Spirit.
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Vnderstand it not to be so much intended here, that euery particular man hath the manifestation of the Spirit, (though that may also bee true in some sense;) as that euery man, that hath the manifestation of the Spirit, hath it giuen him,
Understand it not to be so much intended Here, that every particular man hath the manifestation of the Spirit, (though that may also be true in Some sense;) as that every man, that hath the manifestation of the Spirit, hath it given him,
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it is no part of our meaning to signifie each particular person so to doe, (for there be many, that learne neither of both;) but wee onely entend to shew the receiued order of the things to be such,
it is no part of our meaning to signify each particular person so to do, (for there be many, that Learn neither of both;) but we only intend to show the received order of the things to be such,
as that euery man that learneth both, learneth that first. As wee conceiue his meaning, who directing vs the way to such or such a place, should tell vs, Euery man rideth this way;
as that every man that learneth both, learneth that First. As we conceive his meaning, who directing us the Way to such or such a place, should tell us, Every man rides this Way;
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It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether euery man haue receiued a spiritual gift, or no:
It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whither every man have received a spiritual gift, or no:
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only thus much is directly intended, that euery man who hath receiued such a gift, hath receiued it by way of gift. All spirituall graces, all those dispositions, habits, and abilities of the vnderstanding part, from which the Church of God may receiue edification in any kind, together with all the secondary and inferiour helpes that any way conduce thereunto, they are all the good gifts of God.
only thus much is directly intended, that every man who hath received such a gift, hath received it by Way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any Way conduce thereunto, they Are all the good Gifts of God.
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and all those distributions passe vnto vs by one and the same way, of most free and liberall donation. Haue all the Word of Wisdome? Haue all the Word of Knowledge? Haue all Faith ? Haue all Prophecy ? or any other spirituall grace? No; they haue not:
and all those distributions pass unto us by one and the same Way, of most free and liberal donation. Have all the Word of Wisdom? Have all the Word of Knowledge? Have all Faith? Have all Prophecy? or any other spiritual grace? No; they have not:
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doe wee not by the vse of those very names confesse the receipt ? For what more free than gift ? and what lesse of debt or desert, than grace ? Heathen men indeed called the best of their perfections, NONLATINALPHABET, Habits: but Saint Iames hath taught Christians a fitter name for ours, NONLATINALPHABET, Gifts. They saw they had them, and looked no farther:
do we not by the use of those very names confess the receipt? For what more free than gift? and what less of debt or desert, than grace? Heathen men indeed called the best of their perfections,, Habits: but Saint James hath taught Christians a fitter name for ours,, Gifts. They saw they had them, and looked no farther:
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[ Quis te discreuit? Who made thee to differ from another? ] Say there were, (as there is not) such a difference in and from Nature as thou conceiuest;
[ Quis te discreuit? Who made thee to differ from Another? ] Say there were, (as there is not) such a difference in and from Nature as thou conceivest;
yet still in the last resolution there must be a receipt acknowledged: for euen Nature it selfe in the last resolution is of Grace ; for God gaue thee that.
yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace; for God gave thee that.
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diuiding his graces to euery man seuerally as he will, (at the eleuenth) and as it hath pleased him, (at verse 18. of this Chapter.) Nature is a necessary agent,
dividing his graces to every man severally as he will, (At the Eleventh) and as it hath pleased him, (At verse 18. of this Chapter.) Nature is a necessary agent,
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So God after the good pleasure of his owne will, out of mankinde, as out of an vntoward lumpe of clay, (all of the same price, equall in nature and desert, ) maketh vp vessels for the vse of his Sanctuary;
So God After the good pleasure of his own will, out of mankind, as out of an untoward lump of clay, (all of the same price, equal in nature and desert,) makes up vessels for the use of his Sanctuary;
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by fitting seuerall men with seuerall gifts, more or lesse, greater or meaner, better or worse, according to the difference of those offices and employments, for which he intendeth them.
by fitting several men with several Gifts, more or less, greater or meaner, better or Worse, according to the difference of those Offices and employments, for which he intends them.
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and to whom can thy thankes for it be due, but to the Giuer ? Sacrifice not to thine owne nets, either of Nature, of Endeuour, as if these Abilities were the manifestations of thine owne spirit:
and to whom can thy thanks for it be due, but to the Giver? Sacrifice not to thine own nets, either of Nature, of Endeavour, as if these Abilities were the manifestations of thine own Spirit:
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If thou shinest as a starre in the firmament of the Church, whether of a greater or lesser magnitude, (as one starre differeth from another in glory ;) remember thou shinest but by a borrowed light from him, who is Pater luminum, the Father and fountaine of all lights,
If thou shinest as a star in the firmament of the Church, whither of a greater or lesser magnitude, (as one star differeth from Another in glory;) Remember thou shinest but by a borrowed Light from him, who is Pater Luminum, the Father and fountain of all lights,
but yet a promise most certaine, and full of comfortable assurance, prouided, it be vnderstood aright, viz. with these two necessarie Limitations: if God shall see it expedient ;
but yet a promise most certain, and full of comfortable assurance, provided, it be understood aright, viz. with these two necessary Limitations: if God shall see it expedient;
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it will not yet come for asking, vnlesse it bee asked aright. But let him pray in faith, saith S. Iames: Who so doth not, let not that man thinke to receiue any thing of the Lord.
it will not yet come for asking, unless it be asked aright. But let him pray in faith, Says S. James: Who so does not, let not that man think to receive any thing of the Lord.
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viz. vpon our conscionable vse of the appointed meanes. And the meanes which hee hath ordained both for the obtaining, and the improuing of spirituall Gifts, are study, and industry, and diligent meditation. Wee must not now looke,
viz. upon our conscionable use of the appointed means. And the means which he hath ordained both for the obtaining, and the improving of spiritual Gifts, Are study, and industry, and diligent meditation. we must not now look,
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as in the infancy of the Church, to haue the teats put into our mouthes, and to receiue spirituall graces by immediate infusion: That Manna, as one saith, was for the Wildernesse. But now the Church is possessed of the Land,
as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That Manna, as one Says, was for the Wilderness. But now the Church is possessed of the Land,
You may call it wishing and woulding, (and we haue Prouerbs against wishers and woulders ;) rather than Praying. Salomon accounteth the idle mans prayer no better;
You may call it wishing and woulding, (and we have Proverbs against wishers and woulders;) rather than Praying. Solomon accounteth the idle men prayer no better;
and for his Promise sake he cannot, dismisse you without a blessing. But omit either; and the other is lost labour. Prayer without study, is Presumption ;
and for his Promise sake he cannot, dismiss you without a blessing. But omit either; and the other is lost labour. Prayer without study, is Presumption;
and neuer looke higher: and you take Gods name in vaine within your lips, if you cry Da Domine, and neuer stirre farther. The Ship is then like to be steered with best certaintie and successe;
and never look higher: and you take God's name in vain within your lips, if you cry Dam Domine, and never stir farther. The Ship is then like to be steered with best certainty and success;
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when the Pilot is carefull of both, to haue his eye vpon the Compasse, and his hand at the Sterne. Remember these abilities you pray or study for, are the Gifts of God:
when the Pilot is careful of both, to have his eye upon the Compass, and his hand At the Stern. remember these abilities you pray or study for, Are the Gifts of God:
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but by ordinary meanes;) so not to bee had meerely for the labour, for then should it not be so much a Gift, as a Purchase. It was Simon Magus his errour, to thinke that the gift of God might be purchased with money and it hath a spice of his sinne,
but by ordinary means;) so not to be had merely for the labour, for then should it not be so much a Gift, as a Purchase. It was Simon Magus his error, to think that the gift of God might be purchased with money and it hath a spice of his sin,
and when you haue all done, vnlesse God giue a blessing vnto your endeuours, be as thin and meagre in regard of true and vsefull learning, as Pharaohs leaue kine were after they had eaten the fat ones.
and when you have all done, unless God give a blessing unto your endeavours, be as thin and meager in regard of true and useful learning, as Pharaohs leave kine were After they had eaten the fat ones.
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I must now turne my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than vnto many of your brethren:
I must now turn my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brothers:
or perhaps dealing with you yet more liberally, as Ioseph did with Beniamin, whose messe (though he were the youngest) hee appointed to bee fiue times as much, as any of his brethrens.
or perhaps dealing with you yet more liberally, as Ioseph did with Benjamin, whose mess (though he were the youngest) he appointed to be fiue times as much, as any of his Brothers'.
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It is needfull that you of all others, should bee eftsoones put in remembrance, that those eminent manifestations of the Spirit you haue, were giuen you.
It is needful that you of all Others, should be eftsoons put in remembrance, that those eminent manifestations of the Spirit you have, were given you.
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First, it will bee a good helpe to take downe that swelling, which, as an Apostume in the body through rancknesse of blood, so is apt to ingender in the soule through abundance of Knowledge ;
First, it will be a good help to take down that swelling, which, as an Apostume in the body through rancknesse of blood, so is apt to engender in the soul through abundance of Knowledge;
as to suffer need, was yet put very hard to it, when hee was to try the mastery with this temptation, which arose from the abundance of reuelations. If you finde an aptnesse then in your selues, (and there is in your selues as of your selues such an aptnesse, as to no one thing more,) to be exalted aboue measure in your owne conceipts, boastingly to make ostentation of your owne sufficiencies, with a kinde of vnbecomming compassion to cast scorne vpon your meaner brethren,
as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptness then in your selves, (and there is in your selves as of your selves such an aptness, as to no one thing more,) to be exalted above measure in your own conceits, boastingly to make ostentation of your own Sufficiencies, with a kind of unbecoming compassion to cast scorn upon your meaner brothers,
Indeed, where Lawes bound vs by Negatiue Precepts, [ Hitherto thou mayst goe, but farther thou shalt not, ] wee must obey, and wee may not exceed those bounds.
Indeed, where Laws bound us by Negative Precepts, [ Hitherto thou Mayest go, but farther thou shalt not, ] we must obey, and we may not exceed those bounds.
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you must know your selues bound to doe so much more good with them, and to stand chargeable with so much the deeper account for them. Crescunt dona, crescunt rationes.
you must know your selves bound to do so much more good with them, and to stand chargeable with so much the Deeper account for them. Crescunt dona, crescunt rationes.
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When you shall come to make vp your accounts, your receipts will bee looked into: and if you haue receiued ten talents, or fiue, for your meaner brothers one ;
When you shall come to make up your accounts, your receipts will be looked into: and if you have received ten Talents, or fiue, for your meaner Brother's one;
when but one shall bee required from him, you shall be answerable for ten, or fiue. For it is an equitable course, that to whom much is giuen, of him much should bee required.
when but one shall be required from him, you shall be answerable for ten, or fiue. For it is an equitable course, that to whom much is given, of him much should be required.
And at that great day, if you cannot make your accounts straight with your receipts, you shall certainely finde that most true in this sense, which Salomon spake in another, Qui apponit scientiam, apponit dolorem:
And At that great day, if you cannot make your accounts straight with your receipts, you shall Certainly find that most true in this sense, which Solomon spoke in Another, Qui apponit scientiam, apponit dolorem:
Being in the Ministerie, or other Calling, hee is carefull to exercise his gift by praying with his family, praying with the sicke, praying with other company vpon such other occasions as may fall out:
Being in the Ministry, or other Calling, he is careful to exercise his gift by praying with his family, praying with the sick, praying with other company upon such other occasions as may fallen out:
hee thinketh, and hee thinketh well, that if he should doe otherwise or lesse than he doth, hee should not bee able to discharge himselfe from the guilt of vnfaithfulnesse, in not employing the talent hee hath receiued to the best aduantage, when the exercise of it might redound to the glory of the Giuer.
he Thinketh, and he Thinketh well, that if he should do otherwise or less than he does, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talon he hath received to the best advantage, when the exercise of it might redound to the glory of the Giver.
so long as he maketh his Gift a Rule but to himselfe. But now if this man shall stretch out this Rule vnto all his brethren in the same Calling, by imposing vpon them a necessitie of doing the like;
so long as he makes his Gift a Rule but to himself. But now if this man shall stretch out this Rule unto all his brothers in the same Calling, by imposing upon them a necessity of doing the like;
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if hee shall expect or exact from them, that they should also bee able to commend vnto God the necessities of their families, or the state of a sicke person,
if he shall expect or exact from them, that they should also be able to commend unto God the necessities of their families, or the state of a sick person,
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For what is this else, but to lay heauier burdens vpon mens shoulders, than they can stand vnder, to make our selues iudges of other mens consciences,
For what is this Else, but to lay Heavier burdens upon men's shoulders, than they can stand under, to make our selves judges of other men's Consciences,
and like Pharaohs taske-masters, exacting the full tale of brickes without sufficient allowance of materials ? Shall he that hath a thousand a yeare, count him that hath but an hundred, a Churle if he doe not spend as much in his house weekly, keepe as plentifull a table, and beare as much in euery common charge, as himselfe? No lesse vnreasonable is he, that would binde his brother of inferiour Gifts to the same frequencie and method in Preaching, to the same readinesse and copiousnesse in Praying, to the same necessitie and measure in the performance of other duties ;
and like Pharaohs taskmasters, exacting the full tale of bricks without sufficient allowance of materials? Shall he that hath a thousand a year, count him that hath but an hundred, a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every Common charge, as himself? No less unreasonable is he, that would bind his brother of inferior Gifts to the same frequency and method in Preaching, to the same readiness and copiousness in Praying, to the same necessity and measure in the performance of other duties;
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First, thou hast no reason, whosoeuer thou art, to grudge at the scantnesse of thy gifts, or to repine at the giuer. How little soeuer God hath giuen thee, it is more than he owed thee.
First, thou hast no reason, whosoever thou art, to grudge At the scantness of thy Gifts, or to repine At the giver. How little soever God hath given thee, it is more than he owed thee.
If the distribution of the Spirit were a matter of iustice, or of debt ; God we know is no accepter of persons, and he would haue giuen to thee, as to another.
If the distribution of the Spirit were a matter of Justice, or of debt; God we know is no accepter of Persons, and he would have given to thee, as to Another.
thou hast no cause to enuie thy Brother, whose portion is greater. Why should thy eye bee therefore euill against him, because God hath been so good vnto him ? Shall the foote enuie the hand, or the eare the eye;
thou hast no cause to envy thy Brother, whose portion is greater. Why should thy eye be Therefore evil against him, Because God hath been so good unto him? Shall the foot envy the hand, or the ear the eye;
because the foote cannot worke, nor the eare see? If the whole body were hand, where were the going ? and if the whole were eye, where were the hearing ? or if the whole were any one member, where were the body ? If the hand can worke, which the foote cannot;
Because the foot cannot work, nor the ear see? If the Whole body were hand, where were the going? and if the Whole were eye, where were the hearing? or if the Whole were any one member, where were the body? If the hand can work, which the foot cannot;
Thirdly, if thy gifts bee meane, thou hast this comfort withall, that thy accounts will be so much the easier. Merchants, that haue the greatest dealings, are not euer the safest men.
Thirdly, if thy Gifts be mean, thou hast this Comfort withal, that thy accounts will be so much the Easier. Merchant's, that have the greatest dealings, Are not ever the Safest men.
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And how happy a thing had it been for many men in the world, if they had had lesse of other mens goods in their hands? The lesse thou hast receiued, the lesse thou hast to answer for.
And how happy a thing had it been for many men in the world, if they had had less of other men's goods in their hands? The less thou hast received, the less thou hast to answer for.
If God haue giuen thee but one single talent, he will not require fiue: nor if fiue, ten. Fourthly, in the meanenesse of thy gifts thou mayst reade thy selfe a daily lecture of humilitie: and humilitie alone, is a thing of more value,
If God have given thee but one single talon, he will not require fiue: nor if fiue, ten. Fourthly, in the meanenesse of thy Gifts thou Mayest read thy self a daily lecture of humility: and humility alone, is a thing of more valve,
] Many men, that are well left by their friends, and full of money, because they think they shall neuer see the bottome of it, take no care by any employment to encrease it,
] Many men, that Are well left by their Friends, and full of money, Because they think they shall never see the bottom of it, take no care by any employment to increase it,
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It is almost incredible, what industrie, and diligence, and exercise, and holy emulation (which our Apostle commendeth in the last verse of this Chapter,) are able to effect,
It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commends in the last verse of this Chapter,) Are able to Effect,
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nor doe I know any so profitable Vsury, or that multiplyeth so fast at this doth your vse vpon vse, that doubleth the principall in seuen yeares, is nothing to it.
nor do I know any so profitable Usury, or that multiplieth so fast At this does your use upon use, that doubles the principal in seuen Years, is nothing to it.
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we doe indeed but flout him, and in effect call him a foole, and a prodigall. Such a foole is euery one, that guiding the feete of others into the way of peace, himselfe treadeth the paths that leadeth vnto destruction;
we do indeed but flout him, and in Effect call him a fool, and a prodigal. Such a fool is every one, that guiding the feet of Others into the Way of peace, himself treadeth the paths that leads unto destruction;
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but the word here is NONLATINALPHABET, which importeth such a kind of profit as redoundeth to communitie, such as before in the 10. Chapter he professeth himself to haue sought after, [ Not seeking mine owne profit, (he meaneth, not onely his owne,) but the profit of many, that they may be saued.
but the word Here is, which imports such a kind of profit as redoundeth to community, such as before in the 10. Chapter he Professes himself to have sought After, [ Not seeking mine own profit, (he means, not only his own,) but the profit of many, that they may be saved.
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but these, though they would be vsed for the owners good also, yet were principally intended for the profit of others. You see then, what a strong obligation lyeth vpon euery man that hath receiued the Spirit, conferre aliquid in publicum, to cast his gift into the common treasurie of the Church, to employ his good parts and spirituall graces so,
but these, though they would be used for the owners good also, yet were principally intended for the profit of Others. You see then, what a strong obligation lies upon every man that hath received the Spirit, confer Aliquid in publicum, to cast his gift into the Common treasury of the Church, to employ his good parts and spiritual graces so,
It is an old receiued Canon, Beneficium propter officium. No man setteth a Steward ouer his house, onely to receiue his rents, and then to keepe the moneys in his hand,
It is an old received Canon, Beneficium propter officium. No man sets a Steward over his house, only to receive his rends, and then to keep the moneys in his hand,
but it is the office of a good and wise Steward to giue to euerie one of the houshold his appointed portion at the appointed seasons. And who so receiueth a spirituall gift, ipso facto taketh vpon him the office, and is bound to the duties of a Steward ;
but it is the office of a good and wise Steward to give to every one of the household his appointed portion At the appointed seasons. And who so receiveth a spiritual gift, ipso facto Takes upon him the office, and is bound to the duties of a Steward;
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Ephes. 4.11, 12. The members of the body, are not euery one for it selfe, but euery one for other, and all for the whole. The stomake eateth, not to fill it selfe, but to nourish the body ;
Ephesians 4.11, 12. The members of the body, Are not every one for it self, but every one for other, and all for the Whole. The stomach Eateth, not to fill it self, but to nourish the body;
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the hand worketh, not to helpe it selfe, but to maintaine the body: euery ioynt supplieth something, according to the effectuall working in the measure of euery part, for the fit ioyning together,
the hand works, not to help it self, but to maintain the body: every joint supplieth something, according to the effectual working in the measure of every part, for the fit joining together,
Now this necessitie of employing spirituall gifts to the good and profit of others, ariseth first from the will and intent of the Giuer: my Text sheweth plainely what that intent was;
Now this necessity of employing spiritual Gifts to the good and profit of Others, arises First from the will and intent of the Giver: my Text shows plainly what that intent was;
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but for vse: and the vse, for which all these things were made and giuen, is edification. He that hath an estate made ouer to him in trust and for vses ;
but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust and for uses;
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finding a sensible decay in those powers, which they were slothfull to bring into act. It is a iust thing with the Father of Lights, when hee hath lighted any man a candle, by bestowing spirituall gifts vpon him;
finding a sensible decay in those Powers, which they were slothful to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spiritual Gifts upon him;
Here is no place for that allegation of the Virgins, Ne non sufficiat — Lest there be not enough for you and for vs. These graces are of the number of those things, that communicate themselues by Multiplication, not Diuision, and by diffusion, without waste.
Here is no place for that allegation of the Virgins, Ne non Sufficiat — Lest there be not enough for you and for us These graces Are of the number of those things, that communicate themselves by Multiplication, not Division, and by diffusion, without waste.
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by teaching others? had hee not rather more? The more wise the Preacher was, the more he taught the people knowledge, saith Salomon, Eccles. 12. and certainely, the more hee taught them knowledge, the more his owne wisedome increased.
by teaching Others? had he not rather more? The more wise the Preacher was, the more he taught the people knowledge, Says Solomon, Eccles. 12. and Certainly, the more he taught them knowledge, the more his own Wisdom increased.
God hath so distributed the varietie of his gifts with singular wisedome, that there is no man so meane, but his seruice may bee vsefull to the greatest ;
God hath so distributed the variety of his Gifts with singular Wisdom, that there is no man so mean, but his service may be useful to the greatest;
that so the Blind might find his way by the others eyes, and the Lame walke therein vpon the others legges. When a man is once come to that all-sufficiency in himselfe,
that so the Blind might find his Way by the Others eyes, and the Lame walk therein upon the Others legs. When a man is once come to that All-sufficiency in himself,
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let him then keepe his gifts to himselfe: but let him in the meane time remember, hee must employ them to the aduantage of his master, and to the benefit of his brother. [ The manifestation of the Spirit is giuen to euery man to profit withall. ]
let him then keep his Gifts to himself: but let him in the mean time Remember, he must employ them to the advantage of his master, and to the benefit of his brother. [ The manifestation of the Spirit is given to every man to profit withal. ]
who instead of employing them to the profit, bend those gifts they haue receiued, (whether spirituall or temporall) to the ruine and destruction of their brethren.
who instead of employing them to the profit, bend those Gifts they have received, (whither spiritual or temporal) to the ruin and destruction of their brothers.
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with busie and cursed diligence compassing Sea and Land, to draw Proselytes to the Diuell: and instead of raising vp seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of hell than themselues.
with busy and cursed diligence compassing Sea and Land, to draw Proselytes to the devil: and instead of raising up seed to their elder brother christ, seeking to make their brothers (if it were possible) ten times more the children of hell than themselves.
their learning to the maintenance of Heresie, Idolatrie, Schisme, Noueltie. If there be a feareful woe due to those that vse not their gifts profitably;
their learning to the maintenance of Heresy, Idolatry, Schism, Novelty. If there be a fearful woe due to those that use not their Gifts profitably;
as the manifestation of them, or (as it is in the next verse) the Word of Wisdome, and the Word of knowledge: as Christ also promised his Apostles, to giue them Os & sapientiam; A Mouth, and Wisdome.
as the manifestation of them, or (as it is in the next verse) the Word of Wisdom, and the Word of knowledge: as christ also promised his Apostles, to give them Os & sapientiam; A Mouth, and Wisdom.
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Let not either sloath, or enuie, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and dutie, which God expecteth, which the necessitie of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you.
Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from labouring to discharge faithfully that trust and duty, which God Expects, which the necessity of the Church Challengeth, which the measure of your Gifts promises, which the condition of your calling exacteth from you.
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and you haue his Comment vpon that Text in the first verse of the fourteenth Chapter, Couet spirituall gifts, NONLATINALPHABET, but rather that yee may prophecie.
and you have his Comment upon that Text in the First verse of the fourteenth Chapter, Covet spiritual Gifts,, but rather that ye may prophecy.
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And by prophecying, hee meaneth the instruction of the Church, and people of God in the needfull doctrines of Faith towards God, Repentance from dead workes,
And by prophesying, he means the instruction of the Church, and people of God in the needful doctrines of Faith towards God, Repentance from dead works,
and new and holy Obedience. It is one stratageme of the Arch-enemie of mankind, (and when we know his wiles, wee may the better bee able to defeate him,) by busying men of great and vsefull parts ▪ in bymatters, and things of lesser consequence;
and new and holy obedience. It is one stratagem of the Archenemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts ▪ in bymatters, and things of lesser consequence;
to diuert them from following that vnum necessarium, that which should bee the maine of all our endeauours, the beating downe of sinne, the planting of Faith, and the reformation of Manners. Controuersies, I confesse, are necessarie, the Tongues necessary, Histories necessarie, Philosophy and the Arts necessarie, other knowledge of all sorts necessarie in the Church:
to divert them from following that One Necessary, that which should be the main of all our endeavours, the beating down of sin, the planting of Faith, and the Reformation of Manners. Controversies, I confess, Are necessary, the Tongues necessary, Histories necessary, Philosophy and the Arts necessary, other knowledge of all sorts necessary in the Church:
that is it, must paise our iudgements, settle our consciences, direct our liues, mortifie our corruptions, encrease our graces, strengthen our comforts, saue our soules. Hoc opus, hoc studium:
that is it, must paise our Judgments, settle our Consciences, Direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our Souls. Hoc opus, hoc studium:
This is a faithfull saying, and these things I will that thou affirme constantly (saith Saint Paul to Titus) that they which haue beleeued in God, might be careful to maintaine good workes:
This is a faithful saying, and these things I will that thou affirm constantly (Says Faint Paul to Titus) that they which have believed in God, might be careful to maintain good works:
I might here adde other inferences from this point, as namely, since the manifestation of the Spirit is giuen to euery one of vs chiefely for this end, that wee may profit the people with it, that therefore fourthly, in our preaching wee should rather seeke to profit our hearers,
I might Here add other inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us chiefly for this end, that we may profit the people with it, that Therefore fourthly, in our preaching we should rather seek to profit our hearers,
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God the Father of Lights, and of Spirits, endow euery one of vs in our Places and Callings, with a competent measure of such Graces, as in his wisedome and goodnesse he shall see needefull and expedient for vs:
God the Father of Lights, and of Spirits, endow every one of us in our Places and Callings, with a competent measure of such Graces, as in his Wisdom and Goodness he shall see needful and expedient for us:
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and so direct our harts, and tongues, and endeauours in the exercise and manifestation thereof, that by his good blessing vpon our labours wee may bee enabled to aduance his glory, propagate his truth, benefit his Church, discharge a good conscience in the meane time,
and so Direct our hearts, and tongues, and endeavours in the exercise and manifestation thereof, that by his good blessing upon our labours we may be enabled to advance his glory, propagate his truth, benefit his Church, discharge a good conscience in the mean time,
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but yee haue compelled mee, 2 Cor. 12.11.) It was neither pride, nor passion in Iob, but such a compulsion as this, that made him so often in this booke proclaime his owne righteousnesse.
but ye have compelled me, 2 Cor. 12.11.) It was neither pride, nor passion in Job, but such a compulsion as this, that made him so often in this book proclaim his own righteousness.
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They came to visit him as friends ; and as friends they should haue comforted him. But sorry friends they were, and miserable comforters: indeed not comforters, but tormentours ;
They Come to visit him as Friends; and as Friends they should have comforted him. But sorry Friends they were, and miserable Comforters: indeed not Comforters, but tormentors;
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for want of better or other proofe, they charge him with Hypocrisie. And because they would not seeme to deale all in generalities (for against this generall accusation of hypocrisie, it was sufficient for him as generally to pleade the truth and vprightnesse of his heart;) they therefore goe on more particularly, (but as falsly) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him:
for want of better or other proof, they charge him with Hypocrisy. And Because they would not seem to deal all in Generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they Therefore go on more particularly, (but as falsely) and as it were by Way of instance, to charge him with Oppression. Thus Eliphaz by name Taxes him:
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Being thus shamefully, indeed shamelesly, vpbraided to his face, without any desert of his, by those men, who (if he had deserued it) should least of all haue done it, his neighbours and familiar friends: can you blame the good man,
Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbours and familiar Friends: can you blame the good man,
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if to remoue such false aspersions, hee doe with more than ordinary freedome insist vpon his owne integritie in this behalfe? And that hee doth in this Chapter something largely;
if to remove such false Aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he does in this Chapter something largely;
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wherein he declareth how he demeaned himselfe in the time of his prosperitie in the administration of his Magistracy, farre otherwise than was layed to his charge.
wherein he Declareth how he demeaned himself in the time of his Prosperity in the administration of his Magistracy, Far otherwise than was laid to his charge.
The blessing of him that was ready to perish came vpon mee, and I caused the widowes heart to sing for ioy ] in the next immediate verses before these.
The blessing of him that was ready to perish Come upon me, and I caused the Widows heart to sing for joy ] in the next immediate Verses before these.
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And then he goeth on in the words of my Text, I put on righteousnesse, and &c. It seemeth Iob was a good man, as well as a great: and being good, hee was by so much the better, by how much he was the greater.
And then he Goes on in the words of my Text, I put on righteousness, and etc. It seems Job was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater.
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The grieued spirit of Iob indeed at first vttered these words for his owne iustification: but the blessed Spirit of God hath since written them for our instruction ;
The grieved Spirit of Job indeed At First uttered these words for his own justification: but the blessed Spirit of God hath since written them for our instruction;
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to teach vs from Iobs example how to vse that measure of greatnesse and power which hee hath giuen vs, be it more bee it lesse, to his glory and the common good. So that in these words we haue to consider,
to teach us from Jobs Exampl how to use that measure of greatness and power which he hath given us, be it more be it less, to his glory and the Common good. So that in these words we have to Consider,
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as layed downe vnto vs vnder the person, and from the example of Iob, some of the maine and principall duties which concerne all those that liue in any degree of Eminencie or Authoritie either in Church or Common-wealth ;
as laid down unto us under the person, and from the Exampl of Job, Some of the main and principal duties which concern all those that live in any degree of Eminency or authority either in Church or Commonwealth;
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That first is, a Care and Loue, and Zeale of Iustice. A good Magistrate should so make account of the administration of Iustice, as of his chiefest businesse;
That First is, a Care and Love, and Zeal of Justice A good Magistrate should so make account of the administration of justice, as of his chiefest business;
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] The second is a forwardnesse vnto the workes of Mercy, and Charity, and Compassion. A good Magistrate should haue compassion of those that stand need of his helpe,
] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand need of his help,
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but he should heare, and examine, and scan, and sift matters as narrowly as may bee for the finding out of the truth, in the remainder of verse 16. [ And the cause which I knew not I searched out.
but he should hear, and examine, and scan, and sift matters as narrowly as may be for the finding out of the truth, in the remainder of verse 16. [ And the cause which I knew not I searched out.
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] The Fourth is, Courage and Resolution in Executing. A good Magistrate, when hee goeth vpon sure grounds, should not feare the faces of men, bee they neuer so mighty or many,
] The Fourth is, Courage and Resolution in Executing. A good Magistrate, when he Goes upon sure grounds, should not Fear the faces of men, be they never so mighty or many,
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but without respect of persons execute that which is equall and right euen vpon the greatest offender, Vers. 17. [ And I brake the iawes of the wicked,
but without respect of Persons execute that which is equal and right even upon the greatest offender, Vers. 17. [ And I brake the Jaws of the wicked,
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and plucked the spoyle out of his teeth. ] Of these foure in their order: of the first, first, in these words, I put on righteousnesse, &c. This Metaphore of cloathing is much vsed in the Scriptures in this notion;
and plucked the spoil out of his teeth. ] Of these foure in their order: of the First, First, in these words, I put on righteousness, etc. This Metaphor of clothing is much used in the Scriptures in this notion;
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] And the Prophet Esay, speaking of Christ and his kingdome, and the righteousnesse thereof, chap. 11. thus describeth it, [ Righteousnesse shall bee the girdle of his loynes,
] And the Prophet Isaiah, speaking of christ and his Kingdom, and the righteousness thereof, chap. 11. thus Describeth it, [ Righteousness shall be the girdle of his loins,
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Our cloakes, and coates, and ordinary suites, wee all weare to couer our nakednesse: and these are Indumenta, knowne by no other but by the generall name of Cloathing or Apparell. Souldiers in the warres weare Morions, and Cuiraces, and Targets, and other habiliments for defence: and these are called Arma, Armes or Armour. Kings and Princes weare Crowns and Diadems ;
Our cloaks, and coats, and ordinary suits, we all wear to cover our nakedness: and these Are Indumenta, known by no other but by the general name of Clothing or Apparel. Soldiers in the wars wear Morions, and Cuiraçes, and Targets, and other habiliments for defence: and these Are called Arma, Arms or Armour. Kings and Princes wear Crowns and Diadems;
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inferiour Nobles, and Iudges, and Magistrates, and Officers, their Robes, and Furres, and Hoods, and other ornaments fitting to their seuerall degrees and offices,
inferior Nobles, and Judges, and Magistrates, and Officers, their Robes, and Furs, and Hoods, and other Ornament fitting to their several Degrees and Offices,
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seruing her both for couert, and for protection, and for ornament: and so stand both for the garments, and for the armour, and for the roabes of the soule.
serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the armour, and for the robes of the soul.
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though not likely such as the Kings of the earth now are (whose dominions are wider, and power more absolute, ) yet possibly such as in those ancient times,
though not likely such as the Kings of the earth now Are (whose Dominions Are wider, and power more absolute,) yet possibly such as in those ancient times,
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Now Kings, wee know, and other Magistrates place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kinde of reuerence into the subiect towards their Superiour;
Now Kings, we know, and other Magistrates place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of Reverence into the Subject towards their Superior;
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By this speech then of putting on Iustice and Iudgement as a Robe and a Diademe, Iob sheweth, that the glorie and pride which Kings and Potentates are wont to take in their Crownes, and Scepters, and royall Vestments is not more,
By this speech then of putting on justice and Judgement as a Robe and a Diadem, Job shows, that the glory and pride which Kings and Potentates Are wont to take in their Crowns, and Sceptres, and royal Vestments is not more,
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than the glory and honour which hee placed in doing iustice and iudgement: hee thought that was true honour, not which reflected from these empty markes and ensignes of Dignitie,
than the glory and honour which he placed in doing Justice and judgement: he Thought that was true honour, not which reflected from these empty marks and ensigns of Dignity,
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Neuer ambitious vsurper tooke more pride in his new gotten Crowne or Scepter, neuer proud Minion tooke more pleasure in her new and gorgeous apparell: than Iob did true glory and delight in doing iustice and iudgement.
Never ambitious usurper took more pride in his new got Crown or Sceptre, never proud Minion took more pleasure in her new and gorgeous apparel: than Job did true glory and delight in doing Justice and judgement.
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Here then the Magistrate and euerie officer of Iustice may learne his first and principall, and (if I may so speake) his Master-duty, (and let that bee the first obseruation:) namely, to doe iustice and iudgement with delight, and zeale, and chearefulnesse. I call it his Master-duty;
Here then the Magistrate and every officer of justice may Learn his First and principal, and (if I may so speak) his Master-duty, (and let that be the First observation:) namely, to do Justice and judgement with delight, and zeal, and cheerfulness. I call it his Master-duty;
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and not count himselfe ready to go about his owne profits, his shop, his ship, his lands, his reckonings, much lesse about his vaine pleasures, his iades, his curres, his kites, his any thing else, till first with Iob, hee had put on righteousnesse as a garment,
and not count himself ready to go about his own profits, his shop, his ship, his Lands, his reckonings, much less about his vain pleasures, his jades, his curs, his kites, his any thing Else, till First with Job, he had put on righteousness as a garment,
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Nor let any man thinke this affection to iustice to haue been singular in Iob: much lesse impute it to simplicitie in him. For behold another like affectioned;
Nor let any man think this affection to Justice to have been singular in Job: much less impute it to simplicity in him. For behold Another like affectioned;
And the Text saith, The speech pleased the Lord, that Salomon had asked this thing. Magistrates should subscribe to Salomons iudgement, who is wiser than the wisest of them:
And the Text Says, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon's judgement, who is Wiser than the Wisest of them:
Of whom Dauid hauing said in Psal. 45. that the scepter of his kingdome is a righteous scepter, hee proceedeth immediately to shew wherein especially consisted the righteousnesse of the Scepter of his Kingdome:
Of whom David having said in Psalm 45. that the sceptre of his Kingdom is a righteous sceptre, he Proceedeth immediately to show wherein especially consisted the righteousness of the Sceptre of his Kingdom:
Magistrates from the examples of Iob, of Salomon, of Iesus Christ himselfe, should learne to make iustice and iudgement their greatest both glory and delight.
Magistrates from the Examples of Job, of Solomon, of Iesus christ himself, should Learn to make Justice and judgement their greatest both glory and delight.
Iudgement, Mercy, and Faithfulnesse our Sauiour Christ, reckoneth as the weightiest matters of the Law, Matth. 23. And euery man (saith Salomon, Prou. 24.) will kisse his lips, that giueth a right answer: that is;
Judgement, Mercy, and Faithfulness our Saviour christ, Reckoneth as the Weightiest matters of the Law, Matthew 23. And every man (Says Solomon, Prou. 24.) will kiss his lips, that gives a right answer: that is;
or in any vertue more than the best ? and such is Iustice. Againe, by due administration of iustice and iudgement God is much glorified. Glorified in the encouragement of his seruants, when for wel-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the encrease,
or in any virtue more than the best? and such is Justice Again, by due administration of Justice and judgement God is much glorified. Glorified in the encouragement of his Servants, when for welldoing they Are rewarded: glorified in the destruction of the wicked, when for offending they Are punished: glorified in the increase,
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and in the peace and prosperitie of his Kingdome, which hereby is both preserued and enlarged: glorified in expression and imitation of his infinite perfections,
and in the peace and Prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in expression and imitation of his infinite perfections,
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when they who are his ministers and deputies for this very thing, for the execution of iustice, doe labour to resemble him whose ministers and deputies they are, in this very thing, in being iust, euen as he is iust. Ought you not to count it your greatest glory to seeke his ? and can you doe that more readily or effectually,
when they who Are his Ministers and deputies for this very thing, for the execution of Justice, do labour to resemble him whose Ministers and deputies they Are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek his? and can you do that more readily or effectually,
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What comfort will it bee to our soules, when they can witnesse with vs, that we haue euen set our selues to doe good, in those callings wherein God hath set vs? Euery man that hath a Calling, must waite thereon,
What Comfort will it be to our Souls, when they can witness with us, that we have even Set our selves to do good, in those callings wherein God hath Set us? Every man that hath a Calling, must wait thereon,
whereas otherwise, his Calling will be a continuall burden and wearinesse vnto him, and make his whole life no better nor other than a long and lasting affliction. And besides, we much deceiue our selues,
whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his Whole life no better nor other than a long and lasting affliction. And beside, we much deceive our selves,
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whilest thinking to prouide well enough for himselfe, hee cherisheth in the meane time, or suffereth abuses in the publike. Ought wee not by making iustice and iudgement our glory and delight, to reape the comfort of it in our consciences, to sweeten the miseries and trauailes of our liues and callings, and to secure our priuate in the common safetie:
whilst thinking to provide well enough for himself, he Cherishes in the mean time, or suffers Abuses in the public. Ought we not by making Justice and judgement our glory and delight, to reap the Comfort of it in our Consciences, to sweeten the misery's and travails of our lives and callings, and to secure our private in the Common safety:
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rather than by, or not doing iustice, or doing it heauily and heartlesly, wound our owne consciences, make the afflictions of this life yet more afflictiue, and in the decay of the publike insensibly promote the ruine of our priuate state and prosperitie? And lastly, if we respect others ;
rather than by, or not doing Justice, or doing it heavily and heartlessly, wound our own Consciences, make the afflictions of this life yet more afflictive, and in the decay of the public insensibly promote the ruin of our private state and Prosperity? And lastly, if we respect Others;
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if by our negligence wee haue made our selues guiltie of these so many, so great mischiefes! If wee neglect Iustice, we countenance disorders, which by iustice are repressed ;
if by our negligence we have made our selves guilty of these so many, so great mischiefs! If we neglect justice, we countenance disorders, which by Justice Are repressed;
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wee pull vpon vs Gods plagues and iudgements, which by iustice are auerted. Ought wee not much rather by our forwardnesse in doing iustice to represse disorders, protect innocency, maintaine peace, secure the King and State,
we pull upon us God's plagues and Judgments, which by Justice Are averted. Ought we not much rather by our forwardness in doing Justice to repress disorders, Pact innocency, maintain peace, secure the King and State,
and being from it there redoundeth so much glory to God, to our selues so much comfort, and so much benefit vnto others. The inferences of vse from this first Dutie, as also from the rest, I omit for the present;
and being from it there redoundeth so much glory to God, to our selves so much Comfort, and so much benefit unto Others. The inferences of use from this First Duty, as also from the rest, I omit for the present;
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Wherein Iob declareth his owne readinesse in his place and calling to bee helpefull to those that were any way distressed, or stood need of him, by affording them such supply to his power as their seuerall necessities required.
Wherein Job Declareth his own readiness in his place and calling to be helpful to those that were any Way distressed, or stood need of him, by affording them such supply to his power as their several necessities required.
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and impotence, or want of power: here signified by Blindnesse, and Lamenesse. The blinde man perhaps hath his limbes, and strength to walke in the way, if hee could see it:
and impotence, or want of power: Here signified by Blindness, and Lameness. The blind man perhaps hath his limbs, and strength to walk in the Way, if he could see it:
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and therefore hee must either sit still, or put himselfe vpon the necessitie of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sight perfect,
and Therefore he must either fit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sighed perfect,
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Both the one, and the other may perish, vnlesse some good body helpe them: and become a guide to the blinde, a staffe to the lame; leading the one, and supporting the other.
Both the one, and the other may perish, unless Some good body help them: and become a guide to the blind, a staff to the lame; leading the one, and supporting the other.
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some Blinde, some Lame. Some that stand need of Counsell, and Aduice, and Direction; as the Blinde: others that stand need of Helpe, and Assistance, and supports;
Some Blind, Some Lame. some that stand need of Counsel, and advice, and Direction; as the Blind: Others that stand need of Help, and Assistance, and supports;
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Princes, and Iudges, and Magistrates were not ordained altogether, nor yet so much for their owne sakes, that they might haue ouer whom to beare rule and to dominiere at pleasure;
Princes, and Judges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear Rule and to dominiere At pleasure;
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as for the Peoples sakes, that the people might haue to whom to resort, and vpon whom to depend for helpe and succour, and reliefe in their necessities:
as for the Peoples sakes, that the people might have to whom to resort, and upon whom to depend for help and succour, and relief in their necessities:
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Hoc reges habent Magnificum, & ingens &c. Prodesse miseris, supplices fido lare Protegere, &c. This is the very thing, wherein the preeminence of Princes,
Hoc reges habent Magnificum, & ingens etc. Profits miseris, supplices fido lare Protegere, etc. This is the very thing, wherein the preeminence of Princes,
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and Magistrates, and great ones aboue the ordinarie sort •ingularly consisteth, and wherein specially they haue the aduantage, and whereby they hold the title of Gods, that they are able to doe good,
and Magistrates, and great ones above the ordinary sort •ingularly Consisteth, and wherein specially they have the advantage, and whereby they hold the title of God's, that they Are able to do good,
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so they doe receiue honours, and seruices, and tributes from their people for the maintenance of that power: and these as wages by Gods righteous ordinance for their care and paines for the peoples good.
so they do receive honours, and services, and Tributes from their people for the maintenance of that power: and these as wages by God's righteous Ordinance for their care and pains for the peoples good.
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Now the same Conscience which bindeth vs who are vnder authoritie, to the performance ; bindeth you who are in authoritie to the requitall, of these duties. I say, the same Conscience ;
Now the same Conscience which binds us who Are under Authority, to the performance; binds you who Are in Authority to the requital, of these duties. I say, the same Conscience;
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so that if wee withdraw our subiection, wee both wound our owne Consciences, and incurre your iust wrath: but only Conscience bindeth you to yours, and not Wrath ;
so that if we withdraw our subjection, we both wound our own Consciences, and incur your just wrath: but only Conscience binds you to yours, and not Wrath;
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vnto you who are Gods ministers; euen because you ought to be attending continually vpon this very thing, to approue your selues as the ministers of God to vs for good.
unto you who Are God's Ministers; even Because you ought to be attending continually upon this very thing, to approve your selves as the Ministers of God to us for good.
when Iudges, and Nobles, and Princes delighted to bee called by the name of Fathers. The Philistims called their Kings by a peculiar appellatiue, Abimeleob ;
when Judges, and Nobles, and Princes delighted to be called by the name of Father's. The philistines called their Kings by a peculiar appellative, Abimeleob;
as who say ▪ the King my Father. In Rome the Senatours were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honour that could bee bestowed vpon their Consuls, Generalls, Emperours,
as who say ▪ the King my Father. In Room the Senators were of old time called Patres, Father's: and it was afterwards accounted among the Roman the greatest title of honour that could be bestowed upon their Consuls, Generals, emperors,
Naamans seruants in 4 Kings 5. call him Father, My Father if the Prophet had commanded thee, &c. And on the other side Dauid the King speaketh vnto his Subiects,
Naamans Servants in 4 Kings 5. call him Father, My Father if the Prophet had commanded thee, etc. And on the other side David the King speaks unto his Subjects,
as a father to his children in Psalme 34. Come yee children, &c. and Salomon in the Prouerbes euery where, My sonne: euen as Iob here accounteth himselfe a father to the poore.
as a father to his children in Psalm 34. Come ye children, etc. and Solomon in the Proverbs every where, My son: even as Job Here accounteth himself a father to the poor.
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All which yet, seeing it is intended to be done in honum vniuersitutis, must bee so vnderstood as that it may stand cum bono vniuersitatis, stand with equity and iustice, and with the common good.
All which yet, seeing it is intended to be done in honum vniuersitutis, must be so understood as that it may stand cum Bono vniuersitatis, stand with equity and Justice, and with the Common good.
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Hee must carefully defend them from wrongs and oppressions; hee must prouidently take order for their conuenient reliefe and maintenance: But that is not all, hee must as well make prouision to set them on worke,
He must carefully defend them from wrongs and oppressions; he must providently take order for their convenient relief and maintenance: But that is not all, he must as well make provision to Set them on work,
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Not he only is good to the poor, that deliuereth him when he is oppressed; nor is hee onely good to the poore, that relieueth him when he is distressed:
Not he only is good to the poor, that Delivereth him when he is oppressed; nor is he only good to the poor, that relieveth him when he is distressed:
not euery one that wanteth is poore, not euery one that is poore, is poore indeede. They are the poore, whom wee priuate men in Charitie, and you that are Magistrates in Iustice stand bound to relieue, who are old,
not every one that Wants is poor, not every one that is poor, is poor indeed. They Are the poor, whom we private men in Charity, and you that Are Magistrates in justice stand bound to relieve, who Are old,
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It is St. Paules Order, nay it is the Ordinance of the Holy Ghost, and wee should all put to our helping hands to see it kept, He that will not labour, let him not eate.
It is Saint Paul's Order, nay it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, He that will not labour, let him not eat.
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These vlcers and drones of the Common-wealth are ill worthy of any honest mans almes, of any good Magistrates protection. Hitherto of the Magistrates second Dutie, with the Reasons and extent therof, I was eyes to the blinde,
These ulcers and drones of the Commonwealth Are ill worthy of any honest men alms, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind,
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Of which words some frame the Coherence with the former, as if Iob had meant to cleare his Mercy to the poore from suspition of Partiality and iniustice:
Of which words Some frame the Coherence with the former, as if Job had meant to clear his Mercy to the poor from suspicion of Partiality and injustice:
but yet not so, as in pity to him, to forget or peruert Iustice. I was euer carefull before I would either speake or doe for him, to bee first assured his cause was right and good:
but yet not so, as in pity to him, to forget or pervert Justice I was ever careful before I would either speak or do for him, to be First assured his cause was right and good:
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if the condition of the person might ouerrule the cause after all that search, and were not the iudgement to bee giuen meerely according to the goodnesse or badnesse of the cause, without respect had to the person ? But the speciall dutie, which these words seeme most naturally and immediately to impose vpon the Magistrate, (and let that bee the third obseruation) is diligence, and patience; and care to heare,
if the condition of the person might overrule the cause After all that search, and were not the judgement to be given merely according to the Goodness or badness of the cause, without respect had to the person? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third observation) is diligence, and patience; and care to hear,
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and enforme himselfe euery other way as fully as he can in the true state of the body, that so he may proportion the remedies accordingly without errour:
and inform himself every other Way as Fully as he can in the true state of the body, that so he may proportion the remedies accordingly without error:
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to heare both parties with equall patience, to examine witnesses and other euidences aduisedly and throughly, to consider and wisely lay together all allegations and circumstances, to put in quaeres and doubts vpon the by,
to hear both parties with equal patience, to examine Witnesses and other evidences advisedly and thoroughly, to Consider and wisely lay together all allegations and Circumstances, to put in quaeres and doubts upon the by,
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Moses prescribeth it in Deut. 17. in the case of Idolatrie, If there be found among you one that hath done thus or thus, &c. and it bee told thee,
Moses prescribeth it in Deuteronomy 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, etc. and it be told thee,
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as may render the fact certaine, so farre as such cases ordinarily are capable of certaintie. And the like is againe ordered in Deut ▪ 19. in the case of false witnesse, Both the men between whom the controuersie is shall stand before the Iudges,
as may render the fact certain, so Far as such cases ordinarily Are capable of certainty. And the like is again ordered in Deuteronomy ▪ 19. in the case of false witness, Both the men between whom the controversy is shall stand before the Judges,
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and the Iudges shall make diligent inquisition, &c. And in Iudg. 19. in the wronged Leuites case, whose Concubine was abused vnto death at Gibeah, the Tribes of Israel stirred vp one another to doe iustice vpon the Inhabitants thereof;
and the Judges shall make diligent inquisition, etc. And in Judges 19. in the wronged Levites case, whose Concubine was abused unto death At Gibeah, the Tribes of Israel stirred up one Another to do Justice upon the Inhabitants thereof;
and the method they proposed was this, first to consider and consult of it, and then to giue their opinions. But the most famous example in this kind is that of King Salomon in 3. King. 3. in the difficult case of the two Mothers.
and the method they proposed was this, First to Consider and consult of it, and then to give their opinions. But the most famous Exampl in this kind is that of King Solomon in 3. King. 3. in the difficult case of the two Mother's.
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yet Salomon by that wisdome which he had obtained from God found a meanes to search out the truth in this difficultie, by making as if he would cut the child into halfes,
yet Solomon by that Wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would Cut the child into halves,
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And wee reade in the Apocryphall Storie of Susanna, how Daniel by examining the two Elders seuerally and apart, found them to differ in one circumstance of their relation,
And we read in the Apocryphal Story of Susanna, how daniel by examining the two Elders severally and apart, found them to differ in one circumstance of their Relation,
For if of priuate men, and in things of ordinarie discourse, that of Salomon be true, He that answereth a matter before he heareth it, it is folly and shame vnto him ;
For if of private men, and in things of ordinary discourse, that of Solomon be true, He that Answers a matter before he hears it, it is folly and shame unto him;
and you may see by too much experience in these wretched times, how many men of faire and honest conuersation haue been accused and troubled without cause:
and you may see by too much experience in these wretched times, how many men of fair and honest Conversation have been accused and troubled without cause:
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which if the Magistrate by diligent inquisition doe not either preuent or helpe to the vtmost of his endeauour, hee may soone vnawares wrap himself in the guilt of innocent blood.
which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavour, he may soon unawares wrap himself in the guilt of innocent blood.
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and he cannot but often erre in iudgement, that is easily carried away with the first tale, and doth not suspend till he haue heard both parties alike.
and he cannot but often err in judgement, that is Easily carried away with the First tale, and does not suspend till he have herd both parties alike.
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Herein Dauid failed, when vpon Ziba's false information he passed a hastie and iniurious decree against Mephibosheth. Salomon saith, He that is first in his owne tale seemeth righteous;
Herein David failed, when upon Ziba's false information he passed a hasty and injurious Decree against Mephibosheth. Solomon Says, He that is First in his own tale seems righteous;
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Fourthly, that if in all other things hastinesse and precipitancy be hurtfull, then especially matters of iustice would not bee hudled vp hand ouerhead,
Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of Justice would not be huddled up hand overhead,
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The cause which I knew not I searched out. That is the Magistrates third Duty ; there yet remaineth a fourth in these words, I brake the iawes of the wicked,
The cause which I knew not I searched out. That is the Magistrates third Duty; there yet remains a fourth in these words, I brake the Jaws of the wicked,
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Such Lyons, and Wolfes, and Beares, and Tygers, are the greedy great ones of this world, who are euer rauening after the estates & the liuelihoods of their meaner neighbours, snatching,
Such Lyons, and Wolves, and Bears, and Tigers, Are the greedy great ones of this world, who Are ever ravening After the estates & the livelihoods of their meaner neighbours, snatching,
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Iob here speaketh of Dentes & Molares; Teeth and Iawes: and hee meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtle, as to distinguish them; thus he may doe it.
Job Here speaks of Dentes & Molars; Teeth and Jaws: and he means the same thing by both, Power abused to oppression. But if any will be so curiously subtle, as to distinguish them; thus he may do it.
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these the Grinders: these and those together, Oppressours of all sorts. Vsurers, and prouling officers, and sly Merchants, and arrant Informers, and such kinde of extortioners as sell time and trucke for expedition,
these the Grinders: these and those together, Oppressors of all sorts. Usurers, and prouling Officers, and sly Merchant's, and arrant Informers, and such kind of extortioners as fell time and truck for expedition,
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these vse their teeth most, these are Bìters. The first, and I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting. NONLATINALPHABET Naschak, that is to bite ;
these use their teeth most, these Are Bìters. The First, and I know not whither or not the worst sort of them, in the holy Hebrew tongue hath his name from biting. Neschek, that is to bite;
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and NONLATINALPHABET Neschek, that is Vsury. Besides these Biters, there are Grinders too; men whose teeth are Lapides Molares, as the ouer and the nether mill-stone:
and Neschek, that is Usury. Beside these Biters, there Are Grinders too; men whose teeth Are Lapides Molars, as the over and the neither millstone:
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Depopulators, and racking Landlords, and such great ones, as by heauie pressures and burdens and sore bargaines breake the backes of those they deale withall.
Depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens and soar bargains break the backs of those they deal withal.
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Now how the Magistrate should deale with these grinders and biters, Iob here teacheth him: he should break their iawes, and plucke the spoyle out of their teeth ;
Now how the Magistrate should deal with these grinders and biters, Job Here Teaches him: he should break their Jaws, and pluck the spoil out of their teeth;
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For to breake the iaw, or the cheeke bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppresse the power, and curbe the insolency of those, that vse their might to ouerbeare right.
For to break the jaw, or the cheek bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those, that use their might to overbear right.
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In which place it is obseruable, that, as Iob here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as Iob also here alludeth, hee expresly compareth vnto young Lyons ;
In which place it is observable, that, as Job Here, he speaks both of Dentes and Molars, teeth and great teeth: and those wicked great ones, according as Job also Here alludeth, he expressly compareth unto young Lyons;
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without feare to execute iustice boldly vpon the stoutest offender, and so to curbe the power of great & wicked men, that the poore may liue in peace and keepe their owne by them.
without Fear to execute Justice boldly upon the Stoutest offender, and so to curb the power of great & wicked men, that the poor may live in peace and keep their own by them.
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It was one part of Iethro's Character of a good Magistrate in Exod. 18. that hee should be a man of courage. And it was not for nothing that euery step vp Salomons Throne for iudgement was supported with Lyons: to teach Kings and all Magistrates, that a Lyon-like courage and resolution is necessary for all those set vpon the Throne or Bench for iustice and for iudgement.
It was one part of Jethro's Character of a good Magistrate in Exod 18. that he should be a man of courage. And it was not for nothing that every step up Solomon's Throne for judgement was supported with Lyons: to teach Kings and all Magistrates, that a Lion-like courage and resolution is necessary for all those Set upon the Throne or Bench for Justice and for judgement.
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and shake them, and neuer leaue them till hee haue brought them vnder, and broken their iawes, and in spite of their teeth made them past biting or grinding again in hast.
and shake them, and never leave them till he have brought them under, and broken their Jaws, and in spite of their teeth made them passed biting or grinding again in haste.
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to go on in his course, and without feare of one or other to do iustice, vpon whosoeuer dareth doe iniustice, & to suppresse oppression euen in the greatest. A resolution necessary;
to go on in his course, and without Fear of one or other to do Justice, upon whosoever dareth do injustice, & to suppress oppression even in the greatest. A resolution necessary;
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which, as all experience sheweth, are farre better vnmade, than vnkept. Quid vanae sine moribus Leges proficiunt? The life of the Law is the Execution ;
which, as all experience shows, Are Far better unmade, than unkept. Quid vanae sine moribus Leges proficiunt? The life of the Law is the Execution;
Wee see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (than against whom neuer were lawes either better made,
we see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (than against whom never were laws either better made,
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The Magistrate therefore who is Lex loquens, and whose duty it is to see the Lawes executed, must proceed as generally, and punish transgressours of the Lawes, the great as well as the small.
The Magistrate Therefore who is Lex Speaking, and whose duty it is to see the Laws executed, must proceed as generally, and Punish transgressors of the Laws, the great as well as the small.
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Imagine you saw a goodly tall fellow, trick't vp with feathers and ribands, and a glittering sword in his hand, enter the lists like a Champion, and challenge all commers:
Imagine you saw a goodly tall fellow, tricked up with Feathers and ribbons, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers:
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and rayseth an expectation of himselfe as if sure this man would doe something: his very appearance threateneth destruction to whosoeuer dareth come within his reach.
and raises an expectation of himself as if sure this man would do something: his very appearance threateneth destruction to whosoever dareth come within his reach.
how iustly should hee draw vpon himselfe scorne and contempt, Parturiunt montes? Wherefore is there a price, saith Salomon of the sluggard, in the hands of a foole to buy wisedome,
how justly should he draw upon himself scorn and contempt, Parturiunt montes? Wherefore is there a price, Says Solomon of the sluggard, in the hands of a fool to buy Wisdom,
[ God will bee with you in the cause and in the iudgement, 2. Chron. 19. ] If God bee with you, what need you feare, who shall bee against you? You haue an honourable Title too [ I haue said yee are Gods, Psalm.
[ God will be with you in the cause and in the judgement, 2. Chronicles 19. ] If God be with you, what need you Fear, who shall be against you? You have an honourable Title too [ I have said ye Are God's, Psalm.
but withall that doe great harme. Let it be your honour, that you dare be iust, when these dare be vniust, and when they dare smite others with the fist of violence, that you dare smite them with the sword of iustice ;
but withal that do great harm. Let it be your honour, that you Dare be just, when these Dare be unjust, and when they Dare smite Others with the fist of violence, that you Dare smite them with the sword of Justice;
And as sure, hee is a sorry Magistrate, that stocketh, and whippeth, and hangeth poore snakes when they offend (though that is to be done too) but letteth the great theeues doe what they list,
And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangs poor snakes when they offend (though that is to be done too) but lets the great thieves do what they list,
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Thus haue you heard the foure duties or properties of a good Magistrate conteyned in this Scripture, with the grounds and reasons of most of them, opened.
Thus have you herd the foure duties or properties of a good Magistrate contained in this Scripture, with the grounds and Reasons of most of them, opened.
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accordingly as from each of the foure mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction ;
accordingly as from each of the foure mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction;
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for the choyce and appointment of Magistrates according to these foure properties. Secondly, of Reproofe, for a iust rebuke of such Magistrates as faile in any of these foure Dutyes. Thirdly, of Exhortation ;
for the choice and appointment of Magistrates according to these foure properties. Secondly, of Reproof, for a just rebuke of such Magistrates as fail in any of these foure Duties. Thirdly, of Exhortation;
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to those that are, or shall be Magistrates, to carry thēselues therin according to these foure Rules. Wherein what I shall speake of Magistrates, ought also to bee extended and applyed (the due proportion euer obserued) to all kindes of Officers whatsoeuer, any way appertaining vnto iustice. And first for Direction.
to those that Are, or shall be Magistrates, to carry themselves therein according to these foure Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all Kinds of Officers whatsoever, any Way appertaining unto Justice. And First for Direction.
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& yet S. Peter calleth the Magistracie an humane ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to it selfe. The truth is;
& yet S. Peter calls the Magistracy an humane Ordinance. Certainly the holy Spirit of God, which speaks in these two great Apostles, is not contrary to it self. The truth is;
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and the rest, is (as S. Peter tearmeth it) an humane ordinance, introduced by Custome, or positiue Law. And therefore some kindes of Magistracy are higher, some lower;
and the rest, is (as S. Peter termeth it) an humane Ordinance, introduced by Custom, or positive Law. And Therefore Some Kinds of Magistracy Are higher, Some lower;
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some hauing their Power by Succession, others by Nomination, and other some by Election. As amongst vs, the supreme Magistrate, the King, hath his Power by succession: some inferiour Magistrates theirs, by Nomination, or speciall appointment, either immediately, or mediately from the King;
Some having their Power by Succession, Others by Nomination, and other Some by Election. As among us, the supreme Magistrate, the King, hath his Power by succession: Some inferior Magistrates theirs, by Nomination, or special appointment, either immediately, or mediately from the King;
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as most Officers and Gouernours in our Cities, Corporations, or Colledges. The Directions which I would inferre from my Text, cannot reach the first kinde;
as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the First kind;
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neither must wee suffer our selues in a matter of this nature to bee carryed by fauour, faction, spight, hope, feare, importunity, or any other corrupt and partiall respect, from those Rules, which ought to leuell our choyce.
neither must we suffer our selves in a matter of this nature to be carried by favour, faction, spite, hope, Fear, importunity, or any other corrupt and partial respect, from those Rules, which ought to level our choice.
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But wee must conferre our voyces, and our best furtherance otherwise, vpon those, whom, all things duly considered, we conceiue to bee the fittest: and the greater the place is,
But we must confer our voices, and our best furtherance otherwise, upon those, whom, all things duly considered, we conceive to be the Fittest: and the greater the place is,
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Absolon to steale away the hearts of the people, (though hee were euen then most vnnaturally vniust in his purposes, against a father, and such a father;
Absalom to steal away the hearts of the people, (though he were even then most unnaturally unjust in his Purposes, against a father, and such a father;
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but the thing it selfe after they are chosen sheweth the certainty what they are. But this vncertainty should bee so farre from making vs carelesse in our choyce;
but the thing it self After they Are chosen shows the certainty what they Are. But this uncertainty should be so Far from making us careless in our choice;
Now those very Rules, that must direct them to gouerne, must direct vs, also to choose. And namely an eye would be had to the foure Properties specified in my Text. The First, a Zeale of Iustice, and a Delight therein.
Now those very Rules, that must Direct them to govern, must Direct us, also to choose. And namely an eye would be had to the foure Properties specified in my Text. The First, a Zeal of justice, and a Delight therein.
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one that would diuide honorem ab onere, bee proud of the honour and title, and yet loath to vndergoe the enuie and burthen that attendeth them? set him aside.
one that would divide Honor ab onere, be proud of the honour and title, and yet loath to undergo the envy and burden that attends them? Set him aside.
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A Iusticeship, or other office would sit vpon such a mans backe as handsomely as Sauls armour did vpon Dauids: vnweildy, and sagging about his shoulders;
A Justiceship, or other office would fit upon such a men back as handsomely as Saul's armour did upon David: unwieldy, and sagging about his shoulders;
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which to him is as good as a Supersedeas, or Prohibition. The taker hath his fingers so oyled, that his hand slippeth off when he should plucke away the spoyle,
which to him is as good as a Supersedeas, or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off when he should pluck away the spoil,
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Amid the common corruptions of mankinde, he is to be accounted a tolerably good man, that is not intolerably bad: and among so manie infirmities and defects,
Amid the Common corruptions of mankind, he is to be accounted a tolerably good man, that is not intolerably bad: and among so many infirmities and defects,
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if from among those we haue to chuse of, wee take such a one as is likely to proue in some reasonable mediocritie zealous of iustice, sensible of the wrongs of poore men, carefull to search out the truth of causes,
if from among those we have to choose of, we take such a one as is likely to prove in Some reasonable mediocrity zealous of Justice, sensible of the wrongs of poor men, careful to search out the truth of Causes,
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That for Direction. I am next to inferre from the foure Duties in my Text, a iust reproofe, and withall a complaint of the common iniquitie of these times;
That for Direction. I am next to infer from the foure Duties in my Text, a just reproof, and withal a complaint of the Common iniquity of these times;
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It is griefe to speake it (and yet we all see it and know it) there is growne among vs of this land, within the space of not manie yeares, a generall and sensible declination in our Zeale both to Religion and Iustice; the two maine pillars and supporters of Church and State. And it seemeth to be with vs in these regards,
It is grief to speak it (and yet we all see it and know it) there is grown among us of this land, within the Molle of not many Years, a general and sensible declination in our Zeal both to Religion and justice; the two main pillars and supporters of Church and State. And it seems to be with us in these regards,
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How few are there of them that sit in the seate of iustice, whose consciences can prompt them a comfortable answer to that Question of Dauid, Psal. 58. Are your mindes set vpon righteousnes, ô ye congregation? Rather are they not almost all of Gallio's temper, Act. 18. who,
How few Are there of them that fit in the seat of Justice, whose Consciences can prompt them a comfortable answer to that Question of David, Psalm 58. are your minds Set upon righteousness, o you congregation? Rather Are they not almost all of Gallio's temper, Act. 18. who,
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as the poore widow in the parable by her clamarousnesse wrung a piece of iustice with much adoe from the Iudge that neyther feared God nor regarded man.
as the poor widow in the parable by her clamarousnesse wrung a piece of Justice with much ado from the Judge that neither feared God nor regarded man.
there would not be that insolencie of Popish Recusants, that licence of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that delay of suits, that countenancing of abuses, those carkases of depopulated townes, infinite other mischiefes;
there would not be that insolency of Popish Recusants, that licence of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that Delay of suits, that countenancing of Abuses, those carcases of depopulated Towns, infinite other mischiefs;
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when the great ones of the earth should most of all enlarge their bowels, and reach out the hand to relieue the extreme necessity of thousands that are ready to sterue:
when the great ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that Are ready to starve:
And as for searching out the truth in mens causes, which is the third Duetie: first, those Sycophants deserue a rebuke, who by false accusations and cunningly deuised tales ( NONLATINALPHABET) of purpose inuolue the truth of things to set a faire colour vpon a bad matter,
And as for searching out the truth in men's Causes, which is the third Duty: First, those sycophants deserve a rebuke, who by false accusations and cunningly devised tales () of purpose involve the truth of things to Set a fair colour upon a bad matter,
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but what if countenanced, and encouraged, and vnderhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their owne Mills? Secondly, since Magistrates must be content (for they are but men,
but what if countenanced, and encouraged, and underhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they Are but men,
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and cannot be euery where at once) in many things to see with other mens eyes, and to heare with other mens eares, and to proceed vpon information: those men deserue a rebuke, who being by their office to ripen causes for iudgement,
and cannot be every where At once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen Causes for judgement,
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But most of all the Magistrates themselues deserue a rebuke, if eyther they be hastie to acquite a man vpon his owne bare deniall or protestation (for si inficiari sufficiet, ecquis erit nocens? as the Oratour pleaded before Iulian the Emperour;
But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bore denial or protestation (for si inficiari sufficiet, Equites erit Nocens? as the Orator pleaded before Iulian the Emperor;
if a deniall may serue the turne, none shall be guiltie,) or if hastie to condemne a man vpon anothers bare accusation (for si accusasse sufficiet, ecquis erit innocens? as the Emperour excellently replied vpon that Oratour;
if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bore accusation (for si accusasse sufficiet, Equites erit Innocent? as the Emperor excellently replied upon that Orator;
and not keepe one eare open (as they write of Alexander the Great) for the contrarie partie, that they may stand indifferent till the truth be throughly canvassed;
and not keep one ear open (as they write of Alexander the Great) for the contrary party, that they may stand indifferent till the truth be thoroughly canvased;
what need we trouble our selues to seeke out the causes, when wee see the effect so daily and plainly before our eyes? whether it be through his owne cowardise or inconstancy, that he keepeth off;
what need we trouble our selves to seek out the Causes, when we see the Effect so daily and plainly before our eyes? whither it be through his own cowardice or inconstancy, that he Keepeth off;
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when complainingly he asked the Question, who will stand vp with me against the euill doers? It was not well in Salomons time, (and yet Salomon a peaceable King ) when considering the Oppressions that were done vnder the Sunne, hee saw that on the side of the oppressours there was power ;
when complainingly he asked the Question, who will stand up with me against the evil doers? It was not well in Solomon's time, (and yet Solomon a peaceable King) when considering the Oppressions that were done under the Sun, he saw that on the side of the Oppressors's there was power;
as you tender the glory of God and the good of the Commonwealth, as you tender the honour of the King and the prosperity of the Kingdome, as you tender the peace and tranquillity of your selues and neighbours, as you tender the comfort of your own consciences, and the saluation of your owne soules: set your selues throughly and cheerfully and constantly and conscionably, to discharge with faithfulnesse all those duties which belong vnto you in your seuerall stations and callings,
as you tender the glory of God and the good of the Commonwealth, as you tender the honour of the King and the Prosperity of the Kingdom, as you tender the peace and tranquillity of your selves and neighbours, as you tender the Comfort of your own Consciences, and the salvation of your own Souls: Set your selves thoroughly and cheerfully and constantly and Conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings,
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and to aduance to the vtmost of your power the due administration and execution of Iustice. Doe not decline those burdens, which cleaue to the honours you sustaine.
and to advance to the utmost of your power the due administration and execution of Justice Do not decline those burdens, which cleave to the honours you sustain.
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to whom should the fatherlesse, and the widow, and the wronged complain but to you, whence seek for reliefe but from you? Bee not you wanting to their necessities.
to whom should the fatherless, and the widow, and the wronged complain but to you, whence seek for relief but from you? Bee not you wanting to their necessities.
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Let your eyes be open vnto their miseries, and your eares open vnto their cryes, and your hands open vnto their wants. Giue friendly Counsell to those that stand need of your Direction:
Let your eyes be open unto their misery's, and your ears open unto their cries, and your hands open unto their Wants. Give friendly Counsel to those that stand need of your Direction:
The Cause which you know not, vse all diligence, and conuenient both care and speede, to search it out. But euer withall remember your standing is slippery;
The Cause which you know not, use all diligence, and convenient both care and speed, to search it out. But ever withal Remember your standing is slippery;
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and you shall haue many and sore assaults, and very shreud temptations : so that vnlesse you arme your selues with inuincible resolution, you are gone.
and you shall have many and soar assaults, and very shrewd temptations: so that unless you arm your selves with invincible resolution, you Are gone.
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in comparison of that trust, which greater ones than they, the King and State, and a yet greater than they, the great God of heauen and earth, hath reposed in you, and expecteth from you.
in comparison of that trust, which greater ones than they, the King and State, and a yet greater than they, the great God of heaven and earth, hath reposed in you, and Expects from you.
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and (keeping your selues euer within the compasse of your Commissions and Callings, as the Sunne in the Zodiake ) goe thorough stitch right on in the course of Iustice, as the Sunne in the firmament with vnresisted violence;
and (keeping your selves ever within the compass of your Commissions and Callings, as the Sun in the Zodiac) go through stitch right on in the course of justice, as the Sun in the firmament with unresisted violence;
and as a gyant that reioyceth to runne his race, and who can stop him ▪ Beare not the sword in vaine ▪ but let your right hand teach you terrible things.
and as a giant that rejoices to run his raze, and who can stop him ▪ Bear not the sword in vain ▪ but let your right hand teach you terrible things.
Thus if you doe, the wicked shall feare you, the good shall blesse you, the poore shall pray for you, posterity shall praise you, your owne hearts shall cheare you,
Thus if you do, the wicked shall Fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall cheer you,
To which God blessed for euer, Father, Sonne, and Holy Ghost, three Persons and one eternall invisible and onely wise God, bee ascribed all the Kingdome, Power,
To which God blessed for ever, Father, Son, and Holy Ghost, three Persons and one Eternal invisible and only wise God, be ascribed all the Kingdom, Power,
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euen out of season sometimes, but especially vpon such seasonable opportunities as this, to bee instant with all them that haue any thing to doe in matter of Iustice,
even out of season sometime, but especially upon such seasonable opportunities as this, to be instant with all them that have any thing to do in matter of justice,
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but especially with you, who are Gods Ministers too (though in another kinde) you who are in Commission to sit vpon the bench of Iudicature, either for Sentence or Assistance: to doe your God and King seruice, to doe your Countrey and Calling honour, to doe your selues and others right, by aduancing to the vtmost of your powers the due course of Iustice. Wherein as I verily thinke none dare but the guilty,
but especially with you, who Are God's Ministers too (though in Another kind) you who Are in Commission to fit upon the bench of Judicature, either for Sentence or Assistance: to do your God and King service, to do your Country and Calling honour, to do your selves and Others right, by advancing to the utmost of your Powers the due course of Justice Wherein as I verily think none Dare but the guilty,
For, as we cannot be perswaded on the one side, but that we are boūd for the discharge of our duties to put you in mind of yours: so we cannot bee perswaded on the other side,
For, as we cannot be persuaded on the one side, but that we Are bound for the discharge of our duties to put you in mind of yours: so we cannot be persuaded on the other side,
but that if there were generally in the greater ones that care and conscience & zeale there ought to be of the common good, a thousand corruptions rife among inferiours would be,
but that if there were generally in the greater ones that care and conscience & zeal there ought to be of the Common good, a thousand corruptions rife among inferiors would be,
What hee said of old, Non fiere potest, quin Principes etiam valdè boni iniqua faciant ; was then and euer since, and yet is, and euer will be most true.
What he said of old, Non fiere potest, quin Princes etiam valdè boni Iniqua faciant; was then and ever since, and yet is, and ever will be most true.
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Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as neere as I could of equall latitude with the Assise-Businesse. For which purpose I could not readily thinke of any other portion of Scripture,
Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Businesse. For which purpose I could not readily think of any other portion of Scripture,
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Is there either Calumny in the Accuser, or Periury in the Witnesse, or Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer ;
Is there either Calumny in the Accuser, or Perjury in the Witness, or Supinity in the Juror, or Sophistry in the Pleader, or Partiality in any Officer;
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The words are so laid downe distinctly in fiue Rules, or Precepts, or rather (being all negatiue) in so many Prohitions, that I may spare the labour of making other deuision of them.
The words Are so laid down distinctly in fiue Rules, or Precepts, or rather (being all negative) in so many Prohibitions, that I may spare the labour of making other division of them.
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or bound ouer to prosecute for the King in a criminall cause, or as a voluntary informer vpon some penall Statute? here is something for thee, Thou shalt not raise a false report.
or bound over to prosecute for the King in a criminal cause, or as a voluntary informer upon Some penal Statute? Here is something for thee, Thou shalt not raise a false report.
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In which distribution of the offices of Iustice in my Text, let none imagine, because I haue shared out all among them, that are below the bench, that therefore there is nothing left for them, that sit vpon it.
In which distribution of the Offices of justice in my Text, let none imagine, Because I have shared out all among them, that Are below the bench, that Therefore there is nothing left for them, that fit upon it.
Rather, as in diuiding the land of Canaan, Leui, who had no distinct plot by himselfe, hauing yet (by reason of the vniuersall vse of his office) in euery Tribe something, had in the whole, all things considered, a farre greater proportion, than any other Tribe had:
Rather, as in dividing the land of Canaan, Levi, who had not distinct plot by himself, having yet (by reason of the universal use of his office) in every Tribe something, had in the Whole, all things considered, a Far greater proportion, than any other Tribe had:
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Which commeth to passe not so much from the immediate construction of the words (though there haue not wanted Expositors to fit the words to such construction:) as from that generall inspection,
Which comes to pass not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that general inspection,
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So that with your patience (Honourable, Worshipfull, and dearely Beloued) I haue allowance from my Text (if the time would as well allow it) to speake vnto you of fiue things.
So that with your patience (Honourable, Worshipful, and dearly beloved) I have allowance from my Text (if the time would as well allow it) to speak unto you of fiue things.
But hauing no purpose to exceed the houre, (as I must needs doe if I should speake to all these to any purpose;) whilest I speake to the first only, I shall desire the rest to make application to themselues,
But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose;) whilst I speak to the First only, I shall desire the rest to make application to themselves,
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so farre as it may concerne them, of euery materiall passage: which they may easily doe, and with very little change for the most part; only if they bee willing.
so Far as it may concern them, of every material passage: which they may Easily do, and with very little change for the most part; only if they be willing.
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And it is a word of larger comprehension, than most Translatours haue expressed it. The full meaning is, Thou shalt not haue to doe with any false report:
And it is a word of larger comprehension, than most Translators have expressed it. The full meaning is, Thou shalt not have to do with any false report:
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yet allowing the Receiuer a place in the Margent. Now false reports may bee raised of our brethren, by vniust slaunders, detractions, bachbitings, whisperings,
yet allowing the Receiver a place in the Margin. Now false reports may be raised of our brothers, by unjust slanders, detractions, bachbitings, whisperings,
But, for that I am not now to speake of extraiudiciall Calumny so much, as of that quae versatur in for• & in iudiciis, those false suggestions and informations which are giuen into the Courts,
But, for that I am not now to speak of extraiudiciall Calumny so much, as of that Quae versatur in for• & in iudiciis, those false suggestions and informations which Are given into the Courts,
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for any person that impleadeth another in iure publico vel priuato, in causes either ciuill or criminall, and these againe either capitall or penall. No not the Accusee or Defendant excepted:
for any person that impleadeth Another in iure Publico vel priuato, in Causes either civil or criminal, and these again either capital or penal. No not the Accuse or Defendant excepted:
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who although hee cannot bee called in strict propriety of speech an Accuser; yet if when he is iustly accused, he seeke to defend himselfe by false, vniust,
who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust,
The first and grossed way is, when we faine & deuise something of our owne heads to lay against our brother, without any foundation at all, or ground of truth:
The First and grossed Way is, when we feign & devise something of our own Heads to lay against our brother, without any Foundation At all, or ground of truth:
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and as Nehemiah sent word to Sanballat, There are no such things as thou sayest, but thou faignest them of thine owne heart. Crimen domesticum & vernaculum ; a meere deucie:
and as Nehemiah sent word to Sanballat, There Are no such things as thou Sayest, but thou faignest them of thine own heart. Crimen domesticum & vernaculum; a mere deucie:
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such as was that of Iezabels instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all hee had.
such as was that of Jezebel's Instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had.
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The Ammonistish Courtiers dealt so with Dauid: when he sent Ambassadours to Hanun in kindnesse, they informed the King as if hee had indeed sent Spyes to discouer the strength of the Citie and Land. And the Iewes enemies dealt so with those that of deuotion repaired the Temple and the wall of Ierusalem: aduertising the State,
The Ammonistish Courtiers dealt so with David: when he sent ambassadors to Hanun in kindness, they informed the King as if he had indeed sent Spies to discover the strength of the city and Land. And the Iewes enemies dealt so with those that of devotion repaired the Temple and the wall of Ierusalem: advertising the State,
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taking hold of some words of his, about the destroying and building of the Temple, which he vnderstood of the Temple of his bodie, and so wresting them to the fabricke of the Materiall Temple, as to make them serue to giue colour to one of the strongest accusations they had against them.
taking hold of Some words of his, about the destroying and building of the Temple, which he understood of the Temple of his body, and so wresting them to the fabric of the Material Temple, as to make them serve to give colour to one of the Strongest accusations they had against them.
The third way is, when taking aduantage of the Law, wee prosecute the extremitie thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Lawgiuer, or offended either against common Equitie, which ought to bee the measure of iust Lawes, or against the common good, which is in some sort the measure of Equitie. In that multitude of Lawes, which for the repressing of disorders,
The third Way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the Letter of the Law, but not violated the intent of the Lawgiver, or offended either against Common Equity, which ought to be the measure of just Laws, or against the Common good, which is in Some sort the measure of Equity. In that multitude of Laws, which for the repressing of disorders,
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but that honest men, especially if they haue much dealings in the world, may haue sometimes iust and necessary cause to doe that, which in regard of the thing done may bring them within the compasse of some Statute or branch of a statute;
but that honest men, especially if they have much dealings in the world, may have sometime just and necessary cause to do that, which in regard of the thing done may bring them within the compass of Some Statute or branch of a statute;
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with whom there is no more adoe, but a Word and an Action, a Trespasse and a Processe: But most of our common Informers withall, Sycophants you may call them (for that was their old name) like Verres his bloud-hounds in Tully, that lye in the winde for gaine,
with whom there is no more ado, but a Word and an Actium, a Trespass and a Process: But most of our Common Informers withal, sycophants you may call them (for that was their old name) like Verres his bloodhounds in Tully, that lie in the wind for gain,
Zacheus, besides that he was a Publicane, was it seemeth such a kind of Informer, NONLATINALPHABET is the word Luke 19. if I have played the sycophant with anie man,
Zacchaeus, beside that he was a Publican, was it seems such a kind of Informer, is the word Lycia 19. if I have played the sycophant with any man,
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if I haue wronged anie man by forged cauillation, or wrung anie thing from him by false accusation. A report of this third kind is false, as deuoid of equity.
if I have wronged any man by forged cavillation, or wrung any thing from him by false accusation. A report of this third kind is false, as devoid of equity.
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At once to answer them, and cleare my selfe, know that in Gods estimation, and to common intendment in the language of Scripture, it is all one to speake an vntruth, and to speake a truth in vndue time,
At once to answer them, and clear my self, know that in God's estimation, and to Common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth in undue time,
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yet because he did it with an intent to bring mischiefe vpon Ahimelech, who had done nothing but what well became an honest man to doe, Dauid chargeth him with telling of lyes, and telleth him hee had a false tongue of his owne for it, Psal. 52. [ Thy tongue imagineth wickednesse, and with lyes thou cuttest like a sharpe rasour:
yet Because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David charges him with telling of lies, and Telleth him he had a false tongue of his own for it, Psalm 52. [ Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp razor:
Thou hast loued vnrighteousnesse more than goodnesse, and to talke of lyes more than righteousnesse: thou hast loued all words that may do hurt; O thou false tongue. ] Conclude hence;
Thou hast loved unrighteousness more than Goodness, and to talk of lies more than righteousness: thou hast loved all words that may do hurt; Oh thou false tongue. ] Conclude hence;
hee that telleth the truth where it may do hurt, but especially if he tell it with that purpose & to that end that it may do hurt, he hath a false tongue, and he telleth a false lye, & he must pardon vs if we take him for no better than the raiser of a false report.
he that Telleth the truth where it may do hurt, but especially if he tell it with that purpose & to that end that it may do hurt, he hath a false tongue, and he Telleth a false lie, & he must pardon us if we take him for no better than the raiser of a false report.
for the first false report he raised, was of the most Highest. Vniustly accusing God himselfe vnto our mother Eue in a few words of no fewer than three great crimes at once, Falshood, Tyrannie, and Enuie. He was then a slanderous accuser of his Maker ;
for the First false report he raised, was of the most Highest. Unjustly accusing God himself unto our mother Eue in a few words of no fewer than three great crimes At once, Falsehood, Tyranny, and Envy. He was then a slanderous accuser of his Maker;
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for the workes of their Father they readily doe. That Hellish Aphorisme they so faithfully practise, is one of his Principles: it was hee first instilled it into them, Calumniare fortiter, aliquid adhaerebit.
for the works of their Father they readily do. That Hellish Aphorism they so faithfully practise, is one of his Principles: it was he First instilled it into them, Calumniare fortiter, Aliquid adhaerebit.
the Sinne in the Doer, the Iniurie to the Sufferer, the Mischiefe to the Common-wealth. Euerie false report raised in iudgement, besides that it is a lye ;
the Sin in the Doer, the Injury to the Sufferer, the Mischief to the Commonwealth. Every false report raised in judgement, beside that it is a lie;
or sustaine anie wrong or losse in his person, goods, or state otherwise, by fraud, or violence, or casualtie: he may possibly eyther by good fortune heare of his owne againe and recouer it,
or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again and recover it,
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or he may haue restitution and satisfaction made him by those that wronged him, or by his good industry and prouidence he may liue to see that losse repaired,
or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that loss repaired,
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But hee that hath his Name, and Credite, and Reputation causlesly called into question, sustaineth a losse by so much greater than anie theft, by how much a good name is better than great riches.
But he that hath his Name, and Credit, and Reputation causelessly called into question, sustaineth a loss by so much greater than any theft, by how much a good name is better than great riches.
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but a defamed person no acquittall from the Iudge, no satisfaction from the Accuser, no following endeuours in himselfe can so restore in integrum, but that when the wound is healed, hee shall yet carrie the markes and the scarres of it to his dying day.
but a defamed person no acquittal from the Judge, no satisfaction from the Accuser, no following endeavours in himself can so restore in integrum, but that when the wound is healed, he shall yet carry the marks and the scars of it to his dying day.
but euerie busie base fellow that oweth him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an vnnecessarie expence of money and time, torture him with endlesse delayes,
but every busy base fellow that owes him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays,
It is one of the grieuances God had against Ierusalem, and as hee calleth them abhominations, for which hee threatneth to iudge her Ezek. 22. Viri detractores inte. In thee are men that carrie tales to shedde bloud.
It is one of the grievances God had against Ierusalem, and as he calls them abominations, for which he threatens to judge her Ezekiel 22. Viri Detractors Inte. In thee Are men that carry tales to shed blood.
Beware then all you whose businesse or lot it is at this Assises, or hereafter may be, to be Plaintiffs, Accusers, Informers, or anie way Parties in anie Court of Iustice, this or other, Ciuill or Ecclesiasticall: that you suffer not the guilt of this prohibition to cleaue vnto your consciences.
Beware then all you whose business or lot it is At this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any Way Parties in any Court of justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this prohibition to cleave unto your Consciences.
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Could anie of you take it well at your neighbours hand, should he seeke your life or liuelyhood by suggesting against you things which you neuer had so much as the thought to do? or bring you into a pecke of troubles, by wresting your wordes and actions wherein you meant nothing but well, to a dangerous construction? or follow the Law vpon you,
Could any of you take it well At your neighbours hand, should he seek your life or liuelyhood by suggesting against you things which you never had so much as the Thought to do? or bring you into a peck of Troubles, by wresting your words and actions wherein you meant nothing but well, to a dangerous construction? or follow the Law upon you,
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as if hee would not leaue you worth a groate for euerie pettie trespasse, scarce worth halfe the money? or fetch you ouer the hip vpon a branch of some blinde, vncouth,
as if he would not leave you worth a groat for every Petty trespass, scarce worth half the money? or fetch you over the hip upon a branch of Some blind, uncouth,
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and pretermitted Statute? He that should deale thus with you and yours, I know what would be said and thought: Griper, Knaue, Villaine, Diuell incarnate ;
and pretermitted Statute? He that should deal thus with you and yours, I know what would be said and Thought: Griper, Knave, Villain, devil incarnate;
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But for more particular direction, if any man desire it, since in euery euill one good step to soundnesse is, to haue discouered the right cause thereof:
But for more particular direction, if any man desire it, since in every evil one good step to soundness is, to have discovered the right cause thereof:
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in whom although this malice reigneth not so vniuersally, yet are they so farre carried with priuate spleene and hatred against some particular men for some personall respect or other,
in whom although this malice Reigneth not so universally, yet Are they so Far carried with private spleen and hatred against Some particular men for Some personal respect or other,
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whom they enuied because the King had preferred him aboue them. And in all ages of the world wicked and prophane men haue been busie to suggest the worst they could, against those that haue beene faithfull in their callings;
whom they envied Because the King had preferred him above them. And in all ages of the world wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their callings;
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To remedy this, take the Apostles rule, Heb. 12. Looke diligently lest any roote of bitternesse springing vp trouble you, and thereby many bee defiled.
To remedy this, take the Apostles Rule, Hebrew 12. Look diligently lest any root of bitterness springing up trouble you, and thereby many be defiled.
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so making our selues as it were baudes vnto their lust, and open instruments of their secret malice. Out of that base feare, the Elders of Iesrael, vpon the Queenes letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to picke a thanke with his Master,
so making our selves as it were bawds unto their lust, and open Instruments of their secret malice. Out of that base Fear, the Elders of Iesrael, upon the Queens Letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master,
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and to endeere himselfe farther into his good opinion, told tales of Dauid and Ahimelech. To remedy this, remember the seruices and offices you owe to the greatest Masters vpon earth, haue their bounds set them which they may not passe.
and to endear himself farther into his good opinion, told tales of David and Ahimelech. To remedy this, Remember the services and Offices you owe to the greatest Masters upon earth, have their bounds Set them which they may not pass.
Goe as farre then as you can in offices of loue and seruice to your friends and betters, saluis pietate & iustitia: but not a step farther for a world.
Go as Far then as you can in Offices of love and service to your Friends and betters, saluis Piate & iustitia: but not a step farther for a world.
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or when being our selues guilty, we thinke to couer our own crimes, and to preuent the accusations of others by getting the start of them, and accusing them first.
or when being our selves guilty, we think to cover our own crimes, and to prevent the accusations of Others by getting the start of them, and accusing them First.
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wee may thinke perhaps to get this aduantage to our selues, and so rather chuse to be Plaintiffes than Defendants, because (as Salomon saith) hee that is first in his owne tale seemeth righteous. To remedy this;
we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffs than Defendants, Because (as Solomon Says) he that is First in his own tale seems righteous. To remedy this;
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so certainly there would bee fewer false reports raised in iudgement, if they were more sparingly receiued. And therefore in this case also the Receiuer must goe pari passu with the Raiser: who,
so Certainly there would be fewer false reports raised in judgement, if they were more sparingly received. And Therefore in this case also the Receiver must go Pair passu with the Raiser: who,
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and becommeth guiltie of the same sinnes, the same wrongs, the same mischiefes with the first offender, the false Accuser. Dauid, as he inueigheth against Doeg in the Psalme for telling: so hee elsewhere expostulateth with Saul for hearing vniust reports of him.
and becomes guilty of the same Sins, the same wrongs, the same mischiefs with the First offender, the false Accuser. David, as he inveigheth against Doeg in the Psalm for telling: so he elsewhere expostulateth with Saul for hearing unjust reports of him.
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they haue the same Diuell, the same Familiar: Only here is the difference, The Raiser hath this Familiar in his tongue, the Receiuer in his eare. Whosoeuer then sitteth in the place of Magistracie and publike Iudicature in foro externo, or is by vertue of his calling otherwise inuested with anie iurisdiction or power to heare and examine the accusations of others:
they have the same devil, the same Familiar: Only Here is the difference, The Raiser hath this Familiar in his tongue, the Receiver in his ear. Whosoever then Sitteth in the place of Magistracy and public Judicature in foro externo, or is by virtue of his calling otherwise invested with any jurisdiction or power to hear and examine the accusations of Others:
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I know not how hee shall be able to discharge himselfe in foro interno from a kinde of Champertie (if my ignorance make mee not abuse the word) or at leastwise from misprision of Calumnie and vniust accusations;
I know not how he shall be able to discharge himself in foro interno from a kind of Champerty (if my ignorance make me not abuse the word) or At leastwise from Misprision of Calumny and unjust accusations;
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A point so materiall, that some Expositors make it the thing principally intended in this first branch of my Text, vt non audiatur vna pars sine aliâ, saith Lyra. Suiters will be impudent, to forestall the publicke hearing by priuate informations:
A point so material, that Some Expositors make it the thing principally intended in this First branch of my Text, vt non audiatur Una pars sine aliâ, Says Lyra. Suitors will be impudent, to forestall the public hearing by private informations:
He therefore that would resolue not to receiue a false report, and be sure to hold his resolution, let him resolue (so farre as he can auoid it) to receiue no report in priuate ; (for a thousand to one that is a false one) or, where he cannot well auoid it, to be readie to receiue the information of the aduerse part withall;
He Therefore that would resolve not to receive a false report, and be sure to hold his resolution, let him resolve (so Far as he can avoid it) to receive no report in private; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the information of the adverse part withal;
Secondly, let him haue the conscience first, & then the patience too (and yet if hee haue the conscience, certainly he will haue the patience) to make search into the truth of things:
Secondly, let him have the conscience First, & then the patience too (and yet if he have the conscience, Certainly he will have the patience) to make search into the truth of things:
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and not be daintie of his paines herein, though matters be intricate, and the labour like to be long and irksome, to finde out if it be possible the bottome of a businesse,
and not be dainty of his pains herein, though matters be intricate, and the labour like to be long and irksome, to find out if it be possible the bottom of a business,
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and where indeed the fault lyeth first or most. It was a great ouersight in a good King, for Dauid to giue away Mephib•sheths liuing from him to his Accuser,
and where indeed the fault lies First or most. It was a great oversight in a good King, for David to give away Mephib•sheths living from him to his Accuser,
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An example in the storie of the Law, Gen. 18. where hee did not presently giue iudgement against Sodom vpon the crie of their sinnes, that was come vp before him:
an Exampl in the story of the Law, Gen. 18. where he did not presently give judgement against Sodom upon the cry of their Sins, that was come up before him:
and there is much cunning vsed by those that raise them, much odde shuffling and packing and combining to giue them the colour and face of perfect truth.
and there is much cunning used by those that raise them, much odd shuffling and packing and combining to give them the colour and face of perfect truth.
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As then a plaine Countrie-man, that would not willingly be cousened in his pay, to take a slip for a currant piece, and brasse for siluer, leisurely turneth ouer euery piece he receiueth;
As then a plain Countryman, that would not willingly be cozened in his pay, to take a slip for a currant piece, and brass for silver, leisurely turns over every piece he receiveth;
such iealousie should the Magistrate vse, and such industry, especially where there appeareth cause of suspicion, by all meanes to sift and to boult out the truth, if hee would not bee cheated with a false report instead of a true.
such jealousy should the Magistrate use, and such industry, especially where there appears cause of suspicion, by all means to sift and to boult out the truth, if he would not be cheated with a false report instead of a true.
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Thirdly, let him take heed he doe not giue countenance or encouragement, more than right and reason requireth, to contentious persons, knowne Sycophants, and common Informers. If there should bee no Accusers to make complaints:
Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requires, to contentious Persons, known sycophants, and Common Informers. If there should be no Accusers to make complaints:
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It is not amisse, saith that great and wise Oratour, there should be some store of Dogs about the house, where many goods are layed vp to be safe kept,
It is not amiss, Says that great and wise Orator, there should be Some store of Dogs about the house, where many goods Are laid up to be safe kept,
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these are but their setters, to bring them in gaine, their instruments and Emissaries to toll gri•t to their milles for the increasing of their moulter.
these Are but their setters, to bring them in gain, their Instruments and Emissaries to toll gri•t to their mills for the increasing of their moulter.
Heethen that in the place of Magistracie would decline both the fault and suspicion of such vnworthy Collusion: it standeth him vpon with all his best endeauours by chaining and muzling these beasts to preuent them from biting where they should not;
Heethen that in the place of Magistracy would decline both the fault and suspicion of such unworthy Collusion: it Stands him upon with all his best endeavours by chaining and muzzling these beasts to prevent them from biting where they should not;
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and, if they haue fastened already, then by deliuering the oppressed with Iob to plucke the prey from betweene their teeth, and by exercising iust seuerity vpon them to breake their iawes for doing farther harme.
and, if they have fastened already, then by delivering the oppressed with Job to pluck the prey from between their teeth, and by exercising just severity upon them to break their Jaws for doing farther harm.
for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let euery good Magistrate take it into his proper consideration;
for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration;
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Certaine it is, as daily experience sheweth, that many men who make no conscience of a Lye, doe yet take some bogge at an Oath. And it cannot but open a wide gap to the raising and receiuing of false reports,
Certain it is, as daily experience shows, that many men who make no conscience of a Lie, do yet take Some bog At an Oath. And it cannot but open a wide gap to the raising and receiving of false reports,
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if the Magistrate when hee may helpe it, to enrich himselfe or his officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble vpon Bills and Presentments tendred without oath.
if the Magistrate when he may help it, to enrich himself or his Officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without oath.
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Secondly, since Lawes cannot bee so conceiued, but that through the infinite variety of humane occurrences, they may sometimes fall heauie vpon particular men;
Secondly, since Laws cannot be so conceived, but that through the infinite variety of humane occurrences, they may sometime fallen heavy upon particular men;
than alwayes an Inconuenience): there hath beene left, for any thing I finde to the contrarie, in all well gouerned policies, a kinde of latitude more or lesse,
than always an Inconvenience): there hath been left, for any thing I find to the contrary, in all well governed policies, a kind of latitude more or less,
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and power in the Magistrates, euen in those Courts, that were strictissimi iuris, vpon fit occasion to qualifie and to mitigate something the rigour of the Lawes by the Rules of Equitie. For I know not any extremity of Wrong beyond the extremity of Right: when lawes intended for Fences are made Snares, and are calumniously wrested to oppresse that innocencie which they should protect. And this is most properly Calumny in the prime notion of the word;
and power in the Magistrates, even in those Courts, that were strictissimi iuris, upon fit occasion to qualify and to mitigate something the rigour of the Laws by the Rules of Equity. For I know not any extremity of Wrong beyond the extremity of Right: when laws intended for Fences Are made Snares, and Are calumniously wrested to oppress that innocence which they should Pact. And this is most properly Calumny in the prime notion of the word;
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for a man vpon a meere tricke or quillet from the letters and syllables of the Law, or other writing, or euidence, pressed with aduantage, to bring his action or lay his accusation against another man;
for a man upon a mere trick or quillet from the letters and syllables of the Law, or other writing, or evidence, pressed with advantage, to bring his actium or lay his accusation against Another man;
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Now if the Magistrate of Iustice shall vse his full power, by interpreting the Law in rigour where he should not, to second the boldnesse of a calumnious Accuser:
Now if the Magistrate of justice shall use his full power, by interpreting the Law in rigour where he should not, to second the boldness of a calumnious Accuser:
Thirdly, since that Iustice which especially supporteth the Common-weale, consisteth in nothing more, than in the right distribution of rewards and punishments :
Thirdly, since that justice which especially supporteth the Commonweal, Consisteth in nothing more, than in the right distribution of rewards and punishments:
vnlesse there were some profit mixt withall to sweeten that hatred, & to counteruaile that enuy. For which cause in most Penall Statutes, a moi•y, or a third, or fourth (which was the vsuall proportion in Rome, whence the name of quadruplatores came) or some other greater or lesser part of the fi•e, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompence for the seruice hee hath done the State by his information.
unless there were Some profit mixed withal to sweeten that hatred, & to countervail that envy. For which cause in most Penal Statutes, a moi•y, or a third, or fourth (which was the usual proportion in Room, whence the name of quadruplatores Come) or Some other greater or lesser part of the fi•e, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by Way of recompense for the service he hath done the State by his information.
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for who goeth to warrefare at any time of his owne cost? But if such an Informer shall endite one man for an offence, pretending it to bee done to the great hurt of the Common-weale,
for who Goes to warfare At any time of his own cost? But if such an Informer shall endite one man for an offence, pretending it to be done to the great hurt of the Commonweal,
and take vp the matter in a priuate chamber: this is Collusion; and so farre forth a false report, as euery thing may bee called false when it is partiall, and should be entire.
and take up the matter in a private chamber: this is Collusion; and so Far forth a false report, as every thing may be called false when it is partial, and should be entire.
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And the Magistrate, if hee haue power to chastice such an Informer some semblance whereof there was in that Iudicium ▪ Praeuari••tionis in Rome, hee shall doe the Common-wealth good seruice,
And the Magistrate, if he have power to chastise such an Informer Some semblance whereof there was in that Iudicium ▪ Praeuari••tionis in Rome, he shall do the Commonwealth good service,
In priuate and ciuill Controuersies, for triall of right betweene party and party, they had their sponsiones: which was a summe of money in some proportionable rate to the value of the thing in Question;
In private and civil Controversies, for trial of right between party and party, they had their Sponsiones: which was a sum of money in Some proportionable rate to the valve of the thing in Question;
But in publicke and criminall matters, whether Capitall or Penall, if for want of due proofe on the Accusers part, the party accused were quit in iudgement;
But in public and criminal matters, whither Capital or Penal, if for want of due proof on the Accusers part, the party accused were quit in judgement;
there went a triall vpon the Accuser, at the suite of the Accusee, which they called Iudicium Calumniae: wherein they examined the originall ground and foundation of the Accusation.
there went a trial upon the Accuser, At the suit of the Accuse, which they called Iudicium Calumniae: wherein they examined the original ground and Foundation of the Accusation.
but if it should appeare the accusation to haue proceeded from some left-handed respect, as Malice, Enuy, Gaine, &c. hee was then condemned of Calumny. And his ordinary punishment then was, whereunto he had virtually bound himselfe by subscribing his libell, Poena talionis, the same kinde of punishment whatsoeuer it was, which by the Lawes had been due to the party accused,
but if it should appear the accusation to have proceeded from Some Left-handed respect, as Malice, Envy, Gain, etc. he was then condemned of Calumny. And his ordinary punishment then was, whereunto he had virtually bound himself by subscribing his libel, Poena Talionis, the same kind of punishment whatsoever it was, which by the Laws had been due to the party accused,
Yea and for his farther shame it was prouided by one Law, that hee should bee burnt in the forehead with the Letter K. to proclaime him a Calumniator to the world;
Yea and for his farther shame it was provided by one Law, that he should be burned in the forehead with the letter K. to proclaim him a Calumniator to the world;
and escape out of the Courts without Censure or Punishment, or at the most but with some light checke? and the poor iniured innocent the while bee held-in as in a prison, till hee haue paied the vtmost farthing, I say not of what is due,
and escape out of the Courts without Censure or Punishment, or At the most but with Some Light check? and the poor injured innocent the while be held-in as in a prison, till he have paid the utmost farthing, I say not of what is due,
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and shall haue cause to answer the congratulations of their friends, as Pyrrhus did his after he had gotten two famous victories ouer the Romanes, that if they should get a few more such victories, it would be to their vtter vndoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a halfe peny;
and shall have cause to answer the congratulations of their Friends, as Phyrrhus did his After he had got two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a half penny;
when for this very sinne of false accusation hee imposed vpon himselfe, as a kinde of satisfactory penance, a fourefold restitution, Luke 19. Here was a right Quadruplator indeed; and in the best sense:
when for this very sin of false accusation he imposed upon himself, as a kind of satisfactory penance, a fourfold restitution, Lycia 19. Here was a right Quadruplator indeed; and in the best sense:
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Of ordinary priuate men we make coniecture, by their gestures, by their speeches, by their companions. But Magistrates and great ones, who liue more in the eye of the world,
Of ordinary private men we make conjecture, by their gestures, by their Speeches, by their Sodales. But Magistrates and great ones, who live more in the eye of the world,
Sycophants will plucke in their hornes, and be out of heart and hope to finde the Masters of such seruants facill to giue way to their false calumniations.
sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such Servants facill to give Way to their false calumniations.
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But if these bee insolent and hungry companions, if these bee impudent and shamelesse exactors: it is presently thought they are then but brokers for the Master;
But if these be insolent and hungry Sodales, if these be impudent and shameless exactors: it is presently Thought they Are then but brokers for the Master;
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for great ones to impute their owne wilfull ouersights to the fault or negligence of their seruants. Caius Verres, (whom I cannot but now and then mention,
for great ones to impute their own wilful oversights to the fault or negligence of their Servants. Caius Verres, (whom I cannot but now and then mention,
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because there is scarce to be found such another compleate Exemplar of a wicked Magistrate;) would vsually complaine, that he was vniustly oppressed, not with his owne, but with the crimes of his followers. But why then did hee keepe such a kennell of sharkes about him? why did he not either speedily reforme them or vtterly discard them? It were indeed an vnrighteous thing to condemne the Master for the seruants fault;
Because there is scarce to be found such Another complete Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of sharks about him? why did he not either speedily reform them or utterly discard them? It were indeed an unrighteous thing to condemn the Master for the Servants fault;
and if he haue a numerous Family, and keepe many, it is a rare thing if he haue not some bad: as in a great heard there will be some rascall Deene. But then it is but one or a few ;
and if he have a numerous Family, and keep many, it is a rare thing if he have not Some bad: as in a great herd there will be Some rascal Deene. But then it is but one or a few;
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But when in the generality they are such, when they are openly & impudently such, when euery body seeth and saieth the Master cannot chuse but know they are such:
But when in the generality they Are such, when they Are openly & impudently such, when every body sees and Saith the Master cannot choose but know they Are such:
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implying, that, when the seruants of the former gouernours oppressed the people, it was their Masters doing, at leastwise their Masters suffering; [ Euen their seruants bare rule ouer the People:
implying, that, when the Servants of the former Governors oppressed the people, it was their Masters doing, At leastwise their Masters suffering; [ Even their Servants bore Rule over the People:
Say he bee of neuer so seruiceable qualities, and vsefull abilities otherwise, so as the Master might almost as well spare his right eye or his right hand, as forgoe his seruice:
Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye or his right hand, as forgo his service:
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if either eye or hand cause or tempt thee to offend, pull out that eye, cut off that hand, cast them both from thee with indignation? rather want both, than suffer corruption in either.
if either eye or hand cause or tempt thee to offend, pull out that eye, Cut off that hand, cast them both from thee with Indignation? rather want both, than suffer corruption in either.
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Hee that will thus resolue, and thus doe, it may bee presumed hee will not knowingly giue either way to a false report, or countenance to the reporter. And so much for our first Rule;
He that will thus resolve, and thus do, it may be presumed he will not knowingly give either Way to a false report, or countenance to the reporter. And so much for our First Rule;
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My first purpose I confesse was to haue spoken also to the Witnesse, and to the Iurer, and to the Pleader, and to the Officer from the other foure Rules in my Text,
My First purpose I confess was to have spoken also to the Witness, and to the Juror, and to the Pleader, and to the Officer from the other foure Rules in my Text,
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my meditations would swell to the proportion rather of a Treatise, than a Sermon: and what patience were able to sit them out? Therefore I must not doe it.
my meditations would swell to the proportion rather of a Treatise, than a Sermon: and what patience were able to fit them out? Therefore I must not do it.
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For it is the Accuser that layeth the first stone: the rest doe but build vpon his foundation. And if there were no false reports raised or receiued: there would be the lesse vse of,
For it is the Accuser that Layeth the First stone: the rest do but built upon his Foundation. And if there were no false reports raised or received: there would be the less use of,
and withall to make application ( mutatis mutandis) vnto themselues, of whatsoeuer hath beene presently spoken to the Accuser, and to the Magistrate from this first rule.
and withal to make application (mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate from this First Rule.
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First concerning the Accuser, (and that is euery party in a cause or tryall,) he must take heed hee doe not raise a false report: which is done, first, by forging a meere vntruth;
First Concerning the Accuser, (and that is every party in a cause or trial,) he must take heed he do not raise a false report: which is done, First, by forging a mere untruth;
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hee first committeth a heynous sinne himselfe, and secondly grieuously wrongeth his neighbour, and thirdly bringeth a great deale of mischiefe to the Common-weale.
he First Committeth a heinous sin himself, and secondly grievously wrongeth his neighbour, and Thirdly brings a great deal of mischief to the Commonweal.
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fourthly, to allow the wronged party a liberall satisfaction from his aduersary; fifthly, to carry a sharpe eye, and a straite hand, ouer his owne seruants, followers, and officers.
fourthly, to allow the wronged party a liberal satisfaction from his adversary; fifthly, to carry a sharp eye, and a strait hand, over his own Servants, followers, and Officers.
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Now what remaineth, but that the seuerall premises earnestly recommended to the godly consideration, and conscionable practice of euery one of you whom they may concerne;
Now what remains, but that the several premises earnestly recommended to the godly consideration, and conscionable practice of every one of you whom they may concern;
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wee should humbly beseech him of his gracious goodnesse to giue a blessing to that which hath beene spoken agreeably to his word, that it may bring forth in vs the fruites of Godlinesse, Charity, and Iustice ;
we should humbly beseech him of his gracious Goodness to give a blessing to that which hath been spoken agreeably to his word, that it may bring forth in us the fruits of Godliness, Charity, and justice;
THe abridgement is short, which some haue made of the whole booke of Psalmes, but into two words, Hosannah, and Hallelujah: most of the Psalmes spending themselues,
THe abridgement is short, which Some have made of the Whole book of Psalms, but into two words, Hosannah, and Hallelujah: most of the Psalms spending themselves,
The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently giueth it to bee a Psalme of Thanks-giuing: as are also the three next before it, and the next after it.
The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently gives it to be a Psalm of Thanksgiving: as Are also the three next before it, and the next After it.
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in this from the consideration of Gods mercifull remouall of those iudgements, hee had in his iust wrath brought vpon his owne people Israel for their sins, vpon their repentance.
in this from the consideration of God's merciful removal of those Judgments, he had in his just wrath brought upon his own people Israel for their Sins, upon their Repentance.
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yet of sundry the most famous rebellions of that people against their God, and of Gods both iustice and mercy abundantly manifested in his proceedings with them thereupon.
yet of sundry the most famous rebellions of that people against their God, and of God's both Justice and mercy abundantly manifested in his proceedings with them thereupon.
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hee vpon their submission withdraweth his iudgements from them. The Psalmist hath wrapped all these fiue together in Vers. 43.44. Many times did hee deliuer them:
he upon their submission withdraweth his Judgments from them. The Psalmist hath wrapped all these fiue together in Vers. 43.44. Many times did he deliver them:
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Neuerthelesse hee regarded their affliction, when hee heard their cry: the other two. The particular rebellions of the people in this Psalme instanced in, are many ;
Nevertheless he regarded their affliction, when he herd their cry: the other two. The particular rebellions of the people in this Psalm instanced in, Are many;
when loathing Manna they lusted for flesh, verse 13. Their seditious conspiracy vnder Corah and his confederates against Moses, verse 16. Their grosse Idolatrie at Horeb in making and worshipping the golden calfe, verse 19. Their distrustfull murmuring at their portion, in thinking scorne of the promised pleasant land, vers. 24. Their fornicating both bodily with the daughters,
when loathing Manna they lusted for Flesh, verse 13. Their seditious Conspiracy under Corah and his confederates against Moses, verse 16. Their gross Idolatry At Horeb in making and worshipping the golden calf, verse 19. Their distrustful murmuring At their portion, in thinking scorn of the promised pleasant land, vers. 24. Their fornicating both bodily with the daughters,
in three verses three speciall things, The Sinne, the Plague, the Deliuerance. The Sinne, with the Aggrauation thereof, vers. 28. [ They ioyned themselues also vnto Baal-Peor,
in three Verses three special things, The Sin, the Plague, the Deliverance. The Sin, with the Aggravation thereof, vers. 28. [ They joined themselves also unto Baal-peor,
[ Then stood vp Phinehaz, and executed iudgement, and the plague was stayed. ] In which words are three things especially considerable. The Person ; the Action of that Person;
[ Then stood up Phinehas, and executed judgement, and the plague was stayed. ] In which words Are three things especially considerable. The Person; the Actium of that Person;
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But because the argument of the whole verse is a Deliuerance, and that Deliuerance supposeth a Plague, and euery Plague supposeth a Sinne: I must take leaue before I enter vpon the Particulars now proposed from the Text,
But Because the argument of the Whole verse is a Deliverance, and that Deliverance Supposeth a Plague, and every Plague Supposeth a Sin: I must take leave before I enter upon the Particulars now proposed from the Text,
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that so we may haue some more distinct knowledge both what Israels sin was, and how they were plagued, and vpon what occasion and by what meanes Phinehaz wrought their deliuerance.
that so we may have Some more distinct knowledge both what Israel's sin was, and how they were plagued, and upon what occasion and by what means Phinehas wrought their deliverance.
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When Israel, trauailing from the land of Bondage to the land of Promise through the Wildernes, were now come as far as the plaines of Moab, and there encamped:
When Israel, travailing from the land of Bondage to the land of Promise through the Wilderness, were now come as Far as the plains of Moab, and there encamped:
consulted with the Midianites, his neighbours and allies, and after some aduice resolued vpon this conclusion, to hire Balaam, a famous Sorcerer in those times and quarters, to lend them his assistance:
consulted with the midianites, his neighbours and allies, and After Some Advice resolved upon this conclusion, to hire balaam, a famous Sorcerer in those times and quarters, to lend them his assistance:
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Where hee will blesse, (and hee will blesse where he is faithfully obeyed and depended vpon;) neither power nor pollicy can preuaile for a Curse. Balaam the wicked wretch,
Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. balaam the wicked wretch,
and with held him from pay, and honour: the wretched couetous Hypocrite, as if he would at once be auenged both of him and them, imagineth a mischieuous deuice against them, full of cursed villany.
and with held him from pay, and honour: the wretched covetous Hypocrite, as if he would At once be avenged both of him and them, imagineth a mischievous device against them, full of cursed villainy.
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and by sinne bring themselues vnder that wrath and curse of God, which neither those great Princes by their Power, nor their wisest Counsellors by their Policie, nor Balaam himselfe by his Sorcery, could bring vpon them.
and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their Power, nor their Wisest Counsellors by their Policy, nor balaam himself by his Sorcery, could bring upon them.
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and by wanton insinuations to draw them to sit with them in the Temples, and to accompanie them at the feasts, and to eate with them of the sacrifices, yea and to bow the knees with them to the honour of their Idols. Insomuch as Israel ioyned themselues to Baal-peor, and ate the sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not,
and by wanton insinuations to draw them to fit with them in the Temples, and to accompany them At the feasts, and to eat with them of the Sacrifices, yea and to bow the knees with them to the honour of their Idols. Insomuch as Israel joined themselves to Baal-peor, and ate the Sacrifices of that dead and abominable Idol At the least (for all Idols Are such) if not,
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and such as wil bring a curse vpon a people without the helpe of a Coniurer. When that God, who is a iealous God, and iealous of nothing more than his honour, shall see that people, whom he had made choise of from among all the nations of the earth to be his owne peculiar people, and betrothed to himselfe by an euerlasting Couenant, to breake the Couenant of Wedlocke with him,
and such as will bring a curse upon a people without the help of a Conjurer. When that God, who is a jealous God, and jealous of nothing more than his honour, shall see that people, whom he had made choice of from among all the Nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting Covenant, to break the Covenant of Wedlock with him,
But the people by their plague made sensible of their sinne, humbled themselues (as it should seeme, the verie first day of the plague) in a solemne and generall assembly, weeping and mourning both for Sinne and Plague, before the doore of the Tabernacle of the Congregation.
But the people by their plague made sensible of their sin, humbled themselves (as it should seem, the very First day of the plague) in a solemn and general assembly, weeping and mourning both for Sin and Plague, before the door of the Tabernacle of the Congregation.
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And they were now in the heat of their holy sorrow and deuotions, when loe Zimri, a Prince of a chiefe house in one of their Tribes, in the heate of his pride and lust, commeth openly in the face of Moses and all the Congregation, and bringeth his Minion with him, Cosbi the daughter of one of the fiue Kings of Midian into his Tent, there to commit filthinesse with her.
And they were now in the heat of their holy sorrow and devotions, when lo Zimri, a Prince of a chief house in one of their Tribes, in the heat of his pride and lust, comes openly in the face of Moses and all the Congregation, and brings his Minion with him, Cozbi the daughter of one of the fiue Kings of Midian into his Tent, there to commit filthiness with her.
& the Magistrate, and the Congregation, at such a heauie time, and in such open manner, & for that verie sinne for which they then lay vnder Gods hand;
& the Magistrate, and the Congregation, At such a heavy time, and in such open manner, & for that very sin for which they then lay under God's hand;
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thought there was something more to be done than bare weeping: and therefore his bloud warmed with an holy zeale, hee starteth vp forthwith, maketh to the Tent where these two great personages were,
Thought there was something more to be done than bore weeping: and Therefore his blood warmed with an holy zeal, he starts up forthwith, makes to the Tent where these two great Personages were,
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God well pleased with the zeale of his seruant, and the execution of those malefactors, is appeased towards his people, and withdraweth his hand and his plague from them.
God well pleased with the zeal of his servant, and the execution of those malefactors, is appeased towards his people, and withdraweth his hand and his plague from them.
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The Person, the instrument to worke this deliuerance for Israel, was Phinehes. Hee was the sonne of Eleazar, who was then High Priest in immediate succession to his father Aaron not long before deceased:
The Person, the Instrument to work this deliverance for Israel, was Phinehas. He was the son of Eleazar, who was then High Priest in immediate succession to his father Aaron not long before deceased:
employed afterwards by the State of Israel in the greatest affaires both of Warre and Ambassy. But it was this Heroicall act of his, in doing execution vpon those two great audacious offenders, which got him the first,
employed afterwards by the State of Israel in the greatest affairs both of War and Ambassy. But it was this Heroical act of his, in doing execution upon those two great audacious offenders, which god him the First,
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and what congruitie there might be betweene what he was, and what he did. He was of the Tribe of Leui: and that whole Tribe was set apart for the seruice of the Tabernacle. And he was of the sonnes of Aaron, and so NONLATINALPHABET, of the Familie and Linage of the High Priests:
and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi: and that Whole Tribe was Set apart for the service of the Tabernacle. And he was of the Sons of Aaron, and so, of the Family and Lineage of the High Priests:
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and those for the most part concerning matters either meerely, or mixtly Ecclesiasticall: but neither to giue sentence, nor to doe execution, in matters and causes meerely Ciuill, as by any right or vertue of his Leuiticall or Priestly office.
and those for the most part Concerning matters either merely, or mixedly Ecclesiastical: but neither to give sentence, nor to do execution, in matters and Causes merely Civil, as by any right or virtue of his Levitical or Priestly office.
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The more vnreasonable is the High Priest of Rome, to challenge to himselfe any temporall or ciuill iurisdiction, as virtually annexed to his spirituall Power, or necessarily deriued thence.
The more unreasonable is the High Priest of Rome, to challenge to himself any temporal or civil jurisdiction, as virtually annexed to his spiritual Power, or necessarily derived thence.
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Templū and Praetorium, the Chaire and the Throne, the Altar and the Bench, the Sheepehooke and the Scepter, the Keyes and the Sword; though they may sometimes concurre vpon the same person, yet the Powers remaine perpetually distinct and independant,
Templū and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheephook and the Sceptre, the Keys and the Sword; though they may sometime concur upon the same person, yet the Powers remain perpetually distinct and independent,
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and for euer cut off all claime of temporall iurisdiction, as by any vertue annexed to the keyes. If the Bishops of Rome could haue contented themselues to haue enioyed those Temporalties, wherewith the bounty of Christian Emperours had endowed that Sea (whether well, or ill, whether too much, or no, I now inquire not) but if they could haue bin content to haue holden them vpon the same termes they first had them, without seeking to change the old tenure; and to haue acknowledged them,
and for ever Cut off all claim of temporal jurisdiction, as by any virtue annexed to the keys. If the Bishops of Room could have contented themselves to have enjoyed those Temporalities, wherewith the bounty of Christian emperors had endowed that Sea (whither well, or ill, whither too much, or no, I now inquire not) but if they could have been content to have held them upon the same terms they First had them, without seeking to change the old tenure; and to have acknowledged them,
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as many of their fellow-Bishops doe, to haue issued not at all by necessary deriuation from their spirituall Power, but meerely and altogether from the free and voluntary indult of Temporall Princes:
as many of their fellow-Bishops do, to have issued not At all by necessary derivation from their spiritual Power, but merely and altogether from the free and voluntary indult of Temporal Princes:
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Yet the Canonists, and they of the Congregation of the Oratory, like down-right flatterers, giue the Pope the Temporall Monarchy of the world, absolutely and directly, as adhering inseparable to his Sea,
Yet the Canonists, and they of the Congregation of the Oratory, like downright Flatterers, give the Pope the Temporal Monarchy of the world, absolutely and directly, as adhering inseparable to his Sea,
yet by a more learned and refined flattery, as resulting from his spirituall Power, not directly & per se, but obliquely and indirectly and in ordine ad spiritualia, The Man himself,
yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly & per se, but obliquely and indirectly and in Order ad spiritualia, The Man himself,
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The spirituall Power conferred in Holy Orders doth not include the Power of Temporal iurisdiction. If Phinehes here execute iudgement vpon a Prince of Israel;
The spiritual Power conferred in Holy Order does not include the Power of Temporal jurisdiction. If Phinehas Here execute judgement upon a Prince of Israel;
and that there is no such repugnancy and inconsistency betweene the Temporall and Spirituall Power, but that they may without incongruitie concurre and reside both together in the same Person.
and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Power, but that they may without incongruity concur and reside both together in the same Person.
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When I finde anciently, that not onely among the Heathens, but euen among Gods owne people, the same man might be a King and a Priest, Rex idem hominum Phoebique Sacerdos, as Melchisedec was both a Priest of the most High God, and King of Salem:
When I find anciently, that not only among the heathens, but even among God's own people, the same man might be a King and a Priest, Rex idem hominum Phoebus Sacerdos, as Melchizedek was both a Priest of the most High God, and King of Salem:
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when I see it consented by all, that so long as the Church was Patriarchall, the Priestly and the Iudicatorie Power were both settled vpon one and the same person, the Person of the first-borne: when I reade of Elie the Priest of the sonnes of Aaron iudging Israel 40. yeeres;
when I see it consented by all, that so long as the Church was Patriarchal, the Priestly and the Judicatory Power were both settled upon one and the same person, the Person of the firstborn: when I read of Ely the Priest of the Sons of Aaron judging Israel 40. Years;
and of Chenaniah and his sonnes, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Leui, appointed by King Dauid to be Iudges and Officers, not only in all the businesse of the Lord, but also for outward businesse ouer Israel, and in things that concerned the seruice of the King:
and of Chenaniah and his Sons, Izharites, and Hashabiah and his brothers Hebronites, and Others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business of the Lord, but also for outward business over Israel, and in things that concerned the service of the King:
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I cannot but wonder at the inconsiderate rashnesse of some forward ones in these dayes, who yet thinke themselues (& would be thought by others) to be of the wisest men, that suffer their tongues to runne riot against the Prelacy of our Church,
I cannot but wonder At the inconsiderate rashness of Some forward ones in these days, who yet think themselves (& would be Thought by Others) to be of the Wisest men, that suffer their tongues to run riot against the Prelacy of our Church,
and haue studied to approue themselues eloquent in no other argument so much, as in inueighing against the Courts, & the Power, and the Iurisdiction, and the Temporalties of Bishops and other Ecclesiasticall persons.
and have studied to approve themselves eloquent in no other argument so much, as in inveighing against the Courts, & the Power, and the Jurisdiction, and the Temporalities of Bishops and other Ecclesiastical Persons.
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I speake it not to iustifie the abuses of men, but to maintaine the lawfulnesse of the thing. If therefore any Ecclesiasticall person seek any Temporal office or Power by indirect, ambitious, and preposterous courses:
I speak it not to justify the Abuses of men, but to maintain the lawfulness of the thing. If Therefore any Ecclesiastical person seek any Temporal office or Power by indirect, ambitious, and preposterous courses:
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But since there is no incapacitie in a Clergyman, by reason of his spirituall Calling, but he may exercise temporall Power, if hee be called to it by his Prince, as well as he may enioy temporall Land if he bee heire to it from his Father: I see not but it behooueth vs all,
But since there is no incapacity in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal Land if he be heir to it from his Father: I see not but it behooveth us all,
if we be good Subiects and sober Christians, to pray that such, as haue the power of Iudicature more or lesse in any kinde or degree committed vnto them, may exercise that power wherewith they are entrusted, with zeale and prudence and equitie, rather than out of enuy at the preferment of a Church-man take vpon vs little lesse than to quarrell the discretion of our Soueraignes.
if we be good Subjects and Sobrium Christians, to pray that such, as have the power of Judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they Are Entrusted, with zeal and prudence and equity, rather than out of envy At the preferment of a Churchman take upon us little less than to quarrel the discretion of our Sovereigns.
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Phinehes, though he could not challenge to execute iudgement by vertue of his Priesthood ; yet his Priesthood disabled him not from executing iudgement.
Phinehas, though he could not challenge to execute judgement by virtue of his Priesthood; yet his Priesthood disabled him not from executing judgement.
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which, though I call it an Action, yet is indeed a Gesture properly, and not an Action. But, being no necessitie to binde me to strict proprietie of speech, be it Action, or Gesture, or what else you will call it, the circumstance and phrase,
which, though I call it an Actium, yet is indeed a Gesture properly, and not an Actium. But, being no necessity to bind me to strict propriety of speech, be it Actium, or Gesture, or what Else you will call it, the circumstance and phrase,
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Then stood vp Phinehes. Which clause may denote vnto vs, eyther that extraordinary spirit whereby Phinehes was moued to doe iudgement vpon those shamelesse offenders;
Then stood up Phinehas. Which clause may denote unto us, either that extraordinary Spirit whereby Phinehas was moved to do judgement upon those shameless offenders;
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I haue elsewhere deliuered it as a collection not altogether improbable from the circumstances of the originall storie, that Phinehes had warrant for this execution from the expresse command of Moses the supreme Magistrate,
I have elsewhere Delivered it as a collection not altogether improbable from the Circumstances of the original story, that Phinehas had warrant for this execution from the express command of Moses the supreme Magistrate,
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and namely by vertue of that Proclamation, whereby he authorized the vnder-Rulers to slay euerie one his men that were ioyned vnto Baal-Peor, Num. 25.5.
and namely by virtue of that Proclamation, whereby he authorized the vnder-Rulers to slay every one his men that were joined unto Baal-peor, Num. 25.5.
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But looking more neerly into the Text, and considering that the Commission Moses there gaue, was first onely to the Rulers, and so could bee no warrant for Phinehes, vnlesse hee were such a Ruler, which appeareth not;
But looking more nearly into the Text, and considering that the Commission Moses there gave, was First only to the Rulers, and so could be no warrant for Phinehas, unless he were such a Ruler, which appears not;
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and that of another Tribe too, the Tribe of Simeon, could not be vnder the gouernement of Phinehes, who was of the Tribe of Leui: how probable soeuer that other collection may be,
and that of Another Tribe too, the Tribe of Simeon, could not be under the government of Phinehas, who was of the Tribe of Levi: how probable soever that other collection may be,
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yet I hold it the safer resolution which is commonly giuen by Diuines for the iustification of this fact of Phinehes, that he had an extraordinarie notion and a peculiar secret instinct of the Spirit of God, powerfully working in him,
yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehas, that he had an extraordinary notion and a peculiar secret instinct of the Spirit of God, powerfully working in him,
Certainly, God will not approue that worke, which himselfe hath not wrought. But to this Action of Phinehes God hath giuen large approbation, both by staying the plague thereupon,
Certainly, God will not approve that work, which himself hath not wrought. But to this Actium of Phinehas God hath given large approbation, both by staying the plague thereupon,
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] Which words in the iudgement of learned Expositours, are not to bee vnderstood barely of the righteousnesse of Faith, as it is said of Abraham, that he beleeued God, and it was imputed to him for righteousnesse (as if the zeale of Phinehes in this act had beene a good euidence of that faith in Gods promises, whereby he was iustified, and his Person accepted with God;) though that also:
] Which words in the judgement of learned Expositors, Are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousness (as if the zeal of Phinehas in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also:
but they doe withall import the iustification of the Action, at least thus farre, that how soeuer measured by the common rules of life it might seeme an vniust action,
but they do withal import the justification of the Actium, At least thus Far, that how soever measured by the Common rules of life it might seem an unjust actium,
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For of those Worthies, whom God at seuerall times endowed with Heroicall spirits to attempt some speciall worke for the deliuery of his Church, the Scriptures vse to speake in words and phrases much like this.
For of those Worthies, whom God At several times endowed with Heroical spirits to attempt Some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this.
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Raysed by the impulsion of that powerfull spirit, which admitteth no slow debatements, Phinehes standeth vp: and feeling himselfe called not to deliberate, but act, without casting of scruples, or fore-casting of dangers, or expecting commission from men when hee had his warrant sealed within, he taketh his weapon, dispatcheth his errant,
Raised by the impulsion of that powerful Spirit, which admitteth no slow debatements, Phinehas Stands up: and feeling himself called not to deliberate, but act, without casting of scruples, or forecasting of dangers, or expecting commission from men when he had his warrant sealed within, he Takes his weapon, dispatcheth his errant,
It is most true indeed, the Spirit of God is a free Spirit, and not tyed to strictnesse of rule, nor limited by any bounds of Lawes. But yet that free spirit hath astricted thee to a regular course of life, and bounded thee with Lawes:
It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictness of Rule, nor limited by any bounds of Laws. But yet that free Spirit hath astricted thee to a regular course of life, and bounded thee with Laws:
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And wee are not therefore now vainly to expect, nor boastingly to pretend a priuate spirit, to lead vs against, or beyond, or but beside the common rule:
And we Are not Therefore now vainly to expect, nor boastingly to pretend a private Spirit, to led us against, or beyond, or but beside the Common Rule:
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and we learne something from that which we may not follow. Besides, there are Examples for Admonition, as well as for Imitation. Malefactors at the place of execution,
and we Learn something from that which we may not follow. Beside, there Are Examples for Admonition, as well as for Imitation. Malefactors At the place of execution,
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but Admonition from their punishments, what to shunne: Yea thirdly, euen the commended actions of good men are not euer exemplary in the very substance of the Action it selfe;
but Admonition from their punishments, what to shun: Yea Thirdly, even the commended actions of good men Are not ever exemplary in the very substance of the Actium it self;
or that any Magistrate should dare by his Example, to cut off gracelesse offenders without a due iudiciall course: but that euery man, who is by vertue of his Calling endewed with lawfull authority to execute iustice vpon transgressours, should set himselfe to it with that stoutnesse and courage and zeale, which was in Phinehes.
or that any Magistrate should Dare by his Exampl, to Cut off graceless offenders without a due judicial course: but that every man, who is by virtue of his Calling endued with lawful Authority to execute Justice upon transgressors, should Set himself to it with that stoutness and courage and zeal, which was in Phinehas.
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For that zeale God commendeth him, Num. 25. vers. 11. [ Phinehes the son of Eleazar, the sonne of Aaron the Priest, hath turned away my wrath from the children of Israel,
For that zeal God commends him, Num. 25. vers. 11. [ Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel,
the wise son of Sirac, Eccl. 45. and good old Mattathias vpon his death-bed, 1 Macc. 2. And may not this phrase of speech, He stood vp and executed iudgement, very well imply that forwardnesse and heate of zeale? To my seeming it may.
the wise son of Sirach, Ecclesiastes 45. and good old Mattathias upon his deathbed, 1 Maccabees 2. And may not this phrase of speech, He stood up and executed judgement, very well imply that forwardness and heat of zeal? To my seeming it may.
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and bring fresh vexation to the soules of all that were righteous among them. But the rest continued, though with double griefe, yet in the same course of humiliation,
and bring fresh vexation to the Souls of all that were righteous among them. But the rest continued, though with double grief, yet in the same course of humiliation,
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of whose zeale to doe iustice and iudgement I am by so much the better perswaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity exact it at your hands:
of whose zeal to do Justice and judgement I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people does with greater importunity exact it At your hands:
But I speake withall, and most especially to all you, that are in commission of the Peace, and whose daily and continuall care it should bee, to see the wholsome lawes of the Realme duly and seasonably executed.
But I speak withal, and most especially to all you, that Are in commission of the Peace, and whose daily and continual care it should be, to see the wholesome laws of the Realm duly and seasonably executed.
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And is it not a good thing to doe iustice, and to execute iudgement? nay, Religion excepted (and the care of that is a branch of justice too) doe you know any better thing? any thing you can doe, more acceptable to God, more seruiceable to the State, more comfortable to your owne soules? If you bee called to the Magistracy;
And is it not a good thing to do Justice, and to execute judgement? nay, Religion excepted (and the care of that is a branch of Justice too) do you know any better thing? any thing you can do, more acceptable to God, more serviceable to the State, more comfortable to your own Souls? If you be called to the Magistracy;
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[ Here is a shamefull crime committed, by a shamelesse person, and in a shamelesse manner: pity such an audacious offender should goe vnpunished. My heart riseth against him;
[ Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart Riseth against him;
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But why should I deriue the enuy of the fact vpon my selfe, and but gaine the imputation of a busie officious fellow, in being more forward than others? A thousand more saw it, as well as I;
But why should I derive the envy of the fact upon my self, and but gain the imputation of a busy officious fellow, in being more forward than Others? A thousand more saw it, as well as I;
and if none of them will stirre in it, why should I? Doubtlesse my vncle Moses, and my father Eleazar, and they that are in place of authority will not let it passe so;
and if none of them will stir in it, why should I? Doubtless my uncle Moses, and my father Eleazar, and they that Are in place of Authority will not let it pass so;
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As when sundry persons are so bound in one common bond for the payment of one entire summe coniunctim & diuisim, euery one per se in toto & infolidum, that euery particular person by himselfe is as well lyable to the payment of the whole, as they all together are.
As when sundry Persons Are so bound in one Common bound for the payment of one entire sum Conjointly & Divisim, every one per se in toto & infolidum, that every particular person by himself is as well liable to the payment of the Whole, as they all together Are.
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Thirdly, what a man by strict and seuere execution of Iustice loseth in the breadth, he cōmonly gaineth it all and more in the weight, and in the length of his Credit. A kinde quiet man ;
Thirdly, what a man by strict and severe execution of justice loses in the breadth, he commonly gains it all and more in the weight, and in the length of his Credit. A kind quiet man;
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but it is the more solide and the more lasting praise to be reputed in the opinion of the better and the wiser sort a Iust man, and a good Patriot, or Common-wealths-man.
but it is the more solid and the more lasting praise to be reputed in the opinion of the better and the Wiser sort a Just man, and a good Patriot, or Commonwealthsman.
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thy comfort is, thine owne conscience shall bestead thee more than a thousand witnesses, and stand for thee against tenne thousand tongues, at that last great day, when the hearts of all men shall be made manifest,
thy Comfort is, thine own conscience shall besteaded thee more than a thousand Witnesses, and stand for thee against tenne thousand tongues, At that last great day, when the hearts of all men shall be made manifest,
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Secondly, Phinehes as hee did not poast off this execution to other men, so hee did not put it off to another day. Phinehes might haue thought thus [ Wee are now in a religious worke, humbling our selues in a publique solemne and frequent assembly before the face of God to appease his iust wrath against vs for our sinnes: Et quod nunc instat agamus.
Secondly, Phinehas as he did not post off this execution to other men, so he did not put it off to Another day. Phinehas might have Thought thus [ we Are now in a religious work, humbling our selves in a public solemn and frequent assembly before the face of God to appease his just wrath against us for our Sins: Et quod nunc Instant agamus.
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There are no passions of the minde so impetuous, and so impatient of delay as Loue and Anger: and these two are the prime ingredients of true zeale. If any man should haue interposed for Zimri, and taken vpon him to haue mediated with Phinehes for his repriuall: I verily thinke, in that heate he might sooner haue prouoked his owne,
There Are no passion of the mind so impetuous, and so impatient of Delay as Love and Anger: and these two Are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehas for his reprieval: I verily think, in that heat he might sooner have provoked his own,
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so the best affections of the best men, if they be not taken in the heate, abate, and lessen, & dye. In the administration then of Iustice, and the execution of Iudgement, where there is Zeale, there will be Expedition: and the best way to preserue Zeale where it is, is to vse Expedition. I am not able to say where the want is, or where specially;
so the best affections of the best men, if they be not taken in the heat, abate, and lessen, & die. In the administration then of justice, and the execution of Judgement, where there is Zeal, there will be Expedition: and the best Way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially;
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if that complaint bee as iust, as it is common among men that haue had suites in the Courts, that they haue beene wronged with farre lesse damage than they haue beene righted: there haue beene so many frustratoriae and venatoriae dilationes (as S. Bernard in his times called them) so many lingring and costly delayes vsed.
if that complaint be as just, as it is Common among men that have had suits in the Courts, that they have been wronged with Far less damage than they have been righted: there have been so many frustratoriae and venatoriae dilationes (as S. Bernard in his times called them) so many lingering and costly delays used.
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especially their former crying sinnes hauing receiued a new accession of a double guilt, the guilt of Zimries fact, and the guilt of their conniuence. No racke should make mee confesse, that man to bee truely zealous of Iudgement, who when hee hath power to cut him short, shall but so much as repriue a foule and notorious Malefactor ;
especially their former crying Sins having received a new accession of a double guilt, the guilt of Zimri's fact, and the guilt of their connivance. No rack should make me confess, that man to be truly zealous of Judgement, who when he hath power to Cut him short, shall but so much as reprieve a foul and notorious Malefactor;
Because sentence against an euill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe euill. Thirdly ;
Because sentence against an evil work is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil. Thirdly;
Phinehes was nothing retarded in his resolution by forecasting what ill-will hee might purchase, or into what dangers hee might cast himselfe by executing iudgement vpon two such great personages.
Phinehas was nothing retarded in his resolution by forecasting what ill-will he might purchase, or into what dangers he might cast himself by executing judgement upon two such great Personages.
The times were such, as wherein sin had gotten head, and was countenanced both with might and multitude: Zimri was a mighty man, a Prince of a chiefe house ;
The times were such, as wherein since had got head, and was countenanced both with might and multitude: Zimri was a mighty man, a Prince of a chief house;
and he that should dare to touch him should be like to pull vpon himselfe the enmity of the whole Tribe of Simeon. It seemeth hee was confident that his might,
and he that should Dare to touch him should be like to pull upon himself the enmity of the Whole Tribe of Simeon. It seems he was confident that his might,
how durst he else haue so braued Moses, and the whole Congregation? And the Woman also was the daughter of one of the fiue Kings of Midian: and could Phinehes thinke that the death of two such great persons could goe vnreuenged? All this Phinehes either forecasteth not, or regardeth not.
how durst he Else have so braved Moses, and the Whole Congregation? And the Woman also was the daughter of one of the fiue Kings of Midian: and could Phinehas think that the death of two such great Persons could go unrevenged? All this Phinehas either forecasteth not, or Regardeth not.
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His eye was so fixed vpon the glory of God, that it did not so much as reflect vpon his owne safety: and his thoughts strongly possessed with zeale of the common good, had not any leysure to thinke of priuate dangers. Zeale is euer couragious ;
His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the Common good, had not any leisure to think of private dangers. Zeal is ever courageous;
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and therefore Iethro thought none worthy to bee Magistrates, but such as were men of courage: And hee hath neither Courage nor Zeale in him befitting a Magistrate, that is affraid to doe iustice vpon a great offender The sluggard saith there is a Lyon in the way:
and Therefore Jethro Thought none worthy to be Magistrates, but such as were men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do Justice upon a great offender The sluggard Says there is a lion in the Way:
and would no more fear to make a Worshipfull thiefe, or a Right worshipfull murtherer (if such a one should come in his Circuite) an example of Iustice,
and would no more Fear to make a Worshipful thief, or a Right worshipful murderer (if such a one should come in his Circuit) an Exampl of justice,
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than to twitch vp a poore sheepestealer. Great ones will soone presume of impunity, and meane ones too by their example in time learne to kicke at authority;
than to twitch up a poor sheepestealer. Great ones will soon presume of impunity, and mean ones too by their Exampl in time Learn to kick At Authority;
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if Magistrates be not forward to maintaine the dignity of their places, by executing Gods Lawes without fauour or feare. Hitherto of the spirit and zeale of Phinehes ;
if Magistrates be not forward to maintain the dignity of their places, by executing God's Laws without favour or Fear. Hitherto of the Spirit and zeal of Phinehas;
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The Greeke rendereth it [ NONLATINALPHABET, ] and the vulgar Latine, which for the most part followeth the Septuagint, [ Placauit: ] as if wee should reade it thus, Then stood vp Phinehes, and made an attonement, or appeased God.
The Greek rendereth it [, ] and the Vulgar Latin, which for the most part follows the septuagint, [ Placauit: ] as if we should read it thus, Then stood up Phinehas, and made an atonement, or appeased God.
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And the thing is true, God himselfe testifying of Phinehes, Numb. 25. that by being zealous for God he had turned away his wrath, and made attonement for the children of Israel.
And the thing is true, God himself testifying of Phinehas, Numb. 25. that by being zealous for God he had turned away his wrath, and made atonement for the children of Israel.
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and I doubt not but Phinehes, when he lift vp his hand to execute iudgement vpon Zimri & Cosbi, did withall lift vp his heart to God to blesse that action,
and I doubt not but Phinehas, when he lift up his hand to execute judgement upon Zimri & Cozbi, did withal lift up his heart to God to bless that actium,
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In which respects, (especially if the word withall will beare it, as it seemeth it will,) some men should haue done well not to haue shewne so much willingnesse to quarrell at the Church-translations in our Seruice-booke, by being clamorous against this very place as a grosse corruption,
In which respects, (especially if the word withal will bear it, as it seems it will,) Some men should have done well not to have shown so much willingness to quarrel At the Church translations in our Service book, by being clamorous against this very place as a gross corruption,
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And this Action of Phinehes in doing iudgement vpon such a paire of great and bold offenders was so well pleasing vnto God, that his wrath was turned away from Israel,
And this Actium of Phinehas in doing judgement upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel,
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and with the fire of an holy zeale for God against sinne offereth him vp in Holocaustum for a whole burnt offering, and for a peace-offering vnto the Lord.
and with the fire of an holy zeal for God against sin Offereth him up in Holocaust for a Whole burned offering, and for a peace-offering unto the Lord.
and the second best is the punishment of Disobedience. There is no readier way to appease Gods wrath against sinne, than is the rooting out of sinners: nor can his deputies by any other course turne away his iust iudgements so effectually,
and the second best is the punishment of Disobedience. There is no Readier Way to appease God's wrath against sin, than is the rooting out of Sinners: nor can his deputies by any other course turn away his just Judgments so effectually,
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But alas, fasting, and weeping and mourning before the doore of the Tabernacle of the Congregation had not strength enough against those more preualent corruptions, wherewith the State of Israel was then pestered. This Phinehes saw:
But alas, fasting, and weeping and mourning before the door of the Tabernacle of the Congregation had not strength enough against those more prevalent corruptions, wherewith the State of Israel was then pestered. This Phinehas saw:
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yet, (Gods holy name bee blessed for it) neither Idolatry nor Whoredome are at that height of shamelesse impudency & impunity among vs, that they dare braue our Moseses, and out-face whole Congregations, as it was in Israel. But still this is sure, No plague, but for sinne :
yet, (God's holy name be blessed for it) neither Idolatry nor Whoredom Are At that height of shameless impudence & impunity among us, that they Dare brave our Moses, and outface Whole Congregations, as it was in Israel. But still this is sure, No plague, but for sin:
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and whereunto euery mans owne heart is priuie, there are many publique and nationall sinnes, whereof the people of this Land are generally guilty, aboundantly sufficient to iustifie God in his dealings towards vs,
and whereunto every men own heart is privy, there Are many public and national Sins, whereof the people of this Land Are generally guilty, abundantly sufficient to justify God in his dealings towards us,
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Our wretched vnthankfulnesse vnto God for the long continuance of his Gospell, and our Peace: our carnall confidence and security in the strength of our woodden and watery walls:
Our wretched unthankfulness unto God for the long Continuance of his Gospel, and our Peace: our carnal confidence and security in the strength of our wooden and watery walls:
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our ryot and excesse (the noted proper sinne of this Nation) and much intemperate abuse of the good creatures of God in our meates and drinkes and disports and other prouisions and comforts of this life:
our riot and excess (the noted proper sin of this nation) and much intemperate abuse of the good creatures of God in our Meats and drinks and disports and other provisions and comforts of this life:
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our cheape and irreuerent regard vnto Gods holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonnesse and Toyishnesse of vnderstanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and nouelties and vnnecessary wranglings in matters of Religion:
our cheap and irreverent regard unto God's holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonness and Toyishness of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and novelties and unnecessary wranglings in matters of Religion:
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and (to reckon no more) that vniuersall Corruption which is in those which (because they should be such) wee call the Courts of Iustice, by sale of offices, enhauncing of fees, deuising new subtilties both for delay and euasion, trucking for expedition, making trappes of petty penall statutes, and but Cobwebs of the most waighty and materiall Lawes. I doubt not but by the mercy of God many of his seruants in this Land are free from some, and some from all of these common crimes in some good measure:
and (to reckon no more) that universal Corruption which is in those which (Because they should be such) we call the Courts of justice, by sale of Offices, enhancing of fees, devising new subtleties both for Delay and evasion, trucking for expedition, making traps of Petty penal statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God many of his Servants in this Land Are free from Some, and Some from all of these Common crimes in Some good measure:
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but are guilty of all or some of them at least thus farre, that we haue not mourned for the corruptions of the times so feelingly, nor endeauoured the reformation of them to our power so faithfully,
but Are guilty of all or Some of them At least thus Far, that we have not mourned for the corruptions of the times so feelingly, nor endeavoured the Reformation of them to our power so faithfully,
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and now it would be good for vs to know, by what meanes we might best appease his wrath, and stay this Plague. Publique Humiliations haue euer beene thought,
and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been Thought,
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and in the end benefite. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royall example first,
and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royal Exampl First,
One maine ingredient of singular vertue, without which the whole receipt besides, as precious and soueraigne as it is, may bee taken, and yet faile the cure.
One main ingredient of singular virtue, without which the Whole receipt beside, as precious and sovereign as it is, may be taken, and yet fail the cure.
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let holy Dauid doe what hee can otherwise, it will continue yeare after yeare: so long as iudgement is not done vpon the bloudy house of Saul, for his crueltie in slaying the Gibeonites, God will not bee entreated for the land. One knowne Achan, that hath got a wedge of gold by sacriledge or iniustice, if suffered, is able to trouble a whole Israel: and the Lord will not turne from the fiercenesse of his anger, till hee haue deserued iudgement done vpon him.
let holy David do what he can otherwise, it will continue year After year: so long as judgement is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be entreated for the land. One known achan, that hath god a wedge of gold by sacrilege or injustice, if suffered, is able to trouble a Whole Israel: and the Lord will not turn from the fierceness of his anger, till he have deserved judgement done upon him.
when God himselfe hath pronounced it impossible that the Land should be purged from the bloud that is shed in it, otherwise than by the blood of him that shed it.
when God himself hath pronounced it impossible that the Land should be purged from the blood that is shed in it, otherwise than by the blood of him that shed it.
Gird your swords vpon your thigh, and with your jauelins in your hand pursue the Idolater, and the Adulterer, and the Murtherer, and the Oppressour, and euery knowne offender into his tent,
Gird your swords upon your thigh, and with your javelins in your hand pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known offender into his tent,
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Why should either sloath, or feare, or any partiall or corrupt respect whatsoeuer make you cruell to the good, in sparing the bad? or why should you suffer your selues,
Why should either sloth, or Fear, or any partial or corrupt respect whatsoever make you cruel to the good, in sparing the bad? or why should you suffer your selves,
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and there may bee so much iuggling vsed in conueighing them from hand to hand, that they may be represented vnto you many times in much different formes from what they were in truth and at the first:
and there may be so much juggling used in conveying them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and At the First:
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that your care and zeale to execute Iustice and Iudgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, faile the blessed end and successe that Phinehes found;
that your care and zeal to execute justice and Judgement faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail the blessed end and success that Phinehas found;
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I desire that euery of them also as well as you would receiue the word of Exhortation, each in his place and office to set himselfe vprightly and vnpartially as in the sight of God to aduance to the vtmost of his power the due course and administration of Iustice. And for this purpose, by occasion of this Scripture, which pointeth vs to the End of these assemblies;
I desire that every of them also as well as you would receive the word of Exhortation, each in his place and office to Set himself uprightly and unpartially as in the sighed of God to advance to the utmost of his power the due course and administration of Justice And for this purpose, by occasion of this Scripture, which pointeth us to the End of these assemblies;
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I shall craue leaue to reflect vpon another, which giueth vs sundry particular directions conducing to that End. And it is that Scripture, whereinto wee made some entrance the last Assises,
I shall crave leave to reflect upon Another, which gives us sundry particular directions conducing to that End. And it is that Scripture, whereinto we made Some Entrance the last Assizes,
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and would haue now proceeded farther, had not the heauy hand of God vpon vs in this his grieuous visitation led mee to make choyce rather of this Text, as the more seasonable.
and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous Visitation led me to make choice rather of this Text, as the more seasonable.
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the Accuser, the Witnesse, the Iurer, the Pleader, the Officer. I will but giue each of them some briefe intimation of their duty, from their seuerall proper rules; and conclude.
the Accuser, the Witness, the Juror, the Pleader, the Officer. I will but give each of them Some brief intimation of their duty, from their several proper rules; and conclude.
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If thou commest hither then as a Plaintiffe, or other Party in a ciuill cause, or to giue voluntary Information vpon a Statute, or to prosecute against a Malefactor, or any way in the nature of an Accuser: Let neither the hope of gaine or of any other aduantage to thy selfe,
If thou Comest hither then as a Plaintiff, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any Way in the nature of an Accuser: Let neither the hope of gain or of any other advantage to thy self,
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nor secret malice or enuy against thine aduersary, nor thy desire to giue satisfaction to any third party, sway thee beyond the bounds of truth and equity no not a little;
nor secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of truth and equity no not a little;
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either to deuise an vntruth against thy neighbour of thine owne head, or by an hard construction to depraue the harmelesse actions or speeches of others,
either to devise an untruth against thy neighbour of thine own head, or by an hard construction to deprave the harmless actions or Speeches of Others,
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When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the doore of thy lips, Thou shalt not raise a false report.
When thou art to open thy Mouth against thy brother, Set the First Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.
or dealt withall by a bribe, or suborned by thy landlord or great neighbour, or egged on with thine owne spleene or malice, to sweare and forsweare as these shall prompt thee;
or dealt withal by a bribe, or suborned by thy landlord or great neighbour, or egged on with thine own spleen or malice, to swear and forswear as these shall prompt thee;
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or to enterchange a deposition with thy friend as they vsed to doe in Greece, Hodie mihi, cras tibi, sweare thou for mee to day, Ile sweare for thee tomorrow;
or to interchange a deposition with thy friend as they used to do in Greece, Hodie mihi, cras tibi, swear thou for me to day, I'll swear for thee tomorrow;
When thou commest to lay thy hand vpon the booke, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to bee an vnrighteous witnesse.
When thou Comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness.
If thou commest hither thirdly, to serue for the King vpon Graund Inquest, or betweene party and party, in any cause whatsoeuer (like those selecti judices among the Romanes, whom the Praetor for the yeare being was to nominate,
If thou Comest hither Thirdly, to serve for the King upon Grand Inquest, or between party and party, in any cause whatsoever (like those selecti Judges among the Romans, whom the Praetor for the year being was to nominate,
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and that vpon oath, out of the most able and seruiceable men in his judgement, both for estate, vnderstanding, and integrity;) or to serue vpon the Tales, perhaps at thine owne suite to get something toward bearing charges for thy iourney;
and that upon oath, out of the most able and serviceable men in his judgement, both for estate, understanding, and integrity;) or to serve upon the Tales, perhaps At thine own suit to get something towards bearing charges for thy journey;
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or yoaked with a craftie or a wilfull foreman that is made beforehand, and a messe of tame after-men withall, that dare not thinke of being wiser than their leader;
or yoked with a crafty or a wilful foreman that is made beforehand, and a mess of tame after-men withal, that Dare not think of being Wiser than their leader;
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because thou speakest for thy Fee, that therefore thy tongue is not thine owne, but thou must speake what thy Client will haue thee speake, be it true, or false;
Because thou Speakest for thy Fee, that Therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true, or false;
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neither thinke, because thou hast the liberty of the Court, and perhaps the fauour of the Iudge, that therefore thy tongue is thine owne, and thou mayest speake thy pleasure to the preiudice of the Aduersaries person or cause. Seeke not preposterously to winne the name of a good Lawyer, by wresting and peruerting good Lawes: or the opinion of the best Counsellour, by giuing the worst and the shrewdest counsell. Count it not,
neither think, Because thou hast the liberty of the Court, and perhaps the favour of the Judge, that Therefore thy tongue is thine own, and thou Mayest speak thy pleasure to the prejudice of the Adversaries person or cause. Seek not preposterously to win the name of a good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counselor, by giving the worst and the shrewdest counsel. Count it not,
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reioyce not as if it were now in thy power, to doe a friend a courtesie, or a foe a spite. Doe not shew a cast of thy office, for the promise or hope of a reward in helping a great offender out of the Bryars.
rejoice not as if it were now in thy power, to do a friend a courtesy, or a foe a spite. Do not show a cast of thy office, for the promise or hope of a reward in helping a great offender out of the Briars.
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vntill they haue offered some sacrifice to that great Diana Expedition. Let no feare, or hope, or bribe, or letter, or enuy, or fauour, no not charitie it selfe and compassion to the pouerty or distressednesse of any, make you partiall for the Person to disregard the Cause. If you would bee charitable to the poore, giue them from your owne, but doe not carue them from anothers trencher.
until they have offered Some sacrifice to that great Diana Expedition. Let no Fear, or hope, or bribe, or Letter, or envy, or favour, no not charity it self and compassion to the poverty or distressedness of any, make you partial for the Person to disregard the Cause. If you would be charitable to the poor, give them from your own, but do not carve them from another's trencher.
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If any of these to whom I haue now spoken, Accusers, Witnesses, Iurers, Pleaders, Officers, shall transgresse these rules to the peruerting of Iustice:
If any of these to whom I have now spoken, Accusers, Witnesses, Jurors, Pleaders, Officers, shall transgress these rules to the perverting of justice:
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as to most men it is, a more pleasing thing, to be remembred of their Power, than of their Duty ) it is in your power, if not to reforme all the abuses and corruptions of these persons;
as to most men it is, a more pleasing thing, to be remembered of their Power, than of their Duty) it is in your power, if not to reform all the Abuses and corruptions of these Persons;
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Nay, since I haue begun to magnifie your power: let me speake it with all due reuerence to God and the King, there is no power so great, ouer which (in a qualified sense) you haue not a greater power. It is in your power;
Nay, since I have begun to magnify your power: let me speak it with all due Reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power;
to make this yet flourishing Countrie and Kingdome glorious or despicable: for righteousnesse exalteth a Nation, but sinne is a reproach to any people, Prou. 14. In yours;
to make this yet flourishing Country and Kingdom glorious or despicable: for righteousness Exalteth a nation, but sin is a reproach to any people, Prou. 14. In yours;
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yea and when the decree is gone forth, to stay execution. In a word, as it was said to Ieremy, but in another sense, You are set ouer Nations and ouer Kingdomes to roote out,
yea and when the Decree is gone forth, to stay execution. In a word, as it was said to Ieremy, but in Another sense, You Are Set over nations and over Kingdoms to root out,
and by setting our selues faithfully and vprightly in our seuerall places and callings to doe God and the King and our Countrie seruice, in beating downe sinne, and rooting out sinners ;
and by setting our selves faithfully and uprightly in our several places and callings to do God and the King and our Country service, in beating down sin, and rooting out Sinners;
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THE FIRST SERMON. 3 KINGS 21.29. Seest thou how Ahab humbleth himselfe before mee? because hee humbleth himselfe before me, I will not bring the euill in his daies:
THE FIRST SERMON. 3 KINGS 21.29. See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not bring the evil in his days:
THe History of this whole Chapter affoordeth matter of much Varietie and Vse: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Storie and Chapter.
THe History of this Whole Chapter affordeth matter of much Variety and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the Whole both Story and Chapter.
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That there should bee Mightie-ones sicke with longing after their meaner neighbours vineyeards; That there should bee crafty heads to contriue for greedy Great-ones what they vniustly desire;
That there should be Mighty ones sick with longing After their meaner neighbours vineyards; That there should be crafty Heads to contrive for greedy Great-ones what they unjustly desire;
That there should bee Knights of the poast to depose any thing though neuer so false, in any cause though neuer so bad, against any man though neuer so innocent ;
That there should be Knights of the post to depose any thing though never so false, in any cause though never so bad, against any man though never so innocent;
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here is instance in the f•re-part of the Chapter of all this in Ahab sickening, and Iesabell plotting, and the Elders obeying, and the Witnesses accusing, and poore Naboth suffering.
Here is instance in the f•re-part of the Chapter of all this in Ahab sickening, and Jezebel plotting, and the Elders obeying, and the Witnesses accusing, and poor Naboth suffering.
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To passe by other Occurrents also in the later part of the Chapter, as, That a great Oppressour should hugge himselfe in the cleanly carriage & fortunate successe of his damned plots and witty villanies;
To pass by other Occurrents also in the later part of the Chapter, as, That a great Oppressor should hug himself in the cleanly carriage & fortunate success of his damned plots and witty villainies;
and the rest, (some of which wee shall haue occasion to take-in incidentally in our passage along:) marke we well but this close of the Chapter in the words of my Text;
and the rest, (Some of which we shall have occasion to take-in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text;
and it will bee hard to say, whether it containe matter more Strange, or more Comfortable. Comfortable: in that Gods mercy is so exceedingly magnified;
and it will be hard to say, whither it contain matter more Strange, or more Comfortable. Comfortable: in that God's mercy is so exceedingly magnified;
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when they finde him so apprehensiue of but an outward enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that Gods Mercy is here magnified,
when they find him so apprehensive of but an outward Enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that God's Mercy is Here magnified,
but where is his Holinesse the while, (being a God of pure eyes, that requireth truth in the inward parts, and will not behold iniquitie ;) thus to grace Sin,
but where is his Holiness the while, (being a God of pure eyes, that requires truth in the inward parts, and will not behold iniquity;) thus to grace since,
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and countenance Hypocrisie? A fearefull iudgement is denounced against Ahabs house for his Oppression: but vpon his humiliation, the sentence, (at least part of it,) is reuersed. Here is Mercy still;
and countenance Hypocrisy? A fearful judgement is denounced against Ahabs house for his Oppression: but upon his humiliation, the sentence, (At least part of it,) is reversed. Here is Mercy still;
and to alter the thing that is gone out of his lippes? A Iudgement is deserued by the Father: vpon his humiliation, the execution is suspended during his life,
and to altar the thing that is gone out of his lips? A Judgement is deserved by the Father: upon his humiliation, the execution is suspended during his life,
yet where is his Iustice the while, (being a God that without respect of persons rendereth to euery man according to his own workes, and will not acquite the guilty, neither condemne the innocent ;) thus to seuer the Guilt & the Punishment, and to lay the Iudgement which hee spareth from the Father vpon the Sonne, from the more wicked Father vpon the lesse wicked Sonne?
yet where is his justice the while, (being a God that without respect of Persons rendereth to every man according to his own works, and will not acquit the guilty, neither condemn the innocent;) thus to sever the Gilded & the Punishment, and to lay the Judgement which he spares from the Father upon the Son, from the more wicked Father upon the less wicked Son?
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And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance so to acquite his Holinesse and Truth and Iustice from all sinister imputations;
And in this particular of his proceedings with King Ahab At this time, I hope by his blessed assistance so to acquit his Holiness and Truth and justice from all sinister imputations;
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First, the Ground, or rather the Occasion of Gods dealing so fauourably with Ahab: namely, Ahabs humiliation; [ Seest thou how Ahab humbleth himselfe before me? because hee humbleth himselfe before me, I will not &c. ] Secondly, the great Fauour shewed to Ahab thereupon:
First, the Ground, or rather the Occasion of God's dealing so favourably with Ahab: namely, Ahabs humiliation; [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not etc. ] Secondly, the great Favour showed to Ahab thereupon:
This Ahab was King of Israel, that is, King ouer those ten Tribes, which reuolted from Rehoboam the sonne of Salomon, and claue to Ieroboam the sonne of Nebat. Search the whole sacred storie in the bookes of Kings and Chronicles ;
This Ahab was King of Israel, that is, King over those ten Tribes, which revolted from Rehoboam the son of Solomon, and clave to Jeroboam the son of Nebat. Search the Whole sacred story in the books of Kings and Chronicles;
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and (vnlesse we will be so verie charitable as, notwithstanding manie strong presumptions of his Hypocrisie, to exempt Iehu the sonne of Nimshi, and that is but one of twentie;) wee shall not finde in the whole List and Catalogue of the Kings of Israel, one good one, that claue vnto the Lord with an vpright heart. Twentie Kings of Israel;
and (unless we will be so very charitable as, notwithstanding many strong presumptions of his Hypocrisy, to exempt Iehu the son of Nimshi, and that is but one of twentie;) we shall not find in the Whole List and Catalogue of the Kings of Israel, one good one, that clave unto the Lord with an upright heart. Twentie Kings of Israel;
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It is said in the sixteenth Chapter of this booke, that Ahab the sonne of Omri did euill in the sight of the Lord aboue all that were before him, at verse 30;
It is said in the sixteenth Chapter of this book, that Ahab the son of Omri did evil in the sighed of the Lord above all that were before him, At verse 30;
An Oppressour hee was, and a Murtherer, and an Idolater, and a Persecuter of that holy Truth, which God had plentifully reuealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliuerances (euen to him) in such manner as that hee could not but know it to be the Truth ;
an Oppressor he was, and a Murderer, and an Idolater, and a Persecutor of that holy Truth, which God had plentifully revealed by his prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious Deliverances (even to him) in such manner as that he could not but know it to be the Truth;
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at verse 27. And it came to passe, when Ahab heard those words (the words of Eliah the Prophet, dealing plainly and roundly with him for his hatefull Oppression and Murther) that he rent his cloathes,
At verse 27. And it Come to pass, when Ahab herd those words (the words of Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) that he rend his clothes,
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and it offereth three notable things to our consideration. See first ; how farre an Hypocrite, a Castaway may goe in the outward performance of holy duties,
and it Offereth three notable things to our consideration. See First; how Far an Hypocrite, a Castaway may go in the outward performance of holy duties,
how deepe Gods word, though in the mouth but of weake instruments, when he is pleased to giue strength vnto it, pierceth into the consciences of obstinate sinners,
how deep God's word, though in the Mouth but of weak Instruments, when he is pleased to give strength unto it, pierces into the Consciences of obstinate Sinners,
such a reall substantiall fauour, and yet vpon such an empty shadow of repentance. Of these three at this time in their order: and of the first, first.
such a real substantial favour, and yet upon such an empty shadow of Repentance. Of these three At this time in their order: and of the First, First.
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Note first, that I speake not now of the common graces of Illumination, and Edification, and good dexterity for the practising of some particular Calling;
Note First, that I speak not now of the Common graces of Illumination, and Edification, and good dexterity for the practising of Some particular Calling;
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but I speake euen of those Graces, which de totâ specie (if they bee true and syncere) are the vndoubted blessed fruites of Gods holy renewing Spirit of sanctification, such as are Repentance, Faith, Hope, Ioy, Humility, Patience, Temperance, Meekenesse, Zeale, Reformation, &c. in such as these Hypocrites may goe very farre,
but I speak even of those Graces, which de totâ specie (if they be true and sincere) Are the undoubted blessed fruits of God's holy renewing Spirit of sanctification, such as Are Repentance, Faith, Hope, Joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, etc. in such as these Hypocrites may go very Far,
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for Castawayes and Hypocrites, not hauing vnion with God by a liuely faith in his Sonne, nor communion with him by the effectuall working of his spirit, haue no part nor fellowship in these things, which are proper to the chosen and called of God,
for Castaways and Hypocrites, not having Union with God by a lively faith in his Son, nor communion with him by the effectual working of his Spirit, have no part nor fellowship in these things, which Are proper to the chosen and called of God,
when as yet they may spring also (and, when they are found in vnregenerate men, doe so spring) from Nature, perhaps moralized, or otherwise restrayned, but yet vnrenewed by sauing and sanctifying Grace.
when as yet they may spring also (and, when they Are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by Saving and sanctifying Grace.
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by the Hypocrite is meant not only the grosse or formall Hypocrite, but euery naturall and vnregenerate man, (including also the Elect of God before their effectuall calling and conuersion,) as also Reprobates and Castawayes for the whole time of their liues:
by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion,) as also Reprobates and Castaways for the Whole time of their lives:
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as not only others (who are to iudge the best by the Law of Charity,) but themselues also, through the wretched deceitfulnesse of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
as not only Others (who Are to judge the best by the Law of Charity,) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.
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but yet neuer came to good, but speedily withered away, because for want of deepnesse of earth it had not moysture enough to feed it to any perfection of growth and ripenesse.
but yet never Come to good, but speedily withered away, Because for want of deepness of earth it had not moisture enough to feed it to any perfection of growth and ripeness.
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as when they heare the word immediately receiued it with gladnesse, and who so forward as they to repent, and beleeue, and reforme their liues? but yet all that forwardnesse commeth to nothing, they endure but for a short time, because they haue no roote in themselues, but want the sap and moysture of Grace to giue life and lasting to those beginnings and imperfect offers and essayes of goodnesse, they made shew of.
as when they hear the word immediately received it with gladness, and who so forward as they to Repent, and believe, and reform their lives? but yet all that forwardness comes to nothing, they endure but for a short time, Because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of Goodness, they made show of.
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it worketh not only vpon their iudgements, but it seemeth also to reioyce, yea after a sort to rauish their hearts, so as they feele a kinde of tickling pleasure and delight in it;
it works not only upon their Judgments, but it seems also to rejoice, yea After a sort to ravish their hearts, so as they feel a kind of tickling pleasure and delight in it;
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They may bee superficially affected with, and finde some ouerly comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and saluation which are contained in the glorious Gospell of our Lord Iesus Christ;
They may be superficially affected with, and find Some overly Comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and salvation which Are contained in the glorious Gospel of our Lord Iesus christ;
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and practicing many outward duties of Piety and Charity, conformably to the letter of the Lawes of both Tables: and misliking and opposing against the common errours or corruptions of the times and places wherein they liue;
and practicing many outward duties of Piety and Charity, conformably to the Letter of the Laws of both Tables: and misliking and opposing against the Common errors or corruptions of the times and places wherein they live;
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and all this to their owne and others thinking, with as great zeale vnto godlinesse, and as thorough indignation against sinne, as any others. All this they may doe:
and all this to their own and Others thinking, with as great zeal unto godliness, and as through Indignation against sin, as any Others. All this they may do:
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and yet all the while be rotten at the heart; wholly carnall and vn-renewed; quite empty of sound Faith, and Repentance, and Obedience, and euery good grace;
and yet all the while be rotten At the heart; wholly carnal and unrenewed; quite empty of found Faith, and Repentance, and obedience, and every good grace;
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in Herods hearing of Iohn Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahabs present fit of Repentance and Humiliation.
in Herods hearing of John Baptist gladly, and doing many things thereafter; and, to omit Others, in this wicked King Ahabs present fit of Repentance and Humiliation.
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as hee got himselfe honour vpon Pharaoh and the Egyptians: that his owne faithfull ones may see and admire the power of that holy seed, whereby they are begotten againe from the dead;
as he god himself honour upon Pharaoh and the egyptians: that his own faithful ones may see and admire the power of that holy seed, whereby they Are begotten again from the dead;
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not doubting but that the Gospell will proue the power of God vnto saluation to all that beleeue, when they behold in it the power of conuiction vpon many that beleeue not. Thirdly ;
not doubting but that the Gospel will prove the power of God unto salvation to all that believe, when they behold in it the power of conviction upon many that believe not. Thirdly;
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For these and sundry other Reasons it commeth to passe, that Hypocrites and Castawayes, doe oftentimes goe so farre as they doe, in the outward performances of Holy duties.
For these and sundry other Reasons it comes to pass, that Hypocrites and Castaways, do oftentimes go so Far as they do, in the outward performances of Holy duties.
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what hope then (First) of heauen, for such prophane vngodly wretches, as are so farre from hauing the power, as that they haue not so much as the least shew of godlinesse? What will become of those, that sit them downe in the chaire of scorners, and despise the good word of God,
what hope then (First) of heaven, for such profane ungodly wretches, as Are so Far from having the power, as that they have not so much as the least show of godliness? What will become of those, that fit them down in the chair of Scorner's, and despise the good word of God,
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when some of them, that heare it gladly, and receiue it with ioy, and are content to bee ordered by it in many things, shall yet goe to hell? Certainly Ahab and Herod, and such cursed miscreants shall rise vp in iudgement against these men and condemne them:
when Some of them, that hear it gladly, and receive it with joy, and Are content to be ordered by it in many things, shall yet go to hell? Certainly Ahab and Herod, and such cursed miscreants shall rise up in judgement against these men and condemn them:
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what a starke shame would it be for vs, who haue receiued the first fruites of the Spirit, not to bring forth the fruites of that spirit in some good abundance, in the frequent and comfortable and actuall exercises of those habituall graces that are in vs, of Faith, Repentance, Loue, Reformation, Zeale, and the rest:
what a stark shame would it be for us, who have received the First fruits of the Spirit, not to bring forth the fruits of that Spirit in Some good abundance, in the frequent and comfortable and actual exercises of those habitual graces that Are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest:
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seeing the counterfeits of these graces are oftentimes so eminent, euen in Hypocrites and Castawayes? Shall a piece of rotten wood, or a glow-worme shine so bright in the darke;
seeing the counterfeits of these graces Are oftentimes so eminent, even in Hypocrites and Castaways? Shall a piece of rotten wood, or a Glowworm shine so bright in the dark;
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but we consider not the whilest, how farre and how long God in his holy wisedome may suffer foule temptations to preuaile against his Chosen ones. On the other side,
but we Consider not the whilst, how Far and how long God in his holy Wisdom may suffer foul temptations to prevail against his Chosen ones. On the other side,
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if we see a man forward in the duties of Religion, charitably affected to the poore, iust & vpright in his dealings with men, stoutly opposing against common corruptions, suffering for the profession of the truth:
if we see a man forward in the duties of Religion, charitably affected to the poor, just & upright in his dealings with men, stoutly opposing against Common corruptions, suffering for the profession of the truth:
But we consider not the whilest, how farre the force of Naturall Conscience, and common Morall Grace (if you will allow me to speake so improperly) may leade a man onward vnto all outward performances, who was yet neuer effectually called, nor truely sanctified. And yet, busie fooles th•t wee are, wee cannot keepe our selues in our owne bounds;
But we Consider not the whilst, how Far the force of Natural Conscience, and Common Moral Grace (if you will allow me to speak so improperly) may lead a man onward unto all outward performances, who was yet never effectually called, nor truly sanctified. And yet, busy Fools th•t we Are, we cannot keep our selves in our own bounds;
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But what haue wee to doe eyther with one or other? what lawfull commission haue we at all to iudge? or what certaine euidence haue we, whereby to iudge? Infallible signes we cannot haue from anie outward things, eyther of the want, or of the hauing of grace, in other men:
But what have we to do either with one or other? what lawful commission have we At all to judge? or what certain evidence have we, whereby to judge? Infallible Signs we cannot have from any outward things, either of the want, or of the having of grace, in other men:
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and to vse the iudgement of Charity, still hoping the best (though not without some feare,) that there may be Grace, where we see feareful signes of the want of it.
and to use the judgement of Charity, still hoping the best (though not without Some Fear,) that there may be Grace, where we see fearful Signs of the want of it.
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vnlesse it bee that man of sinne, who hath nestled himselfe higher than into Peters Chaire, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he listeth? But let him goe:
unless it be that man of sin, who hath nestled himself higher than into Peter's Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he lists? But let him go:
Hope wee charitably, euen where wee doe see some reason to the contrary. But iudge wee neither way peremptorily and definitiuely, whatsoeuer probabilities we see either way:
Hope we charitably, even where we do see Some reason to the contrary. But judge we neither Way peremptorily and definitively, whatsoever probabilities we see either Way:
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so to bee district in making Tryall, whether those Graces that seeme to be in vs be true, or but counterfait, and whether the acts thereof be fruites of sincerity, or but of hypocrisie. Let vs not therfore flatter our selues,
so to be district in making Trial, whither those Graces that seem to be in us be true, or but counterfeit, and whither the acts thereof be fruits of sincerity, or but of hypocrisy. Let us not Therefore flatter our selves,
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Dost thou heare the word of God with Ioy, doest thou bewaile thy sinnes with teares, doest thou auoyd grosse sinnes with care, doest thou oppose against common corruptions with zeale? These are indeede comfortable signes, but no infallible euidences of Grace:
Dost thou hear the word of God with Joy, dost thou bewail thy Sins with tears, dost thou avoid gross Sins with care, dost thou oppose against Common corruptions with zeal? These Are indeed comfortable Signs, but no infallible evidences of Grace:
First, for Integritie. The Hypocrite (we heard) might goe farre in hearing, in beleeuing, in sorrowing, in reforming, in suffering: but his affections herein, (for so much as they spring not from true Faith, and the conscience of that Obedience hee oweth to God,
First, for Integrity. The Hypocrite (we herd) might go Far in hearing, in believing, in sorrowing, in reforming, in suffering: but his affections herein, (for so much as they spring not from true Faith, and the conscience of that obedience he owes to God,
so farre as it fitteth with his humour, and keepeth faire and farre off from medling with his bosome-sinne: but hee is not equally delighted with euery part,
so Far as it fits with his humour, and Keepeth fair and Far off from meddling with his bosome-sinne: but he is not equally delighted with every part,
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then the Foxe was vncased, and the Hypocrite appeared in his owne colours, and the Baptist lost first his libertie, and then after his head for his labour.
then the Fox was uncased, and the Hypocrite appeared in his own colours, and the Baptist lost First his liberty, and then After his head for his labour.
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And the young man, when Christ told him, what he must doe to inherite eternall life, in the generall, [ Keepe the Commandements, &c. ] was no doubt, a iolly iocund man, [ All these haue I kept from my youth vp:
And the young man, when christ told him, what he must do to inherit Eternal life, in the general, [ Keep the commandments, etc. ] was no doubt, a jolly jocund man, [ All these have I kept from my youth up:
and strooke cold to his heart, and (the Text saith) he went away sorrowfull. And euer marke it, in something or other the Hypocrite bewraieth himselfe what he is;
and struck cold to his heart, and (the Text Says) he went away sorrowful. And ever mark it, in something or other the Hypocrite bewrayeth himself what he is;
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let him not bee too bragge of his zeale: his coldnesse here discouereth the other to haue beene but a false fire, and a fruite, not of true zeale, but of Hypocrisie. A Iesuite maketh scruple of disclosing an intented treason, reuealed to him in confession;
let him not be too brag of his zeal: his coldness Here Discovereth the other to have been but a false fire, and a fruit, not of true zeal, but of Hypocrisy. A Iesuite makes scruple of disclosing an intented treason, revealed to him in Confessi;
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but if in the meane time there be no care, nor scruple, nor forbearance of other sinnes, where there appeareth no hinderance from these or the like respects;
but if in the mean time there be no care, nor scruple, nor forbearance of other Sins, where there appears no hindrance from these or the like respects;
if he had not had an equall and vniuersall respect to all Gods Commandements. That is the first note of Sinceritie; Integritie. The other is Constancy ; continuance, or lasting.
if he had not had an equal and universal respect to all God's commandments. That is the First note of Sincerity; Integrity. The other is Constancy; Continuance, or lasting.
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The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere beleeuer; nay more forward oftentimes:
The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere believer; nay more forward oftentimes:
Wee heard but now, that the Faith, Repentance, Reformation, Obedience, Ioy, Sorrow, Zeale, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds;
we herd but now, that the Faith, Repentance, Reformation, obedience, Joy, Sorrow, Zeal, and other the graces and affections of Hypocrites, had their First motion and issue from false and erroneous grounds;
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And Ahab, here in this Chapter thus humbled before God at the voyce of his Prophet; this fit once past, wee see in the next Chapter, regardeth neither God nor Prophet, but through vnbeliefe disobeyeth God, and imprisoneth the Prophet.
And Ahab, Here in this Chapter thus humbled before God At the voice of his Prophet; this fit once passed, we see in the next Chapter, Regardeth neither God nor Prophet, but through unbelief disobeyeth God, and imprisoneth the Prophet.
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Now then, here is a wide difference betweene the Hypocrite ▪ and the Godly man. The one doth all by fits, and by starts, and by sudden motions and flashes:
Now then, Here is a wide difference between the Hypocrite ▪ and the Godly man. The one does all by fits, and by starts, and by sudden motions and flashes:
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Aristotle hath excellently taught vs, to distinguish betweene colours that arise from passion, and from complexion. The one, hee saith, is scarce worth the name of a Quality or Colour ;
Aristotle hath excellently taught us, to distinguish between colours that arise from passion, and from complexion. The one, he Says, is scarce worth the name of a Quality or Colour;
If Socrates be of a pale, or an high-coloured complexion, to the question [ Qualis est Socrates? What a like man is Socrates? ] it may bee fitly answered (saith Aristotle) that he is a pale man,
If Socrates be of a pale, or an high-coloured complexion, to the question [ Qualis est Socrates? What a like man is Socrates? ] it may be fitly answered (Says Aristotle) that he is a pale man,
For why should a man from a sudden and short fit of Repentance, or Zeale, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man;
For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man;
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and to make tryall of the sincerity of those good things, that seeme to be in vs. Measure them not by the present heate, (for that may be as much, perhaps more, in an Hypocrite, than in a true beleeuer ;) but by their Integrity, and Constancy. A man of a cold complexion hath as much heate, in a sharpe fit of an Ague, as hee that is of a hot constitution, and in health; and more too:
and to make trial of the sincerity of those good things, that seem to be in us Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true believer;) but by their Integrity, and Constancy. A man of a cold complexion hath as much heat, in a sharp fit of an Ague, as he that is of a hight constitution, and in health; and more too:
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whether a kindly and naturall heate, or else the fore-runner or symtome of some disease. There is no better way to come to that knowledge, than by these two Notes;
whither a kindly and natural heat, or Else the forerunner or symtome of Some disease. There is no better Way to come to that knowledge, than by these two Notes;
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Vniuersality, and Constancy. First for Vniuersality ; Physitians say of heate, and sweat, and such like things, Vniuersalia salutaria, partialia ex morbo.
Universality, and Constancy. First for Universality; Physicians say of heat, and sweat, and such like things, Vniuersalia salutaria, partialia ex morbo.
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Is thy Repentance, thy Obedience, thy Zeale, thy Hatred of sinne, other graces in thee Vniuersall? equally bent vpon all good, equally set against all euill things? it is a good signe of Grace and Sanctification in the heart.
Is thy Repentance, thy obedience, thy Zeal, thy Hatred of sin, other graces in thee Universal? equally bent upon all good, equally Set against all evil things? it is a good Signen of Grace and Sanctification in the heart.
I deny not, but in case of preuailing temptations, the godly may haue sometimes vncomfortable and fearefull intermissions in the practice of godlinesse;
I deny not, but in case of prevailing temptations, the godly may have sometime uncomfortable and fearful intermissions in the practice of godliness;
which yet make him not altogether Gracelesse: as a man may haue sometimes little distempers in his body, through misdyet or otherwise, & yet not be heart-sicke;
which yet make him not altogether Graceless: as a man may have sometime little distempers in his body, through misdyet or otherwise, & yet not be heartsick;
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But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance, and Obedience, and other fruites of grace in some good comfortable measure;
But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance, and obedience, and other fruits of grace in Some good comfortable measure;
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and art sometimes violently hot vpon them, other some times againe, and oftener, key-cold: presume not too much vpon shewes, but suspect thy selfe still of Hypocrisie, and Insincerity ;
and art sometime violently hight upon them, other Some times again, and oftener, key-cold: presume not too much upon shows, but suspect thy self still of Hypocrisy, and Insincerity;
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and neuer cease by repentance and prayer and the constant exercise of other good graces to Physicke and Dyet thy soule, till thou hast by Gods goodnesse put thy selfe into some reasonable assurance, that thou art the true childe of God, a sincere beleeuer, and not an Hypocrite ;
and never cease by Repentance and prayer and the constant exercise of other good graces to Physic and Diet thy soul, till thou hast by God's Goodness put thy self into Some reasonable assurance, that thou art the true child of God, a sincere believer, and not an Hypocrite;
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But yet now, this Humiliation such as it was, what should worke it in him? That wee finde declared at verse 27. [ And it came to passe, that when Ahab heard these words, &c. ] There came to him a message from God, by the hand of Eliah ;
But yet now, this Humiliation such as it was, what should work it in him? That we find declared At verse 27. [ And it Come to pass, that when Ahab herd these words, etc. ] There Come to him a message from God, by the hand of Elijah;
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Alas, what was Eliah to Ahab? a silly plaine Prophet to a mighty King? that hee durst thus presume to rush boldly and vnsent-for into the presence of such a potent Monarch, who had no lesse power, and withall more colour, to take away his life, than Naboths ;
Alas, what was Elijah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and vnsent-for into the presence of such a potent Monarch, who had no less power, and withal more colour, to take away his life, than Naboth's;
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and there to his face charge him plainly with, & shake him vp roundly for, and denounce Gods iudgements powerfully against, his bloody abominable oppressions? Wee would thinke, a Monarch nusled vp in Idolatry, and accustomed to blood, and hardened in Sinne and Obstinacy, should not haue brooked that insolency from such a one as Eliah was,
and there to his face charge him plainly with, & shake him up roundly for, and denounce God's Judgments powerfully against, his bloody abominable oppressions? we would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Elijah was,
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That which in Heb. 4. (if I mistake not the true vnderstanding of that place) is spoken of the Essentiall Word of God, the second Person in the euer-blessed Trinitie;
That which in Hebrew 4. (if I mistake not the true understanding of that place) is spoken of the Essential Word of God, the second Person in the ever-blessed Trinity;
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but like a strong hammer to batter and breake in pieces the rockie and flintie consciences of obstinate and hardened offenders. Examples hereof if you require:
but like a strong hammer to batter and break in Pieces the rocky and flinty Consciences of obstinate and hardened offenders. Examples hereof if you require:
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behold in the stories of the kings, Saul whining when Samuel reproueth him; in the bookes of the Prophets, the Nineuites drooping when Ionas threatneth them;
behold in the stories of the Kings, Saul whining when Samuel Reproveth him; in the books of the prophets, the Ninevites drooping when Ionas threatens them;
and hee can easily, when he seeth it good, put the spirit of zeale and of power into the heart of the poorest Prophet, and as easily the spirit of feare and of terrour into the heart of the greatest King. He chooseth weake Instruments, (as here Eliah) and yet furnisheth them with power, to effect great matters:
and he can Easily, when he sees it good, put the Spirit of zeal and of power into the heart of the Poorest Prophet, and as Easily the Spirit of Fear and of terror into the heart of the greatest King. He chooses weak Instruments, (as Here Elijah) and yet furnisheth them with power, to Effect great matters:
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and indeed the words of the best Minister are no better, as they are breathed out, and vttered by sinfull mortall man, whose breath is in his nostrils:
and indeed the words of the best Minister Are no better, as they Are breathed out, and uttered by sinful Mortal man, whose breath is in his nostrils:
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but yet this winde, as it is breathed in, and inspired by the powerfull eternall spirit of God, is strong enough (by his effectuall working with it) not only to shake the top branches, but to rend vp the very bottome-roote of the tallest Cedar in Libanon.
but yet this wind, as it is breathed in, and inspired by the powerful Eternal Spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the Tallest Cedar in Lebanon.
and stinging, and lashing, and vexing him with ougly representations of his past sinnes, and terrible suggestions of future vengeance. And then of all other times is the force of it most liuely;
and stinging, and lashing, and vexing him with ugly representations of his passed Sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively;
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and tearing the haire, and knocking the brest, and out-cryes to heauen, and all those other things, which hee could not abide to heare of in the time of his former security,
and tearing the hair, and knocking the breast, and Outcries to heaven, and all those other things, which he could not abide to hear of in the time of his former security,
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A plaine instance whereof wee haue in this present history of King Ahab. When Eliah first came to him in the Vineyard, he was pert enough, [ hast thou found mee, O mine enemy? ] But by that the Prophet had done with him;
A plain instance whereof we have in this present history of King Ahab. When Elijah First Come to him in the Vineyard, he was pert enough, [ hast thou found me, Oh mine enemy? ] But by that the Prophet had done with him;
told him of the sinne, which was notorious, [ hast thou killed, and taken possession? ] foretold him of the iudgement, which was heauy, [ I will bring euill vpon thee,
told him of the sin, which was notorious, [ hast thou killed, and taken possession? ] foretold him of the judgement, which was heavy, [ I will bring evil upon thee,
[ It came to passe, when hee heard these words, that hee rent his clothes, &c. ] If you desire another instance, turne to Act. 24.25. where there is a right good one, and full to this purpose.
[ It Come to pass, when he herd these words, that he rend his clothes, etc. ] If you desire Another instance, turn to Act. 24.25. where there is a right good one, and full to this purpose.
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What was that thing, may wee thinke, in S. Pauls reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last Iudgement :
What was that thing, may we think, in S. Paul's reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last Judgement:
For Felix was noted of much cruelty and iniustice in the administration of the affaires of Iury, (howsoeuer Tertullus like a smooth Orator, to curry fauour with him,
For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury, (howsoever Tertullus like a smooth Orator, to curry favour with him,
And for such a man, as gouerned with cruelty and rapine, and liued in vnchast wedlocke, to heare one reason powerfully of Iustice, and of Chastity, (for so much the word NONLATINALPHABET there vsed property importeth,) and of Iudgement ;
And for such a man, as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of justice, and of Chastity, (for so much the word there used property imports,) and of Judgement;
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and thou also, whosoeuer thou art, that vnderualuest this precious treasure, for the meanenes or other infirmities of the earthen vessell wherein it is conveied.
and thou also, whosoever thou art, that undervalvest this precious treasure, for the meanness or other infirmities of the earthen vessel wherein it is conveyed.
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Tell me, dost thou not herein struggle against the testimonie and euidence of thine owne heart? Doth not thine owne Conscience and Experience tell thee, that this sword of the spirit hath a keene edge,
Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Does not thine own Conscience and Experience tell thee, that this sword of the Spirit hath a keen edge,
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and entred euen to the diuiding asunder of the ioynts and of the marrow? Hath it not sometimes (as it were) by subtile and serpentine insinuations strangely wound it selfe through those many crooked and Labyrinthean turnings that are in thine heart, into the very inmost corner and center thereof;
and entered even to the dividing asunder of the Joints and of the marrow? Hath it not sometime (as it were) by subtle and serpentine insinuations strangely wound it self through those many crooked and Labyrinthian turnings that Are in thine heart, into the very inmost corner and centre thereof;
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and set the secretest thoughts in order before thy face, in such sort as that thou hast bin strucken with astonishment and horrour at the discouery? Though perhaps it haue not yet softened and melted thy stony and obdurate heart:
and Set the secretest thoughts in order before thy face, in such sort as that thou hast been strucken with astonishment and horror At the discovery? Though perhaps it have not yet softened and melted thy stony and obdurate heart:
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yet didst thou neuer perceiue it hammering about it, with sore strokes and knockes, as if it would breake and shiuer it into a thousand pieces? Doubtles thou hast;
yet didst thou never perceive it hammering about it, with soar Strokes and knocks, as if it would break and shiver it into a thousand Pieces? Doubtless thou hast;
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why then dost thou not readily acknowledge the voyce of God in it, hauing felt in it that liuely power and efficacy, which it is not possible any deuice of the wit of man should haue? Take heede then how thou dost traduce, or despise, or but vnder ualue that, vpon any seeming pretence whatsoeuer;
why then dost thou not readily acknowledge the voice of God in it, having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but under ualue that, upon any seeming pretence whatsoever;
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for which thou hast such a strong witnesse in thine owne heart, from the experience of the vnresisted power of it, that it is indeed the word of God, and not the breath of sinfull man.
for which thou hast such a strong witness in thine own heart, from the experience of the unresisted power of it, that it is indeed the word of God, and not the breath of sinful man.
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and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remoue, yet) to suspend and adjourne the judgement for a time [ Seest thou how Ahab is humbled before me? because he humbleth himselfe before me, I will not bring the euill in his dayes &c. ] And here must Gods Holinesse be brought vnto a tryall;
and God hence Takes occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgement for a time [ See thou how Ahab is humbled before me? Because he Humbleth himself before me, I will not bring the evil in his days etc. ] And Here must God's Holiness be brought unto a trial;
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his soule cannot away with the oblations and new-Moones and solemne feasts of men that haue their hands full of bloud, no not though they make many prayers, and tender them with behauiour of greatest deuotion, stretching out their hands towards heauen,
his soul cannot away with the Oblations and new-Moones and solemn feasts of men that have their hands full of blood, no not though they make many Prayers, and tender them with behaviour of greatest devotion, stretching out their hands towards heaven,
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with which holinesse and purity how can it stand, to accep• and reward (as here he seemeth to doe) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?
with which holiness and purity how can it stand, to accep• and reward (as Here he seems to do) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?
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first let it be granted; (which I take to be a certaine truth, and for anie thing I know neuer yet gaine said by any,) that Ahab, not onely before, and after, but euen in the act and at the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing vrged in the doubt) that this humiliation of his, being performed but in hypocrisie, was not acceptable to God, as a good worke;
First let it be granted; (which I take to be a certain truth, and for any thing I know never yet gain said by any,) that Ahab, not only before, and After, but even in the act and At the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is the thing urged in the doubt) that this humiliation of his, being performed but in hypocrisy, was not acceptable to God, as a good work;
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And then are we to know fourthly, that it may stand with Gods holinesse, as it doth with his goodnesse and iustice, to reward outward good things with outward good things;
And then Are we to know fourthly, that it may stand with God's holiness, as it does with his Goodness and Justice, to reward outward good things with outward good things;
as here he rewardeth Ahabs temporarie and external humiliation, with an outward temporall fauour, viz. the adiourning of an outward temporall judgement.
as Here he Rewardeth Ahabs temporary and external humiliation, with an outward temporal favour, viz. the adjourning of an outward temporal judgement.
This is proued vnto vs first, from the generall course of Gods justice ; and his promise, grounded vpon that justice, to reward euery man according to his workes.
This is proved unto us First, from the general course of God's Justice; and his promise, grounded upon that Justice, to reward every man according to his works.
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To which iustice of his, and to which promise of his it is agreable, as to recompence Spirituall good things with eternall, so to recompence Morall good things with temporall rewards, Secondly, from speciall expresse warrant of Scripture.
To which Justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things with Eternal, so to recompense Moral good things with temporal rewards, Secondly, from special express warrant of Scripture.
In Matth. 6. Christ saith of Hypocrites more than once, that they haue their reward. As in the doing of their seeming good workes, they ayme especially at the vaine prayse and commendation of men:
In Matthew 6. christ Says of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially At the vain praise and commendation of men:
Thirdly, from particular examples of such, as haue bin temporally rewarded for temporall graces. To omit Heathens, as viz. Aristides, Cyrus, &c. for Iustice;
Thirdly, from particular Examples of such, as have been temporally rewarded for temporal graces. To omit heathens, as viz. Aristides, Cyrus, etc. for justice;
partly by temporall blessings vpon themselues and their posteritie, partly by the remoueal or adiournall of temporall punishments, which otherwise had speedily ouertaken them.
partly by temporal blessings upon themselves and their posterity, partly by the removal or adiournall of temporal punishments, which otherwise had speedily overtaken them.
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such as are imployed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things;
such as Are employed by him for the bringing about of his most holy and secret Purposes, Citra rationem finis, Or Their Quae ad finem, in the doing of such things;
but meerely for the satisfying of their owne corrupt lusts, and the atchieuing of their owne priuate ends. A notable example whereof we haue in Gods dealing with Nabuchadnezzar in Ezek. 29. where the word of the Lord commeth to Ezekiel, saying, Son of man, Nabuchadnezzar king of Babylon caused his army to serue a great seruice against Tyrus:
but merely for the satisfying of their own corrupt Lustiest, and the achieving of their own private ends. A notable Exampl whereof we have in God's dealing with Nebuchadnezzar in Ezekiel 29. where the word of the Lord comes to Ezekielem, saying, Son of man, Nebuchadnezzar King of Babylon caused his army to serve a great service against Tyre:
because therein (though he neither intended any such thing, nor so much as knew it,) he yet was the instrument to worke Gods purpose vpon and against Tyrus.
Because therein (though he neither intended any such thing, nor so much as knew it,) he yet was the Instrument to work God's purpose upon and against Tyre.
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though with strong and predominant mixture of their owne corrupt appetites and ends therwithall? Now the Reasons, why God should thus outwardly reward the outward workes of Hypocrites; are:
though with strong and predominant mixture of their own corrupt appetites and ends therewithal? Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites; Are:
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First, the manifestation of his owne Goodnesse: that wee might know how willing hee is to cherish the least sparke of any goodnesse in any man, be it naturall, or morall, or what euer other goodnesse it be;
First, the manifestation of his own goodness: that we might know how willing he is to cherish the least spark of any Goodness in any man, be it natural, or moral, or what ever other Goodness it be;
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Somewhat God will doe for them, and in requitall alloweth them a little temporary fauour, and there is all the reward they must looke for from him. Here is Quid pro Quo :
Somewhat God will do for them, and in requital alloweth them a little temporary favour, and there is all the reward they must look for from him. Here is Quid Pro Quo:
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They giue God the outward work, but without any hearty affection to him: God giueth them the outward benefit, but without any hearty affection to them.
They give God the outward work, but without any hearty affection to him: God gives them the outward benefit, but without any hearty affection to them.
for whose good especially (next vnder his owne glory ) all the passages of his diuine prouidence both vpon them and others are disposed in such sort as they are:
for whose good especially (next under his own glory) all the passages of his divine providence both upon them and Others Are disposed in such sort as they Are:
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he dealeth with them, as they deale with him. They doe him but eye-seruice ; and he giueth them but eye-wages. Indeede God can neither be deceiued, nor deceiue :
he deals with them, as they deal with him. They do him but eyeservice; and he gives them but eye-wages. Indeed God can neither be deceived, nor deceive:
it appeareth from the premises, that Gods thus dealing with wicked and vnsanctified men, in thus rewarding their outward good things, giueth no warrant nor strength at all, eyther to that Popish corrupt doctrine of Meritum congrui, in deseruing the first grace by the right vse of Naturalls ;
it appears from the premises, that God's thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, gives no warrant nor strength At all, either to that Popish corrupt Doctrine of Merit congrui, in deserving the First grace by the right use of Naturals;
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to binde him to reward the outward and sinfull workes of Hypocrites, (for the best naturall or morall workes without Grace are but such,) with true sauing Grace and inward sanctification.
to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without Grace Are but such,) with true Saving Grace and inward sanctification.
First, here is comfort for them, against a Temptation which often assaulteth them, and that with much violence and danger: arising from the sense and obseruation of the prosperitie and flourishing estate of the wicked in this world.
First, Here is Comfort for them, against a Temptation which often assaulteth them, and that with much violence and danger: arising from the sense and observation of the Prosperity and flourishing estate of the wicked in this world.
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Thou expectest for thine inward Obedience an vnproportionable reward in the life to come: doe not therefore grudge their outward Obedience a proportionable reward in this life.
Thou expectest for thine inward obedience an unproportionable reward in the life to come: do not Therefore grudge their outward obedience a proportionable reward in this life.
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so hee punisheth those remnants of sinne that are in Godly men, with these temporall afflictions; for whom yet (in his mercy ) hee reserueth Eternall saluation, as the due wages (yet by that mercy onely) of their Faith, and Repentance, and holy Obedience.
so he Punisheth those remnants of sin that Are in Godly men, with these temporal afflictions; for whom yet (in his mercy) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy obedience.
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As Abraham said to the rich glutton in the Parable Luke 16. Sonne, remember that thou in thy life time receiuedst thy good things, & likewise Lazarus euill things:
As Abraham said to the rich glutton in the Parable Lycia 16. Son, Remember that thou in thy life time Received thy good things, & likewise Lazarus evil things:
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and now there remaineth for thee nothing, but the full punishment of thine vngodlines there in Hell: but as for Lazarus hee hath had the chasticement of his infirmities on earth already;
and now there remains for thee nothing, but the full punishment of thine ungodliness there in Hell: but as for Lazarus he hath had the chastisement of his infirmities on earth already;
and now remaineth for him nothing, but the full reward of his godlinesse here in Heauen. Thus the meditation of this Doctrine yeeldeth good Comfort against temporall afflictions.
and now remains for him nothing, but the full reward of his godliness Here in Heaven. Thus the meditation of this Doctrine yields good Comfort against temporal afflictions.
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in the firme assurance of their Eternall reward. It is one of the Reasons, why God temporally rewardeth the vnsound obedience of naturall, carnall and vnregenerate men;
in the firm assurance of their Eternal reward. It is one of the Reasons, why God temporally Rewardeth the unsound Obedience of natural, carnal and unregenerate men;
Doth God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and vnfained repentance? Haue the Hypocrites their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigall sonne sustained his heart and hope;
Does God reward Ahabs temporary Humiliation? and will he not much more reward thy hearty and unfeigned Repentance? Have the Hypocrites their reward? and Canst thou doubt of thine? This was the very ground of all that Comfort, wherewith the Prodigal son sustained his heart and hope;
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as to let me perish for hunger. Euery temporall blessing bestowed vpon the wicked, ought to bee of the childe of God entertained as a fresh assurance giuen him of his euerlasting reward hereafter.
as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter.
but his onely sonne Isaac he kept with him, and gaue him all that he had. Right so, God giueth temporall gifts to Hypocrites and Castawaies, who are bastards, and not sonnes; (not sonnes of the freewoman, not sons of promise, not borne after the spirit: ) and that is their portion ;
but his only son Isaac he kept with him, and gave him all that he had. Right so, God gives temporal Gifts to Hypocrites and Castaways, who Are bastards, and not Sons; (not Sons of the freewoman, not Sons of promise, not born After the Spirit:) and that is their portion;
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he reserueth that for his deare Children, the Godly, who are borne after the spirit, and heyres according vnto promise: on these hee bestoweth all that euer hee hath, ( all things are theirs;) for on them hee bestoweth his Sonne the heire of all things, in whom are hid all the treasures of all good things,
he reserveth that for his deer Children, the Godly, who Are born After the Spirit, and Heirs according unto promise: on these he bestoweth all that ever he hath, (all things Are theirs;) for on them he bestoweth his Son the heir of all things, in whom Are hid all the treasures of all good things,
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for thy deare Sonnes sake Iesus Christ, who hath purchased it for vs, and giuen into our hearts the earnest of his and thy holy Spirit to seale it vnto vs. To which blessed Sonne, and holy Spirit, together with thee O Father, thee persons and one onely wise, gracious, glorious, almighty and eternall Lord God;
for thy deer Sons sake Iesus christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us To which blessed Son, and holy Spirit, together with thee Oh Father, thee Persons and one only wise, gracious, glorious, almighty and Eternal Lord God;
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as to make any repetition of the particulars which were obserued the last time from the consideration of Ahabs person and condition, (who was but an Hypocrite,) taken ioyntly with his present carriage, together with the occasion and successe thereof.
as to make any repetition of the particulars which were observed the last time from the consideration of Ahabs person and condition, (who was but an Hypocrite,) taken jointly with his present carriage, together with the occasion and success thereof.
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3. the boundlesse mercy of God, in not suffering the outward formall Humiliation of an vngodly Hypocrite to passe altogether vnrewarded. All this the last time;
3. the boundless mercy of God, in not suffering the outward formal Humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time;
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by occasion of those first clauses in the verse, [ Seest thou how Ahab humbleth himselfe before mee? because he humbleth himselfe before mee, I will not — ].
by occasion of those First clauses in the verse, [ See thou how Ahab Humbleth himself before me? Because he Humbleth himself before me, I will not — ].
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] is that which in verse 21. hee had threatned, hee would bring vpon Ahab and vpon his house, [ Behold I will bring euill vpon thee, •nd will take away thy posterity,
] is that which in verse 21. he had threatened, he would bring upon Ahab and upon his house, [ Behold I will bring evil upon thee, •nd will take away thy posterity,
God who is rich in mercy, and delighteth to be stiled the God of mercies, and the Father of mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserued it so little.
God who is rich in mercy, and delights to be styled the God of Mercies, and the Father of Mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserved it so little.
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Here is mercy, in but threatning the punishment, when hee might haue inflicted it; and more mercy, in not inflicting the punishment, when hee had threatned it.
Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy, in not inflicting the punishment, when he had threatened it.
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and say if things runne not thus, as in the most ordinary course: God commandeth, and man disobeyeth; Man disobeyeth, and God threatneth; God threatneth, and Man repenteth;
and say if things run not thus, as in the most ordinary course: God commands, and man disobeyeth; Man disobeyeth, and God threatens; God threatens, and Man Repenteth;
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for the most part proportionably to the truth and measure of their repentance, but howsoeuer alwayes so farre forth as in his infinite wisedome hee hath thought good:
for the most part proportionably to the truth and measure of their Repentance, but howsoever always so Far forth as in his infinite Wisdom he hath Thought good:
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A course, which God hath in some sort bound himselfe vnto, and which hee often and openly professeth hee will hold. Two remarkeable testimonies (among sundry other) shall suffice vs to haue proposed at this time,
A course, which God hath in Some sort bound himself unto, and which he often and openly Professes he will hold. Two remarkable testimonies (among sundry other) shall suffice us to have proposed At this time,
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if hee turne from his sinne, and doe that which is lawfull and right, If the wicked restore the pledge, giue againe that hee hath robbed, walke in the statutes of life without committing iniquity;
if he turn from his sin, and do that which is lawful and right, If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity;
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but to punish, and take vengeance is opus alienum, as some expound that in Esay 28. his strange worke, his strange act, a thing he taketh no pleasure in.
but to Punish, and take vengeance is opus Alienum, as Some expound that in Isaiah 28. his strange work, his strange act, a thing he Takes no pleasure in.
Vivo, nolo-in Ezek. 33. As I liue saith the Lord God, I haue no pleasure in the death of the wicked, &c. As the Bee laboureth busily all the day long,
Vivo, nolo-in Ezekiel 33. As I live Says the Lord God, I have no pleasure in the death of the wicked, etc. As the be Laboureth busily all the day long,
] But vengeance commeth on heauily and vnwillingly, and draweth a sigh from him [ Heu consolabor! Ah I must, I see there is no remedy, I must ease me of mine aduersaries,
] But vengeance comes on heavily and unwillingly, and draws a sighs from him [ Heu consolabor! Ah I must, I see there is no remedy, I must ease me of mine Adversaries,
Oh Ierusalem, Ierusalem, that killest the Prophets — how oft would I &c. How shall I giue thee vp Ephraim? — my heart is turned within me; my repentings are kindled together.
O Ierusalem, Ierusalem, that Killest the prophets — how oft would I etc. How shall I give thee up Ephraim? — my heart is turned within me; my repentings Are kindled together.
first to send Heralds to proclaime it, ( Bellum indicere, no inferrent, ) to the end that if they would make their peace by submission, they might preuent the warre;
First to send Heralds to proclaim it, (Bellum indicere, no inferrent,) to the end that if they would make their peace by submission, they might prevent the war;
whereby they may not onely turne away the vengeance threatned, but also (if they performe them vnfainedly and with vpright hearts) interest themselues farther in his fauour and loue.
whereby they may not only turn away the vengeance threatened, but also (if they perform them unfeignedly and with upright hearts) Interest themselves farther in his favour and love.
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and as Vzzah, and Ananias and Sapphira, and some few others whom God picked out to shew exemplary iudgement vpon, were strucken dead vpon the sudden for their transgressions:
and as Uzzah, and Ananias and Sapphira, and Some few Others whom God picked out to show exemplary judgement upon, were strucken dead upon the sudden for their transgressions:
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and not bring vpon vs what he hath threatned. A point very Vsefull, and Comfortable : if it be not derogatory to Gods truth. Let vs therfore first cleare that;
and not bring upon us what he hath threatened. A point very Useful, and Comfortable: if it be not derogatory to God's truth. Let us Therefore First clear that;
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since the one maketh God a dissembler, the other a changeling, the one chargeth him with falshood, the other with lightnesse. And yet the Scriptures sometimes speake of God,
since the one makes God a dissembler, the other a changeling, the one charges him with falsehood, the other with lightness. And yet the Scriptures sometime speak of God,
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and for the most part, such like affections are giuen him in such places, as endeauour to set forth to the most life his great mercy and kindnesse to sinfull mankind.
and for the most part, such like affections Are given him in such places, as endeavour to Set forth to the most life his great mercy and kindness to sinful mankind.
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as that he should be forced to redeeme the glory of his mercy, with the forfeiture either of his Truth or Stedfastnesse. We are therefore to lay this as a firme ground and infallible, that our God is both truely Vnchangeable, and vnchangeably True. The strength of Israel is not as man, that hee should lye,
as that he should be forced to Redeem the glory of his mercy, with the forfeiture either of his Truth or Steadfastness. We Are Therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True. The strength of Israel is not as man, that he should lie,
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but not the least tittle of Gods words shall passe away vnfulfilled: They may waxe old as a garment, and as a vesture shall hee change them, and they shall bee changed;
but not the least tittle of God's words shall pass away unfulfilled: They may wax old as a garment, and as a vesture shall he change them, and they shall be changed;
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God speaketh to vs, and therefore speaketh as wee vse to speake, and frameth his language to our dulnesse, and teacheth vs by our owne phrases what hee would haue vs learne;
God speaks to us, and Therefore speaks as we use to speak, and frameth his language to our dulness, and Teaches us by our own phrases what he would have us Learn;
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as Nurses talke halfe syllables, and lispe out broken language to young children. But what is so spoken NONLATINALPHABET, of God, after the manner of men;
as Nurse's talk half syllables, and lisp out broken language to young children. But what is so spoken, of God, After the manner of men;
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which, so farre as we could reasonably coniecture by his words, or workes, or our deserts, or otherwise, seemed to vs to haue beene his purpose to haue done. This for the Phrases :
which, so Far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done. This for the Phrases:
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who, to maintaine Arminian conclusions from blasphemous Principles, trembleth not to affirme, In parte aliquâ diuini decreti fieri aliquam mutationem ;
who, to maintain Arminian conclusions from blasphemous Principles, Trembleth not to affirm, In parte aliquâ Divine Decree fieri aliquam mutationem;
An assertion vnbeseeming an ingenuous Pagane, and to be for euer abhorred and held accursed by euery soule that professeth it selfe Christian. Admit this once:
an assertion unbeseeming an ingenuous Pagan, and to be for ever abhorred and held accursed by every soul that Professes it self Christian. Admit this once:
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and let Man, yea and the Diuell too, be true; and onely God a lyer. Leaue wee him therefore to the iudgement of that great God, whom he hath blasphemed; and seeke wee better satisfaction.
and let Man, yea and the devil too, be true; and only God a liar. Leave we him Therefore to the judgement of that great God, whom he hath blasphemed; and seek we better satisfaction.
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that though hee neuer changeth his will, yet hee sometimes willeth a change. That of Gregory is plainer, and no lesse true; Mutat Deus sententiam, non consilium:
that though he never changes his will, yet he sometime wills a change. That of Gregory is plainer, and no less true; Mutat Deus sententiam, non consilium:
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That which is plainest, and giueth fullest satisfaction, and whereinto the answeres of Gregory, and Aquinas, and the rest, (as many as haue spoken with any truth and pertinency to the point,) in the last resolution fall; is briefly this.
That which is Plainest, and gives Fullest satisfaction, and whereinto the answers of Gregory, and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point,) in the last resolution fallen; is briefly this.
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All Gods promises, (how absolutely so euer expressed,) are made sub conditione Obedientiae: and all his threatnings (how absolutely so euer expressed,) sub conditione Impoenitentiae. And these Conditions, viz. of continuing in Obedience, in all Promises ;
All God's promises, (how absolutely so ever expressed,) Are made sub condition Obedientiae: and all his threatenings (how absolutely so ever expressed,) sub condition Impoenitentiae. And these Conditions, viz. of Continuing in obedience, in all Promises;
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Where Almighty God plainely teacheth vs, that we ought so to conceiue of all his threatnings, bee they neuer so peremptorily set downe, (as what more peremptory than this, Thou shalt surely dye? ) as that he may reserue to him a power of reuocation, in case the parties threatned repent. The examples make it plaine.
Where Almighty God plainly Teaches us, that we ought so to conceive of all his threatenings, be they never so peremptorily Set down, (as what more peremptory than this, Thou shalt surely die?) as that he may reserve to him a power of revocation, in case the parties threatened Repent. The Examples make it plain.
Abimelech shall dye for taking Sarah: vnderstand it; vnlesse he restore her. Forty daies, and Nineueh shalbe destroyed: vnderstand it with this reseruation;
Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall destroyed: understand it with this reservation;
For God hauing in Ierem. 18. and Ezek. 33. and elsewhere instructed vs in the generall, that all his Threatnings are to be vnderstood with such clauses and conditions and reseruations ▪ it is needlesse to repeate them in euery particular:
For God having in Jeremiah 18. and Ezekiel 33. and elsewhere instructed us in the general, that all his Threatenings Are to be understood with such clauses and conditions and reservations ▪ it is needless to repeat them in every particular:
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] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such vnexpected accident befall,
] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim Some such unexpected accident befall,
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For who can tell, say they, if God will turne and repent, and turne away from his fierce anger, that wee perish not? The like may be said of Abimelech, Hezekiah, and others:
For who can tell, say they, if God will turn and Repent, and turn away from his fierce anger, that we perish not? The like may be said of Abimelech, Hezekiah, and Others:
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Where he spareth in the end, it is most certaine he euer meant to spare from the beginning: but that his euerlasting purpose is part of his secret counsell, and vnreuealed will;
Where he spares in the end, it is most certain he ever meant to spare from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will;
So then God, to bring those men to repentance whom hee meaneth to spare, in his word and by his messengers denounceth against them such iudgements, as their sinnes haue deserued,
So then God, to bring those men to Repentance whom he means to spare, in his word and by his messengers Denounceth against them such Judgments, as their Sins have deserved,
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denounceth them I say absolutely, and in a peremptorie forme, without any expresse clause of reseruation or exception, the more to terrifie and affright them,
Denounceth them I say absolutely, and in a peremptory Form, without any express clause of reservation or exception, the more to terrify and affright them,
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and to cast them downe to the deeper acknowledgement of his iustice and their owne vnworthinesse: which yet are to bee vnderstood conditionally, and interpreted with reseruation and exception of Repentance.
and to cast them down to the Deeper acknowledgement of his Justice and their own unworthiness: which yet Are to be understood conditionally, and interpreted with reservation and exception of Repentance.
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Let vs now see, what profitable Inferences may bee raised hence for our vse. The summe of all wee haue said, is but this. Gods threatnings are terrible ;
Let us now see, what profitable Inferences may be raised hence for our use. The sum of all we have said, is but this. God's threatenings Are terrible;
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but yet conditionall: and if he spare to execute them, when we are humbled by them, it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to learne. First ;
but yet conditional: and if he spare to execute them, when we Are humbled by them, it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to Learn. First;
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and wilt thou finde no comfort in the chidings and threatnings of thy heauenly Father? whose bowels of tender compassion to vs-ward are so much larger,
and wilt thou find no Comfort in the chidings and threatenings of thy heavenly Father? whose bowels of tender compassion to usward Are so much larger,
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but who am I, will some disconsolate soule say, that I should make Gods threatnings voide? or what my repentance, that it should cancell the Oracles of Truth, or reuerse the sentence of the eternall Iudge? Poore distressed soule, that thus disputest against thine owne peace;
but who am I, will Some disconsolate soul say, that I should make God's threatenings void? or what my Repentance, that it should cancel the Oracles of Truth, or reverse the sentence of the Eternal Judge? Poor distressed soul, that thus Disputes against thine own peace;
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but seest not the while the vnfathomed depth of Gods mercy, and the wonderfull dispensations of his Truth. Know, that his threatnings are not made voide, or of none effect, when thou by thy repentance stayest the execution of them;
but See not the while the unfathomed depth of God's mercy, and the wonderful dispensations of his Truth. Know, that his threatenings Are not made void, or of none Effect, when thou by thy Repentance stayest the execution of them;
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for then doe they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despaire;
for then do they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despair;
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which condition if thou on thy part faithfully performe; the iudgement shall bee turned away, and yet Gods Truth no whit impaired. This for the Distressed.
which condition if thou on thy part faithfully perform; the judgement shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.
either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) when they heare the words of Gods curse, blesse themselues in their hearts,
either repent, or Suffer. There is a generation of men, that (as Moses Complaineth) when they hear the words of God's curse, bless themselves in their hearts,
that (as S. Paul complaineth) despise the riches of his goodnesse and forbearance and long-suffering, not taking knowledge that the goodnesse of God would lead them to repentance;
that (as S. Paul Complaineth) despise the riches of his Goodness and forbearance and long-suffering, not taking knowledge that the Goodness of God would led them to Repentance;
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that (as S. Peter complaineth) walke after their owne lusts, and scoffingly iest at Gods iudgements, saying, where is the promise of his comming? But let such secure and carnall scoffers bee assured, that howsoeuer others speed, they shall neuer goe vnpunished:
that (as S. Peter Complaineth) walk After their own Lustiest, and scoffingly jest At God's Judgments, saying, where is the promise of his coming? But let such secure and carnal scoffers be assured, that howsoever Others speed, they shall never go unpunished:
Whatsoeuer becommeth of Gods threatnings against others; certainely they shall fall heauy vpon them. They that haue taught vs their conditions, Moses and Paul, and Peter ;
Whatsoever becomes of God's threatenings against Others; Certainly they shall fallen heavy upon them. They that have taught us their conditions, Moses and Paul, and Peter;
S. Paul telleth such men, that by despising the riches of his goodnesse and forbearance, they doe but treasure vp vnto themselues wrath against the great day of wrath,
S. Paul Telleth such men, that by despising the riches of his Goodness and forbearance, they do but treasure up unto themselves wrath against the great day of wrath,
that yet their iudgement of long time sleepeth not, and their damnation NONLATINALPHABET, not so much as slumbereth. Doe thou then take heed, whosoeuer thou art,
that yet their judgement of long time Sleepeth not, and their damnation, not so much as Slumbereth. Do thou then take heed, whosoever thou art,
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If when God threatneth, thou layest aside his Truth, & presumest on his bare Mercy: when he punisheth, take heed he doe not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is patient and mercifull: Patience will beare much, Mercy forbeare much:
If when God threatens, thou layest aside his Truth, & Presumest on his bore Mercy: when he Punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bore Truth. God is patient and merciful: Patience will bear much, Mercy forbear much:
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Now thirdly, and generally for All. What God hath ioyned together, let no man put asunder. God hath purposely in his threats ioyned and tempered Mercy and Truth together;
Now Thirdly, and generally for All. What God hath joined together, let no man put asunder. God hath purposely in his Treats joined and tempered Mercy and Truth together;
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Either of these single, though not through any malignant quality in themselues, (God forbid wee should thinke so;) yet through the corrupt temperature of our soules, becommeth ranke and deadly poyson to vs. Take Mercy without Truth;
Either of these single, though not through any malignant quality in themselves, (God forbid we should think so;) yet through the corrupt temperature of our Souls, becomes rank and deadly poison to us Take Mercy without Truth;
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As in his Comminations, hee ioyneth Mercy and Truth together; so are wee in our Humiliations to ioyne Faith and Repentance together. His threatnings are true :
As in his Comminations, he Joineth Mercy and Truth together; so Are we in our Humiliations to join Faith and Repentance together. His threatenings Are true:
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but feare, since hee hath threatned, that vnlesse we repent, he will strike vs. Yet his threatnings are but conditionall: let vs not despaire of forbearance;
but Fear, since he hath threatened, that unless we Repent, he will strike us Yet his threatenings Are but conditional: let us not despair of forbearance;
but hope, although hee hath threatned, that yet if wee repent, he will spare vs. That is the course, which the godly, guided by the direction of his holy Spirit, haue euer truely and sincerely held;
but hope, although he hath threatened, that yet if we Repent, he will spare us That is the course, which the godly, guided by the direction of his holy Spirit, have ever truly and sincerely held;
as farre as Nature (enlightened, but vnrenewed) could leade them; and found it effectuall, to procure them at the least some forbearance of threatned iudgements,
as Far as Nature (enlightened, but unrenewed) could lead them; and found it effectual, to procure them At the least Some forbearance of threatened Judgments,
Thus haue you heard three Vses made, of Gods Mercy in reuoking, ioyned with his Truth in performing, what he threatneth. One, to cheare vp the distressed ;
Thus have you herd three Uses made, of God's Mercy in revoking, joined with his Truth in performing, what he threatens. One, to cheer up the distressed;
and that is, to instruct vs for the vnderstanding of Gods promises. For contraries, (as Promises and Threatnings are,) being of the like kinde and reason either with other, doe mutually giue and take light either to and from other.
and that is, to instruct us for the understanding of God's promises. For contraries, (as Promises and Threatenings Are,) being of the like kind and reason either with other, do mutually give and take Light either to and from other.
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they are true, but yet conditionall, and so they must euer be vnderstood with a conditionall clause. The exception there to be vnderstood, is Repentance :
they Are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance:
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and the Condition here, Obedience. What God threatneth to doe vnto vs, absolutely in words; the meaning is, hee will doe it, vnlesse wee repent and amend :
and the Condition Here, obedience. What God threatens to do unto us, absolutely in words; the meaning is, he will do it, unless we Repent and amend:
Wouldest thou know then, how thou art to entertaine Gods promises, & with what assurance to expect them? I answer, with a confident, and obedient heart.
Wouldst thou know then, how thou art to entertain God's promises, & with what assurance to expect them? I answer, with a confident, and obedient heart.
but withall let vs feare, (as the Apostle exhorteth Heb. 4.) lest a promise being left vs, through disobedience or vnbeliefe, any of vs should seeme to come short of it.
but withal let us Fear, (as the Apostle exhorteth Hebrew 4.) lest a promise being left us, through disobedience or unbelief, any of us should seem to come short of it.
and vsed for that execution,) in 4. King. 10. [ know that there shal fall to the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab;
and used for that execution,) in 4. King. 10. [ know that there shall fallen to the earth nothing of the word of the Lord, which the Lord spoke Concerning the house of Ahab;
to forethinke and foreknow the future calamities of his countrey and kindred. Xerxes could not forbeare weeping, beholding his huge army that followed him;
to forethink and foreknow the future calamities of his country and kindred. Xerxes could not forbear weeping, beholding his huge army that followed him;
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and yet that a thing that must needes haue happened by the necessitie of nature, if no sad accident or common calamitie should hasten the accomplishment of it.
and yet that a thing that must needs have happened by the necessity of nature, if no sad accident or Common calamity should hasten the accomplishment of it.
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The declination of a Commonwealth, and the funerall of a Kingdome, foreseene in the generall corruption of manners and decay of discipline, (the most certaine symptomes of a tottering State;) haue fetched teares from the eyes,
The declination of a Commonwealth, and the funeral of a Kingdom, foreseen in the general corruption of manners and decay of discipline, (the most certain symptoms of a tottering State;) have fetched tears from the eyes,
How much more griefe then must it needes be, to them that acknowledge the true God, not onely to foreknow the extraordinary plagues and miseries and calamities which shall befall their posteritie:
How much more grief then must it needs be, to them that acknowledge the true God, not only to foreknow the extraordinary plagues and misery's and calamities which shall befall their posterity:
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and the sinnes of their posterity? Our blessed Sauiour, though himselfe without sinne, and so no way accessory to the procuring of the euills that should ensue, could not yet but weepe ouer the City of Ierusalem, when he beheld the present securitie, and the future ruine thereof.
and the Sins of their posterity? Our blessed Saviour, though himself without sin, and so no Way accessory to the procuring of the evils that should ensue, could not yet but weep over the city of Ierusalem, when he beheld the present security, and the future ruin thereof.
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When God had told Abraham in Gen. 15. that his seede should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept vnder, and afflicted 400. yeares :
When God had told Abraham in Gen. 15. that his seed should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400. Years:
In Esay 39. when Hezekiah heard from the mouth of the Prophet Esaiah, that all the treasures in the Lords house & in the Kings house should be carried into Babylon, and that his sonnes whom he should beget should be taken away,
In Isaiah 39. when Hezekiah herd from the Mouth of the Prophet Isaiah, that all the treasures in the lords house & in the Kings house should be carried into Babylon, and that his Sons whom he should beget should be taken away,
and comforted himselfe with this, that yet there should be peace and truth in his dayes, vers. 8. In 4. King. 22. when Huldah had prophesied of the euill that God would bring vpon the City of Ierusalem, and the whole land of Iudah ;
and comforted himself with this, that yet there should be peace and truth in his days, vers. 8. In 4. King. 22. when Huldah had prophesied of the evil that God would bring upon the city of Ierusalem, and the Whole land of Iudah;
When I am gone, let heauen and earth be jumbled againe into their old Chaos: but hee that mended it, with NONLATINALPHABET, yea (saith he,) whilest I liue;
When I am gone, let heaven and earth be jumbled again into their old Chaos: but he that mended it, with, yea (Says he,) whilst I live;
seemeth to haue renounced all that was man in him. Aristotle hath taught vs better, what reason taught him, that Res posterorum pertinent ad defunctos ;
seems to have renounced all that was man in him. Aristotle hath taught us better, what reason taught him, that Rest posterorum pertinent ad defunctos;
First, here is one Comfort, amongst many other, against the bitternesse of temporall death. If God cut thee off in the middest of thy daies, and best of thy strength;
First, Here is one Comfort, among many other, against the bitterness of temporal death. If God Cut thee off in the midst of thy days, and best of thy strength;
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Cast not therefore a longing eye back vpon Sodome, neither desire to linger in the plaine ; (it is but a vallie of teares and miserie:) but vp to the mountaine from whence commeth thy saluation, lest some euill ouertake thee.
Cast not Therefore a longing eye back upon Sodom, neither desire to linger in the plain; (it is but a valley of tears and misery:) but up to the mountain from whence comes thy salvation, lest Some evil overtake thee.
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Possibly that which thou thinkest an vntimely death, may bee to thee a double aduantage: a great aduantage, in vshering thee so early into Gods glorious presence ;
Possibly that which thou Thinkest an untimely death, may be to thee a double advantage: a great advantage, in ushering thee so early into God's glorious presence;
and to feare, when they are going from vs, that some euill is comming towards vs. The Prophet complaineth of the too great and generall neglect hereof in his times;
and to Fear, when they Are going from us, that Some evil is coming towards us The Prophet Complaineth of the too great and general neglect hereof in his times;
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Esay 57. ] When God sendeth his Angel to plucke out his righteous Lots, what may Sodome expect but fire and brimstone to be rained down vpon them? When he plucketh vp the fairest and choysest flowers in his garden,
Isaiah 57. ] When God sends his Angel to pluck out his righteous Lots, what may Sodom expect but fire and brimstone to be reigned down upon them? When he plucketh up the Fairest and Choicest flowers in his garden,
and to turne it into a wilde wildernesse? When he vndermineth the maine pillars of the house, taketh away the very props and buttresses of Church & Cōmonweale;
and to turn it into a wild Wilderness? When he undermineth the main pillars of the house, Takes away the very props and buttresses of Church & Commonweal;
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sweepeth away religious Princes, wise Senatours, zealous Magistrates, painefull Ministers, men of eminent ranck, gifts, or example: who can bee secure, that either Church, or Common weale shall stand vp long;
sweeps away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent rank, Gifts, or Exampl: who can be secure, that either Church, or Common weal shall stand up long;
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and if thou knewest how to make vse of this happinesse, at least in this thy day, by honouring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance ;
and if thou Knewest how to make use of this happiness, At least in this thy day, by honouring their Persons, by procuring their safety and welfare, by following their Examples, by praying for their Continuance;
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that by his good blessing vpon vs, that which hath beene presently deliuered agreeably to his holy truth and word, may take roote downewards in our hearts,
that by his good blessing upon us, that which hath been presently Delivered agreeably to his holy truth and word, may take root downwards in our hearts,
and so to assist vs euer with his grace, that we may with humble confidence lay hold on his mercies, with cheerefull reuerence tremble at his iudgements, by vnfained repentance turne from vs what he hath threatned, and by vnwearied Obedience assure vnto vs what he hath promised. To which Holy Father, Sonne, and Spirit, three persons, and &c.
and so to assist us ever with his grace, that we may with humble confidence lay hold on his Mercies, with cheerful Reverence tremble At his Judgments, by unfeigned Repentance turn from us what he hath threatened, and by unwearied obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three Persons, and etc.
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3. and the Deuolution of it vpon Iehoram ; the two former hauing beene already handled: the last only now remaineth to bee considered of. In the prosecution whereof;
3. and the Devolution of it upon Jehoram; the two former having been already handled: the last only now remains to be considered of. In the prosecution whereof;
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accordingly as Iehoram, who standeth here punishable for Ahabs sinne, may be considered in a threefold reference to Ahab: that is to say, either relatè, as the sonne of Ahab ;
accordingly as Jehoram, who Stands Here punishable for Ahabs sin, may be considered in a threefold Referente to Ahab: that is to say, either relatè, as the son of Ahab;
or comparatè, as a man not altogether so bad as Ahab. Now what Iustice first to punish the sonne for the father? or indeed secondly, any one man for another? but most of all thirdly, the lesser offender for the greater?
or comparatè, as a man not altogether so bad as Ahab. Now what justice First to Punish the son for the father? or indeed secondly, any one man for Another? but most of all Thirdly, the lesser offender for the greater?
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and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise some few instructions for our vse.
and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise Some few instructions for our use.
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for then how shall God iudge the world? shall not the Iudge of all the earth doe right? Indeed the reasons of his Iustice oftentimes may bee, oftentimes are vnknowne to vs:
for then how shall God judge the world? shall not the Judge of all the earth do right? Indeed the Reasons of his justice oftentimes may be, oftentimes Are unknown to us:
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If in a deepe point of Law, a learned discreete Iudge should vpon sufficient grounds giue sentence, flat contrary to what an ordinary by-slander would thinke reason, (as many times it falleth out;) it is not for the grieued party to complaine of iniustice done him:
If in a deep point of Law, a learned discreet Judge should upon sufficient grounds give sentence, flat contrary to what an ordinary by-slander would think reason, (as many times it falls out;) it is not for the grieved party to complain of injustice done him:
Right so, if in many things Gods proceedings hold not proportion with those characters of Iustice and Equitie, which our weake and carnall reason would expresse;
Right so, if in many things God's proceedings hold not proportion with those characters of justice and Equity, which our weak and carnal reason would express;
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and besides an earthly Iudge is subiect to misprision, mis-information, partiality, corruption, and sundrie infirmities that may vitiate his proceedings;
and beside an earthly Judge is Subject to Misprision, misinformation, partiality, corruption, and sundry infirmities that may vitiate his proceedings;
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let vs beware wee measure not his wayes by our wayes, nor his workes by our workes: howsoeuer they seeme to swerue from the rules of our wayes and workes ;
let us beware we measure not his ways by our ways, nor his works by our works: howsoever they seem to swerve from the rules of our ways and works;
Though we cannot fathom the deepes of his iudgements, (for the Well is deepe, and wee haue not wherewithall to draw;) yet let the assurance of the righteousnesse of all his proceedings stand firme and manifest as the mountaines, which can neither be remoued nor hid,
Though we cannot fathom the deeps of his Judgments, (for the Well is deep, and we have not wherewithal to draw;) yet let the assurance of the righteousness of all his proceedings stand firm and manifest as the Mountains, which can neither be removed nor hid,
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but stand fast rooted for euermore. This wee must rest vpon as a certaine Truth ; howsoeuer, whomsoeuer, whensoeuer, God punisheth, he is neuer vniust.
but stand fast rooted for evermore. This we must rest upon as a certain Truth; howsoever, whomsoever, whensoever, God Punisheth, he is never unjust.
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By temporall euills I vnderstand all the penall euils of this life, that doe or may befall vs from our bodily conception to our bodily deaths inclusivè ;
By temporal evils I understand all the penal evils of this life, that do or may befall us from our bodily conception to our bodily death's inclusivè;
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in a word, all that sore trauell, which God hath giuen to the sonnes of man, to be exercised therewith, and that heauy yoke which is vpon the sonnes of Adam, from the day that they goe out of their mothers wombe, till the day that they returne to the mother of all things.
in a word, all that soar travel, which God hath given to the Sons of man, to be exercised therewith, and that heavy yoke which is upon the Sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things.
For to make a thing simply and properly and formally a Punishment, there are required these three conditions: 1. that it bee painefull, and grieuous to suffer;
For to make a thing simply and properly and formally a Punishment, there Are required these three conditions: 1. that it be painful, and grievous to suffer;
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But NONLATINALPHABET and properly, that Euill only is a Punishment, wherein the whole three conditions concurre. Now these temporall Euills, though they haue the two first conditions;
But and properly, that Evil only is a Punishment, wherein the Whole three conditions concur. Now these temporal Evils, though they have the two First conditions;
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all of them being grieuous to suffer, all of them being inflicted for sinne: yet in the third condition they faile, because they are not inuoluntary simply, and perpetually,
all of them being grievous to suffer, all of them being inflicted for sin: yet in the third condition they fail, Because they Are not involuntary simply, and perpetually,
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but for that, there are withall other ends, and reasons for which they are inflicted, and wherunto they are intended, besides and aboue the punishment of the offence.) It may not bee gainesaid indeed,
but for that, there Are withal other ends, and Reasons for which they Are inflicted, and whereunto they Are intended, beside and above the punishment of the offence.) It may not be gainsaid indeed,
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since by other-some men, the greatest of them are willingly and cheerefully, not only suffered, but desired. Not but that they are grieuous to the best. (It must needes bee some griefe,
since by Othersome men, the greatest of them Are willingly and cheerfully, not only suffered, but desired. Not but that they Are grievous to the best. (It must needs be Some grief,
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The Apostle telleth vs plainely, No affliction for the present is ioyous, but grieuous. But inuoluntary it is no more in him, than those other things are in them.
The Apostle Telleth us plainly, No affliction for the present is joyous, but grievous. But involuntary it is no more in him, than those other things Are in them.
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and as the Patient, though hee smart when the wound is dressed, yet thanketh and seeth the Surgion for his paynes, in hope of future ease: so the Christian, though these temporall euills somewhat trouble him,
and as the Patient, though he smart when the wound is dressed, yet thanketh and sees the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him,
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because hee knoweth they are sent for his future good, and that they will at the last yeeld them the peaceable fruite of righteousnesse when they shall haue beene sufficiently exercised therby.
Because he Knoweth they Are sent for his future good, and that they will At the last yield them the peaceable fruit of righteousness when they shall have been sufficiently exercised thereby.
For so the Antithesis in that place giueth it to be vnderstood, viz. of such a death as is opposed to Eternall life, and that is Eternall Death; [ The wages of sinne is death:
For so the Antithesis in that place gives it to be understood, viz. of such a death as is opposed to Eternal life, and that is Eternal Death; [ The wages of sin is death:
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than by the dispensation of these temporall euills. It was a stumbling blocke to the heathen to see good men oppressed and vice prosper: it made them doubt;
than by the Dispensation of these temporal evils. It was a stumbling block to the heathen to see good men oppressed and vice prosper: it made them doubt;
when Iob, and Dauid, and other the deare children of God haue beene much puzzled with it? Dauid confesseth in Psal. 73. that his feete had welnigh slipped, when hee saw the prosperity of the wicked:
when Job, and David, and other the deer children of God have been much puzzled with it? David Confesses in Psalm 73. that his feet had Wellnigh slipped, when he saw the Prosperity of the wicked:
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yet they are not euer sent as punishments, (because sometimes they haue other ends and vses, and are ordinabilia in melius ;) and secondly, they are neuer the onely punishments of sinne;
yet they Are not ever sent as punishments, (Because sometime they have other ends and uses, and Are ordinabilia in Better;) and secondly, they Are never the only punishments of sin;
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since they are not ordinabilie in melius. If we will make these temporall euills the measure, whereby to judge of the Iustice of God, wee cannot secure our selues from erring dangerously:
since they Are not ordinabilie in Better. If we will make these temporal evils the measure, whereby to judge of the justice of God, we cannot secure our selves from erring dangerously:
Gods purposes in the dispensation of these vnto particular men being vnsearchable. But those euerlasting punishments are they, wherein Gods Iustice shall be manifested to euery eye, in due time;
God's Purposes in the Dispensation of these unto particular men being unsearchable. But those everlasting punishments Are they, wherein God's justice shall be manifested to every eye, in due time;
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then his vengeance shall manifest his wrath, and the righteousnesse of his iudgement shall be reuealed to euery eye in the condigne punishment of vnreconciled sinners. That is the second Certainety ;
then his vengeance shall manifest his wrath, and the righteousness of his judgement shall be revealed to every eye in the condign punishment of unreconciled Sinners. That is the second Certainty;
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although it be neither safe, nor possible for vs, to search farre into particulars, yet some generall satisfaction we may haue from a third Certainety : and that is this.
although it be neither safe, nor possible for us, to search Far into particulars, yet Some general satisfaction we may have from a third Certainty: and that is this.
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or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrours of an affrighted conscience; whether temporall or eternall Death;
or outward afflictions in goods, Friends, or good name; whither inward Distresses of an afflicted, or terrors of an affrighted conscience; whither temporal or Eternal Death;
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or as a fatherly correction and chasticement, to nurture vs for some past sinne, or as a medicinall preseruatiue, to strengthen vs against some future sinne;
or as a fatherly correction and chastisement, to nurture us for Some past sin, or as a medicinal preservative, to strengthen us against Some future sin;
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or as an occasion giuen and taken by Almighty God, for the greater manifestation of the glory of his Wisedome, and Power, and Goodnesse, in the remoueal of it;
or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and goodness, in the removal of it;
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I say thirdly, Euery such euill of paine, is brought vpon vs for sinne. There may be other ends, there may be other occasions, there may be other vses of such Euills: but still the originall Cause of them all, is sinne.
I say Thirdly, Every such evil of pain, is brought upon us for sin. There may be other ends, there may be other occasions, there may be other uses of such Evils: but still the original Cause of them all, is sin.
Our Sauiour Christ acquitteth them of that, Ioh. 9. in answer to his Disciples, who were but too forward (as God knoweth most men are,) to iudge the worst.
Our Saviour christ acquitteth them of that, John 9. in answer to his Disciples, who were but too forward (as God Knoweth most men Are,) to judge the worst.
and his parents sinne: but his purpose was to instruct his Disciples, that that infirmitie was not laid vpon him rather than vpon another man, meerely for that reason because he (or his parents) had deserued it more than other men;
and his Parents sin: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon Another man, merely for that reason Because he (or his Parents) had deserved it more than other men;
so is it in the workes of God, and the dispensations of his wonderfull prouidence. It is from Gods Mercy, ordering them to those Ends he hath purposed; that his punishments are good ;
so is it in the works of God, and the dispensations of his wonderful providence. It is from God's Mercy, ordering them to those Ends he hath purposed; that his punishments Are good;
and now drop downe againe with doubled force vpon our heads. Omnis poena propter culpam: all Euills of paine, are for the euills of sinne. I say fourthly ;
and now drop down again with doubled force upon our Heads. Omnis poena propter Fault: all Evils of pain, Are for the evils of sin. I say fourthly;
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Euery man shall beare his owne burden, &c. God hath enioyned it as a Law for Magistrates, (wherein they haue also his example to lead them;) that not the fathers for the children,
Every man shall bear his own burden, etc. God hath enjoined it as a Law for Magistrates, (wherein they have also his Exampl to led them;) that not the Father's for the children,
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For indeed, how can it bee otherwise? or who can reasonably thinke, that our most gracious God, who is so ready to take from vs the guilt of our owne, should yet lay vpon vs the guilt of other mens sinnes? The only exception to be made in this kinde, is that alone satisfactory punishment of our blessed Lord, and Sauiour Iesus Christ:
For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's Sins? The only exception to be made in this kind, is that alone satisfactory punishment of our blessed Lord, and Saviour Iesus christ:
it was for our transgressions that he was wounded, and the chasticement of our peace was laid vpon him. Yet euen those meritorious sufferings of his, may be said (in a qualified sense) to haue been for his own sinnes: (although in my iudgement, it bee farre better to abstaine from such like speeches,
it was for our transgressions that he was wounded, and the chastisement of our peace was laid upon him. Yet even those meritorious sufferings of his, may be said (in a qualified sense) to have been for his own Sins: (although in my judgement, it be Far better to abstain from such like Speeches,
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as are of ill and suspicious sound, though they may bee in some sort defended.) But how for his owne sins? His owne by Commission? By no meanes: (God forbid any man should teach, any man should conceiue so;
as Are of ill and suspicious found, though they may be in Some sort defended.) But how for his own Sins? His own by Commission? By no means: (God forbid any man should teach, any man should conceive so;
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but vpon his sonne Canaan, [ Cursed bee Canaan &c. ] And God ratified the curse, by rooting out the posteritie of Canaan, first out of the pleasant Land, wherein they were seated;
but upon his son Canaan, [ Cursed be Canaan etc. ] And God ratified the curse, by rooting out the posterity of Canaan, First out of the pleasant Land, wherein they were seated;
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scattered almost euery where, and euery where hated. Instances might bee endlesse, both in priuate persons and families, and in whole Kingdomes and Countries. But it is a needlesse labour to multiply instances in so confessed a point:
scattered almost every where, and every where hated. Instances might be endless, both in private Persons and families, and in Whole Kingdoms and Countries. But it is a needless labour to multiply instances in so confessed a point:
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The considerations, which I finde giuen-in for the resolution of this question, by those that haue purposely handled it, are very many. But multitude breedeth confusion:
The considerations, which I find giuen-in for the resolution of this question, by those that have purposely handled it, Are very many. But multitude breeds confusion:
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that for any people or person to suffer a famine of the word of God, to bee depriued of the vse and benefit of the sacred and sauing ordinances of God, to be left in vtter darkenesse without the least glimpse of the glorious light of the Gospell of God, without which (ordinarily) there can be no knowledge of Christ, nor meanes of Faith, nor possibility of Saluation; to be thus visited, is more than a temporall punishment:
that for any people or person to suffer a famine of the word of God, to be deprived of the use and benefit of the sacred and Saving ordinances of God, to be left in utter darkness without the least glimpse of the glorious Light of the Gospel of God, without which (ordinarily) there can be no knowledge of christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment:
and that therefore the Children for the Parents, and Posterity for their Ancestrie are punished not only with temporall, but euen with spirituall iudgements also.
and that Therefore the Children for the Parents, and Posterity for their Ancestry Are punished not only with temporal, but even with spiritual Judgments also.
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yet it would not follow that one man were punished spiritually for the fault of another. For betwixt priuate persons, and publike societies there is this difference:
yet it would not follow that one man were punished spiritually for the fault of Another. For betwixt private Persons, and public societies there is this difference:
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or Nation, or People than there was before, but the same. If then the people of the same land should in this generation bee visited with any such spirituall iudgement, as is the remoueall of their Candlesticke,
or nation, or People than there was before, but the same. If then the people of the same land should in this generation be visited with any such spiritual judgement, as is the removal of their Candlestick,
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though the primitiue moysture bee continually spending and wasting therein, and that decay bee still repayred by a daily supply of new and alimentall moysture, is yet truely the same Body ;
though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimental moisture, is yet truly the same Body;
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and also because it is the holy ordinance of God, and the proper instrument whereby (ordinarily) the spirituall life of Faith and of Grace is conueighed into our soules.
and also Because it is the holy Ordinance of God, and the proper Instrument whereby (ordinarily) the spiritual life of Faith and of Grace is conveyed into our Souls.
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And such a blessing, is the outward partaking of the word and ordinances of God: the want thereof therefore consequently, is to be esteemed a temporall iudgement, rather than spirituall.
And such a blessing, is the outward partaking of the word and ordinances of God: the want thereof Therefore consequently, is to be esteemed a temporal judgement, rather than spiritual.
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it were sufficient to cleere Gods Iustice: since wee haue beene already instructed, that these temporall iudgements are not alwayes properly and formally the punishments of sinne.
it were sufficient to clear God's justice: since we have been already instructed, that these temporal Judgments Are not always properly and formally the punishments of sin.
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because not seldome the father himselfe is punishment in them, who through tendernesse of affection taketh very much to heart the euills that happen to his childe ;
Because not seldom the father himself is punishment in them, who through tenderness of affection Takes very much to heart the evils that happen to his child;
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how much more then in his children, of whom he maketh more account than of all the rest, (as being not only an image but euen a part of himselfe;) and for whose sakes especially it is, that he maketh so much account of the rest? The Egyptians were plagued not only in the blasting of their corne, the murraine of their cattell, the vnwholsomenesse of their waters, the annoiance of vermine, and such like;
how much more then in his children, of whom he makes more account than of all the rest, (as being not only an image but even a part of himself;) and for whose sakes especially it is, that he makes so much account of the rest? The egyptians were plagued not only in the blasting of their corn, the murrain of their cattle, the vnwholsomenesse of their waters, the annoyance of vermin, and such like;
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why should it be suspected of iniustice, when hee sinneth, to punish him in his children? at least there, where the euill of the children seene or foreseene, redoundeth to the griefe and affliction of the father? And so was Dauids murther and adultery iustly punished in the losse of his incestuous sonne Amnon, and of his murtherous son Absalon. Vpon which ground, some thinke that clause [ vnto the third and fourth generation ] to haue beene added in the second Commandement, respectiuely to the ordinary ages of men;
why should it be suspected of injustice, when he Sinneth, to Punish him in his children? At lest there, where the evil of the children seen or foreseen, redoundeth to the grief and affliction of the father? And so was David murder and adultery justly punished in the loss of his incestuous son Amnon, and of his murderous son Absalom. Upon which ground, Some think that clause [ unto the third and fourth generation ] to have been added in the second Commandment, respectively to the ordinary ages of men;
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and we haue beene already taught from the third ground, that all euils of punishment, whether proper or improper, are brought vpon men euermore and onely for their owne personall sinnes:
and we have been already taught from the third ground, that all evils of punishment, whither proper or improper, Are brought upon men evermore and only for their own personal Sins:
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and this is seene especially in those sinnes, that are more sensuall than other, and doe after a sort symbolize with the predominant humour in the body.
and this is seen especially in those Sins, that Are more sensual than other, and do After a sort symbolise with the predominant humour in the body.
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It is plaine from experience, that some sinnes (especially the pronenesse, and inclination vnto them) doe follow some complexions and constitutions of body, more than others; and arise from them:
It is plain from experience, that Some Sins (especially the proneness, and inclination unto them) do follow Some complexions and constitutions of body, more than Others; and arise from them:
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As Ambition, Rage, Rashnesse, and turbulent entermedling in other mens affaires, from Choler ; Wantonnesse, and Licentious Mirth from Bloud ; Drunkennesse, and Lazinesse from Fleagme ;
As Ambition, Rage, Rashness, and turbulent intermeddling in other men's affairs, from Choler; Wantonness, and Licentious Mirth from Blood; drunkenness, and Laziness from Fleagme;
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Enuy, and Sullennesse, and implacable thirst of Reuenge from Melencholy. And these kind of sinnes (to note that by the way) doe oftentimes proue our master-sinnes ;
Envy, and Sullenness, and implacable thirst of Revenge from Melencholy. And these kind of Sins (to note that by the Way) do oftentimes prove our Master-sins;
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such as Diuines vsually call our bosome, and darling, and beloued sinnes, ( Peccatum in delicijs ) because naturally we haue a stronger pronenesse and inclination to these, than to other sinnes.
such as Divines usually call our bosom, and darling, and Beloved Sins, (Peccatum in delicijs) Because naturally we have a Stronger proneness and inclination to these, than to other Sins.
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And if it shall please God so to strengthen vs with his grace, and enable vs by his spirit, as to haue in some good measure subdued these sinnes in vs,
And if it shall please God so to strengthen us with his grace, and enable us by his Spirit, as to have in Some good measure subdued these Sins in us,
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so commonly the abilities, and dispositions, and tempers of the mind and affections became hereditary, and (as we say) runne in a bloud. Naturae sequitur semina quisque suae.
so commonly the abilities, and dispositions, and tempers of the mind and affections became hereditary, and (as we say) run in a blood. Naturae sequitur semina Quisque suae.
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A third meanes of conueying vices from parents to children is Education: when parents traine and bring vp their children in those sinfull courses, wherein themselues haue liued and delighted.
A third means of conveying vices from Parents to children is Education: when Parents train and bring up their children in those sinful courses, wherein themselves have lived and delighted.
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Idle wandring Beggars traine vp their children in a trade of begging and lying, and cursing, and filching, and all idlenesse and abominable filthinesse.
Idle wandering Beggars train up their children in a trade of begging and lying, and cursing, and filching, and all idleness and abominable filthiness.
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if these mens wicked diligence, (whose first care for the fruite of their bodies, is to poyson their soules, by sacrificing their sonnes and daughters to Idols;) shall rise vp in iudgement against vs,
if these men's wicked diligence, (whose First care for the fruit of their bodies, is to poison their Souls, by sacrificing their Sons and daughters to Idols;) shall rise up in judgement against us,
and condemne our foule neglect, in not seasoning the tender yeeres of our children with such religious, godly and vertuous informations, as they are ca••ble of.
and condemn our foul neglect, in not seasoning the tender Years of our children with such religious, godly and virtuous informations, as they Are ca••ble of.
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might wee not espie here and there, euen whole generations of Drunkards, and generations of Sweareres, and generations of Idolaters, and generations of Wordlings, and generations of seditious, and of enuious, and of riotous, and of haughty, and of vncleane persons,
might we not espy Here and there, even Whole generations of Drunkards, and generations of Sweareres, and generations of Idolaters, and generations of Worldlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean Persons,
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Little doth any man thinke, what hurt he may doe vnto, and what plague he may bring vpon, his posterity, by ioyning himselfe or them in too strict a bond of nearenesse with an ill or an idolatrous house or stocke.
Little does any man think, what hurt he may do unto, and what plague he may bring upon, his posterity, by joining himself or them in too strict a bound of nearness with an ill or an idolatrous house or stock.
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euen the whole familie, and broode, and kin of them, branch and roote. And that Iehoram also who is the son here spoken of and meant in my Text, did Patrisare too as well as the rest of the kindred,
even the Whole family, and brood, and kin of them, branch and root. And that Jehoram also who is the son Here spoken of and meant in my Text, did Patrisar too as well as the rest of the kindred,
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Secondly, the sinnes of the fathers are visited vpon the children sometimes, as possessours of something which their fathers left them, with Gods curse cleauing vnto it.
Secondly, the Sins of the Father's Are visited upon the children sometime, as possessors of something which their Father's left them, with God's curse cleaving unto it.
but euen the saddle or stoole hee sate vpon, the cloathes hee wore, the bed whereon he lay, any vessell of earth or of wood that he did but touch, was enough to bring legall pollution and vncleanesse vpon any other person, that should but touch them:
but even the saddle or stool he sat upon, the clothes he wore, the Bed whereon he lay, any vessel of earth or of wood that he did but touch, was enough to bring Legal pollution and uncleanness upon any other person, that should but touch them:
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if wee doe but hold them in possession. What is gotten by any euill and vniust and vnwarrantable meanes, is in Gods sight and estimation no better than stollen. Now stollen goods, we know,
if we do but hold them in possession. What is got by any evil and unjust and unwarrantable means, is in God's sighed and estimation no better than stolen. Now stolen goods, we know,
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there the Curse of God creepeth in betweene the walls and seelings, and lurketh close within the stones and the timber, and as a fretting moath or canker, insensibly gnaweth asunder the pins and the ioynts of the building, till it haue vnframed it,
there the Curse of God creeps in between the walls and seelings, and lurks close within the stones and the timber, and as a fretting moath or canker, insensibly gnaweth asunder the pins and the Joints of the building, till it have unframed it,
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and that is, free and speedy Restitution. For any thing we know, what Ahab the father got without iustice, Iehoram the sonne held without scruple. We doe not find, that euer hee made restitution of Naboths vineyard to the right heire;
and that is, free and speedy Restitution. For any thing we know, what Ahab the father god without Justice, Jehoram the son held without scruple. We do not find, that ever he made restitution of Naboth's vineyard to the right heir;
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And who knoweth, whether the very holding of that vineyard might not bring vpon him the curse of his fathers oppression? it is plaine that vineyard was the place, where the heauiest part of that curse ouertooke him.
And who Knoweth, whither the very holding of that vineyard might not bring upon him the curse of his Father's oppression? it is plain that vineyard was the place, where the Heaviest part of that curse overtook him.
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But that which is the vpshot of all, and vntieth all the knots both of this and of all other doubts, that can be made against Gods iustice, in punishing one for another, ariseth from a third consideration ; which is this.
But that which is the upshot of all, and untieth all the knots both of this and of all other doubts, that can be made against God's Justice, in punishing one for Another, arises from a third consideration; which is this.
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It pleaseth God to take occasion from the sinnes of the fathers or of some others, to bring vpon their children, or those that otherwise belong vnto them in some kind of relation, those euills which by their owne corruptions & sinnes they haue iustly deserued.
It Pleases God to take occasion from the Sins of the Father's or of Some Others, to bring upon their children, or those that otherwise belong unto them in Some kind of Relation, those evils which by their own corruptions & Sins they have justly deserved.
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This distinction of the Cause and Occasion, if well heeded, both fully acquiteth Gods Iustice ; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument:
This distinction of the Cause and Occasion, if well heeded, both Fully acquitteth God's justice; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument:
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A Schoolemaster correcteth a boy with a rod for neglecting his booke. Of this correction here are three distinct causes, all in the ranke of efficients;
A Schoolmaster Correcteth a boy with a rod for neglecting his book. Of this correction Here Are three distinct Causes, all in the rank of efficients;
viz. whether that were rather his own sinne, or his father Ahabs sinne? Whether we answer for this, or for that: we say but the truth in both: for both sayings are true;
viz. whither that were rather his own sin, or his father Ahabs sin? Whither we answer for this, or for that: we say but the truth in both: for both sayings Are true;
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both because iustice doth especially looke at the desert, & also because that which deserueth a punishment is more effectually, & primarily, and properly the impulsiue cause of punishing,
both Because Justice does especially look At the desert, & also Because that which deserves a punishment is more effectually, & primarily, and properly the impulsive cause of punishing,
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than that which onley occasioneth it. The termes whereby Artists expresse these two different kindes of impulsiue causes (borrowed from Galen, and the Physitians,) of NONLATINALPHABET,
than that which only occasioneth it. The terms whereby Artists express these two different Kinds of impulsive Causes (borrowed from Galen, and the Physicians,) of,
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They presently giue him such information as they can, (and the information is both true, and sufficient, so farre as it reacheth:) they tell him the one cause, the occasionall cause, the outward euident cause:
They presently give him such information as they can, (and the information is both true, and sufficient, so Far as it reaches:) they tell him the one cause, the occasional cause, the outward evident cause:
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and hee telleth them the cause of the malady is superfluitie of crude and noisome humours, rankenesse of bloud, abundance of melancholy, tough fleame, or some other like thing within.
and he Telleth them the cause of the malady is superfluity of crude and noisome humours, rankness of blood, abundance of melancholy, tough flame, or Some other like thing within.
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Now if it be demanded, which of these two is rather the cause of his sicknesse? The truth is, that inward antecedent cause within, is the very cause thereof;
Now if it be demanded, which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof;
From this Example we may see in some proportion, how our owne sins, and other mens, concurre as ioynt impulsiue causes of those punishments, which God bringeth vpon vs. Our owne sinnes they are the true hidden antecedent causes, which deserue the punishments:
From this Exampl we may see in Some proportion, how our own Sins, and other men's, concur as joint impulsive Causes of those punishments, which God brings upon us Our own Sins they Are the true hidden antecedent Causes, which deserve the punishments:
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our fathers sinnes, or our gouernours sinnes, or our neighbours sins, or whatsoeuer other mans sinnes, that are visited vpon vs, are only the outward euident causes (or rather occasions,) why wee should bee punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patients friends considered one cause,
our Father's Sins, or our Governors Sins, or our neighbours Sins, or whatsoever other men Sins, that Are visited upon us, Are only the outward evident Causes (or rather occasions,) why we should be punished At this time, and in this thing, and in this manner, and in this measure, and with these Circumstances. And as in the former Exampl, the Patients Friends considered one cause,
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and the Physitian another; they the euident and outward, he the inward and antecedent cause: so respectiuely to Gods Iustice, our owne sinnes onely are the causes of our punishments;
and the physician Another; they the evident and outward, he the inward and antecedent cause: so respectively to God's justice, our own Sins only Are the Causes of our punishments;
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and so the punishments are euer and onely from our owne personall sinnes, as wee learned from our third Certainty: but it is Prouidence, that ordereth the occasions, and the seasons, and the other circumstances of GODS punishments.
and so the punishments Are ever and only from our own personal Sins, as we learned from our third Certainty: but it is Providence, that Ordereth the occasions, and the seasons, and the other Circumstances of GOD'S punishments.
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In Ezekiel and Ieremy it is said, that euery man shall be punished for his owne sinnes, and that the children shall not beare the iniquitie of the fathers:
In Ezekielem and Ieremy it is said, that every man shall be punished for his own Sins, and that the children shall not bear the iniquity of the Father's:
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Yea God himselfe proclaimeth otherwise, I am a iealous God, visiting the sinnes of the fathers vpon the children — Nor only doth he visit the sins of the fathers vpon the children: but hee visiteth also the sonnes of Princes vpon their Subiects ;
Yea God himself proclaims otherwise, I am a jealous God, visiting the Sins of the Father's upon the children — Nor only does he visit the Sins of the Father's upon the children: but he Visiteth also the Sons of Princes upon their Subjects;
as Dauids people were wasted for his sinne in numbring them: yea and hee visiteth sometimes the sinnes euen of ordinary priuate men vpon publike societies ;
as David people were wasted for his sin in numbering them: yea and he Visiteth sometime the Sins even of ordinary private men upon public societies;
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it pointeth vs to Gods Wisedome and Prouidence: who for good and iust ends maketh choyce of these occasions, rather than other sometimes, to inflict those punishments vpon men, which their owne sinnes haue otherwise abundantly deserued.
it pointeth us to God's Wisdom and Providence: who for good and just ends makes choice of these occasions, rather than other sometime, to inflict those punishments upon men, which their own Sins have otherwise abundantly deserved.
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On the contrary, wheresoeuer the Scripture giueth all punishments vnto the personall sinnes of the sufferer, it pointeth vs to Gods Iusti•e: which looketh still to the desert, and doth not vpon any occasion whatsoeuer inflict punishments,
On the contrary, wheresoever the Scripture gives all punishments unto the personal Sins of the sufferer, it pointeth us to God's Iusti•e: which looks still to the desert, and does not upon any occasion whatsoever inflict punishments,
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so that euery man that is punished in any kinde, or vpon any occasion, may ioyne with Dauid in that confession of his, Psal. 51. Against thee haue I sinned,
so that every man that is punished in any kind, or upon any occasion, may join with David in that Confessi of his, Psalm 51. Against thee have I sinned,
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and when he hath done, his prodigall heire runne one end of it away in matches, drowne another end of it in Tauernes and Taphouses, melt away the rest in lust, and beastly sensuality:
and when he hath done, his prodigal heir run one end of it away in Matches, drown Another end of it in Taverns and Taphouses, melt away the rest in lust, and beastly sensuality:
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and his Prouidence withall, in fastening the Curse vpon that portion, which was so vniustly gotten by his fathers sinnes? Euery man is ready to say, It was neuer like to prosper, it was so ill gotten ;
and his Providence withal, in fastening the Curse upon that portion, which was so unjustly got by his Father's Sins? Every man is ready to say, It was never like to prosper, it was so ill got;
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that the punishments brought vpon vs for our fathers or other mens sinnes, may turne to our great spirituall aduantage, in the humbling of our soules, the subduing of our corruptions, the encreasing of our care, the exercising of our graces: that where all haue deserued the punishment, it is left to the discretion of the Iudge, whom he will picke out, the Father or the Sonne, the Gouernour or the Subiect, the Ring-leader or the Follower, the Greater or the Lesser offender, to shew exemplary iustice vpon, as he shall see expedient.
that the punishments brought upon us for our Father's or other men's Sins, may turn to our great spiritual advantage, in the humbling of our Souls, the subduing of our corruptions, the increasing of our care, the exercising of our graces: that where all have deserved the punishment, it is left to the discretion of the Judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ringleader or the Follower, the Greater or the Lesser offender, to show exemplary Justice upon, as he shall see expedient.
yet they are such, as belong rather to Gods Prouidence and his Wisedome, than to his Iustice. If therefore thou knowest not the very particular reason,
yet they Are such, as belong rather to God's Providence and his Wisdom, than to his Justice If Therefore thou Knowest not the very particular reason,
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let it suffice thee that the Counsells and purposes of God are secret: and thou art not to enquire with scrupulous curiosity into the dispensation and courses of his Prouidence, farther than it hath pleased him either to reueale it in his word, or by his manifest workes to discouer it vnto thee.
let it suffice thee that the Counsels and Purposes of God Are secret: and thou art not to inquire with scrupulous curiosity into the Dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his word, or by his manifest works to discover it unto thee.
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Wouldest thou then, Brother, leaue thy lands, and thy estate to thy childe, entire and free from encombrances? It is an honest care: but here is the way.
Wouldst thou then, Brother, leave thy Lands, and thy estate to thy child, entire and free from encumbrances? It is an honest care: but Here is the Way.
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which are able to comber them beyond any statute, or morgage. If not the bond of Gods Law, if not the care of thine owne soule, if not the feare of hell, if not the inward checkes of thine owne conscience: At peccaturo obstet tibi filius infans, at the least let the good of thy poore sweet infants restraine thee from doing that sinne, which might pull downe from heauen a plague vpon them and theirs.
which Are able to cumber them beyond any statute, or mortgage. If not the bound of God's Law, if not the care of thine own soul, if not the Fear of hell, if not the inward Checks of thine own conscience: At peccaturo obstet tibi filius infans, At the least let the good of thy poor sweet Infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs.
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and hast nayled all these with all the appurtenances, by sines, and vowchers, and entayles, as firme as Law can make them, to thy childe, and his childe, and his childes childe for euer.
and hast nailed all these with all the appurtenances, by sines, and vouchers, and entails, as firm as Law can make them, to thy child, and his child, and his child's child for ever.
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thou hast brought a curse vpon thine owne soule, to purchase that for thy childe, which shall bring a curse both vpon it and him. When thy indentures were drawne,
thou hast brought a curse upon thine own soul, to purchase that for thy child, which shall bring a curse both upon it and him. When thy indentures were drawn,
could none of you spie a flaw in that clause [ with all and singular th' appurtenances, ] neither obserue, that thereby thou didst settle vpon thy posteritie, together with thy estate, the wrath and vengeance and curse of God, which is one of those appurtenances? Hadst thou not a faithfull Counsellour within thine owne brest,
could none of you spy a flaw in that clause [ with all and singular the appurtenances, ] neither observe, that thereby thou didst settle upon thy posterity, together with thy estate, the wrath and vengeance and curse of God, which is one of those appurtenances? Hadst thou not a faithful Counselor within thine own breast,
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if thou wouldest but haue conferred and aduised with him plainly and vndissemblingly, that could haue told thee, thou hadst by thy oppression and iniustice ipso facto cut off the entaile from the issue,
if thou Wouldst but have conferred and advised with him plainly and undissemblingly, that could have told thee, thou Hadst by thy oppression and injustice ipso facto Cut off the entail from the issue,
settle vpon them the fruites of a religious, sober, and honest education; bequeath them the legacie of thy good example, in all vertuous and godly liuing:
settle upon them the fruits of a religious, Sobrium, and honest education; Bequeath them the legacy of thy good Exampl, in all virtuous and godly living:
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And surely, Gods Iustice hath wonderfully manifested it selfe vnto the world in this kinde, sometimes euen to the publicke astonishment and admiration of all men:
And surely, God's justice hath wonderfully manifested it self unto the world in this kind, sometime even to the public astonishment and admiration of all men:
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not much hindered by any extraordinary losses, or casualties of fire, theeues, suretiship, or suites: that such men, I say, should yet sinke and decay, and runne behinde hand in the world;
not much hindered by any extraordinary losses, or casualties of fire, thieves, suretyship, or suits: that such men, I say, should yet sink and decay, and run behind hand in the world;
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but yet withall, who knoweth but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are Gods iudgements) come vpon them for the greedinesse, and auarice, and oppression, and sacriledge, and iniustice of their not long foregoing Ancestors? You that are parents, take heed of these sins.
but yet withal, who Knoweth but that it might, nay who Knoweth not that sometime it does, (so legible now and then Are God's Judgments) come upon them for the greediness, and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that Are Parents, take heed of these Sins.
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and those men haue not done well, nor justly, that haue cauilled at it. (O that men would be wise according to sobriety, and allow but iust interpretations to things aduisedly established;
and those men have not done well, nor justly, that have caviled At it. (Oh that men would be wise according to sobriety, and allow but just interpretations to things advisedly established;
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What vnity would it bring to brethren, what peace to the Church, what ioy to all good and wise men!) As to this particular, God requireth of the Israelites in Leuit. 26. that they should confesse their iniquity, and the iniquity of their fathers.
What unity would it bring to brothers, what peace to the Church, what joy to all good and wise men!) As to this particular, God requires of the Israelites in Levites 26. that they should confess their iniquity, and the iniquity of their Father's.
in Psal. 106. in Ierem. 3. in Dan. 9. And if Dauid thought it a fit curse, to pronounce against Iudas, and such as he was, in Psal. 109. [ Let the wickednesse of his fathers be had in remembrance in the sight of the Lord,
in Psalm 106. in Jeremiah 3. in Dan. 9. And if David Thought it a fit curse, to pronounce against Iudas, and such as he was, in Psalm 109. [ Let the wickedness of his Father's be had in remembrance in the sighed of the Lord,
could wee say other, but that it were most iust, euen for the sinnes of this present generation ? But if vnto our owne, so many, so great, God should also adde the sins of our forefathers ;
could we say other, but that it were most just, even for the Sins of this present generation? But if unto our own, so many, so great, God should also add the Sins of our Forefathers;
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the bloudshed, and tyranny, & grieuous vnnaturall butcheries in the long times of the ciuill warres, and the vniuersall idolatries and superstitions couering the whole land, in the longer and darker times of Popery :
the bloodshed, and tyranny, & grievous unnatural Butcheries in the long times of the civil wars, and the universal idolatries and superstitions covering the Whole land, in the longer and Darker times of Popery:
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and if, as hee sometimes threatned to bring vpon the Iewes of that one generation all the righteous bloud that euer was shed vpon the earth, from the bloud of the righteous Abel, vnto the bloud of Zacharias the sonne of Barachias ;
and if, as he sometime threatened to bring upon the Iewes of that one generation all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachiah;
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but our Neighbours sinnes too, ( aliquid malum propter vicinum malum, ) but especially the sinnes of Princes and Gouernours, (— delirant reges, plectuntur Achiui, ) may bring iudgements vpon vs,
but our Neighbours Sins too, (Aliquid malum propter vicinum malum,) but especially the Sins of Princes and Governors, (— delirant reges, plectuntur Achiui,) may bring Judgments upon us,
vp Iosuah, and make search for the troubler of Israel, firret out the thiefe, and doe execution vpon him: one Achan, if but suffered, is able to vndoe the whole hoast of Israel;
up Joshua, and make search for the troubler of Israel, firret out the thief, and do execution upon him: one achan, if but suffered, is able to undo the Whole host of Israel;
yet by thy charitable prayers for them, and by constant example to them, stop the course of sin in others, further the growth of grace in others, labour by all meanes (as much as in thee lyeth) to draw others vnto God;
yet by thy charitable Prayers for them, and by constant Exampl to them, stop the course of sin in Others, further the growth of grace in Others, labour by all means (as much as in thee lies) to draw Others unto God;
let vs all humbly beseech the Lord, the God of all grace and wisedome, for his Sonne Iesus sake, by his holy spirit to enable vs. To which blessed Trinity, one only wise, immortall, inuisible, almighty, most gracious and most glorious Lord and God, be ascribed by euery one of vs, the kingdome, the power,
let us all humbly beseech the Lord, the God of all grace and Wisdom, for his Son Iesus sake, by his holy Spirit to enable us To which blessed Trinity, one only wise, immortal, invisible, almighty, most gracious and most glorious Lord and God, be ascribed by every one of us, the Kingdom, the power,
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IF flesh and bloud be suffered to make the Glosse, it is able to corrupt a right good Text. It easily turneth the doctrine of Gods grace into wantonnesse :
IF Flesh and blood be suffered to make the Gloss, it is able to corrupt a right good Text. It Easily turns the Doctrine of God's grace into wantonness:
for the point of Liberty consulted (it seemeth) but too much with this cursed glosse. Which taught them to interpret their Calling to the Christian faith,
for the point of Liberty consulted (it seems) but too much with this cursed gloss. Which taught them to interpret their Calling to the Christian faith,
whether of Nature or Ciuility. The Husband would put away his wife, the seruant dis-respect his master, euery other man breake the bonds of relation to euery other man:
whither of Nature or Civility. The Husband would put away his wife, the servant disrespect his master, every other man break the bonds of Relation to every other man:
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and all vnder this pretence, and vpon this ground, that Christ hath made them free. In this passage of the Chapter, the Apostle occasionally correcteth this errour:
and all under this pretence, and upon this ground, that christ hath made them free. In this passage of the Chapter, the Apostle occasionally Correcteth this error:
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it rather establisheth and strengtheneth, those interests, that arise from naturall relations, or from voluntary contracts (either domesticall or ciuill ) betwixt Man and Man. The generall rule to this effect he conceiueth in the forme of an Exhortation ;
it rather Establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil) betwixt Man and Man. The general Rule to this Effect he conceiveth in the Form of an Exhortation;
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that euery man (notwithstanding his calling vnto liberty in Christ) abide in that station wherein God hath placed him, containe himselfe within the bounds thereof,
that every man (notwithstanding his calling unto liberty in christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof,
the more fully to commend it to their consideration & practise, he repeateth it once againe, vers. 20. [ Let euery man abide in the same calling, wherein he was called.
the more Fully to commend it to their consideration & practice, he repeateth it once again, vers. 20. [ Let every man abide in the same calling, wherein he was called.
Secondly, that the points proposed are indeede not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation;
Secondly, that the points proposed Are indeed not impertinent: the last of them (which Supposeth also the other two) being the very substance of this Exhortation;
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and all of them such as may without much violence be drawne from the very words themselues, at leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two verses the 17. and the 20. in sense,
and all of them such as may without much violence be drawn from the very words themselves, At leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two Verses the 17. and the 20. in sense,
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But howsoeuer, Thirdly, (which S. Bernard deemed a sufficient Apology for himselfe in a case of like nature, Nouerint me non tam intendisse &c. ) let them know, that in my choyce of this Scripture my purpose was not so much to binde my self to the strict exposition of the Apostolicall Text,
But howsoever, Thirdly, (which S. Bernard deemed a sufficient Apology for himself in a case of like nature, Nouerint me non tam intendisse etc.) let them know, that in my choice of this Scripture my purpose was not so much to bind my self to the strict exposition of the Apostolical Text,
concerning 1. the Necessity, 2. the Choyce, and 3. the Vse of particular Callings. Points, if euer needefull to bee taught and knowne; certainly, in these dayes most.
Concerning 1. the Necessity, 2. the Choice, and 3. the Use of particular Callings. Points, if ever needful to be taught and known; Certainly, in these days most.
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the third, to be bounded and limitted in the Exercise of their Calling. Of which three in their order: and of the First, first; the Necessity of a Calling.
the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, First; the Necessity of a Calling.
is that wherewith God calleth vs, either outwardly in the ministery of his Word, or inwardly by the efficacy of his Spirit, or iointly by both, to the faith and obedience of the Gospell, and to the embracing of the Couenant of grace and of mercy and saluation by Iesus Christ.
is that wherewith God calls us, either outwardly in the Ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both, to the faith and Obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by Iesus christ.
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some one thing, some another, as to their particular Callings. But as to the Generall Calling, there is NONLATINALPHABET, the common Saluation: all called to the same State of being the seruants and children of God;
Some one thing, Some Another, as to their particular Callings. But as to the General Calling, there is, the Common Salvation: all called to the same State of being the Servants and children of God;
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all called to be Christians. Of both which Callings, the Generall and Particular, there is not (I take it) any where in Scripture mention made so expresly and together,
all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) any where in Scripture mention made so expressly and together,
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bearing sense, as if the Apostle had sayd, Let euery man abide in the same Particular Calling, wherein hee stood at the time of his Generall Calling. And the same,
bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood At the time of his General Calling. And the same,
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And that in the more Proper and restrained significatition of it; as it importeth some settled course of life with reference to businesse, office, and employment:
And that in the more Proper and restrained significatition of it; as it imports Some settled course of life with Referente to business, office, and employment:
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Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one.
Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but Because de jure no man should be without one.
But how? Not as a necessary thing ratione termini, so as the want thereof would be an absolute impossibility: but virtute praecepti, as a necessary duty, the neglect whereof would be a grieuous and sinfull enormitie. He that will doe that which he ought,
But how? Not as a necessary thing ratione termini, so as the want thereof would be an absolute impossibility: but virtute Precepts, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought,
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as is that of the Womans subjection to the Man. This of eating our bread in the sweate of our face, is all the three: it is a Curse ; it is a Promise ;
as is that of the Woman's subjection to the Man. This of eating our bred in the sweat of our face, is all the three: it is a Curse; it is a Promise;
now after the fall he was to toyle and forecast for his liuing, with care of mind and trauell of body, with wearinesse of flesh and vexation of spirit. But as for the substance of the injunction, which is, that euery man should haue somewhat to doe, wherein to bestow himselfe and his time and his gifts, and whereby to earne his bread:
now After the fallen he was to toil and forecast for his living, with care of mind and travel of body, with weariness of Flesh and vexation of Spirit. But as for the substance of the injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his Gifts, and whereby to earn his bred:
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And as Adam liued himselfe, so he bred vp his children. His two first borne, though heires apparant of all the world, had yet their peculiar employments ;
And as Adam lived himself, so he bred up his children. His two First born, though Heirs apparent of all the world, had yet their peculiar employments;
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from the Ability to the Duty, from the Gift to the Worke, from the Fitting to the Calling. Obserue how this Apostle knitteth them together at the 17. verse, [ As God hath distributed to euery man,
from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knits them together At the 17. verse, [ As God hath distributed to every man,
and therefore euery man must glorifie God in some peculiar Calling, or other. And in Eph. 4. hauing alleaged that of the Psalme, He gaue gifts vnto men ;
and Therefore every man must Glorify God in Some peculiar Calling, or other. And in Ephesians 4. having alleged that of the Psalm, He gave Gifts unto men;
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immediately he inferreth, He gaue some Apostles, some Prophets &c. as giuing vs to vnderstand, that for no other end God did bestow vpon some Apostolicall, vpon others Propheticall, vpon others gifts in other kinds,
immediately he infers, He gave Some Apostles, Some prophets etc. as giving us to understand, that for no other end God did bestow upon Some Apostolical, upon Others Prophetical, upon Others Gifts in other Kinds,
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hee that hath no honest vocation to busie himselfe in, that hath nothing of his owne to doe, must needs from doing nothing proceede to doing naught. That saying of Cato was subscribed by the wiser Heathens as an Oracle, Nihil agendo male agere disces.
he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing proceed to doing nought. That saying of Cato was subscribed by the Wiser heathens as an Oracle, Nihil Agendo male agere disces.
the idle mans only businesse is to tempt the Deuil. Experience of all histories & times sheweth vs, what aduantages the Deuil hath won vpon Godly and industrious men otherwise, (as vpon Dauid in the matter of Vriah, & many others) only by watching the opportunity of their idle houres,
the idle men only business is to tempt the devil. Experience of all histories & times shows us, what advantages the devil hath wone upon Godly and Industria men otherwise, (as upon David in the matter of Uriah, & many Others) only by watching the opportunity of their idle hours,
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& plying them with suggestions of noysome lusts, at such times, as they had giuen themselues but some little intermission more than ordinary, from their ordinary employments.
& plying them with suggestions of noisome Lustiest, At such times, as they had given themselves but Some little intermission more than ordinary, from their ordinary employments.
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How wil he not then lead captiue at his pleasure those, whose whole liues are nothing else but a long Vacation, & their whole care nothing but to make vp a number, & to wast the good creatures of God? There is no readier sanctuary for thee then, good Christian,
How will he not then led captive At his pleasure those, whose Whole lives Are nothing Else but a long Vacation, & their Whole care nothing but to make up a number, & to wast the good creatures of God? There is no Readier sanctuary for thee then, good Christian,
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this connot bee done without Bread, for that is the staffe of life : and Bread cannot be gotten, or not honestly, but in a Lawfull vocation or Calling.
this connote be done without Bred, for that is the staff of life: and Bred cannot be got, or not honestly, but in a Lawful vocation or Calling.
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As if it were not their owne bread, if not gotten with the worke of their owne hands, and in the sweate of their owne faces. And againe writing to the Ephesians, Let him, that stole, steale no more:
As if it were not their own bred, if not got with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, Let him, that stole, steal no more:
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without which, as there is no promise, so ordinarily there is no performance of those blessings of Plenty and Sufficiency. God hath a bountifull hand ;
without which, as there is no promise, so ordinarily there is no performance of those blessings of Plenty and Sufficiency. God hath a bountiful hand;
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No mill, we say, no meale. And he that by the sloath of his hands disfurnisheth himselfe of the meanes of getting, he is as neere of kin to a waster as may be; (they may call Brothers: ) and it is but just,
No mill, we say, no meal. And he that by the sloth of his hands disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (they may call Brother's:) and it is but just,
they are well fed, and well clad, and carefully looked vnto. Her husband praiseth her, and her seruants: and her children, when they haue kneeled downe,
they Are well fed, and well clad, and carefully looked unto. Her husband Praiseth her, and her Servants: and her children, when they have kneeled down,
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is a burden to his friends, an eye-sore to his kindred, the shame of his name, the ruine of his house, and the bane of his posteritie. He bequeatheth misery to his off-spring instead of plenty:
is a burden to his Friends, an eyesore to his kindred, the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty:
and specially for those of his owne house, hee hath denied the faith, and is in that respect euen worse than an Infidel. 1. Tim. 5.8. The very Infidels take themselues bound to this care:
and specially for those of his own house, he hath denied the faith, and is in that respect even Worse than an Infidel. 1. Tim. 5.8. The very Infidels take themselves bound to this care:
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whilest sowing to them temporall things, the comfort of his Almes, he reapeth in recompence of it their spirituall things, the benefit of their Prayers. S. Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemne farewell,
whilst sowing to them temporal things, the Comfort of his Alms, he reapeth in recompense of it their spiritual things, the benefit of their Prayers. S. Paul exhorteth the Ephesians by word of Mouth, (and it was the very close of his solemn farewell,
Let him that stole, steale no more, but rather let him labour working with his hands the thing, that is good, that he may haue to giue to him that needeth.
Let him that stole, steal no more, but rather let him labour working with his hands the thing, that is good, that he may have to give to him that needs.
made vs fellow members of one body, and euery one anothers members. As therefore wee are not borne, so neither must we liue, to and for our selues alone:
made us fellow members of one body, and every one another's members. As Therefore we Are not born, so neither must we live, to and for our selves alone:
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and as in the naturall body of a Man, consisting of many members, all the members haue not the same office, (for that would make a confusion,) yet there is no member in the body so meane or small,
and as in the natural body of a Man, consisting of many members, all the members have not the same office, (for that would make a confusion,) yet there is no member in the body so mean or small,
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so should it be in the Ciuill body of the State, and in the Mysticall body of the Church. Euery man should conferre aliquid in publicum, put-to his helping hand to aduance the common good, employ himselfe some way or other, in such sort,
so should it be in the Civil body of the State, and in the Mystical body of the Church. Every man should confer Aliquid in publicum, put-to his helping hand to advance the Common good, employ himself Some Way or other, in such sort,
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and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Egyptians, Athenians, and others herein; Historians relate, and I omit.
and to Punish them, Some with fasting, Some with infamy, Some with banishment, yea and Some with death. The care of the Indians, egyptians, Athenians, and Others herein; Historians relate, and I omit.
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It were to be wished that Christian Common-wealths would take some greater care, if but from their example, to rid themselues of such vnnecessary burdens,
It were to be wished that Christian Commonwealths would take Some greater care, if but from their Exampl, to rid themselves of such unnecessary burdens,
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as we might well doubt whether they had any liuing soules in their bodies at all or no, were it not barely for this one argument, that their bodies are a degree sweeter than carrion? I meane all such, of what ranke and condition soeuer they be,
as we might well doubt whither they had any living Souls in their bodies At all or no, were it not barely for this one argument, that their bodies Are a degree Sweeten than carrion? I mean all such, of what rank and condition soever they be,
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as for want of a Calling mispend their precious time, bury their masters talent, waste Gods good creatures, and weare away themselues in idlenesse, without doing good to themselues, to their friends, to humane society. Infinite is the number of such vnprofitable burdens of the earth :
as for want of a Calling misspend their precious time, bury their Masters talon, waste God's good creatures, and wear away themselves in idleness, without doing good to themselves, to their Friends, to humane society. Infinite is the number of such unprofitable burdens of the earth:
but there are amongst other, three sorts of them especially, whereof the world ringeth, and such as a man that hath to speake of this argument can scare balke without some guilt of vnfaithfulnesse.
but there Are among other, three sorts of them especially, whereof the world ring, and such as a man that hath to speak of this argument can scare balk without Some guilt of unfaithfulness.
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and are by long and vniuersall custome growne almost essentiall thereunto, could be fairely remoued. But Monkery was not then that thing, which it is now.
and Are by long and universal custom grown almost essential thereunto, could be fairly removed. But Monkery was not then that thing, which it is now.
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There was not then that opinion of sanctity and perfection, in the choyse ; that imposition of vnl•wfull, vnnaturall, and to some men impossible vowes, in the Entrance ;
There was not then that opinion of sanctity and perfection, in the choice; that imposition of vnl•wfull, unnatural, and to Some men impossible vows, in the Entrance;
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that clogge of ridiculous habits and ceremonies and regular irregular obseruances, in the vse ; that heauie not of Apostacy vpon such as altered their course, in the loose : all which now there are.
that clog of ridiculous habits and ceremonies and regular irregular observances, in the use; that heavy not of Apostasy upon such as altered their course, in the lose: all which now there Are.
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Those by their fastings, and watchings, and deuotions, and charity, and learning, and industrie, and temporance, and vnaffected austeritie, and strictnesse of life, wonne from many of the ancient Fathers (as appeareth in their writings) ample and large testimonies of their vertue and pietie. And that most deseruedly:
Those by their Fastings, and watchings, and devotions, and charity, and learning, and industry, and temporance, and unaffected austerity, and strictness of life, won from many of the ancient Father's (as appears in their writings) ample and large testimonies of their virtue and piety. And that most deservedly:
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although their willingnesse, (out of a zealous desire to excite others to the imitation of their vertues,) to set forth their praises in the highest Panegyrick straines, they could, drew from their pens now and then such hyperbolicall •xcesses in ma•s loq•ena•, as ga•• occasion to those 〈 ◊ 〉 in after ages, which they then neuer dreamed of.
although their willingness, (out of a zealous desire to excite Others to the imitation of their Virtues,) to Set forth their praises in the highest Panegyric strains, they could, drew from their pens now and then such hyperbolical •xcesses in ma•s loq•ena•, as ga•• occasion to those 〈 ◊ 〉 in After ages, which they then never dreamed of.
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by their sensuall wallowing in all ease and idlene••e and fulnesse of bread, and (the fruites of these in abominable and prodigeous filthinesse and luxury: became as Prouerbs and as by-words in the mo•ths and pens of men of all sorts.
by their sensual wallowing in all ease and idlene••e and fullness of bred, and (the fruits of these in abominable and prodigious filthiness and luxury: became as Proverbs and as bywords in the mo•ths and pens of men of all sorts.
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for by this time, you must know, these droanes had thr•st themselues, against all reason and common sense, into the ranke of Church-men, and shrouded themselues vnder the title of the Clergy. Di•ers godly and learned men wrote against the abuse•, desired a reformation, laboured to haue mon•ery reduced,
for by this time, you must know, these drones had thr•st themselves, against all reason and Common sense, into the rank of Churchmen, and shrouded themselves under the title of the Clergy. Di•ers godly and learned men wrote against the abuse•, desired a Reformation, laboured to have mon•ery reduced,
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if not to their first institution there seemed to be little hope of that, things were so farre out of course;) yet at leastwise to some tolerable expression of it.
if not to their First Institution there seemed to be little hope of that, things were so Far out of course;) yet At leastwise to Some tolerable expression of it.
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The ancient Monks liued vpon the labour of their hands: & thereby not only maintained themselues, (which they might doe with a verie little in that course of abstinence and austeritie wherein they liued) but relieued manie others, and did manie pious and charitable workes, out of that they had earned with their fingers.
The ancient Monks lived upon the labour of their hands: & thereby not only maintained themselves, (which they might do with a very little in that course of abstinence and austerity wherein they lived) but relieved many Others, and did many pious and charitable works, out of that they had earned with their fingers.
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S. Hierome to Rusticus alleaging the laudable custome of the Monasteries in Aegypt, which admitted none to be Monkes but with expresse condition of labour ;
S. Jerome to Rusticus alleging the laudable custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labour;
and S. Augustine in a iust Treatise opposing it not without some bitternesse, rebuking them as contumacious & peeuishly peruerse, who reading in the Scriptures, that he that will not labour should not eate, do yet resist the Apostles admonition,
and S. Augustine in a just Treatise opposing it not without Some bitterness, rebuking them as contumacious & peevishly perverse, who reading in the Scriptures, that he that will not labour should not eat, do yet resist the Apostles admonition,
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who by their affected pouertie diuerting the Charitie of well-minded people from those that were truely poore, enriched themselues with the spoyles of the poore ;
who by their affected poverty diverting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor;
the Common-wealth, whilest they became Lords of verie little lesse (by their computation who haue traueised in the search) than the one halfe of the Temporalties of the Kingdome;
the Commonwealth, whilst they became lords of very little less (by their computation who have traueised in the search) than the one half of the Temporalities of the Kingdom;
allowing scarce so much as the chaffe towards the maintenance of those that trod out the corne. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent & Iehu-like reformation of a mightie King:
allowing scarce so much as the chaff towards the maintenance of those that trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent & Jehu-like Reformation of a mighty King:
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but the rubbish of their nests, and the stinke of their memorie: vnlesse it be the sting of their diuelish sacriledge in robbing the Church by damnable Impropriations. But let them goe.
but the rubbish of their nests, and the stink of their memory: unless it be the sting of their devilish sacrilege in robbing the Church by damnable Impropriations. But let them go.
The next wee meet withall are those, with whose eyther birth, or breeding, or estate it sorteth not (as they thinke) to be tyed to labour in anie vocation.
The next we meet withal Are those, with whose either birth, or breeding, or estate it sorts not (as they think) to be tied to labour in any vocation.
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or rigorous, as not to allow, a difference in the maner of imployment, and in other circumstances thereto belonging, betweene those that are nobly or generously borne and bred,
or rigorous, as not to allow, a difference in the manner of employment, and in other Circumstances thereto belonging, between those that Are nobly or generously born and bred,
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There are generous and ingenuous and liberall imployments, sortable to the greatest births and educations. For some man, whom God hath blessed with power and authoritie in his countrey;
There Are generous and ingenuous and liberal employments, sortable to the greatest births and educations. For Some man, whom God hath blessed with power and Authority in his country;
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it may be a sufficient Calling, and enough to take vp his whole time, euen to keepe hospitality, and to order and ouerlooke his family, and to dispose of his lands and rents,
it may be a sufficient Calling, and enough to take up his Whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his Lands and rends,
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But for our ( meere or parcell) Gallants, who liue in no setled course of life, but spend halfe the day in sleeping, halfe the night in gaming, and the rest of their time in other pleasures & vanities, to as little purpose as they can deuise;
But for our (mere or parcel) Gallants, who live in no settled course of life, but spend half the day in sleeping, half the night in gaming, and the rest of their time in other pleasures & vanities, to as little purpose as they can devise;
who are spruce and trimme as the Lillies ( Salomon in all his royaltie was not clothed like one of these ) yet they neither sow, nor reape, nor carrie into the barne, they neither labour nor spin nor doe anie thing else for the good of humane societie:
who Are spruce and trim as the Lilies (Solomon in all his royalty was not clothed like one of these) yet they neither sow, nor reap, nor carry into the bairn, they neither labour nor spin nor doe any thing Else for the good of humane society:
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and obserue by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gaue any accession,
and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobilt. Scarce shall you find a man of them, that gave any accession,
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but either seruing in the Campe, or sweating at the Barre, or waiting at the Court, or aduenturing on the Seas, or trucking in his Shop, or some other way industriously bestirring himselfe in some settled Calling, and Course of life.
but either serving in the Camp, or sweating At the Bar, or waiting At the Court, or adventuring on the Seas, or trucking in his Shop, or Some other Way industriously bestirring himself in Some settled Calling, and Course of life.
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You vsurpe their Armes, if you inherite not their vertues: and those ensignes of Honour and Gentry which they by industry atchieued, sit no otherwise vpon your shoulders,
You usurp their Arms, if you inherit not their Virtues: and those ensigns of Honour and Gentry which they by industry achieved, fit no otherwise upon your shoulders,
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If you by brutish sensuality, & spending your time in swinish luxury, staine the colours, and embase the mettalls of those badges of your Gentry and Nobility, which you claim by descent:
If you by brutish sensuality, & spending your time in swinish luxury, stain the colours, and embase the metals of those badges of your Gentry and Nobilt, which you claim by descent:
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The Ciuill Lawes haue flat constitutions against them, in the titles de mendicantibus non inualidis. But I thinke neuer kingdome had more wholesome lawes in both kindes, I meane both for the competent releefe of the orderly poore, and for sharpe restraint of disorderly vagabonds ;
The Civil Laws have flat constitutions against them, in the titles de mendicantibus non inualidis. But I think never Kingdom had more wholesome laws in both Kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds;
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God forbid any man should preach against Charity and Almesdeedes. But remember, that as God approueth not Almes or any other worke, if without Charitie ;
God forbid any man should preach against Charity and Almsdeeds. But Remember, that as God approveth not Alms or any other work, if without Charity;
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so relieue the poore, but relieue those that are poore indeede. Not euery one that asketh, not euery one that wanteth, nay more, not euery one that is poore, is poore indeede :
so relieve the poor, but relieve those that Are poor indeed. Not every one that asks, not every one that Wants, nay more, not every one that is poor, is poor indeed:
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than digge: he is no more to be relieued as a poore man, than a woman that hath poysoned her husband is to be honoured as a widow. Such a woman is a widow, for shee hath no more an husband than any other widow hath:
than dig: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honoured as a widow. Such a woman is a widow, for she hath no more an husband than any other widow hath:
yet being after a sort implyed therein (for the Apostles wish that euerie particular man would abide in his owne proper station and particular Calling, cannot but imply that there is a difference and choyce of such Callings;) and being withall a matter of such great consequence to bee taught and knowne;
yet being After a sort employed therein (for the Apostles wish that every particular man would abide in his own proper station and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known;
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I thought it would be more expedient for the present discharge of my duety in this place, to take it in, (though with some hazzard of the imputation of impertenency to my selfe) than by passing it ouer to defraud them (and it is likely there are many such here present) whom it may concerne in point of conscience, of such instructions as may giue them profitable directions in a businesse so materiall.
I Thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with Some hazard of the imputation of impertenency to my self) than by passing it over to defraud them (and it is likely there Are many such Here present) whom it may concern in point of conscience, of such instructions as may give them profitable directions in a business so material.
Concerning which, it behooueth euery man the rather to haue an especiall care, because much of a mans comfort and content in this life dependeth thereupon:
Concerning which, it behooveth every man the rather to have an especial care, Because much of a men Comfort and content in this life dependeth thereupon:
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it being scarce possible, that that mans life should bee comfortable to him, or he goe on with any cheerefulnesse in his course, that liueth in a Calling for which neither he is fit,
it being scarce possible, that that men life should be comfortable to him, or he go on with any cheerfulness in his course, that lives in a Calling for which neither he is fit,
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— Obsequium sufficit esse meum. The enquiries we are to make ordinarily, are (as you shall heare anon) what lawfulnesse there is in the thing, what abilities there are in vs, what warrant wee haue from without. But all ▪ these must cease,
— Obsequium sufficit esse meum. The Enquiries we Are to make ordinarily, Are (as you shall hear anon) what lawfulness there is in the thing, what abilities there Are in us, what warrant we have from without. But all ▪ these must cease,
there is no answering NONLATINALPHABET not so Lord, nor alleaging the vncleanenesse of the meate, or the vnlawfulnesse of going into the way of the Gentiles:
there is no answering not so Lord, nor alleging the uncleanness of the meat, or the unlawfulness of going into the Way of the Gentiles:
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it is needlesse to conferre with flesh and bloud, or to seeke confirmation at Ierusalem from them which were Apostles before him, by the imposition of their hands.
it is needless to confer with Flesh and blood, or to seek confirmation At Ierusalem from them which were Apostles before him, by the imposition of their hands.
If it were expedient for vs, that God should still deale with vs, as he did long with the Iewish, and a while with the infant Christian Church, by immediate inspirations;
If it were expedient for us, that God should still deal with us, as he did long with the Jewish, and a while with the infant Christian Church, by immediate inspirations;
euen to get vp and be doing, to put our selues speedily into that way whereunto he did point vs. But since the wisedome of God hath thought it better for vs, to take counsell from his written word, which he hath left vs for our ordinary direction in this & all other difficulties;
even to get up and be doing, to put our selves speedily into that Way whereunto he did point us But since the Wisdom of God hath Thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this & all other difficulties;
strongly disapprouing their practice, who being Christians, yet got their liuing by making Statues and Images and other ornaments to sell to heathen Idolaters.
strongly disapproving their practice, who being Christians, yet god their living by making Statues and Images and other Ornament to fell to heathen Idolaters.
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Offenders against this Rule are not only such as liue by Stealing, and Robbing, and Piracy, and Persecuting, and Witch-craft, and other such like vngodly practices as are made capitall euen by the Lawes of men, and punishable by death:
Offenders against this Rule Are not only such as live by Stealing, and Robbing, and Piracy, and Persecuting, and Witchcraft, and other such like ungodly practices as Are made capital even by the Laws of men, and punishable by death:
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howsoeuer they may finde amongst men either expresse allowance, as Whores and Baudes doe in the holy Mother Church of Rome, or at least some kind of toleration by conniuence ;
howsoever they may find among men either express allowance, as Whores and Bawds do in the holy Mother Church of Rome, or At least Some kind of toleration by connivance;
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as Charmers, and Fortune-tellers, and Wisards doe amongst vs. Which sort of people, it is scarce credible how generally and miserably our common ignorants are besotted with the opinion of their skill,
as Charmers, and Fortune-tellers, and Wizards do among us Which sort of people, it is scarce credible how generally and miserably our Common Ignorants Are besotted with the opinion of their skill,
and how pitifully they are gulled by their damnable impostures, through their owne foolish credulity. These superstitions helped to roote out the Amorites out of the land of Canaan :
and how pitifully they Are gulled by their damnable Impostors, through their own foolish credulity. These superstitions helped to root out the amorites out of the land of Canaan:
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Who can reasonably deny the lawfulnesse of many disports and recreations, as bowling, or shooting, or euen Cardes and Dice ? and yet who can reasonably thinke it should be a commendable Calling for any man to be a profest Bowler, or Archer, or Gamster, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
Who can reasonably deny the lawfulness of many disports and recreations, as bowling, or shooting, or even Cards and Dice? and yet who can reasonably think it should be a commendable Calling for any man to be a professed Bowler, or Archer, or Gamester, and nothing Else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling.
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I answer, generally all such things are of this nature, as are indifferent for men of all sorts and callings to vse with due caution and circumstances;
I answer, generally all such things Are of this nature, as Are indifferent for men of all sorts and callings to use with due caution and Circumstances;
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The ground of particular Calling is some peculiar gift of God, according to the differences that are to be found in particular men in regard either of the soule, or of the body, or of outward things :
The ground of particular Calling is Some peculiar gift of God, according to the differences that Are to be found in particular men in regard either of the soul, or of the body, or of outward things:
wheras such things as these, whereof we now speake, become of Lawfull and commendable vse, not so much from any speciall ability receiued from God, which should be exercised therein,
whereas such things as these, whereof we now speak, become of Lawful and commendable use, not so much from any special ability received from God, which should be exercised therein,
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The workes of our Callings, they are as our Meates and Drinkes: these of Delight, as Sauces, or as Physicke; and as sauces or Physicke they are to be vsed, and not otherwise.
The works of our Callings, they Are as our Meats and Drinks: these of Delight, as Sauces, or as Physic; and as sauces or Physic they Are to be used, and not otherwise.
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so absurd a thing is it for a man to haue no other Calling but Dicing, and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Iuglers, and Fidlers, and Tumblers, and Bearewards, and Rope-dancers, and Rymers, and the rest of that rabble;
so absurd a thing is it for a man to have no other Calling but Dicing, and Carding, and Gaming. among offenders against this Rule, that I reckon not Jugglers, and Fiddlers, and Tumblers, and Bearwards, and Rope-dancers, and Rhymers, and the rest of that rabble;
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they may thanke the basenesse of their condition, rather than the Lawfulnesse of their Course. I strike rather, at those that are more both eminent and pernicious;
they may thank the baseness of their condition, rather than the Lawfulness of their Course. I strike rather, At those that Are more both eminent and pernicious;
especially those Bawdes of vnthriftinesse, and almost euery other Vice ; (for where vnthriftinesse is, there is almost euery other Vice, ) I meane those parcell-Gallants that haue nothing to liue on but their witts, and no other vse of their witts,
especially those Bawds of unthriftiness, and almost every other Vice; (for where unthriftiness is, there is almost every other Vice,) I mean those parcel-gallants that have nothing to live on but their wits, and no other use of their wits,
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but to distill a kind of maintenance from juicie heires and flush nouices by play. I would our Pantomimes also and Stage-players would examine themselues and their Callings by this Rule. If they should haue beene tryed by the bench of Fathers and Councells of old,
but to distil a kind of maintenance from juicy Heirs and flush Novices by play. I would our Pantomimes also and Stageplayers would examine themselves and their Callings by this Rule. If they should have been tried by the bench of Father's and Counsels of old,
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and what inducements they haue, and of what waight those inducements are, to giue their consciences security, that they haue done well, in embracing this as their Calling.
and what inducements they have, and of what weight those inducements Are, to give their Consciences security, that they have done well, in embracing this as their Calling.
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Resolue not vpon that course for thy Calling, what pretences soeuer, or what reasons thou maist haue for the lawfulnesse of it otherwise, which is rather hurtfull, than profitable for the common-wealth.
Resolve not upon that course for thy Calling, what pretences soever, or what Reasons thou Mayest have for the lawfulness of it otherwise, which is rather hurtful, than profitable for the commonwealth.
the same respect then must of necessitie enforce such a Calling, as may at leastwise stand with the Publique good. The manifestation of the Spirit is giuen to euery man (saith our Apostle after at the twelfth Chapter) to profit withall ;
the same respect then must of necessity enforce such a Calling, as may At leastwise stand with the Public good. The manifestation of the Spirit is given to every man (Says our Apostle After At the twelfth Chapter) to profit withal;
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and at sometimes vsefull, may, in regard of the End, or of the Matter, or by some accident, otherwise happen at some other times to be hurtfull to the Common-wealth:
and At sometime useful, may, in regard of the End, or of the Matter, or by Some accident, otherwise happen At Some other times to be hurtful to the Commonwealth:
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as euer to haue one eye vpon the common good, and not wholly to looke after our owne priuate gaine. Offenders against this Rule are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corne,
as ever to have one eye upon the Common good, and not wholly to look After our own private gain. Offenders against this Rule Are most of our Engrossers, and Forestallers, and sundry Kinds of Hucksters and Regraters: as also those that export money, corn,
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and all those that project new deuices, & vniust Monopolies, to fill their owne Coffers, perhaps not without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grieuous pressures of those that are a great part of the Common-wealth.
and all those that project new devices, & unjust Monopolies, to fill their own Coffers, perhaps not without pretension of Some small benefit to the Commonwealth, but Certainly not without sensible and grievous pressures of those that Are a great part of the Commonwealth.
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But it is indeede with the Vsurer in this case, as with the Drunkard. If the Drunkard should aske me against which of the ten Commandements hee offended;
But it is indeed with the Usurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten commandments he offended;
Hee would pose me, that should aske me the Question, which of these three Rules fetcheth-in the Vsurer, & his Calling. Verily, I cannot well tell which most;
He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer, & his Calling. Verily, I cannot well tell which most;
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and would chuse rather by an ouer-liberall charity to couer a multitude of sinnes, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one.
and would choose rather by an over-liberal charity to cover a multitude of Sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one.
I cannot find in my selfe charitie enough to absolue any kinde of Vsury, with what cautions or circumstances soeuer qualified, from being a sinne. But I will suspect mine owne and the common iudgement herein,
I cannot find in my self charity enough to absolve any kind of Usury, with what cautions or Circumstances soever qualified, from being a sin. But I will suspect mine own and the Common judgement herein,
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But you must knock out his braines too, before he escape our second Rule. I dare say, the most learned Vsurer that liueth (and they say some learned ones are Vsurers) will neuer be able to proue, that Vsury, if it bee at all lawfull, is so lawfull,
But you must knock out his brains too, before he escape our second Rule. I Dare say, the most learned Usurer that lives (and they say Some learned ones Are Usurers) will never be able to prove, that Usury, if it be At all lawful, is so lawful,
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but to tell out money, and take in paper? which if a man had manie millions of gold and siluer, could take vp but a small portion of that precious time which God would haue spent in some honest and fruitfull emploiment. But what doe I speake of the iudgement of reasonable men in so plaine a matter;
but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in Some honest and fruitful employment. But what do I speak of the judgement of reasonable men in so plain a matter;
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or why should he shame with it? If that be his trade, why doth hee not in his Bills, and Bonds, and Nouerints, make it knowne to all men by those presents that he is an Vsurer, rather than write himselfe Gentleman or Yeoman, or by some other stile? But say yet our Vsurer should escape, at least in the iudgement of his owne hardened conscience, from both these Rules, as from the sword of Iehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stond dead;
or why should he shame with it? If that be his trade, why does he not in his Bills, and Bonds, and Noverints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman or Yeoman, or by Some other style? But say yet our Usurer should escape, At least in the judgement of his own hardened conscience, from both these Rules, as from the sword of Iehu and hazael: there is yet a third Rule, like the sword of Elisha, to strike him stand dead;
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if he haue but a barr'd chest, & a strong lock to keepe his god and his scriptures (his Mammon and his Parchments in,) hee hath house-roome enough. He fleeceth many; but cloatheth none. He biteth and deuoureth ;
if he have but a barred chest, & a strong lock to keep his god and his Scriptures (his Mammon and his Parchments in,) he hath houseroom enough. He fleeceth many; but clotheth none. He bites and devoureth;
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if their Practice and Calling had been any way profitable, and not indeed euery way hurtfull and incommodious both to priuate men and publike societies. If anie thing can make a Calling vnlawfull;
if their Practice and Calling had been any Way profitable, and not indeed every Way hurtful and incommodious both to private men and public societies. If any thing can make a Calling unlawful;
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our Inclination, our Gifts, and our Education. Concerning which, let this be the first Rule: Where these three concurre vpon one and the same Calling, our consciences may rest assured that that Calling is fit for vs;
our Inclination, our Gifts, and our Education. Concerning which, let this be the First Rule: Where these three concur upon one and the same Calling, our Consciences may rest assured that that Calling is fit for us;
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This Rule, if wel obserued, is of singular vse, for the settling of their consciences, who are scrupulous & doubtfull concerning their inward Calling to anie office or imployment.
This Rule, if well observed, is of singular use, for the settling of their Consciences, who Are scrupulous & doubtful Concerning their inward Calling to any office or employment.
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and this in the calling of the Ministerie is by so much more requisite, than in most other callings, by how much the businesse of it is more weighty than theirs,
and this in the calling of the Ministry is by so much more requisite, than in most other callings, by how much the business of it is more weighty than theirs,
Whence it is, that in our Church none are admitted into holy Orders, vntill they haue personally and expresly made profession before the Bishop, that they find themselues inwardly called & moued thereunto.
Whence it is, that in our Church none Are admitted into holy Order, until they have personally and expressly made profession before the Bishop, that they find themselves inwardly called & moved thereunto.
But because what that inward calling is, & how it should be discerned, is a thing not so distinctly declared and vnderstood, generally as it should be:
But Because what that inward calling is, & how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be:
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Wee are to know therefore, that to this inward calling there is not of necessity required anie inward secret sensible testimony of Gods blessed sanctifying Spirit to a mans soule, (for then an vnsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a meere heathen man could not bee rightly called): both which consequents are false.
we Are to know Therefore, that to this inward calling there is not of necessity required any inward secret sensible testimony of God's blessed sanctifying Spirit to a men soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a mere heathen man could not be rightly called): both which consequents Are false.
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of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many heathen men haue beene called to seuerall emploiments, wherein they haue also laboured with much profit to their owne, and succeeding times;
of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many heathen men have been called to several employments, wherein they have also laboured with much profit to their own, and succeeding times;
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viz. the Inclination of their nature, their personall Abilities, and the care of Education. If it shall please God to affoord any of vs, any farther gracious assurance than these can giue vs, by some extraordinarie worke of his Spirit within vs;
viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please God to afford any of us, any farther gracious assurance than these can give us, by Some extraordinary work of his Spirit within us;
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For who need be scrupulous, where all these concurre? Thy parents haue from thy childhood destinated thee to some special course, (admit the Ministery ) and beene at the care and charge to breed thee vp in learning, to make thee in some measure fit for it:
For who need be scrupulous, where all these concur? Thy Parents have from thy childhood destinated thee to Some special course, (admit the Ministry) and been At the care and charge to breed thee up in learning, to make thee in Some measure fit for it:
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when thou art growne to some maturity of yeares and discretion, thou findest in thy selfe a kinde of desire to bee doing some thing that way in thy priuate study by way of tryall;
when thou art grown to Some maturity of Years and discretion, thou Findest in thy self a kind of desire to be doing Some thing that Way in thy private study by Way of trial;
yet) in such a competency, as thou maist reasonably perswade thy selfe thou mightest thereby be able (with his blessing) to doe some good to Gods people,
yet) in such a competency, as thou Mayest reasonably persuade thy self thou Mightest thereby be able (with his blessing) to do Some good to God's people,
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A man may be destinated by his friends, and accordingly bred, out of some couetous or ambitious or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether vnfit :
A man may be destinated by his Friends, and accordingly bred, out of Some covetous or ambitious or other corrupt respect, to Some Calling; wherefrom he may be altogether averse, and whereto altogether unfit:
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as wee see some parents, that haue the donations or aduocations of Church liuings in their hands, must needs haue some of their children (and for the most part they set by the most vntoward and mishapen chip of the whole blocke to make timber for the Pulpit;) but some of their children they will haue thrust into the Ministery, though they haue neither a head, nor a heart for it.
as we see Some Parents, that have the donations or advocations of Church livings in their hands, must needs have Some of their children (and for the most part they Set by the most untoward and Misshapen chip of the Whole block to make timber for the Pulpit;) but Some of their children they will have thrust into the Ministry, though they have neither a head, nor a heart for it.
And diuers other occurrents there may be, and are, to hinder this happie conjuncture of Nature, skill, and Education. Now in such Cases as these, where our Education bendeth vs one way, our Inclination swayeth vs another way,
And diverse other occurrents there may be, and Are, to hinder this happy conjuncture of Nature, skill, and Education. Now in such Cases as these, where our Education bendeth us one Way, our Inclination swayeth us Another Way,
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in this distraction, what are we to doe? which way to take? what calling to pitch vpon? In point of Conscience, there can no more be giuen generall Rules, to meete with all Cases, and regulate all difficulties;
in this distraction, what Are we to do? which Way to take? what calling to pitch upon? In point of Conscience, there can no more be given general Rules, to meet with all Cases, and regulate all difficulties;
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than in point of Law, there can be generall Resolutions giuen, to set an end to all suites, or prouisions made to preuent all inconueniences. Particulars are infinite, and various:
than in point of Law, there can be general Resolutions given, to Set an end to all suits, or provisions made to prevent all inconveniences. Particulars Are infinite, and various:
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He whose Case it is, if he be not able to direct himselfe, should doe well to take aduice of his learned Counsell: this wee can readily doe in matters of Law, for the quieting of our Estates ;
He whose Case it is, if he be not able to Direct himself, should do well to take Advice of his learned Counsel: this we can readily do in matters of Law, for the quieting of our Estates;
why should wee not doe it at least as readily in matter of Conscience, for the quieting of our soules? But yet for some light, at least in the generality;
why should we not do it At least as readily in matter of Conscience, for the quieting of our Souls? But yet for Some Light, At least in the generality;
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For besides that it would be some griefe to thy parents, (to whom thou shouldest be a comfort ) to haue cast away so much charge as they haue beene at for thy education ;
For beside that it would be Some grief to thy Parents, (to whom thou Shouldst be a Comfort) to have cast away so much charge as they have been At for thy education;
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and some dishonour to them withall, (whom thou art bound by the law of God and Nature to honour, ) to haue their judgements so much slighted, and their choyce so little regarded by their child:
and Some dishonour to them withal, (whom thou art bound by the law of God and Nature to honour,) to have their Judgments so much slighted, and their choice so little regarded by their child:
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the very consideration of so much precious time, as hath beene spent in fitting thee to that course, which would be almost all lost vpon thy Change, should preuaile with thee to try all possible meanes, rather than forgoe it.
the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost all lost upon thy Change, should prevail with thee to try all possible means, rather than forgo it.
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It were a thing indeede much to be wished, that Parents and Friends and Guardians and all those other whosoeuer, that haue the Education of young ones committed vnto them; (all greedy desires to make their children great, all base penurious nigardesse in sauing their own purses, all fond cherishing of their children in their humours, all doting opinion of their forwardnesse and wit and towardlinesse, all other corrupt partiall affections whatsoeuer, layed aside;) would out of the obseruation of their naturall prope•sions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses,
It were a thing indeed much to be wished, that Parents and Friends and Guardians and all those other whosoever, that have the Education of young ones committed unto them; (all greedy Desires to make their children great, all base penurious nigardesse in Saving their own purses, all found cherishing of their children in their humours, all doting opinion of their forwardness and wit and towardliness, all other corrupt partial affections whatsoever, laid aside;) would out of the observation of their natural prope•sions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses,
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neither gain-say their Wills by forsaking their choyce, vpon euery small incongruity with thine owne Iudgement or Will. If thine Inclination draw thee another way;
neither gainsay their Wills by forsaking their choice, upon every small incongruity with thine own Judgement or Will. If thine Inclination draw thee Another Way;
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Thinke this backwardnesse proceedeth not from true iudgement in thee, but issueth rather from the roote of some carnall affection: Consider thy yeares are greene, affections strong, judgement vnsettled:
Think this backwardness Proceedeth not from true judgement in thee, but issueth rather from the root of Some carnal affection: Consider thy Years Are green, affections strong, judgement unsettled:
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how long it would be ere thou shouldest come to a tolerable mediocrity in another: Resolue, not to lose all that precious time forepast, by beginning the world a new;
how long it would be ere thou Shouldst come to a tolerable mediocrity in Another: Resolve, not to loose all that precious time forepast, by beginning the world a new;
Obserue what strange things past beliefe, and such as haue seemed insuperable, haue beene conquered and subdued by the obstinacy and improbity of vnwearyed labour, and of assiduity:
Observe what strange things passed belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of unwearied labour, and of assiduity:
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or (which is another case) if thy Education haue left thee free ; (as many Parents, God knoweth, are but too carelesse that way:) then Secondly thou art in the next place to consider of thy Gifts and Abilities ;
or (which is Another case) if thy Education have left thee free; (as many Parents, God Knoweth, Are but too careless that Way:) then Secondly thou art in the next place to Consider of thy Gifts and Abilities;
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as the Lord hath called euery one, ) where hee seemeth to make the choyce of mens Callings, to depend much vpon the distribution of Gods Gifts: but withall for two good Reasons. One is, because our Gifts and Abilities, whether of body or mind, being in the Braine or Hand, are at a better certainty;
as the Lord hath called every one,) where he seems to make the choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal for two good Reasons. One is, Because our Gifts and Abilities, whither of body or mind, being in the Brain or Hand, Are At a better certainty;
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and there are so many rotten corruptions in it, that it is a very hard thing for a man to discerne his owne Inclinations and Propensions, whether they spring from a sound, or from a corrupt roote.
and there Are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whither they spring from a found, or from a corrupt root.
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howsoeuer wee are apt to ouerualue them for the measure and degree. Now it is meete in the choyce of our Callings, we should follow the surer guide: and therefore rather be led by our Gifts, than by our Inclinations. The other Reason is;
howsoever we Are apt to ouerualue them for the measure and degree. Now it is meet in the choice of our Callings, we should follow the Surer guide: and Therefore rather be led by our Gifts, than by our Inclinations. The other Reason is;
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but because a willing mind will make vs exerere vires, stirre vp our selues to do as much as we are able, which we vse not to doe in those things we goe vnwillingly about.
but Because a willing mind will make us exerere vires, stir up our selves to do as much as we Are able, which we use not to do in those things we go unwillingly about.
so certainly would euery man haue strongest inclination to those things, whereto he hath strongest abilities, if wicked and vntoward affections did not often corrupt our inclinations,
so Certainly would every man have Strongest inclination to those things, whereto he hath Strongest abilities, if wicked and untoward affections did not often corrupt our inclinations,
av av-j vmd d n1 vhb js n1 p-acp d n2, c-crq pns31 vhz js n2, cs j cc j n2 vdd xx av vvi po12 n2,
First, by gifts and abilities we are to vnderstand not onely those of the Minde ; Iudgement, Wit, Inuention, Memory, Fancy, Eloquence, &c. and those of the Body ;
First, by Gifts and abilities we Are to understand not only those of the Mind; Judgement, Wit, Invention, Memory, Fancy, Eloquence, etc. and those of the Body;
ord, p-acp n2 cc n2 pns12 vbr pc-acp vvi xx av-j d pp-f dt vvb; n1, n1, n1, n1, n1, n1, av cc d pp-f dt n1;
Secondly, as our abilities on the one side, so on the other side all our wants and defects, which might disable vs more or lesse for any emploiment, are to bee duely weighed and considered of:
Secondly, as our abilities on the one side, so on the other side all our Wants and defects, which might disable us more or less for any employment, Are to be duly weighed and considered of:
ord, p-acp po12 n2 p-acp dt crd n1, av p-acp dt j-jn n1 d po12 vvz cc n2, r-crq vmd vvi pno12 dc cc av-dc p-acp d n1, vbr pc-acp vbi av-jn vvn cc vvn pp-f:
now the times are full of knowledge and learning, would bee all little enough for a Parish-Clarke. Fifthly, some thing would be yeelded to the iudgements of other men concerning our Abilities.
now the times Are full of knowledge and learning, would be all little enough for a Parish-Clarke. Fifthly, Some thing would be yielded to the Judgments of other men Concerning our Abilities.
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if being excellently gifted for some weighty emploiment in euery other mans iudgement, wee yet withdraw our selues from it with pretensions of vnsufficiency. Sixthly, and lastly;
if being excellently gifted for Some weighty employment in every other men judgement, we yet withdraw our selves from it with pretensions of unsufficiency. Sixthly, and lastly;
cs vbg av-j vvn p-acp d j n1 p-acp d j-jn ng1 n1, pns12 av vvb po12 n2 p-acp pn31 p-acp n2 pp-f n1. j, cc ord;
Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than wee in ours. And thus much for abilities.
Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be Wiser in their generations, than we in ours. And thus much for abilities.
There is yet a doubt remaineth concerning a mans Inclination. In case wee haue examined our gifts, and finde them in a good measure of competency for such or such a course,
There is yet a doubt remains Concerning a men Inclination. In case we have examined our Gifts, and find them in a good measure of competency for such or such a course,
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And therefore if we cannot make it yeeld to vs in reason, there is no remedy, wee must in wisedome yeeld to it, (prouided euer it be honest:) or else all is lost. What euer our sufficiencies bee;
And Therefore if we cannot make it yield to us in reason, there is no remedy, we must in Wisdom yield to it, (provided ever it be honest:) or Else all is lost. What ever our Sufficiencies be;
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But then secondly, if vpon search wee finde our selues altogether vnsufficient and vnfit for that Calling, whereunto our inclination is strongly and violently carried:
But then secondly, if upon search we find our selves altogether unsufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried:
p-acp av ord, cs p-acp n1 pns12 vvb po12 n2 av j cc j-u p-acp d vvg, c-crq po12 n1 vbz av-j cc av-j vvn:
and to set vpon some other Calling, for which wee are in some mediocrity gifted, speedily and resoluedly, and leaue the successe to Almighty God. The reason this.
and to Set upon Some other Calling, for which we Are in Some mediocrity gifted, speedily and resolvedly, and leave the success to Almighty God. The reason this.
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wee are to hold that for a pernicious and vnnaturall inclination at the least, if not rather for a wicked and Diabolicall suggestion, which so stiffely exciteth vs to a function, whereto wee may bee assured God neuer called vs.
we Are to hold that for a pernicious and unnatural inclination At the least, if not rather for a wicked and Diabolical suggestion, which so stiffly Exciteth us to a function, whereto we may be assured God never called us
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and the fairest out-let of all other from amid these difficulties;) we should doe well to deale with these mutinous and distracting thoughts within vs,
and the Fairest outlet of all other from amid these difficulties;) we should do well to deal with these mutinous and distracting thoughts within us,
cc dt js j pp-f d n-jn p-acp p-acp d n2;) pns12 vmd vdi av pc-acp vvi p-acp d j cc n-vvg n2 p-acp pno12,
as wife Statists doe when they haue to deale with men diuided in opinions, and factions, and ends. How is that? They vse to bethinke themselues of a middle course, to reduce all the seuerall opinions to a kinde of temper ;
as wife Statists do when they have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper;
so as no side be satisfied fully in the proposals they haue tendred, and yet euery side in part: as wee commonly hold those to bee the iustest arbitrators, and to make the best and the fairest end of differences betweene the parties for whom they arbitrate, that by pleasing neither, please both. So here,
so as no side be satisfied Fully in the proposals they have tendered, and yet every side in part: as we commonly hold those to be the Justest arbitrators, and to make the best and the Fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So Here,
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it will be a point of good wisedome in vs, if wee can bethinke our selues of some such meete temper, as may in part giue satisfaction to our Inclinations ;
it will be a point of good Wisdom in us, if we can bethink our selves of Some such meet temper, as may in part give satisfaction to our Inclinations;
and that for the most part (by reason of the great variety and affinity of offices and emploiments) very large and spacious. One instance shall serue both to exemplifie, and illustrate this Rule.
and that for the most part (by reason of the great variety and affinity of Offices and employments) very large and spacious. One instance shall serve both to exemplify, and illustrate this Rule.
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A man designed by his parents to the Ministery, and for that end brought vp in the Vniuersity, studieth there Phylosophy, and History, and the Arts, and the Tongues, and furnisheth himselfe with generall knowledge, which may enable him as for the work of the Ministery so for the exercise of any other profession, that hath to doe with learning :
A man designed by his Parents to the Ministry, and for that end brought up in the university, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him as for the work of the Ministry so for the exercise of any other profession, that hath to do with learning:
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and of the Physitian, and of the Tutor, and Schoolemaster, and sundry other besides these, doe come with in the latitude of his Education and Abilities.
and of the physician, and of the Tutor, and Schoolmaster, and sundry other beside these, do come with in the latitude of his Education and Abilities.
cc pp-f dt n1, cc pp-f dt n1, cc n1, cc j n-jn p-acp d, vdb vvi p-acp p-acp dt n1 pp-f po31 n1 cc n2.
euen to leaue it free for him to make his choice of Law or Physique, or teaching, or any other profession that belongeth to a Schollar, and commeth within his latitude, which of them soeuer he shall finde himselfe to haue the strongest Inclination and Propension vnto.
even to leave it free for him to make his choice of Law or Physique, or teaching, or any other profession that belongeth to a Scholar, and comes within his latitude, which of them soever he shall find himself to have the Strongest Inclination and Propension unto.
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by which meanes our Inclinations, which cannot bee driuen to the Centre, may yet bee drawne within the Circumference of our Educations and Abilities. Hee that obserueth these Rules I haue hitherto deliuered, with due respect to his Education, Abilities, and Inclination ;
by which means our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto Delivered, with due respect to his Education, Abilities, and Inclination;
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There are some Callings, which conscionably discharged, require great paines and care ; but yet the profits will come in, whether the dueties bee conscionably performed, or no.
There Are Some Callings, which Conscionably discharged, require great pains and care; but yet the profits will come in, whither the duties be Conscionably performed, or no.
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and such are all those offices, as haue annexed vnto them a certaine standing reuenue, or annuall see. Now into such Callings as these, euery vnworthy fellow that wanteth maintenance and loueth ease, would bee intruding ; (as wee of the Clergy finde it but too true:) and there would be no order kept herein,
and such Are all those Offices, as have annexed unto them a certain standing revenue, or annual see. Now into such Callings as these, every unworthy fellow that Wants maintenance and loves ease, would be intruding; (as we of the Clergy find it but too true:) and there would be no order kept herein,
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There are againe diuers Callings, necessary for the publique, which yet bring in either no profits at all, (if not rather a charge,) or at least profits improportionable to the paines and dangers men must vndergoe in them:
There Are again diverse Callings, necessary for the public, which yet bring in either no profits At all, (if not rather a charge,) or At least profits improportionable to the pains and dangers men must undergo in them:
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such as are the Callings of a Iustice of peace, the high Sheriffe of a County, a Constable, Church-Warden, Souldier, &c. Now from these Callings men of sufficiency to auoide trouble and charge would withdraw themselues;
such as Are the Callings of a justice of peace, the high Sheriff of a County, a Constable, Church-Warden, Soldier, etc. Now from these Callings men of sufficiency to avoid trouble and charge would withdraw themselves;
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and admitting vnsufficient, into callings of the former; sparing sufficient men, and imposing vpon vnsufficient, offices of the latter kind. This is not well:
and admitting unsufficient, into callings of the former; sparing sufficient men, and imposing upon unsufficient, Offices of the latter kind. This is not well:
cc vvg j, p-acp n2 pp-f dt j; vvg j n2, cc vvg p-acp j, n2 pp-f dt d j. d vbz xx av:
but yet what wise man knoweth not, that there could not bee auoided a necessity of generall inconueniencies, if there should not be left a possibility of particular mischiefes? And therefore it is needfull, there should be this power of admitting and refusing, of sparing and imposing, in Church and Common-wealth, though it may happen to bee thus mischieuously abused;
but yet what wise man Knoweth not, that there could not be avoided a necessity of general inconveniences, if there should not be left a possibility of particular mischiefs? And Therefore it is needful, there should be this power of admitting and refusing, of sparing and imposing, in Church and Commonwealth, though it may happen to be thus mischievously abused;
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But for so much as he hath not, (as it is not fit any man should haue,) power to giue himselfe either Orders to bee a Priest, or Institution into a Pastorall charge ;
But for so much as he hath not, (as it is not fit any man should have,) power to give himself either Order to be a Priest, or Institution into a Pastoral charge;
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But if that bee peremptorily denied him, (whether reasonably, or no, it now mattereth not;) hee is to rest himselfe content awhile, to employ himselfe at his study or in some other good course for the time,
But if that be peremptorily denied him, (whither reasonably, or no, it now mattereth not;) he is to rest himself content awhile, to employ himself At his study or in Some other good course for the time,
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hee must begin to resolue of another course, submit himselfe to Authority and Order, acknowledge Gods prouidence in it, possesse his soule in patience, and thinke, that for some secret corruption in himselfe,
he must begin to resolve of Another course, submit himself to authority and Order, acknowledge God's providence in it, possess his soul in patience, and think, that for Some secret corruption in himself,
yet himselfe, either out of a desire to liue at ease and auoyd trouble, or because hee thinketh hee hath as much businesse of his owne as hee can well turne him to, without charging himselfe with the cares of the publique,
yet himself, either out of a desire to live At ease and avoid trouble, or Because he Thinketh he hath as much business of his own as he can well turn him to, without charging himself with the Cares of the public,
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an irresolution in judgement, or in courage, or too great a propension to foolish pity, ) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him,
an irresolution in judgement, or in courage, or too great a propension to foolish pity,) or for Some other reason which appears to him just, Thinketh not that a fit Calling for him,
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But for so much as it is not fit a man should be altogether his owne judge (especially in things that concerue the Publique ;) he must herein depend vpon those to whom the power of sparing or imposing in this kind is committed.
But for so much as it is not fit a man should be altogether his own judge (especially in things that concerue the Public;) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed.
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And it is this Outward Calling, which (I say not principally, but) euen alone must rule euery ordinary Christian in the judging of other mens Callings. We cannot see their hearts ;
And it is this Outward Calling, which (I say not principally, but) even alone must Rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts;
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we haue but little comfortable assurance, to make vs confident that all is right within. But yet (vnlesse it be such as are in place of Authoritie and Office, to examine mens sufficiencies,
we have but little comfortable assurance, to make us confident that all is right within. But yet (unless it be such as Are in place of authority and Office, to examine men's Sufficiencies,
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and accordingly to allow or disallow them,) what hath any of vs to do to judge the heart, or the Conscience, or the inward Calling of our brother? So long as hee hath the warrant of an orderly outward Calling, wee must take him for such as he goeth for:
and accordingly to allow or disallow them,) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he Goes for:
cc av-vvg p-acp vvb cc vvb pno32,) q-crq vhz d pp-f pno12 pc-acp vdi pc-acp vvi dt n1, cc dt n1, cc dt av-j vvg pp-f po12 n1? av av-j c-acp pns31 vhz dt n1 pp-f dt j j vvg, pns12 vmb vvi pno31 p-acp d c-acp pns31 vvz p-acp:
Let him walke in it, vers. 17. Let him abide in it, vers. 20. Let him abide therein with God, here in my Text. At this I aymed most, in my choyce of this Text;
Let him walk in it, vers. 17. Let him abide in it, vers. 20. Let him abide therein with God, Here in my Text. At this I aimed most, in my choice of this Text;
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But taking the word as we haue hitherto specially intended it, and spoken of it, for some settled Station and Course of Life whereby a man is to maintaine himselfe,
But taking the word as we have hitherto specially intended it, and spoken of it, for Some settled Station and Course of Life whereby a man is to maintain himself,
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is it yet lawfull for a man to change it, or is he bound to abide in it perpetually without any possibilitie or liberty to alter his course vpon any termes? I answer: it it Lawfull ;
is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to altar his course upon any terms? I answer: it it Lawful;
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For where a man cannot warrantably climbe vnto an higher, but by the steps of an inferiour Calling; there must needes be supposed a lawfulnesse of relinquishing the inferiour.
For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling; there must needs be supposed a lawfulness of relinquishing the inferior.
How should we doe for Generalls for the warres, if Coronells and Lieutenants and Captaines and Common Souldiers might not relinquish their charges? and how for Bishops in the Church,
How should we do for Generals for the wars, if Coronells and Lieutenants and Captains and Common Soldiers might not relinquish their charges? and how for Bishops in the Church,
q-crq vmd pns12 vdi p-acp ng1 p-acp dt n2, cs n2 cc n2 cc n2 cc j n2 vmd xx vvi po32 n2? cc q-crq p-acp ng1 p-acp dt n1,
if beneficed men & Colledge-Gouernours were clench't and riuetted to their Cures, like a naile in a sure place, not to be remoued? Nay, wee should haue no Priests in the Church of England, (since a Priest must be a Deacon first,) if a Deacon might not leaue his station,
if beneficed men & Colledge-Gouernours were clenched and riveted to their Cures, like a nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon First,) if a Deacon might not leave his station,
when the very Calling it selfe, though in it selfe good & vsefull, doth yet by some accident become vnlawfull or vnusefull. As when some Manufacture is prohibited by the State;
when the very Calling it self, though in it self good & useful, does yet by Some accident become unlawful or unuseful. As when Some Manufacture is prohibited by the State;
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they seldome gather mosse: and who proue many Conclusions, it is a wonder, if their last Conclusion proue not Beggary. If thou art well, keepe thy selfe well:
they seldom gather moss: and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary. If thou art well, keep thy self well:
pns32 av vvb n1: cc q-crq vvb d n2, pn31 vbz dt n1, cs po32 vvb n1 vvb xx n1. cs pns21 vb2r av, vvb po21 n1 av:
Profit and Credit, are things respectiuely amongst other things, to be considered both in the choice and change: but not principally, and aboue all other things;
Profit and Credit, Are things respectively among other things, to be considered both in the choice and change: but not principally, and above all other things;
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Nor fifthly, out of degenerous false-heartednesse. That man would soone dare to bee euill, that dareth not long bee good. And he that flincheth from his Calling, at the first frowne;
Nor fifthly, out of degenerous False-heartedness. That man would soon Dare to be evil, that dareth not long be good. And he that flincheth from his Calling, At the First frown;
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and therefore some haue noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisedome, or Deuotion, that hee resigned his Crowne, to betake himselfe to a Cloister. But our Calling of the Ministery is certainely such.
and Therefore Some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is Certainly such.
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As therefore things once dedicated and hallowed to religious seruices, were no more to returne to common vses; (for that were to prophane them ipso facto, and to make them vncleane:) so persons once set apart for the holy worke of the Ministery, ( separate mee Paul and Barnabas,) and inuested into their Calling with solemne collation of the holy Ghost in a speciall manner;
As Therefore things once dedicated and hallowed to religious services, were no more to return to Common uses; (for that were to profane them ipso facto, and to make them unclean:) so Persons once Set apart for the holy work of the Ministry, (separate me Paul and Barnabas,) and invested into their Calling with solemn collation of the holy Ghost in a special manner;
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if any more they returne to be of that lumpe from which they are separated, they do as it were puffe the blessed breath of Christ backe into his owne face,
if any more they return to be of that lump from which they Are separated, they do as it were puff the blessed breath of christ back into his own face,
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when thou beginnest to reach forth thine hand towards this spirituall Plow: know, when it is once there, it may not bee pulled backe againe, no not for a Dictatorship. That man can bee no lesse than disorderly at the least, that forsaketh his Orders. You see I do but point at things as I goe, which would require further enlarging:
when thou beginnest to reach forth thine hand towards this spiritual Blow: know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly At the least, that Forsaketh his Order. You see I do but point At things as I go, which would require further enlarging:
Art thou called being a seruant? care not for it, saith this Apostle, but a little before my Text. All men cannot haue rich, or easie, or honourable Callings:
Art thou called being a servant? care not for it, Says this Apostle, but a little before my Text. All men cannot have rich, or easy, or honourable Callings:
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If all the body were Eye, where were the Hearing? And if there were none to grinde at the Mill, there would soone be none to sit vpon the Throne. Salomons Temple had not beene reared to this houre,
If all the body were Eye, where were the Hearing? And if there were none to grind At the Mill, there would soon be none to fit upon the Throne. Solomon's Temple had not been reared to this hour,
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Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crownes, and Woman of Sacraments. As for thee, whatsoeuer thy Calling be, therein abide :
Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Woman of Sacraments. As for thee, whatsoever thy Calling be, therein abide:
remember thou art withall a Christian. Pretend not the necessities of thy particular Calling to any breach of the lea•t of those Lawes of God, which must rule thy generall Calling.
Remember thou art withal a Christian. Pretend not the necessities of thy particular Calling to any breach of the lea•t of those Laws of God, which must Rule thy general Calling.
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not to ingulfe thy selfe •o wholly into the businesses of thy particular Calling, as to abridge thy selfe of conuenient opportunities for the exercise of those religious duties, which thou art bound to performe by vertue of thy generall Calling;
not to ingulf thy self •o wholly into the businesses of thy particular Calling, as to abridge thy self of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by virtue of thy general Calling;
Did euer any man serue God for nought ? A man cannot haue so comfortable assurance, that he shall prosper in the affayres he taketh in hand, by any other meanes,
Did ever any man serve God for nought? A man cannot have so comfortable assurance, that he shall prosper in the affairs he Takes in hand, by any other means,
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but it is a point of Iustice too, as due by way of Restitution. We make bold with his day, dispence with some of that time which hee hath sanctified vnto his seruice,
but it is a point of justice too, as due by Way of Restitution. We make bold with his day, dispense with Some of that time which he hath sanctified unto his service,
though it be for our necessities, or lawfull comforts. But if wee rob him of some of his time, (as too often we doe,) employing it in our owne businesses, without the warrant of a just necessitie :
though it be for our necessities, or lawful comforts. But if we rob him of Some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity:
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Abide in thy Calling, by doing thine owne part, and labouring faithfully; but yet so, as Gods part be not forgotten, in seruing him daily. It teacheth thee thirdly ;
Abide in thy Calling, by doing thine own part, and labouring faithfully; but yet so, as God's part be not forgotten, in serving him daily. It Teaches thee Thirdly;
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for then the very Calling it selfe should be vnlawfull: but sinnes, vnto the temptations wherof the condition of thy Calling layeth thee open, more than it doth vnto other sinnes, or more than some other Callings would doe vnto the same sinnes;
for then the very Calling it self should be unlawful: but Sins, unto the temptations whereof the condition of thy Calling Layeth thee open, more than it does unto other Sins, or more than Some other Callings would do unto the same Sins;
And hauing thus dispatched my Message, it is now time I should spare both your eares, and my owne sides. God grant that euery one of vs may remember so much of what hath beene taught,
And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that every one of us may Remember so much of what hath been taught,
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Litterally, setting at naught ; so it is translated, Luk. 23.11. and the Latine translation, which Tertull. followed, readeth here fitly to the Greek, Qui manducat, ne nullificet non manducantem. Tertul. de ieiun. aduersu• Psych. cap. 1.
Literally, setting At nought; so it is translated, Luk. 23.11. and the Latin Translation, which Tertul followed, readeth Here fitly to the Greek, Qui manducat, ne nullificet non manducantem. Tertulian de Fasting. aduersu• Psych. cap. 1.
Haue mercy vpon vs, O Lord, haue mercy vpon vs: for we are exceedingly filled with contempt. Our soule is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, Psal. 123.3.4.
Have mercy upon us, Oh Lord, have mercy upon us: for we Are exceedingly filled with contempt. Our soul is exceedingly filled with the scorning of those that Are At ease, and with the contempt of the proud, Psalm 123.3.4.
Euill manners haue bin the spoiling of many good words; as NONLATINALPHABET, Tyrannus, Sophista, Latro, NONLATINALPHABET, Venenum, Magus ; and in our English tongue, Knaue, Villaine, Churle, &c. See Minsheu, Verstegan, &c.
Evil manners have been the spoiling of many good words; as, Tyrannus, Sophista, Latro,, Venenum, Magus; and in our English tongue, Knave, Villain, Churl, etc. See Minsheu, Verstegan, etc.
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As Walter Mapes sometimes Archdeacon of Oxenford, relating the grosse Simony of the Pope for confirming the election of Reginald, bastard sonne to Ioceline, Bishop of Sarum, into the See of Bathe ; concludeth the narration thus: Sit tamen domina ma•erque nostra Roma baculus in aquâ fractus; & absit crederae, qua videmus. Mahap. de nugis Curialium, distinct ▪ 1 cap. 22.
As Walter Mapes sometime Archdeacon of Oxford, relating the gross Simony of the Pope for confirming the election of Reginald, bastard son to Joceline, Bishop of Sarum, into the See of bath; Concludeth the narration thus: Fit tamen domina ma•erque nostra Roma Baculus in aquâ fractus; & absit crederae, qua Videmus. Mahap. de Trifles Curialium, distinct ▪ 1 cap. 22.
Aperta non ita reprehendamus, vt de sanitate desperemus. Gloss. Ordin. in Rom. 14.13. Non quicquid reprehendendum, etiam damnandum est. Sen. l. 6. de benef. cap. 39.
Aperta non ita reprehendamus, vt de sanitate desperemus. Gloss. Ordain. in Rom. 14.13. Non quicquid reprehendendum, etiam damnandum est. Sen. l. 6. the Beneficence. cap. 39.
Et Normam & Causam. Normam, secundum quam; & Causam, de quâ statuendum. Ad Factum haec pertinet: illa ad Ius: ad illam, Pariciâ opu• est ▪ •d h••c •rudentia.
Et Norman & Causam. Norman, secundum quam; & Causam, de quâ statuendum. Ad Factum haec pertinet: illa ad Just: ad Illam, Pariciâ opu• est ▪ •d h••c •rudentia.
Ier. 17.9. I know nothing by my selfe; yet am I not hereby iustified: but he that iudgeth me is the Lord 1. Cor. 4.4. If our heart condemne vs, God is greater than our heart, and knoweth all things, 1. Joh. 3 21. Latet me faculta• mea, quae in me est; vt animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existimet, quia & quod in est plerunque occultum est. Aug. lib. 10, Confes. cap. 32.
Jeremiah 17.9. I know nothing by my self; yet am I not hereby justified: but he that Judgeth me is the Lord 1. Cor. 4.4. If our heart condemn us, God is greater than our heart, and Knoweth all things, 1. John 3 21. Latet me faculta• mea, Quae in me est; vt animus meus de viribus suis ipse se interrogans, non facilè sibi credendum existimet, quia & quod in est plerunque occultum est. Aug. lib. 10, Confess cap. 32.
Temeritas est, damnare quod nescias. Sen. Epist. 91. Sunt quae dam facta media, quae ignoramus quo animo fiant, quia & bono & malo fieri possunt, de quibus temerarium est iudicare. August. lib. 2. de Serm. Dom. in morte, cap. 18.
Temeritas est, damnare quod Nescias. Sen. Epistle 91. Sunt Quae dam facta media, Quae ignoramus quo animo fiant, quia & Bono & Malo fieri possunt, de quibus Rashly est iudicare. August. lib. 2. de Sermon Dom. in morte, cap. 18.
In rerum iudicio debet aliquis niti ad hoc, vt interpretetur vnumquodque secundum quod est: in iudicio autem personarū, vt interpretetur in melius, Aquin. 2a secundae qu. 60. art. 4. ad 3. & he giueth a substantiall reason for it, ibid. in resp. ad 2.
In rerum Judicio debet aliquis niti ad hoc, vt interpretetur vnumquodque secundum quod est: in Judicio autem personarū, vt interpretetur in Better, Aquinas 2a secundae queen. 60. art. 4. and 3. & he gives a substantial reason for it, Ibid. in resp. ad 2.
Melius est, quòd aliquis frequenter fallatur, habens bonam opinionem de malo homine, quàm quòd rarius fallatur, habens malam opinionem de bono homine: quia ex hoc fit iniur i•adicui; non autem ex primo. Aquin secunda secundae qu. 60. art. 4. ad. 1.
Better est, quòd aliquis frequenter fallatur, habens Good opinionem de Malo homine, quàm quòd rarius fallatur, habens Evil opinionem de Bono homine: quia ex hoc fit injure i•adicui; non autem ex primo. Aquinas Secunda secundae queen. 60. art. 4. ad. 1.
De huiusmodi quippe nec praeceptor expectandus, nec prohibitor auscultandus est, Bernard. de praec. & dispensat. See Agell. 2. Noct. Attic. 7. & Bernard. Epist. 7.
De huiusmodi quip nec Preceptor Expectant, nec prohibitor auscultandus est, Bernard. de praec. & dispensat. See Agell. 2. Night Attic. 7. & Bernard. Epistle 7.
Pro inficiatione pontificatus foeminei. Aqui. pont. in resp. ad Sol. de Antichristo, Thes. 15. speaking of the Priests executed in the Raigne of Qu. Elizabeth.
Pro inficiatione Pontificate foeminei. Aqui pont. in resp. ad Sol. de Antichrist, Thebes 15. speaking of the Priests executed in the Reign of Qu. Elizabeth.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bare omission of some kinde of Rites and Ceremonies now and then; where it may be presumed by the parties cheerefull and generall conformity otherwise that such omission proceedeth not either from an opinatiue dislike of the Ceremony imposed, or from a timorous and obsequious humouring of such as doe dislike it. Whosoeuer willingly, and purposely doth openly breake, &c. Artic. 34.
The practice of our Church sufficiently confirmeth this: which censureth no man for the bore omission of Some kind of Rites and Ceremonies now and then; where it may be presumed by the parties cheerful and general conformity otherwise that such omission Proceedeth not either from an opinative dislike of the Ceremony imposed, or from a timorous and obsequious Humouring of such as do dislike it. Whosoever willingly, and purposely does openly break, etc. Artic. 34.
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In minimis quoque mandatis culpam facit non minimam; & conuertit in crimen gravis rebellionis navum satis levem simplicis transgressionis, Bern. de praec. & dispens.
In minimis quoque mandatis Fault facit non minimam; & Convertit in crimen gravis Rebellion navum satis levem Simplicio transgressionis, Bern. de praec. & dispense.
All benefit of Law being denyed them, & they debarred of other meanes by conference or writing for their Defence. Def. of Ministers reasons. part. 1. pref to Reader. We doe accuse the Reuerend Bishops in the sight of God and Man, for their hard and extreame dealing towards vs. Remouall of imputations, pag. 40.
All benefit of Law being denied them, & they debarred of other means by conference or writing for their Defence. Def. of Ministers Reasons. part. 1. pref to Reader. We do accuse the Reverend Bishops in the sighed of God and Man, for their hard and extreme dealing towards us Removal of imputations, page. 40.
Of late our English A•minians haue got the tricke to fetch in within the compasse of this Title of Puritanes, all orthodox Diuines that oppose against their Semipelagian subtilties; of purpose to make sound truth odious, and their owne corrupt nouelties more passable, and plausible.
Of late our English A•minians have god the trick to fetch in within the compass of this Title of Puritanes, all orthodox Divines that oppose against their Semipelagian subtleties; of purpose to make found truth odious, and their own corrupt novelties more passable, and plausible.
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So Pelagius, from whose root Popery (in that branch) and Arminianisme sprouted, was a man as strict for life, as most Catholikes: yet a most dangerous and pestilent Heretike. Pelagij, viri vt audio sancti, & non paruo profectu Christiani. Aug. 3. de peccat. merit. & rem. 1. Istum sicut eum quī nouerunt loquuntur, bonum as praedicandum virum. Ibid. cap. 3.
So Pelagius, from whose root Popery (in that branch) and Arminianism sprouted, was a man as strict for life, as most Catholics: yet a most dangerous and pestilent Heretic. Pelagij, viri vt audio sancti, & non paruo profectu Christians. Aug. 3. de peccat. merit. & remembering. 1. Istum sicut Eum quī nouerunt loquuntur, bonum as praedicandum virum. Ibid cap. 3.
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I referre the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. •• 40, pag. 30. Sam. Collie• Sermon on 1. Tim. 6.3. p. 21, 22. and others; but especially to their owne writings.
I refer the Reader for more particular satisfaction to Fr. Masons Sermon on 1 Cor. •• 40, page. 30. Sam. Collie• Sermon on 1. Tim. 6.3. p. 21, 22. and Others; but especially to their own writings.
This Simile was first vsed by a very Reuerend, graue and worthy Deane, (who hath many waies deserued well of our whole Church) in a Sermon before, Queene Elizabeth: and modestly and moderately vrged, not at all against the Ceremonies (which by his practice hee did allow) but for the further restraint of Popish Priests and Iesuites, who lay thicke in Ireland, and the Westerne coasts of England and Wales, as he pu• of dust and dirt behind the doores. Yet I here ascribed it to the Puri•anes, who (though they father it vpon that good man) must owne it 〈 ◊ 〉 their owne brat; because by mis-applying it to the Ceremonies, they haue 〈 ◊ 〉 their owne — Mu•• •mni 〈 ◊ 〉, incipit esse tuum.
This Simile was First used by a very Reverend, graven and worthy Deane, (who hath many ways deserved well of our Whole Church) in a Sermon before, Queen Elizabeth: and modestly and moderately urged, not At all against the Ceremonies (which by his practice he did allow) but for the further restraint of Popish Priests and Iesuites, who lay thick in Ireland, and the Western coasts of England and Wales, as he pu• of dust and dirt behind the doors. Yet I Here ascribed it to the Puri•anes, who (though they father it upon that good man) must own it 〈 ◊ 〉 their own brat; Because by misapplying it to the Ceremonies, they have 〈 ◊ 〉 their own — Mu•• •mni 〈 ◊ 〉, incipit esse tuum.
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Gal. 2.14. Vtique conuersationis fuit vitium, non praedicationis. Tertul. de praescript. cap. 23. Non imperio, sed facto. Lyra. Non docentis imperio, sed conuersationis exemplo. Gloss. Ord.
Gal. 2.14. Vtique conuersationis fuit Vitium, non praedicationis. Tertulian de prescript. cap. 23. Non Imperial, sed facto. Lyra. Non docentis Imperial, sed conuersationis exemplo. Gloss. Ord.
As Zuinglius said of Carolostadius (whom hee iudged too weake to vndertake the defence of the Truth against Luther in the point of Consubstantiation) Non satis humerorum habet. Sleidan.
As Zwingli said of Carolostadius (whom he judged too weak to undertake the defence of the Truth against Luther in the point of Consubstantiation) Non satis humerorum habet. Sleidan.
Eâdem doctrinâ quâ horremus facere mala vt eueniant bona, horrere debemus facere mala vt euitemus peiora. Euitare enim peiora, multò minus bonum est; quàm euenire bonum, Cajetan. hic.
Eâdem doctrinâ quâ horremus facere mala vt eueniant Bona, horrere debemus facere mala vt euitemus peiora. Euitare enim peiora, multò minus bonum est; quàm evenire bonum, Cajetan. hic.
Non enim datur perplexio ex parte rerum: sed contingere potest ex parte hominis nescientis euadere, nec videntis aditum euadendi absque ali quo peccato. Caiet hîc. See the glosse on dist. 13. item aduersus, where hee proueth against Gratian that there can be no perplexitie.
Non enim datur perplexio ex parte rerum: sed contingere potest ex parte hominis nescientis euadere, nec videntis aditum euadendi absque ali quo Peccato. Caiet hîc. See the gloss on Dist. 13. item Adversus, where he Proves against Gratian that there can be no perplexity.
Nec Samson aliter excusatur, quòd seipsum cum hostibus ruinâ domus oppressit, nisi quò latenter Spiritus Sanctus hoc iusserat, qui per illum miracula faciebat. Aug. l. 1. de ciu. Dei ca. 21. Si defenditur non fuisse peccatum, priuatum habuisse Consilium indubi•anter credendus est. Bern. de praec. & dispensat.
Nec samson aliter excusatur, quòd seipsum cum hostibus ruinâ domus oppressit, nisi quò Latently Spiritus Sanctus hoc jusserat, qui per Ilum Miracles faciebat. Aug. l. 1. the Ciu. Dei circa 21. Si defenditur non Fuisse peccatum, priuatum habuisse Consilium indubi•anter credendus est. Bern. de praec. & dispensat.
Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, professus est, quàm docet Poenitentiale Burchardi? Quot sunt, qui ignorarent multa, quae ibi leguntur, nisi ex ipso didicissent? I.R. in confut. fab. Burdon. pag. 305. Quò Principum sacerdotum, negociatorum, ac praecipuè mulierum vitia in concionibus suis insectentur: quae saepiùs ita depingunt, vt obscoenitatem doceant. Erasm. in Adag. NONLATINALPHABET.
Quis veterum Poetarum plus obscoenitatis, impuritatis, flagitiorum, Professus est, quàm docet Penitential Burchardi? Quot sunt, qui ignorarent Multa, Quae There leguntur, nisi ex ipso didicissent? I.R in confute. fab. Burdon. page. 305. Quò Principum Sacerdotum, negociatorum, ac praecipuè mulierum Vices in concionibus suis insectentur: Quae saepiùs ita depingunt, vt obscoenitatem doceant. Erasmus in Adag..
Penè idem est fidem nolle asserere, & negare. Fulgent. lib. 1. ad Thrasim. cap. 1. Sicut incauta locutio in errorem pertrahit, ita indiscretum filentium in errore relinquit. Greg. in Moral.
Penè idem est fidem nolle asserere, & negare. Fulgent. lib. 1. and Thrasim. cap. 1. Sicut incauta Locution in errorem pertrahit, ita indiscretum filentium in Error relinquit. Greg. in Moral.
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NONLATINALPHABET. Act. 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundùm. NONLATINALPHABET. Plat. in Charmide.
. Act. 17.11. Non requiritur quis, vel qualis praedicet; sed quid praedicet. Distinct. 19. Secundùm.. Plat. in Charmide.
Ne gratia & donum diuisum sit per personas Patri, & Filij, et Sp. Sancti: sed indiscretae vnitatis & naturae trium vnum opus intell•gatur. Ambros in 1. Cor. 7. ca. 61.
Ne Gratia & Donum diuisum sit per personas Patri, & Filij, et Spa Sancti: sed indiscretae vnitatis & naturae trium One opus intell•gatur. Ambos in 1. Cor. 7. circa 61.
fw-fr fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la, fw-la np1 fw-la: fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la. np1 p-acp crd np1 crd n1 crd
— geminae operationis experimentum. Vnius, qua nos primò i•tus virtutibus solidat ad salutem: alterius, qua foris quoque muneribus ornat ad lucrum. Illas nobis, haec nostris accepimus. Bernard. in Cant. Serm. 18.
— Geminae operationis experimentum. Unius, qua nos primò i•tus virtutibus solidat ad salutem: alterius, qua Foris quoque muneribus ornat ad lucrum. Illas nobis, haec nostris accepimus. Bernard. in Cant Sermon 18.
Quò in plures diffunditur, •ò redundantior manet, [ fortè leg. manat, ] & in suum fontem recurrit. In se enim refluit vbertas prudentiae: & quò pluribus fluxerit, eò exercitius fit omne quod remanet. Ambros. 2.. Offic. 15.
Quò in plures diffunditur, •ò redundantior manet, [ fortè leg. manat, ] & in suum fontem recurrit. In se enim refluit vbertas prudentiae: & quò Pluribus fluxerit, eò exercitius fit omne quod remanet. Ambos 2.. Office 15.
Prophetas interpretes dicit scripturarum. Ambros. in 1. Cor. c. 63. Prophetia. i.e. donum interpretandi scripturas. Piscat. schol. in 1. Cor. 14.22. Mysticum•sensum ad salutem a•ditorum explan•nte E•asm. in paraphr ad: 1. Cor. 14.
Prophets interprets dicit scripturarum. Ambos in 1. Cor. c. 63. Prophetia. i.e. Donum interpretandi scripturas. Physical. schol. in 1. Cor. 14.22. Mysticum•sensum ad salutem a•ditorum explan•nte E•asm. in Paraphrase ad: 1. Cor. 14.
Si, cum mihi furta, largitiones — obijciuntur, ego respendere soleo meis — non tàm s•m existimandus •e rebus gestis gloriari quàm de obiectis non confiteri. Cic. pro domo sua.
Si, cum mihi furta, largitiones — obijciuntur, ego respendere Solio meis — non tàm s•m existimandus •e rebus gestis Gloriari quàm de obiectis non Confession. Cic Pro domo sua.
— sed Roma parentem, Roma patrem patriae Ciceronem libera dixit. Iuvenal. Satyr. 8. — patrem patriae appellauimus, vt sciret datam sibi potestatem patriam; quae est, temperatissima, liberis consulens, suaque post illos ponens. Senec. 1. de Clem. 14.
— said Roma parentem, Roma patrem patriae Ciceronem Libera dixit. Juvenal. Satyr. 8. — patrem patriae appellauimus, vt sciret datam sibi potestatem Patriam; Quae est, temperatissima, Liberis consulens, suaque post Illos ponens. Seneca 1. de Clem. 14.
Non solùm qui dat esurienti cibum, sitienti potum — verumetiam & qui emendat verbere in quē potestas datur, vel coercet aliquâ disciplinâ — in co quòd corripit, & aliquâ emendatoriâ poena plectit, eleemosynam dat, quia misericordiam praestat. Aug. in Enchirid. c. 72.
Non solùm qui that esurienti Food, sitienti potum — verumetiam & qui emendat verbere in quē potestas datur, vel coercet aliquâ disciplinâ — in counterfeit quòd corripit, & aliquâ emendatoriâ poena plectit, Eleemosynary that, quia misericordiam praestat. Aug. in Enchiridion c. 72.
ferè maxima pars morem hunc homines habēt: quod sibi volunt Dum id impetrant, boni sunt; sed id vbi iam penes sese habent, Ex bonis pessimi, & fraudulentissimi sunt. Plaut. in Capt. 2.1. Omnes candidatos, bonos viros dicimus. Senec. Epist. 3.
ferè maxima pars morem hunc homines habēt: quod sibi volunt Dum id impetrant, boni sunt; sed id vbi iam penes seize habent, Ex bonis pessimi, & fraudulentissimi sunt. Plautus. in Capt. 2.1. Omnes Candidates, bonos viros dicimus. Seneca Epistle 3.
NONLATINALPHABET. Neruus est sapientiae, non cito credere. dictum Epicharmi, apud Cic. 1. ad Attic. 16. NONLATINALPHABET. Eurip. in Helena. The simple belieue euery word. Prou. 14.15.
. Neruus est sapientiae, non Quick Believe. dictum Epicharmus, apud Cic 1. and Attic. 16.. Eurip in Helena. The simple believe every word. Prou. 14.15.
Qui non vetat peccare, cum potest; iubet. Senec. in Tro. ad. In cuius mann est vt prohibeat, iubet agi, si non prohibet admitti. Salvian. 7. de prouid.
Qui non Vetat Peccare, cum potest; iubet. Seneca in Tro. ad. In cuius man est vt prohibeat, iubet agi, si non Prohibet admitti. Salvian. 7. de provide.
Ipsos Iustitiarios, quos vulgariter Err•ntes, vel Itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit. Excessus namque hominum absconduntur, &c. Pet. Blesens. Epist. 95.
Ipsos Iustitiarios, quos vulgariter Err•ntes, vel Itinerantes dicimus, dum errata hominum diligently explorant, frequenter errare contingit. Excessus namque hominum absconduntur, etc. Pet. Blessens. Epistle 95.
NONLATINALPHABET. Epictet. apud Stob. serm. 143. nos legē bonam â molâ, nullâ a•ia nisi naturali normâ diuidere possumus. Cic. lib. 1. de legib. Quod fit iniusiè, nec iure sieri potest. Non enim iura dicenda sunt, vel putanda iniqua hominum constituta. Aug. l. 9. de Ciuit 21.
. Epictetus. apud Stob. sermon. 143. nos legen Good â molâ, nullâ a•ia nisi naturali normâ diuidere possumus. Cic lib. 1. de Legib. Quod fit iniusiè, nec iure sieri potest. Non enim Jerusalem dicenda sunt, vel putanda Iniqua hominum Constituted. Aug. l. 9. de Civil 21.
Atque ipsa vtilitas prope iusti mater, & aequi Horat. 1. serm. 3. — ex ae quo & bono ius consta•, quod ad veritatem & vtili tatem communom videtur pertinere. Cic. ad Herem. lib. 2.
Atque ipsa vtilitas Prope Justi mater, & Aequi Horatio 1. sermon. 3. — ex ae quo & Bono Just consta•, quod ad veritatem & Useful tatem communom videtur pertinere. Cic and Herem. lib. 2.
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NONLATINALPHABET. apud Stob. serm. 2. Idque per praeconem, cum aliquem emendavet, dici iubebat, Quod tibi fieri non vis, alteri ne feceris. Quam sententiam vsqueadeo dilexit, vt & in Palatio, & in publicis operibus praescribi iuberet. de Alex. severo Lamprid. in Alex.
. apud Stob. sermon. 2. Idque per praeconem, cum aliquem emendavet, dici iubebat, Quod tibi fieri non vis, Alteri ne feceris. Quam sententiam vsqueadeo dilexit, vt & in Palatio, & in publicis operibus praescribi iuberet. de Alexander Severo Lamprid in Alexander
Maximam partem ad iniuriam faciendam aggrediuntur nonnulli, vt adipiscantur ea quae cōcupiuerunt: In quo vitio latissime patet auaritia. Cic. l. 1. de offic. Sic vita hominum est, vt ad maleficium nemo conetur, sine spe atque emolumento accedere. Cic. pro Sex. Roscio. — pars vlcisima rerum, Certamen mouistis opes. Lucan. lib. 3. NONLATINALPHABET. Diphilus apud Stob. serm. 8.
Maximam partem ad iniuriam faciendam aggrediuntur Nonnulli, vt adipiscantur ea Quae cōcupiuerunt: In quo vitio latissime patet auaritia. Cic l. 1. de office. Sic vita hominum est, vt ad maleficium nemo conetur, sine See atque emolumento accedere. Cic Pro Sex. Roscio. — pars vlcisima rerum, Certamen mouistis opes. Lucan. lib. 3.. Diphilus apud Stob. sermon. 8.
Pro. 18.17. Est vitium, cuius si te i•munem sentis, inter omnes quos noui, ex his qui Cathedras ascendunt, sedebis me iudice solitarius. Facilitas credulitatis haec est: cuius callidissimae vulpeculae Magnorum neminem comperi satis cavisse versutias. Bern. 2. de consid. in fine.
Pro 18.17. Est Vitium, cuius si te i•munem Sentis, inter omnes quos noui, ex his qui Cathedras ascendunt, sedebis me iudice solitarius. Facilitas credulitatis haec est: cuius callidissimae vulpeculae Magnorum neminem comperi satis cavisse versutias. Bern. 2. de Consider. in fine.
Gen. 18.20, 21. quo exemplo moniti, ne ad proferendam sententiam — aut temere indiligente• que in discussa quaeque quoquo modo iudicemus: sed exemp•o Domini descendamus, videamus, & iusto examine criminoso• diligenter perscrutemur. Concil. Trib. e. 22.
Gen. 18.20, 21. quo exemplo moniti, ne ad proferendam sententiam — Or Temere indiligente• que in discussa quaeque quoquo modo iudicemus: sed exemp•o Domini Descendamus, videamus, & Justo examine criminoso• diligently perscrutemur. Council. Trib e. 22.
Accusatores multos esse in ciuitate v•ile est, vt metu contineatur audacia: veruntamen hoc ita est vtile, vt non planè illudamur ab accusatoribus. Ibid.
Accusatores multos esse in ciuitate v•ile est, vt metu contineatur audacia: Veruntamen hoc ita est utile, vt non planè illudamur ab accusatoribus. Ibid
Canes aluntur in Capitolio, vt significent, si fures venerint - Quòd si luce quoque canes latrent, cùm Deos salutatum aliqui venerint: opinor jis crura suffringantur, &c. Ibid.
Canes aluntur in Capitol, vt significent, si fures venerint - Quòd si luce quoque canes latrent, cùm Gods salutatum aliqui venerint: opinor jis crura suffringantur, etc. Ibid
Cael. ad Cicer. 8. fam. Epist. 8. vide l. 7. & l. 13. § ▪ qui damni. ff. de damno infect. In omnibus causis, siue est, san•imus non. liter, &c. Nisi prius qui eas exposcunt, iuramentum de calumniâ praestiterint, quod non &c. •. Vinc. Cod de iureiurando propter calumn.
Celestial and Cicer. 8. fam. Epistle 8. vide l. 7. & l. 13. § ▪ qui damn. ff. the Damno infect. In omnibus Causis, siue est, san•imus non. liter, etc. Nisi prius qui eas exposcunt, iuramentum de calumniâ praestiterint, quod non etc. •. Vince Cod de iureiurando propter calumn.
Existunt etiam saepè iniuriae calumniâ quadam, & nimis callidâ, sed malitiosâ iuris interpretatione. Cic. lib. 1. de Offic. Scriptum sequi, calumniatoris esse; boni iudicis, voluntatem scriptoris, authoritatemque defendere. Id pro A. Cecinna.
Existunt etiam saepè iniuriae calumniâ Quadam, & nimis callidâ, sed malitiosâ iuris Interpretation. Cic lib. 1. de Office Scriptum sequi, calumniatoris esse; boni Judges, voluntatem Scriptural, authoritatemque defendere. Id Pro A. Cecinna.
Quadruplatores, accusatores seu delatores criminum Publicorum, sub poena quadrupli: siue quòd ipsi ex damnatorum bonis quos accusauerant, quartam partem consequebantur. Ascon. in Verr. See Fest. in Quadruplatore, Turneb. 3. Aduers. 9. Lips. in lib. 4. Ann. Taciti. Bisciol. 14. subces. 13.
Quadruplatores, Accusatores seu delatores crimen Publicorum, sub poena quadrupli: siue quòd ipsi ex damnatorum bonis quos accusauerant, quartam partem consequebantur. Ascon. in Verr See Fest. in Quadruplator, Turnebus. 3. Aduers. 9. Lips. in lib. 4. Ann. Taciti. Bisciol. 14. subces. 13.
aequitas in paribus causis paria iura desiderat. Cic. in Top. Quis hoc statuit, quod aequum sit in Quintium, id iniquum esse in p•tuit ▪ Id pro. Quiq.
aequitas in paribus Causis paria Jerusalem Desiderate. Cic in Top. Quis hoc statuit, quod Aequum sit in Quinctius, id Iniquum esse in p•tuit ▪ Id Pro. Quiq.
Praeuaris 〈 … 〉 satoris corruptela ab reo. Cic. in partit. orat. — Praeuaricatorem •um •sse ostendimus, 〈 ◊ 〉 colludit cum reo, & translatitie munere accusand desungitur. Mar, in l. 1. ff ad Senatus. Turpil.
Praeuaris 〈 … 〉 satoris Corruptela ab Reo. Cic in Participate. Orat. — Praeuaricatorem •um •sse ostendimus, 〈 ◊ 〉 colludit cum Reo, & translatitie munere accusand desungitur. Mar, in l. 1. ff ad Senatus. Turpitude.
quem Graecia Priapum dixit. Hist. Scolast. in Num. c. 34. & alij secuti Hieronymum in c 9. Osee; & 1. cont. Io. 12. See Vatabl. in Num. 25.3. Seldem. Synt. 1. de DIs Syr. c. 5. Lael. Biscio•. 3. hor. subces. 20.
Whom Graecia Priapum dixit. Hist. School. in Num. c. 34. & alij secuti Hieronymus in c 9. Hosea; & 1. contentedly. Io. 12. See Vatable in Num. 25.3. Seldom. Saint 1. the DIs Syr. c. 5. Lael. Biscio•. 3. hor. subces. 20.
Nec in quēquā Presbyterum, Episcopum, siue Papam, conuenit conctiuam in •oc saeculo iurisdictionem sibi habeve; nisi eadem sibi per humanū legislatorem concessa fuerit, in cuius potestate est hanc ab ipsis semper reuocare. Marsil. Patau. 2. defens pacis. 5.
Nec in quēquā Presbyterum, Bishop, siue Pope, conuenit conctiuam in •oc saeculo iurisdictionem sibi habeve; nisi Same sibi per humanū legislatorem concessa fuerit, in cuius potestate est hanc ab Ipse semper reuocare. Marsil. Patau. 2. defence pacis. 5.
ac Regis quidem haec munia esset iussit, primum, vt sacrorum, & sacrificiorum principatum baberet — Dyonis. Halicar. lib. 2. See also Cic. 1. de diuin. NONLATINALPHABET. de Aegyptiis Plutarch lib. de Is. & Osir.
ac Regis quidem haec Money esset Iussit, primum, vt Sacred, & Sacrifices Principatum baberet — Dyonis. Halicar. lib. 2. See also Cic 1. the divine.. de Aegyptiis Plutarch lib. de Is. & Osir
Solida mente. Cassiodorus; Constanter. Lyranus; Constantiâ mentis, & audacia operis. Ludolfus hîc. Hee had zeale in the feare of the Lord, and stood vp with good courage of heart. Sitac. 45.23.
Solid mente. Cassiodorus; Constanter. Lyranus; Constantiâ mentis, & audacia operis. Ludolfus hîc. He had zeal in the Fear of the Lord, and stood up with good courage of heart. Sitac. 45.23.
— deinde praetores vrbani, qui jura•i debent optimum quemque in selectos judices referre. Cic. pro Cluent. Vnum ex selectis judicibus obijciebat. Horat. 1. Serm. sat. 4.
— Deinde praetores vrbani, qui jura•i debent optimum quemque in selectos Judges refer. Cic Pro Cluent. One ex selectis judicibus obijciebat. Horatio 1. Sermon sat. 4.
Quibus non erat Deus daturas vita naeternam, — si neque hanc eis terrenam gloriam concederet, non redderetur merces bonis ar tibus corum, id est, virtutibus, quibus — Augustin. 5. de Ciuit. 15.
Quibus non erat Deus daturas vita naeternam, — si neque hanc eis Terrenam gloriam concederet, non redderetur merces bonis Are tibus corum, id est, virtutibus, quibus — Augustin. 5. de Civil 15.
intelligimus — etiam Ethnicos, si quid boni fecerint, non absque mercede, Dei judici• praeterriri. Hieron. in Ezek. 29. God euen among the Hea•hen, ha•h often rewarded morall honesty with outward happinesse. W. Ral. hist of World, lib. 2. cap. 8. §. 3.
intelligimus — etiam Ethnics, si quid boni fecerint, non absque mercede, Dei judici• praeterriri. Hieron. in Ezekiel 29. God even among the Hea•hen, ha•h often rewarded moral honesty with outward happiness. W. Rat hist of World, lib. 2. cap. 8. §. 3.
Quod dicit (Poenilentiam agam) intelligigitur metaphoricè dictum: nam homines, quando non implent quod comminati sunt, poenitere videntur. Aquin. 1. qu. 19.7. ad. 2.
Quod dicit (Poenilentiam Agam) intelligigitur metaphoricè dictum: nam homines, quando non implent quod comminati sunt, poenitere videntur. Aquinas 1. queen. 19.7. ad. 2.
Cùm exteriùs mutari videtur sententia, consilium non mutatur quia de vnaquaque re immutabiliter intùs constituitur, quicquid foris mutabiliter agitur. Gregor. in Moral.
Cùm exteriùs mutari videtur sententia, consilium non mutatur quia de vnaquaque re immutabiliter intùs constituitur, quicquid Foris mutabiliter agitur. Gregory. in Moral.
non mehercule quenquam audio hoc anno ereptum, qui mibi non a l•iis immort. ereptus ex his miseriis, & ex iniquissimâ conditione vitae videretur. Cic. 5. epist. 16. Fuit hoc luctuosum suis, acerbum patriae, graue bonis omnibus: sed ii tamen Remp. casus secuti sunt, vt mihi non erepta L. Crasso à Diis Imm. vita, sed donata mors esse videretur. Non vidit flagrantem &c. Id. 3. de Orat. Fortunatus illius [ Hortensii ] exitus, qui ea non vidit cum fierent, quae praeuidit futura — sed illum videtur felicitas ipsius, quâ semper est vsus, ab eis miserijs quae consecutae sunt, morte vindicasse. Id in Bruto.
non mehercule quenquam audio hoc Anno ereptum, qui mibi non a l•iis Immort. Ereptus ex his miseriis, & ex iniquissimâ condition vitae videretur. Cic 5. Epistle. 16. Fuit hoc luctuosum suis, acerbum patriae, graven bonis omnibus: sed ii tamen Remp. casus secuti sunt, vt mihi non erepta L. Crasso à Dis Immortal vita, sed donata mors esse videretur. Non vidit flagrantem etc. Id. 3. de Orat Fortunatus Illius [ Hortensii ] exitus, qui ea non vidit cum fierent, Quae praeuidit futura — sed Ilum videtur Felicity Himself, quâ semper est vsus, ab eis miserijs Quae consecutae sunt, morte vindicasse. Id in Bruto.
Quisquam est hominum, qui fuisse illum [ Iouem ] Deum credat, tàm iniustū, tam impium, nec mortulium saltem constituta seruantem; apud quos nefas haberetur magnum, alterum pro altero plect• & aliena delicta aliorum ceruicibus vindicari ? Arnob. contr. Gent. lib. 7.
Quisquam est hominum, qui Fuisse Ilum [ Jupiter ] God Credat, tàm iniustū, tam Impious, nec mortulium Saltem Constituted seruantem; apud quos nefas haberetur magnum, alterum Pro altero plect• & Aliena Delicta Aliorum ceruicibus vindicari? Arnob Contr. Gent. lib. 7.
est planè quasi saeuitia, medicina de scalp•ll• — Non tamen secari ideirco malum: quia dolores vtiles affert — vlulans ille, & gemens & mugiens inter manus medici, postmodum easdem mercede cumulabit. Tertullian in Scorp. cap. 5.
est planè quasi saeuitia, medicina de scalp•ll• — Non tamen secari ideirco malum: quia Dolores utiles affert — ululans Isle, & gemens & mugiens inter manus medici, postmodum easdem mercede cumulabit. Tertullian in Scorp. cap. 5.
Naturâ pater & filius eadem esse persona penè intelligitur. l. vlt. Cod. 6.26. de impub. — pars quodammodo corporis eius. l. 22. Cod. 11.47. de agric. & cens.
Naturâ pater & filius Same esse persona penè intelligitur. l. Ult. Cod. 6.26. de impub. — pars quodammodo corporis eius. l. 22. Cod. 11.47. the Agric. & Cens.
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NONLATINALPHABET. Marmoreo tumulo Licinus jacet; at Cato paruo: Pompeius nullo. Credimus esse Deos? Vario. See Plat. de leg. Cic. 3. de Nat. deor. Senec. de prouid. Aug. 3. de lib. arb. 2. Menand. apud Stob. Serm. 104.
. Marble tumulo Licinus jacet; At Cato paruo: Pompeius nullo. Credimus esse Gods? Various. See Plat. de leg. Cic 3. de Nat. deor. Seneca de provide. Aug. 3. the lib. arb. 2. Menand. apud Stob. Sermon 104.
NONLATINALPHABET. Chrys. in Gen. hom 29. Filij bona valetudo, felicitas, patrimonium perti•et ad patrem. Felicior futurus, si saluum habuerit filium; infelicio•, si amiserit. Senec. 5. de benes. 19. Nihil interest, in se quis veritus fuerit, an in liberis: cùm pro affectu parentes magis in liberis terreantur. l. 8. S. haec quae. ff. 4.2. Quod metus causa.
. Chrys. in Gen. hom 29. Filij Bona valetudo, Felicity, patrimonium perti•et ad patrem. Felicior Future, si saluum habuerit Son; infelicio•, si amiserit. Seneca 5. the benes. 19. Nihil Interest, in se quis veritus fuerit, an in Liberis: cùm Pro affectu Parents magis in Liberis terreantur. l. 8. S. haec Quae. ff. 4.2. Quod metus causa.
Qui autem se dicunt vacare lectioni, nonne illic inueniunt quod praecipit Apostolus? Quae est ista ergo peruersitas, lectioni nolle obtemperare, dum vult ei vacare; &, vt quod bonum est diutiùs legatur, ideo facere nolle quod legitur. c. 17. ibi.
Qui autem se dicunt vacare lectioni, nonne illic inueniunt quod praecipit Apostles? Quae est ista ergo peruersitas, lectioni nolle obtemperare, dum vult ei vacare; &, vt quod bonum est diutiùs legatur, ideo facere nolle quod legitur. c. 17. There.
— nempe volucrem Sic laudamus equam — Nobilis hic, quocun { que } venit de gramine — Sed venale pecus Corythae, posteritas & Hirpini, si rara •i•go victoria sedit; Nil ibi maiorum respectus, gratia nulla Vmbrarum: dominos pr•ciis mutare iubentur exiguis. Iuuenal. Satyr. 8.
— nempe volucrem Sic Laudamus equam — Nobilis hic, quocun { que } venit de gramine — Said venal pecus Corythae, posteritas & Hirpini, si rara •i•go victoria Sedit; Nil There Maiorum Respectus, Gratia nulla Vmbrarum: dominos pr•ciis mutare iubentur exiguis. Juvenal. Satyr. 8.
inque eo vel maximè probaui — Apollonium, — qui cùm mercede doceret, tamen non patiebatur cos, quos judicabat non posse orat•res euadere, operam apud sese perdere, dimittel atque: & ad quamcunque artem putabat esse aptum, ad eam impellere, atque hortari solebat. Cic. 1. de Orat.
Inque eo vel maximè probaui — Apollonius, — qui cùm mercede doceret, tamen non patiebatur cos, quos judicabat non posse orat•res euadere, Operam apud seize Perdere, dimittel atque: & ad quamcunque Artem putabat esse aptum, ad eam Impellere, atque hortari solebat. Cic 1. de Orat
Nihil est quod non expugnet pertinax opera, & intenta ac diligens cura Senec. — Labor omnia vincit Improbus. Virgil. 1. Georg. Praeliatus est contrarerum naturam, & quidem victor abijt; malignitatem ejus pertinacissimo robore superando. de Demosthene, Valer. Max. 8.7. NONLATINALPHABET. Heliodor. lib. 3. Aethiop. hist.
Nihil est quod non expugnet Pertinax opera, & intenta ac Diligens Cure Seneca — Labour omnia vincit Improbus. Virgil. 1. George Praeliatus est contrarerum naturam, & quidem victor Abijah; malignitatem His pertinacissimo robore superando. de Demosthenes, Valer Max. 8.7.. Heliodor. lib. 3. Ethiop. hist.
Apud arbitrum neque nihil, neque tantum quantum postulauimus, consequemur. — Quis vnquam ad arbitros, quantum petit, tantum abstulit? Cic. pro Rosc. Com.
Apud arbitrum neque nihil, neque Tantum quantum postulauimus, consequemur. — Quis vnquam ad arbitros, quantum petit, Tantum abstulit? Cic Pro Rosc Come