Balme from Gilead to recouer conscience In a sermon preached at Pauls-Crosse, Octob. 20. 1616. By Samuel Ward, Bach. of Diuinitie, and preacher of Ipswich.
Publisher: By T homas S nodham for Roger Iackson and William Bladen and are to be sold neare the Conduit in Fleet street and at the signe of the Bible at the great north doore of Pauls
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and that not as a Preface, but in way of earnest suite, Pray for mee: For I desire this day, in treating of a GOOD CONSCIENCE, both so my selfe to keepe and discharge one,
and that not as a Preface, but in Way of earnest suit, Pray for me: For I desire this day, in treating of a GOOD CONSCIENCE, both so my self to keep and discharge one,
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that wee may all depart hence in the peace of a Good conscience, assured (with our Apostle) that we haue a good one, desiring in all things to walke honestly.
that we may all depart hence in the peace of a Good conscience, assured (with our Apostle) that we have a good one, desiring in all things to walk honestly.
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A worke so highly and peculiarly needfull for these times, that a sharpe Seer of them, was often heard to pray, that God would stirre vp some to write and preach of this Argument:
A work so highly and peculiarly needful for these times, that a sharp Seer of them, was often herd to pray, that God would stir up Some to write and preach of this Argument:
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but now this also through affected blindnesse and wilfull malice, is so smoothered and suffocated, through a daily custome of sinning, the eyes of it so pecked out, the mouth so stopped, the very heart of it so wounded and quelled, that (as the world iustly complaynes) it is dead long since;
but now this also through affected blindness and wilful malice, is so smothered and suffocated, through a daily custom of sinning, the eyes of it so pecked out, the Mouth so stopped, the very heart of it so wounded and quelled, that (as the world justly complains) it is dead long since;
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Is it not then high time for the Lord to worke? and for vs to see if by crying aloud (as Elias said of the dead Idoll) wee may fetch life againe into it, which is the very life of our spirituall life,
Is it not then high time for the Lord to work? and for us to see if by crying aloud (as Elias said of the dead Idol) we may fetch life again into it, which is the very life of our spiritual life,
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and shortly, wherein the Bookes shall be opened, these clasped and sealed Bookes of our Consciences, the Contents whereof are now like Letters written with the Iuyce of Orrenges, that cannot be read till it come to that fire which shall make the secrets of all hearts legible;
and shortly, wherein the Books shall be opened, these clasped and sealed Books of our Consciences, the Contents whereof Are now like Letters written with the Juice of Oranges, that cannot be read till it come to that fire which shall make the secrets of all hearts legible;
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yea, to be well skilled and versed in them, for the sake and rectifying whereof all other good Bookes are written, that we might be able to pro•e and examine our selues,
yea, to be well skilled and versed in them, for the sake and rectifying whereof all other good Books Are written, that we might be able to pro•e and examine our selves,
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In the selfe-sam• case, when they hyred Tertullus to paint him 〈 ◊ 〉 with his Rhetoricke for a pestilent fellow, a troubler and commotioner of the whole world, he• vsed the like prouocation;
In the selfe-sam• case, when they hired Tertullus to paint him 〈 ◊ 〉 with his Rhetoric for a pestilent fellow, a troubler and commotioner of the Whole world, he• used the like provocation;
And worthily indeed becomes it this chosen vessell, to glory in this choise Iewell, with which the whole world compared and weighed in the Ballance, will be found as light as drosse and vanity,
And worthily indeed becomes it this chosen vessel, to glory in this choice Jewel, with which the Whole world compared and weighed in the Balance, will be found as Light as dross and vanity,
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The world hath many stately sights, glorious obiects, as namely strong Towers, tall Ships vnder saile, Armies vnder Banners, sumptuous Buildings, pleasant Orchards and Gro••s:
The world hath many stately sights, glorious objects, as namely strong Towers, tall Ships under sail, Armies under Banners, sumptuous Buildings, pleasant Orchards and Gro••s:
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but when I represent to my selfe, when I seriously conceiue and consider Paul, riding in this triumphant Chariot, aduanced aboue the reach of mens thoughts and tongues,
but when I represent to my self, when I seriously conceive and Consider Paul, riding in this triumphant Chariot, advanced above the reach of men's thoughts and tongues,
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The triple-crowned man of pride riding vpon mens shoulders, and treading vpon Emperours necke• Much lesse the rich Foole in the Gospell, with his goods increasing ▪ and Barnes enlarged:
The triple-crowned man of pride riding upon men's shoulders, and treading upon emperors necke• Much less the rich Fool in the Gospel, with his goods increasing ▪ and Barns enlarged:
or the rich Glutton, with his delicate fare and purple rayment, or any other glistering apparences of happinesse ▪ which dazle the eyes of the doti•• world.
or the rich Glutton, with his delicate fare and purple raiment, or any other glistering apparences of happiness ▪ which dazzle the eyes of the doti•• world.
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Let become of the rest wh•• will, so that this be my Lot an• portion (which euer let be my wi•• aboue all wishes) that through• Gods grace and Christs blo•d, 〈 ◊ 〉 may haue a good Conscience, and b• assured that I haue one, desiring i• all things to walke honestly.
Let become of the rest wh•• will, so that this be my Lot an• portion (which ever let be my wi•• above all wishes) that through• God's grace and Christ blo•d, 〈 ◊ 〉 may have a good Conscience, and b• assured that I have one, desiring i• all things to walk honestly.
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In which Text or Woofe of Scripture, which I may call Pauls Triumph, I finde these Threads: 1. The excellent matter, A good CONSCIENCE. 2. The glorious manner, A certaine confidence.
In which Text or Woof of Scripture, which I may call Paul's Triumph, I find these Threads: 1. The excellent matter, A good CONSCIENCE. 2. The glorious manner, A certain confidence.
The Trophies are not meane and base, but the richest gift which Christ ascending on high, left vs to reioyce in, a good conscience. The boasting is not vaine:
The Trophies Are not mean and base, but the Richest gift which christ ascending on high, left us to rejoice in, a good conscience. The boasting is not vain:
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Now that we may more distinctly apprehend the Contents of the Text, and that which is best of all, attaine the scope and subiectmatter thereof, which is the end of all, a GOOD CONSCIENCE;
Now that we may more distinctly apprehend the Contents of the Text, and that which is best of all, attain the scope and subiectmatter thereof, which is the end of all, a GOOD CONSCIENCE;
because many talke of Conscience, few know it; I will first discouer the Nature of it, which hath beene darkned by Schoole definitions, and Rhetoricall descriptions.
Because many talk of Conscience, few know it; I will First discover the Nature of it, which hath been darkened by School definitions, and Rhetorical descriptions.
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how it is made good, and how it is distinguished from seeming good ones, and how by foure infallible Characters it's certainely approued and knowne to be good.
how it is made good, and how it is distinguished from seeming good ones, and how by foure infallible Characters it's Certainly approved and known to be good.
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but is inseperable from the soule, immoueable from the subiect, as neither acts nor habits are, which is Thomas his chiefe reason to proue Conscience an act, quia deponi potest; the cleane contrarie whereof is true,
but is inseparable from the soul, immovable from the Subject, as neither acts nor habits Are, which is Thomas his chief reason to prove Conscience an act, quia deponi potest; the clean contrary whereof is true,
and therefore the Hebrewes more aptly call it NONLATINALPHABET Heart or Soule, and the Grecians NONLATINALPHABET. If our heart condemne vs, 1 Ioh. 3. 20. It hath indeed the vnderstanding for the Throne and Pallace thereof, where it is chiefly resident, whereby it exerciseth the principall functions, from whence commonly it hath it name Conscience; as the Emperour of Russia from Mosco his chiefe Citie:
and Therefore the Hebrews more aptly call it Heart or Soul, and the Greeks. If our heart condemn us, 1 John 3. 20. It hath indeed the understanding for the Throne and Palace thereof, where it is chiefly resident, whereby it Exerciseth the principal functions, from whence commonly it hath it name Conscience; as the Emperor of Russia from Moscow his chief city:
Say wee not in common vse of Speech, which is the Emperour of Words, My Conscience tels mee I did or did not such a thing, which is an Action of the Memory? My Conscience bids mee doe,
Say we not in Common use of Speech, which is the Emperor of Words, My Conscience tells me I did or did not such a thing, which is an Actium of the Memory? My Conscience bids me do,
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what are these but Actions of the Affections recoyling vpon the Soule? But if any list to contend about these subtilties, Conscience tells them, it hath no such custome.
what Are these but Actions of the Affections recoiling upon the Soul? But if any list to contend about these subtleties, Conscience tells them, it hath not such custom.
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and that by which Man resembleth most the Autarchie and selfe-sufficiencie of GOD, which I graunt is proper to his Infinitenesse, to be content and compleat within it selfe:
and that by which Man resembles most the Autarchy and self-sufficiency of GOD, which I grant is proper to his Infiniteness, to be content and complete within it self:
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whence it is that the Approofes and Reproofes of it, are so powerfull and terrible, the one chearing more then any Cordiall, the other gnawing more then any Chest-worme;
whence it is that the Approofs and Reproofs of it, Are so powerful and terrible, the one cheering more then any Cordial, the other gnawing more then any Chest-worm;
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It hath more immediate deputation and authoritie from GOD (of whom all principalities and powers receiue theirs) then Angels, Kings, Magistrates, Father, Mother, or any other Superiour. It's onely inferiour to GOD:
It hath more immediate deputation and Authority from GOD (of whom all principalities and Powers receive theirs) then Angels, Kings, Magistrates, Father, Mother, or any other Superior. It's only inferior to GOD:
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It is a certaine middle thing betweene GOD and Man, and hath the dignitie of Earles and Nobles, that are Comites Regum. And so Paul is bolde, Romanes 9. to call his Conscience a Co-witnesse with GOD;
It is a certain middle thing between GOD and Man, and hath the dignity of Earls and Nobles, that Are Comites Regum. And so Paul is bold, Romans 9. to call his Conscience a Co-witnesse with GOD;
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yea, euery mans GOD in that sense that Moses was Aarons. It's the surest Prognostication and Prae-indgement of GODS last Iudgement, and best Almanacke within a Mans owne breast, foretelling him what will become of him at that day.
yea, every men GOD in that sense that Moses was Aaron's. It's the Surest Prognostication and Prae-judgment of GOD'S last Judgement, and best Almanac within a men own breast, foretelling him what will become of him At that day.
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Sometimes, as Sicknesses and Purgations, they are in order to health, as in the Iewes, Act. 2. Oftentimes as in Cain, Iudas, Achitophell, they destroy their owners.
Sometime, as Sicknesses and Purgations, they Are in order to health, as in the Iewes, Act. 2. Oftentimes as in Cain, Iudas, Achitophel, they destroy their owners.
but here take heede the Diuell, the great Imposter of our Soules, put not vpon our folly and simplicity, three sorts of quiet ones, as hee doth to most.
but Here take heed the devil, the great Imposter of our Souls, put not upon our folly and simplicity, three sorts of quiet ones, as he does to most.
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and that which is worst of all, they loue to liue vnder blinde Sir Iohns, seeke darke corners, say they are not Booke-learned nor indeede will suffer their Consciences to proue good Lawyers in Gods Booke,
and that which is worst of all, they love to live under blind Sir Iohns, seek dark corners, say they Are not Book-learned nor indeed will suffer their Consciences to prove good Lawyers in God's Book,
A number of such sottish Soules there be, whose Consciences if God opens as he did the eyes of the Prophets Seruant, they shall see Armies and Legions of Sinnes and Diuels in them.
A number of such sottish Souls there be, whose Consciences if God Opens as he did the eyes of the prophets Servant, they shall see Armies and Legions of Sins and Devils in them.
in plague times and sweating sicknesses, they flie in the throate: they flatter like Parasites in Prosperitie, and like Sycophants accuse in Aduersitie.
in plague times and sweating Sicknesses, they fly in the throat: they flatter like Parasites in Prosperity, and like sycophants accuse in Adversity.
Marke then you that haue Mils of businesse in your Heads, whole West-Minster-Hals, Bursses, Exchanges and East-Indies, (as I feare many of you haue whilst I am speaking to your Conscience) that making hast to be rich, ouerlay your braines with affaires, are so busie in your Counting-house and Bookes,
Mark then you that have Mills of business in your Heads, Whole West-Minster-Hals, Bursses, Exchanges and East indies, (as I Fear many of you have while I am speaking to your Conscience) that making haste to be rich, overlay your brains with affairs, Are so busy in your Countinghouse and Books,
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and so it proues through Gods iust iudgement giuing them ouer to a reprobate sense, that their Consciences serue them as Moses did Pharaoh, hauing receiued many repulses,
and so it Proves through God's just judgement giving them over to a Reprobate sense, that their Consciences serve them as Moses did Pharaoh, having received many repulses,
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these are NONLATINALPHABET, and to these villaines there is no peace, saith my God, and my Text. These men• Consciences if euer they awake, (as seldome they doe) they awake as Ionas, in fearefull astonishment;
these Are, and to these villains there is no peace, Says my God, and my Text. These men• Consciences if ever they awake, (as seldom they do) they awake as Ionas, in fearful astonishment;
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and so Paul speakes in my Text, as once to Agryppa, Oh that you were as I am, assured that you haue a good Conscience, desiring, &c. What then is a good Conscience? That which speakes Peace with Gods allowance, which is a Messenger of good things between God and vs, that vpon good grounds, is in good tearmes with God:
and so Paul speaks in my Text, as once to Agrippa, O that you were as I am, assured that you have a good Conscience, desiring, etc. What then is a good Conscience? That which speaks Peace with God's allowance, which is a Messenger of good things between God and us, that upon good grounds, is in good terms with God:
If you aske what makes a good Conscience, there is but one thing in the world will make it, Hebr. 9. 14. The bloud of Christ once offered by his eternall Spirit, without fault, purgeth our Consciences from dead workes.
If you ask what makes a good Conscience, there is but one thing in the world will make it, Hebrew 9. 14. The blood of christ once offered by his Eternal Spirit, without fault, Purgeth our Consciences from dead works.
and Lamenesse, Daemoniackes of all sorts, as I doe at his gracious and sodaine quietting of the Conscience of Mary Magdalen, of Zacheus, of Paul; and so the like vertue this bloud hath still, to day and yesterday the same.
and Lameness, Daemoniackes of all sorts, as I do At his gracious and sudden quieting of the Conscience of Marry Magdalen, of Zacchaeus, of Paul; and so the like virtue this blood hath still, to day and yesterday the same.
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Wouldst thou purchase a good conscience at an easier rate? wouldst thou haue it for sleeping? When thou hast tried al conclusions, come hither & buy salue for thy Conscience without money.
Wouldst thou purchase a good conscience At an Easier rate? Wouldst thou have it for sleeping? When thou hast tried all conclusions, come hither & buy salve for thy Conscience without money.
There are indeede a generation of Libertines and hypocrites that serue Christ, as Lewes the 11. is reported to haue serued his leaden Crucifixe which he vsed to weare in his hat,
There Are indeed a generation of Libertines and Hypocrites that serve christ, as Lewes the 11. is reported to have served his leaden Crucifix which he used to wear in his hat,
Titus, a Trades-man or Lawyer here present, happily is desirous to haue peace of Conscience, is sorry for his oathes & frudulent courses this week past,
Titus, a Tradesman or Lawyer Here present, happily is desirous to have peace of Conscience, is sorry for his Oaths & frudulent courses this Week past,
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Art thou willing to haue a good Conscience, and to be assured thereof, here follow foure infallible Characters and marks of a good one, which I desire you to mark attentiuely,
Art thou willing to have a good Conscience, and to be assured thereof, Here follow foure infallible Characters and marks of a good one, which I desire you to mark attentively,
or out of externall and si•i•ter motions, but from an internall principle, a sanctified and rectified will, which God accepts for the deede, and aboue the deed.
or out of external and si•i•ter motions, but from an internal principle, a sanctified and rectified will, which God accepts for the deed, and above the deed.
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Secondly, that he doth not onely wish and faintly desire, which Translation may flatter an hypocrite that hath some sluggish lusts and some sodaine good pangs and moodes,
Secondly, that he does not only wish and faintly desire, which translation may flatter an hypocrite that hath Some sluggish Lustiest and Some sudden good pangs and moods,
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and this word is equal with the other two, which are good Synonimaes and Glosses vpon this, vsed by Paul, Act. 23. 24. I labour, or exercise my selfe, and NONLATINALPHABET, I lay my policie, or bend my wit and will to haue a good Conscience, and to serue God, &c. It may be said of some, They would be good, but they haue no will to it.
and this word is equal with the other two, which Are good Synonimaes and Glosses upon this, used by Paul, Act. 23. 24. I labour, or exercise my self, and, I lay my policy, or bend my wit and will to have a good Conscience, and to serve God, etc. It may be said of Some, They would be good, but they have no will to it.
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which extent •et Paul expound with a distribution, towards GOD and Man, Acts 2. In duties Diuine, Humane, of Charitie and Piety, whatsoeuer is done for Gods sake and for Conscience sake, is done equally:
which extent •et Paul expound with a distribution, towards GOD and Man, Acts 2. In duties Divine, Humane, of Charity and Piety, whatsoever is done for God's sake and for Conscience sake, is done equally:
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When Christ purgeth Maries conscience, hee casts out not sixe but seauen Diuels, yea, hee leaues not one of the Legion remaining, not one spot of Leprie in any one member,
When christ Purgeth Mary's conscience, he Cast out not sixe but seauen Devils, yea, he leaves not one of the Legion remaining, not one spot of Lepry in any one member,
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Foolish Ananiah, that spilst and losest all thy cost with a small reseruation. Foolish hypocrite, why takest thou paines to climbe so high on the hill of Piety,
Foolish Ananiah, that spilst and losest all thy cost with a small reservation. Foolish hypocrite, why Takest thou pains to climb so high on the hill of Piety,
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Thou ciuill honest man, why giuest thou Almes, liuest fairely with man, and forgettest the maine, art so farre short of this All things, that thou forgettest that which should be all in all, that is, Pietie to God? Vniuersall and Catholicke obedience, is the best distinguishing Touchstone of trueth and falsehood, of good & bad Consciences.
Thou civil honest man, why givest thou Alms, Livest fairly with man, and forgettest the main, art so Far short of this All things, that thou forgettest that which should be all in all, that is, Piety to God? Universal and Catholic Obedience, is the best distinguishing Touchstone of truth and falsehood, of good & bad Consciences.
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It most of all straines at grosse sinnes, yet swallowes not Gnats. It trembles a• Wounds and Blood, feares Faith and Troth. It abhorres Adulterie, hates Daliance:
It most of all strains At gross Sins, yet Swallows not Gnats. It trembles a• Wounds and Blood, fears Faith and Troth. It abhors Adultery, hates Dalliance:
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It payes Tithe-sheaues carefully, it detaines not Tithe, Mint, and Anniseede: It sayes not, an inch breakes no square, and small faults must be wincked at;
It pays Tithe-sheaves carefully, it detains not Tithe, Mint, and Anniseede: It Says not, an inch breaks no square, and small Faults must be winked At;
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like the wall-eyed or bird-eyed Horse, that starts vpon euery shaddow without occasion or cause: makes Conscience where God and his Word makes none, makes many questions for Conscience sake.
like the walleyed or bird-eyed Horse, that starts upon every shadow without occasion or cause: makes Conscience where God and his Word makes none, makes many questions for Conscience sake.
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Light and information is as good as tendernesse, both together make an excellent Conscience, and obiter for the sake of scrupulous Consciences, that desire vnfainedly in all things to walke honestly, I giue them these solemne charges.
Light and information is as good as tenderness, both together make an excellent Conscience, and obiter for the sake of scrupulous Consciences, that desire unfeignedly in all things to walk honestly, I give them these solemn charges.
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For, after the Apostle had determined that, in the 14. to the Romanes, he yet requires in the Eater a Plerophorie, and blesseth him that doth it with consent of Conscience,
For, After the Apostle had determined that, in the 14. to the Romans, he yet requires in the Eater a Plerophory, and Blesses him that does it with consent of Conscience,
This terme is expressed by Paul, NONLATINALPHABET. Acts 23. 1. I haue alwayes, or throughly, to this day; and 24. 16. NONLATINALPHABET. That is, without tripping or stumbling, or without oftence to other, &c. A weake Conscience falls at euery turne;
This term is expressed by Paul,. Acts 23. 1. I have always, or thoroughly, to this day; and 24. 16.. That is, without tripping or stumbling, or without oftence to other, etc. A weak Conscience falls At every turn;
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hee is a good Dayes-man, or Iourney-man, or Tasker, which is an excellent mysterie of well liuing and Redemption of time, a working vp our Saluation in holinesse and righteousnesse, all the dayes of our life:
he is a good Dayman, or Journeyman, or Tasker, which is an excellent mystery of well living and Redemption of time, a working up our Salvation in holiness and righteousness, all the days of our life:
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NONLATINALPHABET, Hones•ly, I could wish the Translatours had vsed some other word, because this is so disgracefull and con•••p••ble as the world goes,
, Hones•ly, I could wish the Translators had used Some other word, Because this is so disgraceful and con•••p••ble as the world Goes,
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though the word in the ou• signification is honourab•e, Hones••e in trueth (as ironically as the world vseth it) being onely truely honourable, forcing honour from the breasts of men, which is the seat of honour, which brauerie doth but begge.
though the word in the ou• signification is honourab•e, Hones••e in truth (as ironically as the world uses it) being only truly honourable, forcing honour from the breasts of men, which is the seat of honour, which bravery does but beg.
The word is comprehensiue, and compasseth in the fadome of it, as much as any or all the other Aduerbs in Scripture, worthily, decently, accurately, circumspectly, grauely,
The word is comprehensive, and Compasseth in the fathom of it, as much as any or all the other Adverbs in Scripture, worthily, decently, accurately, circumspectly, gravely,
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NONLATINALPHABET, A thing that Citizen and Courtier much standvpon in their Actions, yea all men now a daies build, feast, weare apparell, not for bare necessity,
, A thing that Citizen and Courtier much standvpon in their Actions, yea all men now a days built, feast, wear apparel, not for bore necessity,
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and prouide honest or honourable things before men, and to possesse their vessels, much more their Consciences in honour, that they may be fit Temples for the Holy Ghost.
and provide honest or honourable things before men, and to possess their vessels, much more their Consciences in honour, that they may be fit Temples for the Holy Ghost.
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As Theodoret most diuinely vpon Exodus, looke how the Temple was adorned with the finest Gold, Siluer, Silke, Purple, Scarlet, Iewels, &c. So must thy Conscience, of which Temples this was but a Type.
As Theodoret most divinely upon Exodus, look how the Temple was adorned with the Finest Gold, Silver, Silk, Purple, Scarlet, Jewels, etc. So must thy Conscience, of which Temples this was but a Type.
Thus haue we seene the Apostle riding in this triumphant Chariot, drawne as it were with these foure horses, the foure euidences of Conscience. The first proues it good; the second, true; the third, strong; the fourth, excellent.
Thus have we seen the Apostle riding in this triumphant Chariot, drawn as it were with these foure Horses, the foure evidences of Conscience. The First Proves it good; the second, true; the third, strong; the fourth, excellent.
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Hee that hath them not, as most haue them not, may well conclude, We are assured our Consciences are euill and impure, willing to sinne, and walke after the flesh.
He that hath them not, as most have them not, may well conclude, We Are assured our Consciences Are evil and impure, willing to sin, and walk After the Flesh.
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Of it as of the roote, springs NONLATINALPHABET, for all Bellarmine would eleuate it. It imployes a grounded perswasion, not from Inspiration or Reuelation, but from Arguments and Experience.
Of it as of the root, springs, for all Bellarmine would elevate it. It employs a grounded persuasion, not from Inspiration or Revelation, but from Arguments and Experience.
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Conscience knowes it selfe, as well as Science any Principle, or Sense any Obiect. Without which certainety, Christians were of all men most miserable.
Conscience knows it self, as well as Science any Principle, or Sense any Object. Without which certainty, Christians were of all men most miserable.
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Indeed it becomes the strumpet and adultresse to doubt of her husband, and not to call him Ishi, but let him marke (saith Bernard) the Spouses language;
Indeed it becomes the strumpet and Adulteress to doubt of her husband, and not to call him Ishi, but let him mark (Says Bernard) the Spouses language;
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but the spirit of man, especially helped by the Spirit of God, and vpon examination and tryall, may and doth know as well (saith Augustine) his Charity wherwith he loues,
but the Spirit of man, especially helped by the Spirit of God, and upon examination and trial, may and does know as well (Says Augustine) his Charity wherewith he loves,
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The beleeuer is saued. The Minor is assumed by Gods Spirit & the Conscience, two sufficient witnesses, fortified and assisted by many pr•misses, by the compasse within, the landmarkes without, Faith, and the fruits of Faith.
The believer is saved. The Minor is assumed by God's Spirit & the Conscience, two sufficient Witnesses, fortified and assisted by many pr•misses, by the compass within, the landmarks without, Faith, and the fruits of Faith.
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Who waters a dry stake with any heart? what comfort hath Peter to pray for Simon Magus in the gall of Bitternes? but with what hope of audience might hee pray for Cornelius, and such as he was? So Iohn for Gaius and the Elect Lady, walking in the truth;
Who waters a dry stake with any heart? what Comfort hath Peter to pray for Simon Magus in the Gall of Bitterness? but with what hope of audience might he pray for Cornelius, and such as he was? So John for Gaius and the Elect Lady, walking in the truth;
to be a very Proteus and Polypus, the graund Cheater of the world, but in stead of Apologies and Captation of good will, hee relies to this Fort, passeth not for mans day:
to be a very Proteus and Polypus, the grand Cheater of the world, but in stead of Apologies and Captation of good will, he relies to this Fort, passes not for men day:
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like Mils that cannot grinde without winde or water, Saul cannot be merry without a Filder: Ahab without Naboths vineyard: •aman without Mordecayes curtesie.
like Mills that cannot grind without wind or water, Saul cannot be merry without a Filder: Ahab without Naboth's vineyard: •aman without Mordecays courtesy.
yea, in despight of the greatest discomforts and disgraces that can be, in the greatest stormes and stresse, in the foulest weather, this Shippe raignes and rides at Anchor,
yea, in despite of the greatest discomforts and disgraces that can be, in the greatest storms and stress, in the Foulest weather, this Ship reigns and rides At Anchor,
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but I wonder as much and more, to see his Conscience passe with top-saile & banners displayed, through the Sea and waues of good report and bad report;
but I wonder as much and more, to see his Conscience pass with topsail & banners displayed, through the Sea and waves of good report and bad report;
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In this respect what neede haue wee all of good Consciences, seeing tongues spare none• There be three dayes especially, the day of Sicknesse, of Death, of Iudgement;
In this respect what need have we all of good Consciences, seeing tongues spare none• There be three days especially, the day of Sickness, of Death, of Judgement;
in which Comfort is worth a world, and then all worldly comforts and comforters, like run-away Seruants and drunken Seruing-men, are to seeke when one hath most vse and neede of them,
in which Comfort is worth a world, and then all worldly comforts and Comforters, like runaway Servants and drunken Servingmen, Are to seek when one hath most use and need of them,
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How doe such droope, euen in old age, and say, the dayes are come, wherein there is no pleasure? The storme comes after the raine, that which is worst,
How do such droop, even in old age, and say, the days Are come, wherein there is no pleasure? The storm comes After the rain, that which is worst,
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In all our euill daies, it's at hand. It sustaines the infirmities of the body. When Princes sat in counsell against Dauid, this was his Ionathan to solace him.
In all our evil days, it's At hand. It sustains the infirmities of the body. When Princes sat in counsel against David, this was his Ionathan to solace him.
But if once Death begin to looke vs in the face, how doth Naball dye like a stone? How doe Achitophel and Iudas dye the death of cowardly Harts and Hares, pursued with the full cry of their sinnes, which makes them dead in the ne• before they dye:
But if once Death begin to look us in the face, how does Nabal die like a stone? How do Ahithophel and Iudas die the death of cowardly Hearts and Hares, pursued with the full cry of their Sins, which makes them dead in the ne• before they die:
But when speech failes, & all thy Senses shut vp their doores and windowes, then who or what can auaile but a good Conscience? When thy Wife & thy friends doe augment thy griefe with parting and loath to depart,
But when speech fails, & all thy Senses shut up their doors and windows, then who or what can avail but a good Conscience? When thy Wife & thy Friends do augment thy grief with parting and loath to depart,
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But oh Lord, who beleeues our •eport? or to whom is the benefit •nd excellencie of this creature of 〈 ◊ 〉 reuealed? Oh Lord, to whom •hall we speake & apply what hath •een said? You the sonnes of men •aue •ost your hearing, charme we •euer so wisely, thunder we neuer 〈 ◊ 〉 earnestly, you despise vs Mini••ers.
But o Lord, who believes our •eport? or to whom is the benefit •nd excellency of this creature of 〈 ◊ 〉 revealed? O Lord, to whom •hall we speak & apply what hath •een said? You the Sons of men •aue •ost your hearing, charm we •euer so wisely, thunder we never 〈 ◊ 〉 earnestly, you despise us Mini••ers.
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You are the cuds of the Soule, to chew ouer againe, against your reproofes, and against your secret and faithfull admonitions what exception can any take, your Balme is precious, your smitings break not the head, nor bring any disgrace.
You Are the cuds of the Soul, to chew over again, against your reproofs, and against your secret and faithful admonitions what exception can any take, your Balm is precious, your smitings break not the head, nor bring any disgrace.
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be not rough and rigorous to them, binde vp the broken-hearted, say vnto them, Why art thou so disquieted and sad? when thou seest them Melancholy for losses and crosses, say vnto them in cheere,
be not rough and rigorous to them, bind up the brokenhearted, say unto them, Why art thou so disquieted and sad? when thou See them Melancholy for losses and Crosses, say unto them in cheer,
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But with the Sonnes of Belial, the prophane Scorners, walke •••wardly with them, haunt and molest them, giue them no rest till they repent, be the gall of bitternesse vnto them;
But with the Sons of Belial, the profane Scorner's, walk •••wardly with them, haunt and molest them, give them no rest till they Repent, be the Gall of bitterness unto them;
Tell the Foxes and Polititians, that make the Maine the by, and the by the Maine, that an ill Conscience hanged Achitophell, ouerthrew Haman, Shebna, &c. Tell them it's the best policie,
Tell the Foxes and Politicians, that make the Main the by, and the by the Main, that an ill Conscience hanged Achitophel, overthrew Haman, Shebna, etc. Tell them it's the best policy,
and thou shalt exalt them, be a shield to them, and make them as bold as the Lion in the day of trouble, not fearing the enuie of all the beasts of the Forrest, no,
and thou shalt exalt them, be a shield to them, and make them as bold as the lion in the day of trouble, not fearing the envy of all the beasts of the Forest, no,
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If thou meetest in those Courts, & findest any such Pleaders as are of thine acquaintance and followers, be their fee and their promoter, tell them if they durst trust thee,
If thou meetest in those Courts, & Findest any such Pleaders as Are of thine acquaintance and followers, be their fee and their promoter, tell them if they durst trust thee,
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Desire them to preach, not for filthie lucre or vaine-glory, but for thy sake; wish them to keepe thee pure, and in thee to keepe the mysterie of Faith:
Desire them to preach, not for filthy lucre or vainglory, but for thy sake; wish them to keep thee pure, and in thee to keep the mystery of Faith:
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assure them thou art the onely Ship and Cabbinet of Orthodoxall Faith, of which if they make shipwracke, by lazinesse and couetousnesse, they shall be giuen ouer to Poperie and Arminianisme,
assure them thou art the only Ship and Cabinet of orthodoxal Faith, of which if they make shipwreck, by laziness and covetousness, they shall be given over to Popery and Arminianism,
some that conferre, some that are fearefull and doubtfull, if they doe it to the Lord and thee (as who knowes but God?) bid the world as Paul doth here, turne censuring into praying;
Some that confer, Some that Are fearful and doubtful, if they do it to the Lord and thee (as who knows but God?) bid the world as Paul does Here, turn censuring into praying;
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and if they will not, let them as they preach thee, so regard thee in all godly simplicity, and expect their reward at the hand of the great Shepheard.
and if they will not, let them as they preach thee, so regard thee in all godly simplicity, and expect their reward At the hand of the great Shepherd.
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but such gaine as will stand with content and selfe-sufficiencie. If thou meetest with Simonaicall Patrons, tell them, they and their money shall perish:
but such gain as will stand with content and self-sufficiency. If thou meetest with Simoniacal Patrons, tell them, they and their money shall perish:
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To the Fashion-mongers, both the statelier sort, and the light-headed yellow-banded Fooles, tell the one, that the richest lining and inside, is a good Conscience:
To the Fashion-mongers, both the statelier sort, and the lightheaded yellow-banded Fools, tell the one, that the Richest lining and inside, is a good Conscience:
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And for the other, if thou wilt vouchsafe, tell them, that plaine apparell and a good Conscience, will doe them more honour, then all these Apes-toyes.
And for the other, if thou wilt vouchsafe, tell them, that plain apparel and a good Conscience, will do them more honour, then all these Apes-toys.
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Print it in the hearts of as many as thou canst, and the Lord grant thee Grace and Audience in their eares, that they may suffer the words of Exhortation,
Print it in the hearts of as many as thou Canst, and the Lord grant thee Grace and Audience in their ears, that they may suffer the words of Exhortation,
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The God of peace, that brought againe from the dead our Lord Iesus, the great Sh•pheard of the Sheep, through th• b•ood of the euerlasting couenant, make you perfect in all good workes, to 〈 ◊ 〉 his will, &c.
The God of peace, that brought again from the dead our Lord Iesus, the great Sh•pheard of the Sheep, through th• b•ood of the everlasting Covenant, make you perfect in all good works, to 〈 ◊ 〉 his will, etc.
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〈 ◊ 〉 O Lord, that hast wonder 〈 ◊ 〉 planted and formed our Con•ci•nces within vs, that onely know stand searchest our Consciences, •hat hast thy Chaire in the Heauens,
〈 ◊ 〉 O Lord, that hast wonder 〈 ◊ 〉 planted and formed our Con•ci•nces within us, that only know stand searchest our Consciences, •hat hast thy Chair in the Heavens,
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And howsoeuer it passed from him at the first vnder Gods correction, yet afterward allowed by God and practised by Moses, becomes of good policie, sound diuinity;
And howsoever it passed from him At the First under God's correction, yet afterwards allowed by God and practised by Moses, becomes of good policy, found divinity;
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All those texts (which I wish were set as a frontlet betweene the eyes & as a seale vpon the harts of al in authority Iehosaphats charge, 2 Chro. 16. 5. Iob his character, cha. 29. Dauids vow, Psas. 101. The scattered Parables of Salomon, & passages of the Prophets, cheefly that round & smart one Isai. 33. 14. are they not all branches of this root? In which respect it must needes be of souaraigne vse for the discouering and reforming of whatsoeuer error time hath soyled gouerment withall.
All those texts (which I wish were Set as a frontlet between the eyes & as a seal upon the hearts of all in Authority Iehosaphats charge, 2 Chro 16. 5. Job his character, cham. 29. David Voelli, Psas. 101. The scattered Parables of Solomon, & passages of the prophets, chiefly that round & smart one Isaiah 33. 14. Are they not all branches of this root? In which respect it must needs be of souaraigne use for the discovering and reforming of whatsoever error time hath soiled government withal.
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Yea, Gods familiar fauorite, faithfull in his house, knowne by name and face, honoured with miraculous power, &c. And that at the hands of one (age and fatherhood excepted) his inferiour.
Yea, God's familiar favourite, faithful in his house, known by name and face, honoured with miraculous power, etc. And that At the hands of one (age and fatherhood excepted) his inferior.
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This little portion therof containing in it more then all Lipsius his Bee-hiue, or Machiauels Spider-web. All which will best appeare by the opening of this rich cabinet,
This little portion thereof containing in it more then all Lipsius his Beehive, or Machiavels Spiderweb. All which will best appear by the opening of this rich cabinet,
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Secondly, it directs this choyce by foure essentiall characters of Magistrates. 1. Men of ability. 2. Fearing God. 3. Men of truth. 4. Hating couetousnesse.
Secondly, it directs this choice by foure essential characters of Magistrates. 1. Men of ability. 2. Fearing God. 3. Men of truth. 4. Hating covetousness.
Thirdly, it applies these foure to Magistrates of all degrees, in an exact distribution of them, by way of gradation ascending step by step, from the highest to the lowest.
Thirdly, it Applies these foure to Magistrates of all Degrees, in an exact distribution of them, by Way of gradation ascending step by step, from the highest to the lowest.
A word implying all exactnesse and curiosity incident to elections, as Inspection, circumspection, inquisition, suspition, information, deliberation, comming of Chozah, to see or contemplate, whence the Prophets were called Chosi, Seers.
A word implying all exactness and curiosity incident to elections, as Inspection, circumspection, inquisition, suspicion, information, deliberation, coming of Chozah, to see or contemplate, whence the prophets were called Chosi, Seers.
It is in a manner translated by a word of the like force in a businesse of the like nature ▪ Acts 6. 5. NONLATINALPHABET, suruey the whole body of the people,
It is in a manner translated by a word of the like force in a business of the like nature ▪ Acts 6. 5., survey the Whole body of the people,
And good reason hee should be called to counsell whose the iudgement is, and whose prouidence is alwayes very speciall in those elections, whether sought or no.
And good reason he should be called to counsel whose the judgement is, and whose providence is always very special in those elections, whither sought or no.
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or commonly goes for such, is sufficient: seeke out such, and such may be found. Looke amongst the Oliues, Vines, and Flg-trees: such trees must be climbed.
or commonly Goes for such, is sufficient: seek out such, and such may be found. Look among the Olive, Vines, and Flg-trees: such trees must be climbed.
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the charge & danger wherof they waighing, as wel as the credit, or gaine, and knowing them to bee callings, will not meddle with them, till they be called to them.
the charge & danger whereof they weighing, as well as the credit, or gain, and knowing them to be callings, will not meddle with them, till they be called to them.
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Which care, as Iethro commits to Moses, so both the Scripture and reason imposeth vpō the superiour Magistrate, in whose power and place, it •s either to nominate or constitute inferiour Authorities:
Which care, as Jethro commits to Moses, so both the Scripture and reason Imposes upon the superior Magistrate, in whose power and place, it •s either to nominate or constitute inferior Authorities:
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A beaten Politician of our times, learned in the wisdom of newer state, & acquainted with the mysteries of the market, that knows how to improue things to the best,
A beaten Politician of our times, learned in the Wisdom of newer state, & acquainted with the Mysteres of the market, that knows how to improve things to the best,
Now you haue offices to bestow, a faire opportunity in your hand, to ma•e your selfe for euer, to raise your house, to pleasure your friends, eie•h•r proclamime it openly or secretly, set it abroach by some meanes or other, see who bids fairest, waigh the sacrifices, chuse the men of the best and greatest gifts. Oh gall of bitternesse!
Now you have Offices to bestow, a fair opportunity in your hand, to ma•e your self for ever, to raise your house, to pleasure your Friends, eie•h•r proclamime it openly or secretly, Set it abroach by Some means or other, see who bids Fairest, weigh the Sacrifices, choose the men of the best and greatest Gifts. O Gall of bitterness!
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but rewards of deserts, &c. Doth Iulius, •ustinianus, or Theodosius their lawes giue allowance to any? See then how prouidētly Iethro prouides against this Hemlock-root of Iustice? out of whose prouiso I conclude that which Augustine saw in his time,
but rewards of deserts, etc. Does Julius, •ustinianus, or Theodosius their laws give allowance to any? See then how providently Jethro provides against this Hemlock-root of justice? out of whose proviso I conclude that which Augustine saw in his time,
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but another neere of kinde to this, met withall in the very next clause of my text, Among all the People (Mical Hagnam ▪) Where Iethro restraines not Moses to his owne Familie, to any particular Tribe, or to the richer sort:
but Another near of kind to this, met withal in the very next clause of my text, Among all the People (Michal Hagnam ▪) Where Jethro restrains not Moses to his own Family, to any particular Tribe, or to the Richer sort:
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as into whose hands they put their liues and lands at Parliaments, by a kinde of Conge defliers, vsually sent them by some of the Gentry of the shires, perswading (if not prescribing) the very cople they must chuse.
as into whose hands they put their lives and Lands At Parliaments, by a kind of Congé defliers, usually sent them by Some of the Gentry of the shires, persuading (if not prescribing) the very couple they must choose.
And for this end and purpose, let vs vse them this day, as foure waights of the Sanctuary, whereunto whatsoeuer Officer heere present, from the Iudges to the Bayliffes, shall not answer:
And for this end and purpose, let us use them this day, as foure weights of the Sanctuary, whereunto whatsoever Officer Here present, from the Judges to the Bailiffs, shall not answer:
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So our new translation expresseth it well in a comprehensiue word, and so I finde it in Scripture signifying and comprising all the seueralls that belong to facultie or abilitie:
So our new Translation Expresses it well in a comprehensive word, and so I find it in Scripture signifying and comprising all the severals that belong to faculty or ability:
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Which our straight buttoned, carpet and effeminate Gentry, wanting, •annot indure to hold out a forenoon 〈 ◊ 〉 afternoone sitting without a To•acco baite,
Which our straight buttoned, carpet and effeminate Gentry, wanting, •annot endure to hold out a forenoon 〈 ◊ 〉 afternoon sitting without a To•acco bait,
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That Diana of the world, which it onely accounts Abilitie, and calls it opes & potentia, which yet is better called value then valour, yet may it concurre to make vp that which our Law terme calls mieulx vailiant;
That Diana of the world, which it only accounts Ability, and calls it Opens & potentia, which yet is better called valve then valour, yet may it concur to make up that which our Law term calls mieulx vailiant;
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And besides there is some vse of these •rappings to the common sort, Ad populum phaleras, which taught Agrippa to come to the Iudgement seat with pompe, state,
And beside there is Some use of these •rappings to the Common sort, Ad Populum phaleras, which taught Agrippa to come to the Judgement seat with pomp, state,
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Yet remembring that these complements without the substance are but empty gulls and scarbuggs of maiestie, the Sophistry of gouernment, as one calls them:
Yet remembering that these compliments without the substance Are but empty gulls and scarbuggs of majesty, the Sophistry of government, as one calls them:
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And such as Ieremie derides in Shallum the sonne of Iosia, Thinkest thou to rule because of thy large building, Cedar seeling, painted with vermilian, did not thy Father prosper when he did execute iudgment and Iustice? which is indeed the truth & substance, th'other but the flourish.
And such as Ieremie derides in Shallum the son of Josiah, Thinkest thou to Rule Because of thy large building, Cedar seeling, painted with vermilian, did not thy Father prosper when he did execute judgement and justice? which is indeed the truth & substance, The other but the flourish.
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Thirdly, I exclude not birth and blood, which many times conveyes spirit & courage with it, Blessed is the Land whose Princes are the sonnes of Nobles.
Thirdly, I exclude not birth and blood, which many times conveys Spirit & courage with it, Blessed is the Land whose Princes Are the Sons of Nobles.
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and the wisdome of some of our neighbour Natiōs is much to be commended in this, that if they discerne an excellent spirit & facultie in any man, they respect not his wealth,
and the Wisdom of Some of our neighbour nations is much to be commended in this, that if they discern an excellent Spirit & faculty in any man, they respect not his wealth,
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But these three are but of the by and well being, the three following of the maine & essentiall to Magistracy, all comprised vnder the word Cha•l, as first wisdome and experience, which the Preacher tels vs is better then strēgth, either of body or estate.
But these three Are but of the by and well being, the three following of the main & essential to Magistracy, all comprised under the word Cha•l, as First Wisdom and experience, which the Preacher tells us is better then strength, either of body or estate.
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as it often falls out? or shall hee not bee misled by some Counsellor, crossed & contradicted by euery stander by, that shall tell him this you cannot do by Law,
as it often falls out? or shall he not be misled by Some Counsellor, crossed & contradicted by every stander by, that shall tell him this you cannot do by Law,
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The second is strength of mind, to gouerne and manage passion and vnruly affections, which he that weilds at will, is stronger then hee that subdues a city and conquers a Kingdom, to beare and forbeare,
The second is strength of mind, to govern and manage passion and unruly affections, which he that wields At will, is Stronger then he that subdues a City and conquers a Kingdom, to bear and forbear,
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typified in Iudah the Law-giuing Tribe, whose emblem or scutchion was the Lyon Couchant, that sits or lies by the prey without feare of rescue, that turnes not his head at the sight of any other creature, Prou. 30. which Salomon symbolized in the steps of his throne adorned with Lyons:
typified in Iudah the Lawgiving Tribe, whose emblem or scutcheon was the lion Couchant, that sits or lies by the prey without Fear of rescue, that turns not his head At the sighed of any other creature, Prou. 30. which Solomon symbolized in the steps of his throne adorned with Lyons:
yet I mislike not Theodorets obseruation vpon that in Leuiticus, where the Ruler for his sin is enioyned to offer an hee goat, the priuate man a sheegoat.
yet I mislike not Theodoret observation upon that in Leviticus, where the Ruler for his since is enjoined to offer an he goat, the private man a sheegoat.
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Had not the principall posts of an house need to be of hart of oake? are rulers & standarts that regulate othe• measures, to bee made of soft wood or of lead, that will bend and bow• pleasure? doe men chuse a startin• horse to leade the teeme? had no th• neede be of Dauids valour,
Had not the principal posts of an house need to be of heart of oak? Are Rulers & standarts that regulate othe• measures, to be made of soft wood or of led, that will bend and bow• pleasure? do men choose a startin• horse to lead the teem? had not th• need be of David valour,
and rescu•• the oppressed from the man that 〈 ◊ 〉 too mighty for him? had not he nee• to be of some spirit and resolution that must neglect the displeasure and ••ownes, reiect the letters and suits o• great men and superiours?
and rescu•• the oppressed from the man that 〈 ◊ 〉 too mighty for him? had not he nee• to be of Some Spirit and resolution that must neglect the displeasure and ••ownes, reject the letters and suits o• great men and superiors?
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It is incredible to those that kne• it not, what strength great men wil• put to (especially if once interested for the vpholding of a ' rotten Ale• house, countenancing of a disordere• retainer, &c, the resistance whereof 〈 ◊ 〉 quires it not some spirit? had not th• braine neede to be of a strong constitution, that must dispell and dispers• the fumes ascending from a corrup•liuer, stomacke,
It is incredible to those that kne• it not, what strength great men wil• put to (especially if once interested for the upholding of a ' rotten Ale• house, countenancing of a disordere• retainer, etc., the resistance whereof 〈 ◊ 〉 quires it not Some Spirit? had not th• brain need to be of a strong constitution, that must dispel and dispers• the fumes ascending from a corrup•liuer, stomach,
especially such roaring monsters, and rebellious Chora's such lawlesse sons of Belial; wherwith our times swarm, who sticke not to oppose with crest and brest, whosoeuer stand in the way of their humours a•d lusts? Surely,
especially such roaring monsters, and rebellious Chora's such lawless Sons of Belial; wherewith our times swarm, who stick not to oppose with crest and breast, whosoever stand in the Way of their humours a•d Lustiest? Surely,
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not vnlike to those wherein God was faine to raise vp extraordinary Iudges, to smi• hip and thigh, &c. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time?
not unlike to those wherein God was feign to raise up extraordinary Judges, to smi• hip and thigh, etc. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time?
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For all these fore-named purposes, how vnapt is a man of a soft, timorous, and flexible nature? for whom it is as possible to steere a right course without sweruing to the left hand or right,
For all these forenamed Purposes, how unapt is a man of a soft, timorous, and flexible nature? for whom it is as possible to steer a right course without swerving to the left hand or right,
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On the contrary, it sayth to all men of ablity, as the Angell to Gedeon, The Lord is with thee thou mighty man of valour, goe on in this thy might to saue Israel, &c. What is our office that are Ministers,
On the contrary, it say to all men of ablity, as the Angel to Gideon, The Lord is with thee thou mighty man of valour, go on in this thy might to save Israel, etc. What is our office that Are Ministers,
It is fals ly said of Cato and Fabricius, that the Sun might sooner be stayed or altered in his race then they in the course of Iustice. The stou•est •nd the richest wil yeeld.
It is falls lie said of Cato and Fabricius, that the Sun might sooner be stayed or altered in his raze then they in the course of Justice The stou•est •nd the Richest will yield.
what if thou bee weake? is not God strength? and doth not hee perfect his strength in our weaknesse? what if there be many opposites in the way? true courage is strong as death, and will trample all vnder feete without resistance.
what if thou be weak? is not God strength? and does not he perfect his strength in our weakness? what if there be many opposites in the Way? true courage is strong as death, and will trample all under feet without resistance.
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One concluding place for all, out of a Preachers mouth, that knew what he said, wisdome strengthens one man more then twenty mighty Potentats that are in a city, he that feareth God shall come foorth of all dangers.
One concluding place for all, out of a Preachers Mouth, that knew what he said, Wisdom strengthens one man more then twenty mighty Potentates that Are in a City, he that fears God shall come forth of all dangers.
such as awed Ioseph, Cornelius, Dauid, &c. This is the feare required by Iethro, NONLATINALPHABET quae parit NONLATINALPHABET, godlines which breedeth an heedfulnesse in all our wayes and actions.
such as awed Ioseph, Cornelius, David, etc. This is the Fear required by Jethro, Quae parit, godliness which breeds an heedfulness in all our ways and actions.
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Without this feare of God, what is ability but the Diuels anuile, wheron he forgeth & hammereth mischiefe? what is wisdome but subtilty? what is courage vnsanctified,
Without this Fear of God, what is ability but the Devils Anuile, whereon he forgeth & hammereth mischief? what is Wisdom but subtlety? what is courage unsanctified,
What is the ground of all fidelity to King & Countrey, but religiō? welfare Constantinus his maxime, He cannot be faithfull to mee, that is vnfaithfull to God.
What is the ground of all Fidis to King & Country, but Religion? welfare Constantinus his maxim, He cannot be faithful to me, that is unfaithful to God.
Why then, what are oathes for Athests and Papists, other then collers for monkies neckes, which •lip thē at their pleasure? such neither are nor can be good subiects: muchlesse good Magistrates.
Why then, what Are Oaths for Atheists and Papists, other then collers for monkeys necks, which •lip them At their pleasure? such neither Are nor can be good Subjects: muchlesse good Magistrates.
but to promote his glory, countenancing the Gospell & the Professours of it, safe-gard of the Church and Common-wealth, the first & second table, & principally the two former.
but to promote his glory, countenancing the Gospel & the Professors of it, safeguard of the Church and Commonwealth, the First & second table, & principally the two former.
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yea, it troubles mee to make it, but a part which Salomon cals the whole of a man, especially such a man who is sent of God, for the praise of the godly,
yea, it Troubles me to make it, but a part which Solomon calls the Whole of a man, especially such a man who is sent of God, for the praise of the godly,
nor yet so to respect their persons, •s to wrong their cause, for he knowes all these to be abhomination to his Lord, into whose hands he dreads to fall as knowing him a consuming fire,
nor yet so to respect their Persons, •s to wrong their cause, for he knows all these to be abomination to his Lord, into whose hands he dreads to fallen as knowing him a consuming fire,
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When he comes in court, he fixeth his ey•, neither before him on that person, nor about him on the beholders, nor behind him for bribes, but vpward on God:
When he comes in court, he fixeth his ey•, neither before him on that person, nor about him on the beholders, nor behind him for Bribes, but upward on God:
Hee stewards all to his content, promotes his profits without wrong to the Tennant. Looks so to the Church, that the Common-weale receiue no detriment:
He Stewards all to his content, promotes his profits without wrong to the Tenant. Looks so to the Church, that the Commonweal receive no detriment:
or idle pleasurable Gentlemen, what reckoning doe we thinke hee makes of such prophane vncircumcised vice-gods (as I may in the worst-sense best terme them) that sell themselues to work wickednesse? that giue themselues to all good fellowship (as they call it) and to all excesse of riot (as the Apostle calls it) and that hate to be reformed:
or idle pleasurable Gentlemen, what reckoning doe we think he makes of such profane uncircumcised vice-gods (as I may in the worst-sense best term them) that fell themselves to work wickedness? that give themselves to all good fellowship (as they call it) and to all excess of riot (as the Apostle calls it) and that hate to be reformed:
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such I meane as hold religion a disparagement to Gentry, and feare nothing more, then to haue a name that they feare God, who thinke when they haue gotten an office, they may swear by authority, oppresse by licence, drinke and swill without controll.
such I mean as hold Religion a disparagement to Gentry, and Fear nothing more, then to have a name that they Fear God, who think when they have got an office, they may swear by Authority, oppress by licence, drink and swill without control.
But what shall I say to such mock-god-like Esau's• shall I take vp the words of Moses: if thou wilt not feare this glorious name, The Lord thy God, I will make thy plagues wonderfull, and of great continuance:
But what shall I say to such mock-god-like Esau's• shall I take up the words of Moses: if thou wilt not Fear this glorious name, The Lord thy God, I will make thy plagues wonderful, and of great Continuance:
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Or those of Dauid, which perhaps will fit them better and these times of imminent changes, They know not, and vnderstand nothing, they walke in darknes,
Or those of David, which perhaps will fit them better and these times of imminent changes, They know not, and understand nothing, they walk in darkness,
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Or wil they suffer the Prophets exhortation, who art thou that dreadest a mortall man, whose breath is in his nostrils, whom the moth shall eat like a garment, and the worme like wooll:
Or will they suffer the prophets exhortation, who art thou that dreadest a Mortal man, whose breath is in his nostrils, whom the moth shall eat like a garment, and the worm like wool:
And forgettest thy maker, that hath spred the heauens, laid the foundations of the earth, that giueth the first and latter raine, that hath set the bounds to the sea, &c. Or will they heare Salomons end of all? Feare God, that will bring euery secret to iudgement:
And forgettest thy maker, that hath spread the heavens, laid the foundations of the earth, that gives the First and latter rain, that hath Set the bounds to the sea, etc. Or will they hear Solomon's end of all? fear God, that will bring every secret to judgement:
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One that in particular cases, suites, & controuersies betweene man & man, counts it his honour to sift out the truth, maintaine the truth, stick to it, not suffering himselfe to be misinformed by Tale bearers, Prompters and Sycophants:
One that in particular cases, suits, & controversies between man & man, counts it his honour to sift out the truth, maintain the truth, stick to it, not suffering himself to be misinformed by Tale bearer, Prompters and sycophants:
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But brings iudgement to the ballance and rule of righteousnesse, & delights (as the hound doth naturally in senting out the hare) to search and trace out the truth, out of all the thickets and dens of iuggling & conueyance, labouring as much to boult it out by examination in Hypothesi, as the philosophers by disputations in Thes•: being of his temper that worthily sayd, Plato is my friend, Socrates my friend,
But brings judgement to the balance and Rule of righteousness, & delights (as the hound does naturally in senting out the hare) to search and trace out the truth, out of all the thickets and dens of juggling & conveyance, labouring as much to boult it out by examination in Hypothesis, as the Philosophers by disputations in Thes•: being of his temper that worthily said, Plato is my friend, Socrates my friend,
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And of such Iustice, which is in truth and for truth, I say (as of old it was sayd) neither the euening nor the morning star equalls it in brightnesse.
And of such justice, which is in truth and for truth, I say (as of old it was said) neither the evening nor the morning star equals it in brightness.
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But withall, I must complaine as o• old, that truth is fallen in the streets, and vtterly perished from among men, Iudgement failes and stands a farre off, equity enters not.
But withal, I must complain as o• old, that truth is fallen in the streets, and utterly perished from among men, Judgement fails and Stands a Far off, equity enters not.
Insomuch that the common by words are, that when men sweare by faith and truth, they swea•e by Idols that are not, names they are and notions, things they are not, nor substances:
Insomuch that the Common by words Are, that when men swear by faith and truth, they swea•e by Idols that Are not, names they Are and notions, things they Are not, nor substances:
with whose exhortation I close vp this lincke, and knit with the following, Buy the truth and sell it not, which hee that meanes to doe must be A true hater of couetousnesse,
with whose exhortation I close up this link, and knit with the following, Buy the truth and fell it not, which he that means to do must be A true hater of covetousness,
is such a kinde of Idolatry, as transformeth the worshippers of this golden calfe into Idolls themselues, making them to haue eyes that see not, eares that heare not:
is such a kind of Idolatry, as Transformeth the worshippers of this golden calf into Idols themselves, making them to have eyes that see not, ears that hear not:
& will needs be rich, falleth into his snare, and many other •oysome lusts, which sinck men into perdition, peirceth their soules with sorrow, their names with reproach • cause them to swerue from the truth ▪ and make shipwracke of a good conscience:
& will needs be rich, falls into his snare, and many other •oysome Lustiest, which sink men into perdition, pierceth their Souls with sorrow, their names with reproach • cause them to swerve from the truth ▪ and make shipwreck of a good conscience:
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to whom money is deare, he will not sticke with Ahab to sell euen himselfe to worke wickednesse for the compassing of that his soule loueth and longeth after.
to whom money is deer, he will not stick with Ahab to fell even himself to work wickedness for the compassing of that his soul loves and Longeth After.
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when they behold their bag• in the chest, and their lands from of their Turrets, saying to themselues, What is a man but his wealth? What is an office but the fees?
when they behold their bag• in the chest, and their Lands from of their Turrets, saying to themselves, What is a man but his wealth? What is an office but the fees?
There is a text in Esay, that if Paul had the preaching of it, hee would make euery groping and griping Falix to tremble, I meane such as the Scripture termeth roring Lyons, ranging Beares, Horse-leeches, Wolues, deuouring all in the euening,
There is a text in Isaiah, that if Paul had the preaching of it, he would make every groping and gripping Felix to tremble, I mean such as the Scripture termeth roaring Lyons, ranging Bears, Horseleeches, Wolves, devouring all in the evening,
So shall they follow •ethro's aduice the better, and proue compleat Magistrates & Officers: Men of courage, men of religion, men of truth, hating couetousnesse,
So shall they follow •ethro's Advice the better, and prove complete Magistrates & Officers: Men of courage, men of Religion, men of truth, hating covetousness,
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then would people become voluntary subiects, put the scepters into their hands, and the law of commanding and obeying become easie, things thought irreparable would easily be reformed.
then would people become voluntary Subjects, put the sceptres into their hands, and the law of commanding and obeying become easy, things Thought irreparable would Easily be reformed.
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but to al from the highest and greatest, to the lowest & least Instrument of Iustice, from the Gouernour of the thousand, to the Centurion, from him to the Tithing-man or Decinour.
but to all from the highest and greatest, to the lowest & least Instrument of justice, from the Governor of the thousand, to the Centurion, from him to the Tithingman or Decinour.
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Their Sanedrim or Senate of seuenty, to our Parliament, Counsell-Table, Starr-chamber, Exchequer-chamber, &c. Our Iustices of Assises in their Circuit,
Their Sanhedrin or Senate of seuenty, to our Parliament, Counsell-Table, Star chamber, Exchequer-chamber, etc. Our Justices of Assizes in their Circuit,
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Our Iustices in their seuerall diuisions, Iudges of hundred Courts and Turnes to their Rulers of hundreds, to whom I may adde high Constables in their places, our Court-leets,
Our Justices in their several divisions, Judges of hundred Courts and Turns to their Rulers of hundreds, to whom I may add high Constables in their places, our Court-leets,
Contrary to the common and dangerous opinion of the vulgar, who to their owne iniury thinke & say, that it matters not for petty officers, Constables and Bayliffs, &c. though they be of the lees and dregs of men;
Contrary to the Common and dangerous opinion of the Vulgar, who to their own injury think & say, that it matters not for Petty Officers, Constables and Bailiffs, etc. though they be of the lees and dregs of men;
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but of the Sun and Moone, and the lowest and neerest Orbs that gouerne the world. It is the ground-wind, not the rack-winde, that driues mills and ships.
but of the Sun and Moon, and the lowest and nearest Orbs that govern the world. It is the ground-wind, not the rack-wind, that drives mills and ships.
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what can the eye doe, if the hand and foot be crooked and vnserviceable? yea, not onely if such as be organs of Iustice, such as haue places of Iudicature:
what can the eye do, if the hand and foot be crooked and unserviceable? yea, not only if such as be organs of justice, such as have places of Judicature:
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but if the media and spectacles of the sense will yeeld a false report, how shall the common sense make a right iudgement? If Pl•aders and Attourneyes will colour and gloze,
but if the media and spectacles of the sense will yield a false report, how shall the Common sense make a right judgement? If Pl•aders and Attorneys will colour and gloze,
if the Clarkes and Pen-men make false records, may not any of these disturb or peruor Iustice? if the least finger or toe of this body be distorted, I meane Iaylor or Sergeant,
if the Clerks and Penmen make false records, may not any of these disturb or peruor justice? if the least finger or toe of this body be distorted, I mean Jailer or sergeant,
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or any other that should execute Iustice, be remisse and slacke, then must the Dutch-mans prouerb be veryfied, Looke what the bell is without the clapper, such are good lawes and iudgements without d•e execution.
or any other that should execute justice, be remiss and slack, then must the Dutch-mans proverb be verified, Look what the bell is without the clapper, such Are good laws and Judgments without d•e execution.
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but if care were had to frame all •hese parts of the building according to the plat-forme of this skilfull Architect, what an absolute •armony of the parts, what an exact perfection of the whole;
but if care were had to frame all •hese parts of the building according to the platform of this skilful Architect, what an absolute •armony of the parts, what an exact perfection of the Whole;
Hearken o yee mountaines and little hills, you Rulers of thousands, you Rulers of tens, you reuerēd Sages of the Lawes, you worshipfull Knights and Gentlemen of the Countrey:
Harken oh ye Mountains and little hills, you Rulers of thousands, you Rulers of tens, you reverend Sages of the Laws, you worshipful Knights and Gentlemen of the Country:
yee listen to this charg of Iethro: ye of the meanest place of the common-welth, weigh not things nor persons at the common beame of custome & opinion,
ye listen to this charge of Jethro: you of the Meanest place of the commonwealth, weigh not things nor Persons At the Common beam of custom & opinion,
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which if I shall perswade you to doe, I feare that wee must say with the Psalmist, that sonnes of men Beni-Adam, yea the cheefest men Beni-ish, to be layed vpon the ballance, will bee found lies and lighter then vanity:
which if I shall persuade you to do, I Fear that we must say with the Psalmist, that Sons of men Beni-Adam, yea the chiefest men Beni-ish, to be laid upon the balance, will be found lies and lighter then vanity:
if this order & rule of triall might take place, how many would bee turned out of commission? how many would bee effici• perdae? how would benches & Shire-houses bee •hinned?
if this order & Rule of trial might take place, how many would be turned out of commission? how many would be effici• perdae? how would benches & Shire-houses be •hinned?
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it hath presented it selfe to my view, not vnlike to that image of Dan•el, or picture in Horace, or table of the Popes of Rome, which for memories sake I reduce to these two Disticks Ex auro caput est, argentea brachia, vēter Aeneus, admisto ferrea cruraluto Diuino capiti, ceruix humana, ferinus Assuitur truncus Daemonijque pedes. The head of gold.
it hath presented it self to my view, not unlike to that image of Dan•el, or picture in Horace, or table of the Popes of Room, which for memories sake I reduce to these two Distichs Ex auro caput est, argentea branchia, venture Aeneus, admisto Ferrea cruraluto Diuino Capiti, ceruix Humana, ferinus Assuitur truncus Daemonijque pedes. The head of gold.
as I beleeue, few other Benches are furnished withall, yet in this siluer I feare some drosse, some whose skill & ability the Countrey doubts of, being conceiued to be either so simple or so timorous, that they dare meddle with none that dare meddle with them:
as I believe, few other Benches Are furnished withal, yet in this silver I Fear Some dross, Some whose skill & ability the Country doubts of, being conceived to be either so simple or so timorous, that they Dare meddle with none that Dare meddle with them:
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vnlesse religion may stand with common swearing, with drinking, with familiarity with Papists & Recusants, with vngouerned and vngodly families, voyd of all exercises of religion, fraught with spirits of the buttery, Ruffians, Ale-house hunters,
unless Religion may stand with Common swearing, with drinking, with familiarity with Papists & Recusants, with ungoverned and ungodly families, void of all exercises of Religion, fraught with spirits of the buttery, Ruffians, Alehouse Hunters,
The brest and belly of brasse, the strength of the Countrey, in which ranke I account the great Inquest, Iury-men and Constables, of which number how few make a conscience to present disorders according to oath,
The breast and belly of brass, the strength of the Country, in which rank I account the great Inquest, Jurymen and Constables, of which number how few make a conscience to present disorders according to oath,
Indeed the very mire & dirt of the Countrey, the Bayliffs, Stewards of small liberties, Bum-Bayliffs, laylours, &c. if Beelzebub wanted officers, he needed no worse then some of these:
Indeed the very mire & dirt of the Country, the Bailiffs, Stewards of small Liberties, Bum-Bayliffs, laylours, etc. if Beelzebub wanted Officers, he needed no Worse then Some of these:
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what misteries haue they to vex the poore Countrey-men with false arrests? and by vertue of that Statute tying euery Free holder of forty shillings per annum, to attend the Assises,
what Mysteres have they to vex the poor Countrymen with false arrests? and by virtue of that Statute tying every Free holder of forty shillings per annum, to attend the Assizes,
and reduce all to this Ideae of lethro's which indeede would make an Heauen vpon earth amongst vs. An Vtopia I feare some will say, too good to be true, obiecting to me as to Cat•, that he not discerning the times hee liued in, looked for Plato's Commonwealth in the dreggs of Romulus. And so that these Magistrates thus limbed ou•, might be found in Moses golden age of the world,
and reduce all to this Ideae of lethro's which indeed would make an Heaven upon earth among us an Utopia I Fear Some will say, too good to be true, objecting to me as to Cat•, that he not discerning the times he lived in, looked for Plato's Commonwealth in the dregs of Romulus. And so that these Magistrates thus limbed ou•, might be found in Moses golden age of the world,
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when hypocrisie & i•iquity? of contentation, when the 〈 ◊ 〉 of the world so abounds? The onely way to repayre these ruines of the dying world is to renew gouernmēt to the primitiue beauty of it:
when hypocrisy & i•iquity? of contentation, when the 〈 ◊ 〉 of the world so abounds? The only Way to repair these ruins of the dying world is to renew government to the primitive beauty of it:
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There being nothing else remaining •o your perfection, & the peace of the Common-wealth, but this one Item following in my text, requiring assiduity and diligence.
There being nothing Else remaining •o your perfection, & the peace of the Commonwealth, but this one Item following in my text, requiring assiduity and diligence.
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Many are the suits and controuersies, many are the criminall offences that neede continuall inspection. Let him therefore that hath an office, attend to his office with cheerefulnesse;
Many Are the suits and controversies, many Are the criminal offences that need continual inspection. Let him Therefore that hath an office, attend to his office with cheerfulness;
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From this neglect comes that wrong and iniury to the Assises, that such petty causes, tribling actions and complaints trouble these graue and reuerend personages, which a meane Yeo man were Iudge fit enough to end in a chaire at home:
From this neglect comes that wrong and injury to the Assizes, that such Petty Causes, tribling actions and complaints trouble these graven and reverend Personages, which a mean Yeo man were Judge fit enough to end in a chair At home:
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Then indeed would that follow, which Iethro assures Moses of in the last part of my Text, ver. 23 If thou do this thing (God so commanding thee) then shalt thou & thy people endure,
Then indeed would that follow, which Jethro assures Moses of in the last part of my Text, ver. 23 If thou do this thing (God so commanding thee) then shalt thou & thy people endure,
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That the gold, blew & purple silke might shine and glister within the Tabernacle, the out side was couered with red skins and goats haire, such a shelter is Magistracy to Gods Church and Religion.
That the gold, blew & purple silk might shine and glister within the Tabernacle, the out side was covered with read skins and Goats hair, such a shelter is Magistracy to God's Church and Religion.
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& bring vp their young ones in religious nurture, euen foster fathers •s Ioseph in Aegypt Such were the rich & religious •imes vnder Dauid & Salomon, & vnder such as are described, Esa. 32. which whole chapter is worth the reading,
& bring up their young ones in religious nurture, even foster Father's •s Ioseph in Egypt Such were the rich & religious •imes under David & Solomon, & under such as Are described, Isaiah 32. which Whole chapter is worth the reading,
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and as raine to the new mowen grasse, &c. Such also were the times enioyed by the Church vnder Constantine, deciphered as I take it, Reu•la. 8. when there was silence in the heauen about halfe an houre, the golden vialls filled with sweet odors, the prayers of the Saints ascending as a pillar of smoke vp to heauen.
and as rain to the new mowen grass, etc. Such also were the times enjoyed by the Church under Constantine, deciphered as I take it, Reu•la. 8. when there was silence in the heaven about half an hour, the golden vials filled with sweet odours, the Prayers of the Saints ascending as a pillar of smoke up to heaven.
Of these times see Panegyricall Sermōs, and Encomiasticall discourses storied of old, and one of them at large recorded by Eusebius, which whole booke is nothing but an Elogium of those peaceable dayes, wherin the Church was edified & multiplied.
Of these times see Panegyrical Sermons, and Encomiastical discourses storied of old, and one of them At large recorded by Eusebius, which Whole book is nothing but an Elogium of those peaceable days, wherein the Church was edified & multiplied.
pp-f d n2 vvb j n2, cc j n2 vvn pp-f j, cc crd pp-f pno32 p-acp j vvn p-acp np1, q-crq j-jn n1 vbz pix p-acp dt np1 pp-f d j n2, c-crq dt n1 vbds vvn cc vvn.
when he had met withall, feelingly cries out, that hee had found that summum bonum, which the Philosophers so much sought after, he now enioying more sweetnes of little,
when he had met withal, feelingly cries out, that he had found that summum bonum, which the Philosophers so much sought After, he now enjoying more sweetness of little,
c-crq pns31 vhd vvn av, av-vvg vvz av, cst pns31 vhd vvn d fw-la fw-la, r-crq dt n2 av av-d vvn a-acp, pns31 av vvg dc n1 pp-f j,
