The practice of quietnes. Or a direction how to liue quietly at all times, in all places, vpon all occasions, and how to auoide or put off, all occasions of vnquietnesse. Deliuered in six sermons at Steeple-Ashton in Wiltshire by George Webbe preacher of the word and Pastor there
THe Greeke Sages (as Plutarch doth report) for the daily direction of their liues, were wont to write vpon the wals and pillars of their Temples certaine short Sentences or Apothegmes, (such as these are, Know thy selfe, Vse moderation, Beware of suretiship, and the like) as speciall Memoratiues and Remembrancers.
THe Greek Sages (as Plutarch does report) for the daily direction of their lives, were wont to write upon the walls and pillars of their Temples certain short Sentences or Apothegms, (such as these Are, Know thy self, Use moderation, Beware of suretyship, and the like) as special Memoratives and Remembrancers.
then this short memoratiue concerning Quietnesse. A sentence short, but sweet, like vnto Habbacucks vision, necessarie to be written and made plaine vpon Tables, that he may runne that readeth it.
then this short memorative Concerning Quietness. A sentence short, but sweet, like unto Habbacucks vision, necessary to be written and made plain upon Tables, that he may run that readeth it.
And surely it were to be wished that this present Apothegme were often preached in our Temples, proclaimed in our streets, written vpon our poasts, painted vpon our walles,
And surely it were to be wished that this present Apothegm were often preached in our Temples, proclaimed in our streets, written upon our posts, painted upon our walls,
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As Ionah in his preaching to the Niniuites walked from street to street a whole daies iourney, preaching nothing but this short warning, Yet fortie daies and Nini•eth shall be destroied;
As Jonah in his preaching to the Niniuites walked from street to street a Whole days journey, preaching nothing but this short warning, Yet fortie days and Nini•eth shall be destroyed;
and day after day 〈 … 〉 their eares this short but 〈 ◊ 〉 Alarum, Studie to bee quiet. And 〈 … 〉 her Latimer blessed Mar〈 … 〉 sometimes said of his short Text against couetousnesse, Take heed and beware of couetousnesse, Take heed and beware of couetousnesse, Take heed and beware of couetousnesse:
and day After day 〈 … 〉 their ears this short but 〈 ◊ 〉 Alarm, Study to be quiet. And 〈 … 〉 her Latimer blessed Mar〈 … 〉 sometime said of his short Text against covetousness, Take heed and beware of covetousness, Take heed and beware of covetousness, Take heed and beware of covetousness:
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and if I should preach of nothing else this fiue or six weekes (as I thinke I shall doe no lesse) if I should continually iterate these words, Studie to be quiet, I cannot vrge it too much, or speake of it enough.
and if I should preach of nothing Else this fiue or six weeks (as I think I shall do no less) if I should continually iterate these words, Study to be quiet, I cannot urge it too much, or speak of it enough.
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That we may the better perceiue the occasion of these words, and so diue more soundly into the deapth of the matter therein contained, we must take notice of some abuses and disorders common amongst the Thessalonians, which caused the Apostle to write vnto them these two Epistles.
That we may the better perceive the occasion of these words, and so dive more soundly into the depth of the matter therein contained, we must take notice of Some Abuses and disorders Common among the Thessalonians, which caused the Apostle to write unto them these two Epistles.
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To omit other vices among these Thessalonians too notorious (as will appeare in the tenour of both these Epistles) Idlenesse and Enuie were the most outragious:
To omit other vices among these Thessalonians too notorious (as will appear in the tenor of both these Epistles) Idleness and Envy were the most outrageous:
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These our Apostle sharply reproueth in the latter end of this verse, commanding them to worke with their owne hands. There were others too pragmaticall, busie bodies, intermedlers in other mens affaires.
These our Apostle sharply Reproveth in the latter end of this verse, commanding them to work with their own hands. There were Others too pragmatical, busy bodies, intermeddlers in other men's affairs.
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These our Apostle checketh in the middle of this verse, willing them to doe their owne businesse. And because they could neither busie themselues as they should,
These our Apostle checketh in the middle of this verse, willing them to do their own business. And Because they could neither busy themselves as they should,
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therefore, in the beginning of the verse, before either of those two profitable admonitions, he proposeth this most necessarie motion: Studie to be quiet.
Therefore, in the beginning of the verse, before either of those two profitable admonitions, he Proposeth this most necessary motion: Study to be quiet.
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The occasion of the words being thus explaned (that the words themselues in the maine substance and proper subiect of them may more fully be opened) we may obserue in them these two circumstances.
The occasion of the words being thus explained (that the words themselves in the main substance and proper Subject of them may more Fully be opened) we may observe in them these two Circumstances.
2. A dutie commanded, Studie for it, Studie to be quiet. Of each of these, 1. seuerally (and that in a word) for the better vnderstanding of the words:
2. A duty commanded, Study for it, Study to be quiet. Of each of these, 1. severally (and that in a word) for the better understanding of the words:
And vnlesse that same NONLATINALPHABET, the hidden man of the heart, be disposed towards quietnesse, vnlesse there be a meeke and quiet spirit, it is impossible to be quiet. 2. The matter of quietnesse, an abstinence from offences:
And unless that same, the hidden man of the heart, be disposed towards quietness, unless there be a meek and quiet Spirit, it is impossible to be quiet. 2. The matter of quietness, an abstinence from offences:
Men doe both disquiet themselues and others when they continue in their sinnes without repentance, as Eliah told Ahab, 1. King. 18.18. It is thou and thy fathers house that troubleth Israel.
Men do both disquiet themselves and Others when they continue in their Sins without Repentance, as Elijah told Ahab, 1. King. 18.18. It is thou and thy Father's house that Troubles Israel.
4. The parts of quietnesse, in thought, in word, in deed: for there is an vnquietnesse in the minde, Mich. 2.1. A minde deuising iniquitie and working euill before the act.
4. The parts of quietness, in Thought, in word, in deed: for there is an unquietness in the mind, Mich. 2.1. A mind devising iniquity and working evil before the act.
There is an vnquietnesse in the tongue, Iam. 3.6. The tongue defileth the whole bodie, and setteth on fire the course of nature, it selfe being set on fire of hell.
There is an unquietness in the tongue, Iam. 3.6. The tongue Defileth the Whole body, and sets on fire the course of nature, it self being Set on fire of hell.
1. Quietnesse of the heart. 2. Quietnesse of the tongue. 3. Quietnesse of the hand. Quietnesse of the heart is a meeke and peaceable disposition of the minde, not coueting, but contenting; not enuying, but reioicing;
1. Quietness of the heart. 2. Quietness of the tongue. 3. Quietness of the hand. Quietness of the heart is a meek and peaceable disposition of the mind, not coveting, but contenting; not envying, but rejoicing;
not swelling with pride and selfe-conceitednesse, but relenting with humilitie and lowlinesse; not suspitious or euill credulous, but taking things in the best part, louing and propitious;
not swelling with pride and Self-conceitedness, but relenting with humility and lowliness; not suspicious or evil credulous, but taking things in the best part, loving and propitious;
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Quietnesse of the tongue is a mild, modest, and peaceable ordering of the speech, when our words are not rash, but reasonable; not hastie, but seasonable; not greeuous, but gratious; not prouoking, but appeasing;
Quietness of the tongue is a mild, modest, and peaceable ordering of the speech, when our words Are not rash, but reasonable; not hasty, but seasonable; not grievous, but gracious; not provoking, but appeasing;
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That is a quiet tongue, which is slow in speaking, meeke in speach, sober in censuring, soft in answering, milde in reproouing, faithfull in defending, and fearefull of offending.
That is a quiet tongue, which is slow in speaking, meek in speech, Sobrium in censuring, soft in answering, mild in reproving, faithful in defending, and fearful of offending.
Quietnesse of the hand is a peaceable carriage of our selues in all our actions, not disturbing the peace of others but preseruing it, not opposing our selues against others but composing the variance and dissention of others, not offending others, but endeauoring to keepe a good conscience.
Quietness of the hand is a peaceable carriage of our selves in all our actions, not disturbing the peace of Others but preserving it, not opposing our selves against Others but composing the variance and dissension of Others, not offending Others, but endeavouring to keep a good conscience.
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Not to trouble our selues with stirring thoughts, not to trouble others with needlesse suites, not to entermeddle with other mens businesse, not to aduenture vpon rash attempts, not to offend others with prouoking tearmes, not to take offence at others actions, not to giue eare to idle tales, not to contend without iust cause, not to sow discord, not to seeke reuenge.
Not to trouble our selves with stirring thoughts, not to trouble Others with needless suits, not to intermeddle with other men's business, not to adventure upon rash attempts, not to offend Others with provoking terms, not to take offence At Others actions, not to give ear to idle tales, not to contend without just cause, not to sow discord, not to seek revenge.
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The Phrase here vsed in our new and most exquisite Translation (Studie to be Quiet) doth include all the rest, alluding both to the loue which we should beare vnto it,
The Phrase Here used in our new and most exquisite translation (Study to be Quiet) does include all the rest, alluding both to the love which we should bear unto it,
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Studie to bee Quiet; The same our Apostle to the same Thessalonians in his latter Epistle, Chap. 3. vers. 12. doth more forcibly inioyne it, We commaund and exhort by our Lord Iesus Christ, that ye worke with Quietnesse.
Study to be Quiet; The same our Apostle to the same Thessalonians in his latter Epistle, Chap. 3. vers. 12. does more forcibly enjoin it, We command and exhort by our Lord Iesus christ, that you work with Quietness.
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Here is both a precept peremptorie for it, Mandamus, wee commaund it, and a perswasion patheticall to imprint it, NONLATINALPHABET, We exhort you by the Lord Iesus that ye put this dutie in practise.
Here is both a precept peremptory for it, Mandamus, we command it, and a persuasion pathetical to imprint it,, We exhort you by the Lord Iesus that you put this duty in practice.
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Besides this of Paul we may heare the admonitions of other both Prophets and Apostles, Zach. 8.19. Loue Peace, or, Quietnesse; There is for our affection. Psalm. 34.14. Seeke peace and quietnesse, there is for our action, 2. Tim. 2.22. Follow Peace, there is for our imitation. Eph. 4.3. Endeauor to keepe the vnitie of the spirit in the bond of peace, there is for our estimation, Mark. 9.50. Haue peace one with another; there is for our conuersation.
Beside this of Paul we may hear the admonitions of other both prophets and Apostles, Zach 8.19. Loue Peace, or, Quietness; There is for our affection. Psalm. 34.14. Seek peace and quietness, there is for our actium, 2. Tim. 2.22. Follow Peace, there is for our imitation. Ephesians 4.3. Endeavour to keep the unity of the Spirit in the bound of peace, there is for our estimation, Mark. 9.50. Have peace one with Another; there is for our Conversation.
Thus you see what a cloud of witnesses wee haue to confirme the necessitie of Quietnesse vnto vs, I might compasse you about with a cloud of examples likewise to this purpose.
Thus you see what a cloud of Witnesses we have to confirm the necessity of Quietness unto us, I might compass you about with a cloud of Examples likewise to this purpose.
I might tell you of Quiet Dauid, whose patience when by railing Shinei it was much prouoked, and the Sonnes of Zeruiah did egge him on to seeke reuenge, 2. Sam. 16. resolued notwithstanding all this, to be Quiet.
I might tell you of Quiet David, whose patience when by railing Shinei it was much provoked, and the Sons of Zeruiah did egg him on to seek revenge, 2. Sam. 16. resolved notwithstanding all this, to be Quiet.
yea twise, but I will proceede no further. I might tell you of Quiet Paul thus protesting of his quietnesse, 1. Thess. 2.7. We were gentle, or Quiet among you, as little children.
yea twice, but I will proceed no further. I might tell you of Quiet Paul thus protesting of his quietness, 1. Thess 2.7. We were gentle, or Quiet among you, as little children.
But what neede I instance in multitude of examples, seeing he who is the example of examples, sendeth vs to his owne example, Learne of mee (saith the Mirror of the world) NONLATINALPHABET, That I am meeke. Math. 11.29.
But what need I instance in multitude of Examples, seeing he who is the Exampl of Examples, sends us to his own Exampl, Learn of me (Says the Mirror of the world), That I am meek. Math. 11.29.
Now (because a threefold cord is not easily broken) let vs in the third place see it confirmed by euidence of reason, wherein if we proue not altogether vnreasonable wee shall finde sufficient motiues to stirre vs vp to the carefull performance of this dutie, whither we consider 1 The Equitie of it. 2 The Excellencie of it. 3 The Profit by it. 4 The Hurt if we neglect it.
Now (Because a threefold cord is not Easily broken) let us in the third place see it confirmed by evidence of reason, wherein if we prove not altogether unreasonable we shall find sufficient motives to stir us up to the careful performance of this duty, whither we Consider 1 The Equity of it. 2 The Excellency of it. 3 The Profit by it. 4 The Hurt if we neglect it.
1 Because there is a kinde of Antithesis betweene blessednesse and vnquietnesse, What man is he who loueth life and would faine see good daies, let him refraine his tongue from euill,
1 Because there is a kind of Antithesis between blessedness and unquietness, What man is he who loves life and would feign see good days, let him refrain his tongue from evil,
Thirdly, seeing true Christians are the sonnes of peace, and serue the God of peace, who hath left vs his peace, promising euerlasting peace to them that loue peace, it is their dutie even of equity, to studie to bee quiet.
Thirdly, seeing true Christians Are the Sons of peace, and serve the God of peace, who hath left us his peace, promising everlasting peace to them that love peace, it is their duty even of equity, to study to be quiet.
Secondly, It is an excellent ornament vnto him in the sight of God, A meeke and quiet Spirit is in the sight of God NONLATINALPHABET a precious thing. Thirdly, It is better then strength;
Secondly, It is an excellent ornament unto him in the sighed of God, A meek and quiet Spirit is in the sighed of God a precious thing. Thirdly, It is better then strength;
Better is a little with the feare of the Lord then great treasures with trouble, Pro. 15.16. Fiftly, It is better then great dainties, Better is a drie morsell and quietnesse therewith then an house full of dainties with strife, Pro. 17.1. Sixthly, It is better then pleasures;
Better is a little with the Fear of the Lord then great treasures with trouble, Pro 15.16. Fifty, It is better then great dainties, Better is a dry morsel and quietness therewith then an house full of dainties with strife, Pro 17.1. Sixthly, It is better then pleasures;
But if the excellencie of this vertue cannot moue vs, yet let the vtilitie or profit of it allure vs. For it is a very profitable thing to liue in quietnesse.
But if the excellency of this virtue cannot move us, yet let the utility or profit of it allure us For it is a very profitable thing to live in quietness.
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First, It is profitable to the purse, The thoughts of men that are quiet tend to pleuteousnesse, Pro. 21.5. It buildeth the house and filleth the chambers. Pro. 24.34. It is profitable to the health, A quiet heart is the life of the flesh, Pro. 14.30. It maketh fat the bones, Pro. 15.30.
First, It is profitable to the purse, The thoughts of men that Are quiet tend to pleuteousnesse, Pro 21.5. It builds the house and fills the chambers. Pro 24.34. It is profitable to the health, A quiet heart is the life of the Flesh, Pro 14.30. It makes fat the bones, Pro 15.30.
Thirdly, It is profitable to the good Name, He that is slow to wrath is of great vnderstanding, Pro. 14.29. Euerie man shall kisse his lippes that giueth a quiet answere, Pro. 24.26.
Thirdly, It is profitable to the good Name, He that is slow to wrath is of great understanding, Pro 14.29. Every man shall kiss his lips that gives a quiet answer, Pro 24.26.
Fourthly, It is profitable to the Soule, He that keepeth his way preserueth his soule, Pro. 16.17. It preserueth the soule from Enuie, debate, strife, sedition, and from other fleshly lusts 1. Pet. 1.11. which fight against the soule.
Fourthly, It is profitable to the Soul, He that Keepeth his Way Preserveth his soul, Pro 16.17. It Preserveth the soul from Envy, debate, strife, sedition, and from other fleshly Lustiest 1. Pet. 1.11. which fight against the soul.
Seeing then that Quietnesse is so profitable to the name, to the purse, to the bodie and to the soule, what an effectuall motiue should this be vnto vs, to Studie to be quiet?
Seeing then that Quietness is so profitable to the name, to the purse, to the body and to the soul, what an effectual motive should this be unto us, to Study to be quiet?
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for he wilbe a snare vnto thee, Pro. 22.24. It is better to dwell Pro. 25.24. in the corner of an house top, better to dwell Pro. 19.13. where is a continuall dropping, better to dwell Pro. 21.19. in the wildernesse then with a contentious person. Secondly, It is diuelish; for so Iam. 1.5. The originall of it is said to be earthly, sensuall, and diuelish.
for he will a snare unto thee, Pro 22.24. It is better to dwell Pro 25.24. in the corner of an house top, better to dwell Pro 19.13. where is a continual dropping, better to dwell Pro 21.19. in the Wilderness then with a contentious person. Secondly, It is devilish; for so Iam. 1.5. The original of it is said to be earthly, sensual, and devilish.
It filleth a man full of sinne. So Pro. 29.22. A furious man aboundeth with transgression. And Iam. 3.16. Where enuying and strife is, there is confusion and euery euill worke.
It fills a man full of sin. So Pro 29.22. A furious man Aboundeth with Transgression. And Iam. 3.16. Where envying and strife is, there is confusion and every evil work.
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so is a contentious man to kindle strife, Pro. 26.21. But most hurtfull to the vnquiet person himselfe, It troubleth his owne flesh, Pro. 11.17. It troubleth his owne house, Pro. 11.29. It impaireth his owne health, Pro. 14.30. It impeacheth his owne good name, Pro. 25.8. It endangereth his owne Soule, Pro. 21.23.
so is a contentious man to kindle strife, Pro 26.21. But most hurtful to the unquiet person himself, It Troubles his own Flesh, Pro 11.17. It Troubles his own house, Pro 11.29. It impaireth his own health, Pro 14.30. It impeacheth his own good name, Pro 25.8. It endangereth his own Soul, Pro 21.23.
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A proud looke, a lying tongue, Hands that shed innocent blood, An heart deuising wicked imaginations, Feete that be swift in running to mischiefe, a false witnesse that speaketh lies,
A proud look, a lying tongue, Hands that shed innocent blood, an heart devising wicked Imaginations, Feet that be swift in running to mischief, a false witness that speaks lies,
his heart wil euer be deuising wicked imaginations, his lookes are proude and ambitious, his tongue is false and slanderous, his hands melling and factious, his feete swift to make debate, his daily practice is to sow discord.
his heart will ever be devising wicked Imaginations, his looks Are proud and ambitious, his tongue is false and slanderous, his hands melling and factious, his feet swift to make debate, his daily practice is to sow discord.
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Blessed are the peacemakers for they shall be called the children of God, Mat. 5.9. Canst thou in sinceritie take vp Dauids Motto, Psal. 120.7. I am for peace, doth thine heart long after quietnesse? dost thou endeauour to behaue thy selfe in quietnesse? dost thou seeke quietnesse and ensue it? Loe then, to the comfort of thine owne Soule an euident testimonie that thou art the childe of God.
Blessed Are the peacemakers for they shall be called the children of God, Mathew 5.9. Canst thou in sincerity take up David Motto, Psalm 120.7. I am for peace, does thine heart long After quietness? dost thou endeavour to behave thy self in quietness? dost thou seek quietness and ensue it? Loe then, to the Comfort of thine own Soul an evident testimony that thou art the child of God.
Vnquietnesse sauoreth of the flesh, but peace and quietnesse is a fruit of the Spirit, and sauoreth of the wisedome of the Spirit, Rom. 8.6. Art thou quiet, and dost endeauour as much as in thee lieth to liue a quiet life? Thou shewest hereby the fruits of religion, that thou art not an vnprofitable hearer of the word of God;
Unquietness savoureth of the Flesh, but peace and quietness is a fruit of the Spirit, and savoureth of the Wisdom of the Spirit, Rom. 8.6. Art thou quiet, and dost endeavour as much as in thee lies to live a quiet life? Thou shewest hereby the fruits of Religion, that thou art not an unprofitable hearer of the word of God;
for where religion doth rule the heart, there peace and quietnesse beare sway. They breake their swords into plowshares and their speares into pruning hookes, Isay. 2.4.
for where Religion does Rule the heart, there peace and quietness bear sway. They break their swords into ploughshares and their spears into pruning hooks, Saiah 2.4.
for the beginning of strife is as when one letteth out water, therefore leaue of contention before it bee medled with, Pro. 17.14. It is an honor for a man to cease from strife, but euery foole wilbe medling, Pro. 20.3. Art thou peaceable and of a quiet disposition? That is the way to thriue well;
for the beginning of strife is as when one lets out water, Therefore leave of contention before it be meddled with, Pro 17.14. It is an honour for a man to cease from strife, but every fool will meddling, Pro 20.3. Art thou peaceable and of a quiet disposition? That is the Way to thrive well;
Thus where quietnesse is, there God is, where God is, there religion is, where true religion is, there onely wisedome is, where wisedome is, there prosperitie is;
Thus where quietness is, there God is, where God is, there Religion is, where true Religion is, there only Wisdom is, where Wisdom is, there Prosperity is;
therefore happy are they who are quiet, and let euery one who loueth God or goodnesse, wisedome or warinesse, health or happinesse, Studie to be quiet.
Therefore happy Are they who Are quiet, and let every one who loves God or Goodness, Wisdom or wariness, health or happiness, Study to be quiet.
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For, to whom is it that the Prophet Esay threatneth this disease of vnquietnes? is it not to wicked persons? There is no peace saith the Lord to the wicked, Esay. 49.22. It is a signe thou art irreligious;
For, to whom is it that the Prophet Isaiah threatens this disease of unquietness? is it not to wicked Persons? There is no peace Says the Lord to the wicked, Isaiah. 49.22. It is a Signen thou art irreligious;
and refraineth not his tongue (and so likewise all other instruments of vnquietnesse) his religion is vaine, Iam. 1.26. Thou must needs be full of sinne, for a furious man aboundeth with transgression, Pro. 29.22. Thou canst looke for no fauour at the Lords hands, for t they who are of a froward heart are abomination to the Lord, Pro. 11.20. Thou art a very foole, for he that is soone angrie dealeth foolishly, Pro. 14.17. He that is hastie of spirit exalteth folly, Pro. 14.29. There is no hope vnto thee of thrift, For He that hath a froward heart findeth no good, Pro. 17.20. Vnquietnesse is like to gluttonie and drunkennesse, Which will bring a man to pouertie and cloath him with ragges, Pro. 23.21.
and refraineth not his tongue (and so likewise all other Instruments of unquietness) his Religion is vain, Iam. 1.26. Thou must needs be full of sin, for a furious man Aboundeth with Transgression, Pro 29.22. Thou Canst look for no favour At the lords hands, for tO they who Are of a froward heart Are abomination to the Lord, Pro 11.20. Thou art a very fool, for he that is soon angry deals foolishly, Pro 14.17. He that is hasty of Spirit Exalteth folly, Pro 14.29. There is no hope unto thee of thrift, For He that hath a froward heart finds no good, Pro 17.20. Unquietness is like to gluttony and Drunkenness, Which will bring a man to poverty and cloth him with rags, Pro 23.21.
Thou dishonorest God, thou offendest thy neighbour, disquietest thy selfe, thou disclaimest religion, disgracest thy profession, thou impairest thine own health, thou blemishest thy good name, thy neighbor is the worse for thee, good men are sorrie for thee, euill men take example by thee, the Angels note thee, the Deuils laugh at thee;
Thou dishonourest God, thou offendest thy neighbour, disquietest thy self, thou disclaimest Religion, disgracest thy profession, thou impairest thine own health, thou blemishest thy good name, thy neighbour is the Worse for thee, good men Are sorry for thee, evil men take Exampl by thee, the Angels note thee, the Devils laugh At thee;
what a shame is this vnto thee? what a madnesse and phrensie in thee? Art thou a Christian? didst thou euer learne this in the Schoole of Christ? dost thou obserue this in the practise of the faithfull? O no,
what a shame is this unto thee? what a madness and frenzy in thee? Art thou a Christian? didst thou ever Learn this in the School of christ? dost thou observe this in the practice of the faithful? O no,
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Therefore if thou hast in thee any feare of God, any soundnesse of religion, any sparke of conscience, any regard vnto thy good name, any loue vnto thine owne soule, studie to be quiet.
Therefore if thou hast in thee any Fear of God, any soundness of Religion, any spark of conscience, any regard unto thy good name, any love unto thine own soul, study to be quiet.
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How doe I feele my selfe affected towards quietnesse? How doe I studie to bee quiet? Haue I neuer beene vnquiet? Haue I neuer been too teastie and prone to wrath? Haue I not beene too suspitious? Haue I not beene too litigious? Haue I not beene too enuious? If thou findest that in any of these at any time thou hast ouer-shot thy selfe, (as who sometimes in some of these doth not slip ouer shooes?) then thus lament it,
How do I feel my self affected towards quietness? How do I study to be quiet? Have I never been unquiet? Have I never been too tasty and prove to wrath? Have I not been too suspicious? Have I not been too litigious? Have I not been too envious? If thou Findest that in any of these At any time thou hast overshot thy self, (as who sometime in Some of these does not slip over shoes?) then thus lament it,
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thus to giue way vnto Sathans suggestions, and mine owne vnruly passions? Now Lord giue mee more wisdome to looke vnto my waies, more grace to haue thy feare before mine eies, more zeale in mine affections, more power to resist temptations, more patience in time of prouocations.
thus to give Way unto Satan's suggestions, and mine own unruly passion? Now Lord give me more Wisdom to look unto my ways, more grace to have thy Fear before mine eyes, more zeal in mine affections, more power to resist temptations, more patience in time of provocations.
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Before which let vs take a little view of the generall want of quietnesse, and of the common motiues which mooue vnquietnesse, that so the wound being opened, the plaister for the healing of it the better may be applied.
Before which let us take a little view of the general want of quietness, and of the Common motives which move unquietness, that so the wound being opened, the plaster for the healing of it the better may be applied.
Quietnesse is perished out of the earth: and quiet persons are rare birds. Men are headie, high-minded, fierce, makebates, prone to take things at the worst: they are briers and thornes:
Quietness is perished out of the earth: and quiet Persons Are rare Birds. Men Are heady, High-minded, fierce, makebates, prove to take things At the worst: they Are briers and thorns:
In what place soeuer wee liue, we may say with Dauid, Psal. 120.6. Woe is me that I soiourne in Mesech and dwell in the tonts of Kedar, with enemies of peace.
In what place soever we live, we may say with David, Psalm 120.6. Woe is me that I sojourn in Mesech and dwell in the tonts of Kedar, with enemies of peace.
Vnquietnesse in the Church is apparant principally in these three Horse-leaches which sucke the bloud of the Church, Heretickes, Schismatickes, and Sacrilegists. Heretickes will not liue at quiet in the Church:
Unquietness in the Church is apparent principally in these three Horseleeches which suck the blood of the Church, Heretics, Schismatics, and Sacrilegists. Heretics will not live At quiet in the Church:
They are euer croaking, setting kingdome against kingdome, children against their parents, subiects against their Princes, plotting pouder-mines, hatching homicides•, breathing bloud of Kings, ruine of States,
They Are ever croaking, setting Kingdom against Kingdom, children against their Parents, Subjects against their Princes, plotting pouder-mines, hatching homicides•, breathing blood of Kings, ruin of States,
and bringing all out of quiet wheresoeuer they come. 2. Schismatickes, I meane those who are the authors of diuision, as that word is vsed, 1. Cor. 3.3. for they will neuer be at quiet, but (like Plinies NONLATINALPHABET) alwaies stirring, like the factious Galatians, euer biting and galling.
and bringing all out of quiet wheresoever they come. 2. Schismatics, I mean those who Are the Authors of division, as that word is used, 1. Cor. 3.3. for they will never be At quiet, but (like Plinies) always stirring, like the factious Galatians, ever biting and galling.
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and if these words should happen to sound in any of their eares, or this Treatise should happen to come into their hands, I haue little hope that they would be quiet.
and if these words should happen to found in any of their ears, or this Treatise should happen to come into their hands, I have little hope that they would be quiet.
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Where, which way shall we turne our selues, but we shall see and heare much vnquietnesse? Looke wee into the Court? (Let it be spoken without offence) What secret enuyings, what open oppositions, what deuices of politicians, what ambitious hunting after honours, what vncessant begging of Monopolies, what trickes of restlesse policies, what vnquietnesse amongst Officers is there daily to be seene? Looke wee into the Courts of iustice, the very seats (as I may iustly call them) of quietnesse:
Where, which Way shall we turn our selves, but we shall see and hear much unquietness? Look we into the Court? (Let it be spoken without offence) What secret envyings, what open oppositions, what devices of politicians, what ambitious hunting After honours, what uncessant begging of Monopolies, what tricks of restless policies, what unquietness among Officers is there daily to be seen? Look we into the Courts of Justice, the very seats (as I may justly call them) of quietness:
and remedie of wrongs, if there were no other demonstration to conuince the vnquietnesse of these our times, thy very stones so worne out with the tracings of troublesome suiters and troubling Lawyers, thy very seats so frequently attended on with contentious causes and tedious suits, would proclaime vnto the world that the men of this world are much out of quiet.
and remedy of wrongs, if there were no other demonstration to convince the unquietness of these our times, thy very stones so worn out with the tracings of troublesome Suitors and troubling Lawyers, thy very seats so frequently attended on with contentious Causes and tedious suits, would proclaim unto the world that the men of this world Are much out of quiet.
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Looke we into our Vniuersities, the Courts of learning, and Nurseries of wisdome, (then which, were it not for this blemish, Athens it selfe were not more Atticke ) what factions in Colledges? what distraction in opinions? what opposition is there to be seene euen amongst fellow Students? Looke wee into the Citie? What emulation may we behold among Merchants? what enuiing among Matrons? what prying among Officers? what quarrelling among Gallants? Come wee downe into the Countrie? What heart-burning is euery where to be seene among equals? what grudging at superiours? what scolding among neighbours? what sowing of discord by busie-bodies? what calling before Iustices? what complaining euery wherein our streets? Yea (which is more to be pitied) if wee looke but into priuate families, shall we not in most of them see much vnquietnesse? That which our Sauiour so long agoe did foretell of vnquiet times, we finde too lamentably verified in our time:
Look we into our Universities, the Courts of learning, and Nurseries of Wisdom, (then which, were it not for this blemish, Athens it self were not more Attic) what factions in Colleges? what distraction in opinions? what opposition is there to be seen even among fellow Students? Look we into the city? What emulation may we behold among Merchant's? what enuiing among Matrons? what prying among Officers? what quarreling among Gallants? Come we down into the Country? What heartburning is every where to be seen among equals? what grudging At superiors? what scolding among neighbours? what sowing of discord by busybodies? what calling before Justices? what complaining every wherein our streets? Yea (which is more to be pitied) if we look but into private families, shall we not in most of them see much unquietness? That which our Saviour so long ago did foretell of unquiet times, we find too lamentably verified in our time:
Heere wee shall heare one complaining of an vnquiet Wife, there another complaining of an vnquiet Husband, another complaining of an vnquiet Parent, another of an vnquiet Childe, another of an vnquiet Master, another of an vnquiet Seruant; So rare a thing is Quietnesse;
Here we shall hear one complaining of an unquiet Wife, there Another complaining of an unquiet Husband, Another complaining of an unquiet Parent, Another of an unquiet Child, Another of an unquiet Master, Another of an unquiet Servant; So rare a thing is Quietness;
And yet more (which is most to be wondred at) how many a Man is out of quiet with Himselfe? how many times in one and the same Man may we finde an vnquiet minde? how many bee there in the world, not slow to anger (as Saint Iames doth aduise them) but full of wrath (as Saint Paul reproueth among men) peuish, froward, teastie, headie, Heautontimoreumenoi selfe vexers, disquieters,
And yet more (which is most to be wondered At) how many a Man is out of quiet with Himself? how many times in one and the same Man may we find an unquiet mind? how many be there in the world, not slow to anger (as Saint James does advise them) but full of wrath (as Saint Paul Reproveth among men) peevish, froward, tasty, heady, Heautontimoreumenoi self vexers, disquieters,
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as if they had beene borne of waspebroode, neuer Quiet, but (like mount Aetna ) burning vp themselues? Infinite were the euidence which I might alleadg of the want of Quietnesse in all sorts of people, persons, and places.
as if they had been born of waspebroode, never Quiet, but (like mount Aetna) burning up themselves? Infinite were the evidence which I might allege of the want of Quietness in all sorts of people, Persons, and places.
The Principall Cause, or rather Causer of vnquietnesse is the Diuell, for he is that same NONLATINALPHABET that enemie Math. 13.25. and as hee is farther noted with this addition vers. 28. NONLATINALPHABET, that enuious man, who, whiles men sleepe, soweth tares of discord and vnquietnesse in their hearts.
The Principal Cause, or rather Causer of unquietness is the devil, for he is that same that enemy Math. 13.25. and as he is farther noted with this addition vers. 28., that envious man, who, while men sleep, Soweth tares of discord and unquietness in their hearts.
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He it is who throweth a bone of variance betweene the Husband and the Wife, as he did betweene Iacob and Rahel, betweene Father and Sonne, as he did between Dauid & Absolon betweene brother and brother, as hee did betweene Ioseph and his brethren, betweene friend and friend as he did betweene Ioah and Abner, betweene neighbor and neighbor as he did betweene Abrahaem and Abimelech. He is that Dauus which disturbeth all things, making the nations drunken with the cuppe of Vnquietnesse and impatience.
He it is who throweth a bone of variance between the Husband and the Wife, as he did between Iacob and Rachel, between Father and Son, as he did between David & Absalom between brother and brother, as he did between Ioseph and his brothers, between friend and friend as he did between Joah and Abner, between neighbour and neighbour as he did between Abraham and Abimelech. He is that Dauus which disturbeth all things, making the Nations drunken with the cup of Unquietness and impatience.
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When this vncleane Spirit findeth a bootie fit for his purpose, hee taketh vnto him these seuen hellish Spirits who enter in and take possession of him.
When this unclean Spirit finds a booty fit for his purpose, he Takes unto him these seuen hellish Spirits who enter in and take possession of him.
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Sixthly, Alecto or Malecontent, which maketh him factious and seditious. Seuenthly, Menis or furious franticke, which maketh him perfectly outragious and mad:
Sixthly, Alecto or Malcontent, which makes him factious and seditious. Seuenthly, Menis or furious frantic, which makes him perfectly outrageous and mad:
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Now when a man hath all these seuen hellish Spirits in him (as it fareth with the vnquiet man) how can it be but that his latter end should proue worse then his beginning.
Now when a man hath all these seuen hellish Spirits in him (as it fareth with the unquiet man) how can it be but that his latter end should prove Worse then his beginning.
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Sathan dealeth with those whom hee allureth to vnquietnesse, as he dealt with the possessed childe, Mark. 9.18. Hee taketh them and teareth them, and maketh them foame, and pine away.
Sathan deals with those whom he Allureth to unquietness, as he dealt with the possessed child, Mark. 9.18. He Takes them and teareth them, and makes them foam, and pine away.
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And as hee plaid his part with the two Gergasens Math. 8.28 So he keepeth reuell-quoile in all vnquiet persons, maketh them so fierce that no man can conuerse with them, or liue peaceably by them.
And as he played his part with the two gergesenes Math. 8.28 So he Keepeth reuell-quoile in all unquiet Persons, makes them so fierce that no man can converse with them, or live peaceably by them.
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what meanes you? will you suffer Sathan to leade you, possesse you, and to tyrannize ouer you? O pittie your owne Soules, take compassion vpon your selues, labor to come out of the paw of this ramping Lion, haue nothing to do with him, Resist the Diuel and he will flie from you, bid him Auaunt Sathan, Studie to be quiet.
what means you? will you suffer Sathan to lead you, possess you, and to tyrannise over you? O pity your own Souls, take compassion upon your selves, labour to come out of the paw of this ramping lion, have nothing to do with him, Resist the devil and he will fly from you, bid him Avant Sathan, Study to be quiet.
From the principall cause or Causer of vnquietnesse, let vs in the next place take notice of the instrumentall cause thereof, what be the Diuels instruments, engins or means wherby he doth worke vnquietnes;
From the principal cause or Causer of unquietness, let us in the next place take notice of the instrumental cause thereof, what be the Devils Instruments, Engines or means whereby he does work unquietness;
may bee particularly verified in this sinne of vnquietnesse, men become out of quiet, when they are drawne away by their owne concupiscence and are carried away with their inward lusts.
may be particularly verified in this sin of unquietness, men become out of quiet, when they Are drawn away by their own concupiscence and Are carried away with their inward Lustiest.
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Which the same Apostle in another place pithily confirmeth, From whence (saith hee) are warres and contentions among you? Are they not hence euen of your lusts which fight in your members? So that the inward motiues to vnquietnesse (as here wee see) are inward lusts:
Which the same Apostle in Another place pithily confirmeth, From whence (Says he) Are wars and contentions among you? are they not hence even of your Lustiest which fight in your members? So that the inward motives to unquietness (as Here we see) Are inward Lustiest:
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3. The pride of life. For the better vnderstanding of each whereof, as they are to be applied to our present purpose, we may thus subdiuide them and assigne to each of them their proper parcels. The lusts of the flesh.
3. The pride of life. For the better understanding of each whereof, as they Are to be applied to our present purpose, we may thus subdivide them and assign to each of them their proper parcels. The Lustiest of the Flesh.
Containeth vnder it 1. Anger. 2. Malice. 3. Enuie. The lusts of the eyes. Containeth vnder it 1. Couetousnes. 2. Curiositie. 3. Iealousie. The Pride of life.
Containeth under it 1. Anger. 2. Malice. 3. Envy. The Lustiest of the eyes. Containeth under it 1. Covetousness. 2. Curiosity. 3. Jealousy. The Pride of life.
Anger is a lust of the flesh (for so the Apostle doth repute it among the workes of the flesh, Galat. 5.19.) and it is a stirring lust to vnquietnes, For so Pro. 15.18. An angrie man stirreth vp strife. And againe, Pro. 26.21. As the coale maketh burning coales and wood a fire, so an angrie man is apt to kindle strife.
Anger is a lust of the Flesh (for so the Apostle does repute it among the works of the Flesh, Galatians 5.19.) and it is a stirring lust to unquietness, For so Pro 15.18. an angry man stirs up strife. And again, Pro 26.21. As the coal makes burning coals and wood a fire, so an angry man is apt to kindle strife.
was it not Arger? Came was exceeding wrath (saith the Text) and his countenance fell downe, Gen. 4.5. What brought Saul out of quiet with Ionathan? was it not Anger? 1. Sam. 20.30. Sauls anger was kindled against Ionathan, and that made him breake foorth into these vnquiet tearmes, Thou sonne of the peruerse and rebellious woman &c. What was it which brought Ionah so out of quiet with himselfe? was it not Anger? Ionah. 4.9.
was it not Arger? Come was exceeding wrath (Says the Text) and his countenance fell down, Gen. 4.5. What brought Saul out of quiet with Ionathan? was it not Anger? 1. Sam. 20.30. Saul's anger was kindled against Ionathan, and that made him break forth into these unquiet terms, Thou son of the perverse and rebellious woman etc. What was it which brought Jonah so out of quiet with himself? was it not Anger? Jonah. 4.9.
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He was angrie (saith the Text) euen to the death. And what is the cause of most mens vnquietnes in these daies, especially of domesticall vnquietnesse betweene Husband and Wife, Masters and Seruants &c. Is't not Anger? Aske wee the reason,
He was angry (Says the Text) even to the death. And what is the cause of most men's unquietness in these days, especially of domestical unquietness between Husband and Wife, Masters and Servants etc. Is't not Anger? Ask we the reason,
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when wee meete with such vnquiet people, what meane you thus to disquiet your selfe? what mooueth you to this vnquietnesse? Their answere commonly will be this, I am angrie; But let me reason with thee, (thou vnquiet person) as the Lord did with Ionah when he was in his vnquiet angrie fit;
when we meet with such unquiet people, what mean you thus to disquiet your self? what moveth you to this unquietness? Their answer commonly will be this, I am angry; But let me reason with thee, (thou unquiet person) as the Lord did with Jonah when he was in his unquiet angry fit;
The wrath of Man doth not accomplish the righteousnesse of God, If thou farther reply (with Iob ) Am I a Sea? am I a Whale? am I a stocke or stone that I should beare this wrong? flesh and blood cannot endure it, the occasions to me offered would euen moue a stone;
The wrath of Man does not accomplish the righteousness of God, If thou farther reply (with Job) Am I a Sea? am I a Whale? am I a stock or stone that I should bear this wrong? Flesh and blood cannot endure it, the occasions to me offered would even move a stone;
let mee intreat thee to remember thy selfe what thou art, or at leastwise wouldst seeme to be, a Christian, let Grace then ouer rule Nature, and Pietie preuaile ouer Passion;
let me entreat thee to Remember thy self what thou art, or At leastwise Wouldst seem to be, a Christian, let Grace then over Rule Nature, and Piety prevail over Passion;
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Be slow to speake and slow to wrath; Rom. 12.21. Be not ouercome of euill, but ouercome euill with good, Eph. 4. Let not the Sunne go downe vpon thy wrath. Studie to be quiet.
Be slow to speak and slow to wrath; Rom. 12.21. Be not overcome of evil, but overcome evil with good, Ephesians 4. Let not the Sun go down upon thy wrath. Study to be quiet.
The second lust of the flesh tending to vnquietnesse is Malice, A worke of the flesh as the former, Galat. 5.20. It differeth from Anger as the Habit from a Passion. Valerius Maximus doth thus distinguish them, Anger at the setting foorth is the quicker, Mallice in continuance the longer.
The second lust of the Flesh tending to unquietness is Malice, A work of the Flesh as the former, Galatians 5.20. It differeth from Anger as the Habit from a Passion. Valerius Maximus does thus distinguish them, Anger At the setting forth is the quicker, Malice in Continuance the longer.
And learned Augustine to the same purpose, Anger when it is of long continuance prouoketh mallice, Anger doth disturbe, malice doth destroy, Anger is a moate, Malice is a beame.
And learned Augustine to the same purpose, Anger when it is of long Continuance provoketh malice, Anger does disturb, malice does destroy, Anger is a moat, Malice is a beam.
Therefore if Anger be a Disquieter much more Malice; Hence is it that the Apostle taxing the contentious carriage and vnquiet disposition of such as are giuen vp vnto a reprobate sence, Rom. 1.29. setteth this downe as a prime cause of it, They were filled with malice.
Therefore if Anger be a Disquieter much more Malice; Hence is it that the Apostle taxing the contentious carriage and unquiet disposition of such as Are given up unto a Reprobate sense, Rom. 1.29. sets this down as a prime cause of it, They were filled with malice.
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And the Apostle Iames imputeth the originall of all filthinesse (and so by consequence of vnquietnesse) vnto a superfluitie of mallitiousnesse, Iam. 1.21. What caused Semballat and Tobiah so troublesomely to disquiet the Iewish builders? was it not Malice? what was the cause that mooued the Scribes and Pharisies to be so vnquiet in vexing our Sauiour Iesus Christ, whiles he was here on earth? was it not Malice? Let Pilat himselfe bee the Iudge;
And the Apostle James imputeth the original of all filthiness (and so by consequence of unquietness) unto a superfluity of mallitiousnesse, Iam. 1.21. What caused Semballat and Tobiah so troublesomely to disquiet the Jewish Builders? was it not Malice? what was the cause that moved the Scribes and Pharisees to be so unquiet in vexing our Saviour Iesus christ, while he was Here on earth? was it not Malice? Let Pilat himself be the Judge;
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What was the cause of most of those troublesome suits commensed among the Corinthians, against which the Apostle inueigheth 1. Cor. 6.6. was it not Malice? And what is the cause in these our daies, why there is so much vnciuill ciuill disquietnesse, such heart-burning among Neighbors, such crossings and oppositions betweene parties, such calling before iustices, such suying and seeking to vexe one an other for trifles:
What was the cause of most of those troublesome suits commenced among the Corinthians, against which the Apostle inveigheth 1. Cor. 6.6. was it not Malice? And what is the cause in these our days, why there is so much Uncivil civil disquietness, such heartburning among Neighbours, such crossings and oppositions between parties, such calling before Justices, such suying and seeking to vex one an other for trifles:
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how much thou dost endanger thine owne Soule? Though thou carriest the name of a Christian thou art indeed a professed Atheist, a man of no religion, for hee that hateth his brother is in dark•nesse,
how much thou dost endanger thine own Soul? Though thou carriest the name of a Christian thou art indeed a professed Atheist, a man of no Religion, for he that hates his brother is in dark•nesse,
and knoweth not whither he goeth, because darkenesse doth blinde his eies. 1. Ioh. 2.11. Take this to thy terror, Thou art a murtherer, He that hateth his brother is a manslaier, 1. Ioh. 3.15.
and Knoweth not whither he Goes, Because darkness does blind his eyes. 1. John 2.11. Take this to thy terror, Thou art a murderer, He that hates his brother is a manslaier, 1. John 3.15.
And that he may the better prepare himselfe thus to doe, let him follow the direction of an other Apostle, Put on the bowels of mercy, kindnesse, humblenesse of minde, meekenesse, long suffering, forbearing one another, forgiuing one an other,
And that he may the better prepare himself thus to do, let him follow the direction of an other Apostle, Put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one Another, forgiving one an other,
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an he••• full of gall, a tongue tipt with poison, neuer laughtng but when others weepe, neuer sleeping, but euer musing mischeiefe. The right embleme of vnquietnesse.
an he••• full of Gall, a tongue tipped with poison, never laughtng but when Others weep, never sleeping, but ever musing mischeiefe. The right emblem of unquietness.
It was Enuie which wrought that vnquietnesse between Ioseph and his brethren, Genes. 37. When they saw that their father loued him more then his brethren, they hated him, and could not speake peaceably vnto him:
It was Envy which wrought that unquietness between Ioseph and his brothers, Genesis. 37. When they saw that their father loved him more then his brothers, they hated him, and could not speak peaceably unto him:
It was Enuie that wrought vnquietnesse betweene Dauid and Saul, 1. Sam. 18.8. It was Enuie that wrought Daniel so much vnquietnes among the Medes and Persians, Dan. 6.4.
It was Envy that wrought unquietness between David and Saul, 1. Sam. 18.8. It was Envy that wrought daniel so much unquietness among the Medes and Persians, Dan. 6.4.
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How many are there in the world who disquiet themselues at others vertues, and disquiet others for their vertues? How many picke a hole in others coates,
How many Are there in the world who disquiet themselves At Others Virtues, and disquiet Others for their Virtues? How many pick a hold in Others coats,
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and drawe them into troubles, either because they enuie their wealth, their wit, or their worth? And who seeth not what an vnquiet stickler Enuie is in most Suites, debates, contentions and Aemulations that are a foote in our age.
and draw them into Troubles, either Because they envy their wealth, their wit, or their worth? And who sees not what an unquiet stickler Envy is in most Suits, debates, contentions and Emulations that Are a foot in our age.
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But ô what a wretched thing it is to bee enuious? Where Enuying and strife is, there is Sedition and all manner of euill worke. Iam. 3.14. Enuie (saith Augustine ) is Ʋitium Diabolicum a diuelish vice, or a vice proper to the Diuell, for it is his Enuie which maketh him so much to thirst after mens perdition.
But o what a wretched thing it is to be envious? Where Envying and strife is, there is Sedition and all manner of evil work. Iam. 3.14. Envy (Says Augustine) is Ʋitium Diabolicum a devilish vice, or a vice proper to the devil, for it is his Envy which makes him so much to thirst After men's perdition.
Why shouldst thou disquiet thy selfe at an others happinesse? Is not this to oppose thy selfe against Gods prouidence? why shouldest thou disquiet others for what is theirs? is not this malitious peeuishnesse? Must thine eye be euill,
Why Shouldst thou disquiet thy self At an Others happiness? Is not this to oppose thy self against God's providence? why Shouldst thou disquiet Others for what is theirs? is not this malicious peevishness? Must thine eye be evil,
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because God is good and gratious? There is nothing more beseeming Christianitie then charity, By this (saith our blessed Sauiour) shall men know that you are my disciples,
Because God is good and gracious? There is nothing more beseeming Christianity then charity, By this (Says our blessed Saviour) shall men know that you Are my Disciples,
The lusts of the flesh tending to vnquietnesse being thus briefly discussed, in the next place wee are to take a view of the second sort of lusts the lusts of the eies, what great enemies they are vnto Quietnesse.
The Lustiest of the Flesh tending to unquietness being thus briefly discussed, in the next place we Are to take a view of the second sort of Lustiest the Lustiest of the eyes, what great enemies they Are unto Quietness.
In which kinde (obseruing our former distribution) we may consider these three parcels, 1. Conetousnesse. 2. Curiositie. 3. Iealousie. Of which three in order breifly.
In which kind (observing our former distribution) we may Consider these three parcels, 1. Covetousness. 2. Curiosity. 3. Jealousy. Of which three in order briefly.
And being not satisfied with seeing it can neuer bee quiet from wrangling, for Couetousnesse (as the Apostle speaketh) is the roote of all euill, 1. Tim. 6.10.
And being not satisfied with seeing it can never be quiet from wrangling, for Covetousness (as the Apostle speaks) is the root of all evil, 1. Tim. 6.10.
Couetousnesse bringeth a man out of Quiet with God, with his Neighbor, with himselfe. 1. With God, for a couetous man is angrie with God, distrusteth his Prouidence, shaketh of his obedience,
Covetousness brings a man out of Quiet with God, with his Neighbour, with himself. 1. With God, for a covetous man is angry with God, distrusteth his Providence, shakes of his Obedience,
and is in a manner at plaine defiance with God, deuoting himselfe to the seruice of Mammon, Luk. 16.13. making the wedge of gold his confidence, Iob. 31.24.
and is in a manner At plain defiance with God, devoting himself to the service of Mammon, Luk. 16.13. making the wedge of gold his confidence, Job 31.24.
and houses and take them away, They oppresse a man and his house euen a man and his heritage, Mich. 2.2. To To disquiet his Neighbor, The Couetous man will lie in waite for bloud and hunt his brother with a net, Mich. 7.2.
and houses and take them away, They oppress a man and his house even a man and his heritage, Mich. 2.2. To To disquiet his Neighbour, The Covetous man will lie in wait for blood and hunt his brother with a net, Mich. 7.2.
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For hee that followeth couetousnesse troubleth his owne house. Pro. 15.27. He bringeth himselfe into many a snare, 1. Tim. 6.9. He pierceth himselfe through with many sorrowes, 1. Tim. 6.10. His very vnquiet thoughts will not suffer him to sleepe, Eccles. 5.11.
For he that follows covetousness Troubles his own house. Pro 15.27. He brings himself into many a snare, 1. Tim. 6.9. He pierces himself through with many sorrows, 1. Tim. 6.10. His very unquiet thoughts will not suffer him to sleep, Eccles. 5.11.
What wrought that vnkinde vnquietnesse betweene Lots and Abrahams houshold, but Couetousnesse? what made that great vnquietnesse betweene the rich men and the commons of Israell, in Nehemiahs time,
What wrought that unkind unquietness between Lots and Abrahams household, but Covetousness? what made that great unquietness between the rich men and the commons of Israel, in Nehemiah's time,
but couetousnesse? and what doth in these daies breed most suits, quarrels, and contentions among men? doth not couetousnesse? when men are couetous bitten, it is like the biting of a mad-dogge, it maketh them rage they can neuer be quiet, euery light losse will bring the couetous man out of quiet, euery small trespasse will make him commense an Action, curry small flawe or shew of a title will egge him on into a suit.
but covetousness? and what does in these days breed most suits, quarrels, and contentions among men? does not covetousness? when men Are covetous bitten, it is like the biting of a mad-dogge, it makes them rage they can never be quiet, every Light loss will bring the covetous man out of quiet, every small trespass will make him commence an Actium, curry small flaw or show of a title will egg him on into a suit.
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A couetous man will not care to breake the lawes of God and Man, to trouble his owne Father, to robbe his owne brother, to vndoe his owne childe, to vexe the Fatherlesse and the Widdow, rather then faile of his couetous desire.
A covetous man will not care to break the laws of God and Man, to trouble his own Father, to rob his own brother, to undo his own child, to vex the Fatherless and the Widow, rather then fail of his covetous desire.
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Thus Salomon bringeth in the Couetous man resoluing vppon any wickednesse for the obtaining of Riches, Pro. 1.11.12 come let vs lay in waite for blood,
Thus Solomon brings in the Covetous man resolving upon any wickedness for the obtaining of Riches, Pro 1.11.12 come let us lay in wait for blood,
And least we should thinke this to bee the vnquietnesse of some few only, he concludeth Verse 19. Such are the waies of euery one that is greedie of gaine, hee would euen take away the life of the owners thereof.
And lest we should think this to be the unquietness of Some few only, he Concludeth Verse 19. Such Are the ways of every one that is greedy of gain, he would even take away the life of the owners thereof.
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As the Wolfe will neuer be quiet among the Lambes, nor the Hauke among the Birds, nor the Cormorant among the fishes, so neither is a couetous man at quiet in himselfe,
As the Wolf will never be quiet among the Lambs, nor the Hawk among the Birds, nor the Cormorant among the Fish, so neither is a covetous man At quiet in himself,
neither will he be quiet with his Neighbors. Therefore thou, whosoeuer thou art, who louest quietnesse, Luk. 12.15. Take heede and beware of couetousnesse, Heb. 13 9. Haue thy conuersation without couetousnesse, Pro. 28.16. Hate couetousnesse, If thou studie to be quiet.
neither will he be quiet with his Neighbours. Therefore thou, whosoever thou art, who love quietness, Luk. 12.15. Take heed and beware of covetousness, Hebrew 13 9. Have thy Conversation without covetousness, Pro 28.16. Hate covetousness, If thou study to be quiet.
an enemie vnto quietnesse, because it suffereth not the minde to bee at rest. Curiositie was a maine cause of vnquietnesse among the Thessalonians, 2. Thes. 3.11 NONLATINALPHABET. There were some among them which waiked vnquietly, Curiose satagente•, busie bodies, curious fellowes.
an enemy unto quietness, Because it suffers not the mind to be At rest. Curiosity was a main cause of unquietness among the Thessalonians, 2. Thebes 3.11. There were Some among them which waiked unquietly, Curious satagente•, busy bodies, curious Fellows.
It was censured as the cheife cause of the Emperor Antoninus his troublesome time and vnquiet minde, that he was full of curiositie in prying into others states.
It was censured as the chief cause of the Emperor Antoninus his troublesome time and unquiet mind, that he was full of curiosity in prying into Others states.
And who seeth not that busie prying eyes, haue troublesome hands, and vnquiet heart? they who are prying into other mens busines, are sharpe sighted like Eagles in censuring others Actions,
And who sees not that busy prying eyes, have troublesome hands, and unquiet heart? they who Are prying into other men's business, Are sharp sighted like Eagles in censuring Others Actions,
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Many such curious vnquiet persons there are abroad, who not vnlike those Lamian witches of whom Plutarke speaketh, put their eyes into a boxe whiles they stay at home,
Many such curious unquiet Persons there Are abroad, who not unlike those Lamian Witches of whom Plutarch speaks, put their eyes into a box while they stay At home,
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And that this iealousie is a great quietnesse, enemie vnto may appeare out of Numb. 5.14. Where Iealousie is called a Spirit, Spiritus Zelotypiae, a spirit of Iealousie.
And that this jealousy is a great quietness, enemy unto may appear out of Numb. 5.14. Where Jealousy is called a Spirit, Spiritus Zelotypiae, a Spirit of Jealousy.
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It disquieteth those with whom they conuerse, for where this rage of iealousie is, there is a continuall tempest, man and wife liue like dogge and cat, Innocents are traduced, Neighbors are molested, euery one disquieted;
It disquieteth those with whom they converse, for where this rage of jealousy is, there is a continual tempest, man and wife live like dog and cat, Innocents Are traduced, Neighbours Are molested, every one disquieted;
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O beware of Iealousie thou who wouldst not be haunted with an hellish fury; For iealousie is the greatest rage, Pro. 6.34. There is no peace no patience, no quiet, where this doth dominere;
Oh beware of Jealousy thou who Wouldst not be haunted with an hellish fury; For jealousy is the greatest rage, Pro 6.34. There is no peace no patience, no quiet, where this does dominere;
And these (according to their former distribution) are principally these three, 1. Vaine glorie. 2. Singularitie. 3. Hypocrisie. which because they seeme so iointly linked one to the other,
And these (according to their former distribution) Are principally these three, 1. Vain glory. 2. Singularity. 3. Hypocrisy. which Because they seem so jointly linked one to the other,
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Only by Pride (saith Salomon ) commeth contention, thereby plainely shewing that if there were no other Instigator to vnquietnesse then Pride this alone were sufficient to raise vp mountaines of vnquietnesse;
Only by Pride (Says Solomon) comes contention, thereby plainly showing that if there were no other Instigator to unquietness then Pride this alone were sufficient to raise up Mountains of unquietness;
Hence is it that, Philip. 2.3. Pride and contention are yoaked together as twins, Let nothing be done through contention or vaine glorie, And 2. Tim. 3.2.3.
Hence is it that, Philip. 2.3. Pride and contention Are yoked together as twins, Let nothing be done through contention or vain glory, And 2. Tim. 3.2.3.
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It was Pride which brought Lamech out of quiet, Gen. 4.34. It was Pride which brought Haman out of quiet, Hes. 5.13. It was Pride that wrought Rhehoboam so much vnquietnesse, 1. King. 12.14.
It was Pride which brought Lamech out of quiet, Gen. 4.34. It was Pride which brought Haman out of quiet, Hes. 5.13. It was Pride that wrought Rehoboam so much unquietness, 1. King. 12.14.
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O then take heede and beware of Pride; For thornes and snares are in the way of the froward, Pro. 22.25. Yee proud persons, Pro. 75.4.5. deale not so foolishly, lift not vp your horne on high, speake not with a stiffe necke. Pro. 6.17.
O then take heed and beware of Pride; For thorns and snares Are in the Way of the froward, Pro 22.25. Ye proud Persons, Pro 75.4.5. deal not so foolishly, lift not up your horn on high, speak not with a stiff neck. Pro 6.17.
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Such Singularitans there were among the Corinthians who by contemning others by comparison of themselues did much disquiet the Church of Corinth: Such Disturbers were crept in among the Galatians much disquieting the peace of that Church with presumptious positions and distracted factions.
Such Singularitans there were among the Corinthians who by contemning Others by comparison of themselves did much disquiet the Church of Corinth: Such Disturbers were crept in among the Galatians much disquieting the peace of that Church with presumptuous positions and distracted factions.
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And such there will be still (alasse the more the pittie) who being singular in themselues, disquiet both Church and common weale with their peeuish and obstinate resolutions.
And such there will be still (alas the more the pity) who being singular in themselves, disquiet both Church and Common weal with their peevish and obstinate resolutions.
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Beware (good Christian) of singularity which maketh men to contemne others, to be stoicall Cynickes, and seuere critickes against others, and so enemies vnto quietnesse.
Beware (good Christian) of singularity which makes men to contemn Others, to be stoical Cynics, and severe critics against Others, and so enemies unto quietness.
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Striue against supercilious singularitie, and (following the rule of the Apostle) Let vs not be desirous of vaine glory, prouoking one an other, enuying one an other.
Strive against supercilious singularity, and (following the Rule of the Apostle) Let us not be desirous of vain glory, provoking one an other, envying one an other.
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Let nothing be done through strife and vaine glorie, but in lowlinesse of minde let euery one esteeme an other better then himselfe, if he studie to be quiet.
Let nothing be done through strife and vain glory, but in lowliness of mind let every one esteem an other better then himself, if he study to be quiet.
And a verie enemie to peace, for euery Hypocrite is a worker of deceit. 2. Cor. 11.15. The Hypocrite albeit he hath a flattering tongue, yet a deceitfull heart, Psal. 12.2. What vnquietnesse did Absolons hypocrisie effect in the common wealth of Israel? what vnquietnesse was effected in the Church of Philadelphia by the Hypocritis all Iewes? what contentions arose in the Church of Philippi through Hypocrites? It is the proper marke of Hypocrites (as the Apostle Peter noteth) with faire wordes to make merchandise with Gods people.
And a very enemy to peace, for every Hypocrite is a worker of deceit. 2. Cor. 11.15. The Hypocrite albeit he hath a flattering tongue, yet a deceitful heart, Psalm 12.2. What unquietness did Absolom hypocrisy Effect in the Common wealth of Israel? what unquietness was effected in the Church of Philadelphia by the hypocrites all Iewes? what contentions arose in the Church of Philippi through Hypocrites? It is the proper mark of Hypocrites (as the Apostle Peter notes) with fair words to make merchandise with God's people.
Hitherto wee haue seene the inward Motiues of vnquietnesse, now we are to take a veiw of those outward meanes whereby quietnesse is much infringed and vnquietnes many times effected, which outward meanes (to omit curious subdiuisions) we may reduce into these three heads. 1. Wantonnesse. 2. Idlenesse. 3. Busie busines.
Hitherto we have seen the inward Motives of unquietness, now we Are to take a view of those outward means whereby quietness is much infringed and unquietness many times effected, which outward means (to omit curious subdivisions) we may reduce into these three Heads. 1. Wantonness. 2. Idleness. 3. Busy business.
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By wantonesse I vnderstand all vovuptuous causes giuing occasion of vnquietnesse, whither they bee in looke or gesture, in word and communication, or in worke and Action: for euery one of these doe breake the peace of quietnesse. 1. Wanton lookes and gestures what vnquiet brookers they are may appeare by Iosephs Mistres, Gen. 39. By Iezables paintings 2. King. 9. By Zions gallants Isay. 3. By Salomons Curtesan, Pr. 7. and by daily experience, for (as one worthily obserueth) In a proud looke is a cloud of strife,
By wantonness I understand all vovuptuous Causes giving occasion of unquietness, whither they be in look or gesture, in word and communication, or in work and Actium: for every one of these do break the peace of quietness. 1. Wanton looks and gestures what unquiet brookers they Are may appear by Joseph's Mistress, Gen. 39. By Iezables paintings 2. King. 9. By Zions gallants Saiah 3. By Solomon's Courtesan, Pr 7. and by daily experience, for (as one worthily observeth) In a proud look is a cloud of strife,
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2. Wanton wordes and speeches are no small Proctors for vnquietnesse, as we may see in Rachel Iacobs wife, Gen. 30.1.2. In Peninnah Helkanah his wife 1. Sam. 1.6. In Michol Dauids wife 2. Sam. 6.20. Death and life (saith Salomon) are in the power of the tongue, Pro. 18.21.
2. Wanton words and Speeches Are no small Proctors for unquietness, as we may see in Rachel Iacobs wife, Gen. 30.1.2. In Peninnah Helkanah his wife 1. Sam. 1.6. In Michal David wife 2. Sam. 6.20. Death and life (Says Solomon) Are in the power of the tongue, Pro 18.21.
The tongue (as Petrarch testifieth) is the mightiest bellowes to blow vnquietnesse, euill words (saith hee) breed prophanesse, nice wordes suspition, quipping words discontentednes, Therefore beware of wanton speech if thou louest quie•nesse. 3. Wanton workes, work much vnquietnesse,
The tongue (as Petrarch Testifieth) is the Mightiest bellows to blow unquietness, evil words (Says he) breed profaneness, Nicaenae words suspicion, quipping words discontentedness, Therefore beware of wanton speech if thou love quie•nesse. 3. Wanton works, work much unquietness,
Whoredome and Adulterie the Chamberlaine of wantonnesse, what a factious factor is it for vnquietnesse? what vnquietnesse came vnto Dauid vpon his Adulterous fact with Bathsheba? what trouble came vnto Ammon vpon the rape of Tamar? what warres and tumults did there befall the Beniamites vpon the Adulterie of the men of Gileah? Hieronim. O how sharpe (saith Hierome) is the fruit of whoredome? It is more bitter then gaule, more cruell then the sword, more deuouring then the fire. Pro. 6.32.33.34.35.
Whoredom and Adultery the Chamberlain of wantonness, what a factious factor is it for unquietness? what unquietness Come unto David upon his Adulterous fact with Bathsheba? what trouble Come unto Ammon upon the rape of Tamar? what wars and tumults did there befall the Benjaminites upon the Adultery of the men of Gileah? Hieronim. O how sharp (Says Jerome) is the fruit of whoredom? It is more bitter then gaul, more cruel then the sword, more devouring then the fire. Pro 6.32.33.34.35.
And he sheweth the reason of it in an other place; Wine is a mocker and strong drinke is raging, Pro. 20.1. Much unquietnesse, Seneca. many calamities (saith Seneca) haue proceeded from drunkenesse, By this louing friends haue beene made enemies, brothers haue beene set together by the cares, whole families haue beene distracted into dismall factions, whole Cittics haue beene infected with seditions, whole Countries brought into vtter desolations.
And he shows the reason of it in an other place; Wine is a mocker and strong drink is raging, Pro 20.1. Much unquietness, Senecca. many calamities (Says Senecca) have proceeded from Drunkenness, By this loving Friends have been made enemies, Brother's have been Set together by the Cares, Whole families have been distracted into dismal factions, Whole Cittics have been infected with seditions, Whole Countries brought into utter desolations.
but when they haue taken a cuppe of Nimis? where is the Drunkard who is not vnquiet? where is any potting without quarreling? therefore Salomon giueth vs a speciall warning;
but when they have taken a cup of Nimis? where is the Drunkard who is not unquiet? where is any potting without quarreling? Therefore Solomon gives us a special warning;
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Be not (saith hee) among wine bibbers, nor among riotous eaters, for this will cloath a man with rags, Pro. 23.20.21, There is yet an other kinde of Wantonesse, viz. in Plaies and Sports, which also many times prooue bitter enemies vnto Quietnesse•; witnesse that of.
Be not (Says he) among wine bibbers, nor among riotous eaters, for this will cloth a man with rags, Pro 23.20.21, There is yet an other kind of Wantonness, viz. in Plays and Sports, which also many times prove bitter enemies unto Quietnesse•; witness that of.
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Witnesse the daily experience of Gamesters in these our daies, wherein who seeth not how many quarrels daily arise in bowling allies, cockpits, races, set mu•ches,
Witness the daily experience of Gamesters in these our days, wherein who sees not how many quarrels daily arise in bowling allies, cockpits, races, Set mu•ches,
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but especially from cards and dice? Recreations many times proue vexations, especially in games of glorie and of gaine, wherein the looser is disquieted for his losse, the winner hated for his gaine,
but especially from cards and dice? Recreations many times prove vexations, especially in games of glory and of gain, wherein the looser is disquieted for his loss, the winner hated for his gain,
And therefore Cyprian hath a pithie saying to this purpose, He that loueth his owne profit let him abstaine from play, he who loueth quietnesse let him take heede of sports.
And Therefore Cyprian hath a pithy saying to this purpose, He that loves his own profit let him abstain from play, he who loves quietness let him take heed of sports.
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The next outward meanes which hindereth quietnes is Idlenesse. The which is a notorious breeder of vnquietnesse, for so Pro. 10.26. The idle person is as vineger to the teeth and as smoake to the eyes.
The next outward means which hindereth quietness is Idleness. The which is a notorious breeder of unquietness, for so Pro 10.26. The idle person is as vinegar to the teeth and as smoke to the eyes.
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Vineger will fret the teeth, and smoak wil distemper the eyes, so doth an idle person the state in which he liueth. In Mat. 25.26. The slothfull man is called an euill man;
Vinegar will fret the teeth, and smoke will distemper the eyes, so does an idle person the state in which he lives. In Mathew 25.26. The slothful man is called an evil man;
As it is the embleme of a prouident man, Nunquam minus solus quam cum solus, He is neuer lesse alone then when he is alone, for then his thoughts are working most vpon goodnesse.
As it is the emblem of a provident man, Never minus solus quam cum solus, He is never less alone then when he is alone, for then his thoughts Are working most upon Goodness.
for then his thoughts are hammering vpon vnquietnesse. Though the sluggards hands refuse to worke, Pro. 13.21. yet he hath a stirring minde, Vers. 19. Though he be loath to come out of his bed, Pro. 6.10. yet he can denise mischiefe vpon his bed, Mich. 2.1.
for then his thoughts Are hammering upon unquietness. Though the sluggards hands refuse to work, Pro 13.21. yet he hath a stirring mind, Vers. 19. Though he be loath to come out of his Bed, Pro 6.10. yet he can device mischief upon his Bed, Mich. 2.1.
So when men are idle and imploy not themselues in a lawfull calling, they will be readie to set on fire the mindes of those who are about them, that they may feede themselues with the sparkes of their contention.
So when men Are idle and employ not themselves in a lawful calling, they will be ready to Set on fire the minds of those who Are about them, that they may feed themselves with the sparks of their contention.
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This was it verified in the Thessalonians vnto whom the Apostle wrote this Epistle, Wee heare (saith hee) that there are some among you which worke not at all,
This was it verified in the Thessalonians unto whom the Apostle wrote this Epistle, we hear (Says he) that there Are Some among you which work not At all,
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And this we may see by lamentable experience in these daies among vs, none more contentious, none greater Make-bates, none greater enemies to quietnesse,
And this we may see by lamentable experience in these days among us, none more contentious, none greater Makebates, none greater enemies to quietness,
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then our idle vnthrift, drousie sluggards and lazy loiterers, Which sort of people (if these my words shall sound into any of their eares) I exhort and admonish (as the Apostle here doth in my text) that They labor with their hands, that they do their owne businesse and studie to be quiet.
then our idle unthrift, drowsy sluggards and lazy loiterers, Which sort of people (if these my words shall found into any of their ears) I exhort and admonish (as the Apostle Here does in my text) that They labour with their hands, that they do their own business and study to be quiet.
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The natiue and proper word is NONLATINALPHABET, we may call it a Polypragmaticall stirring in businesse not concerning vs, or at leastwise not fit for vs, which Polypragmaticenes (for we will vse that name) must needes be a great enemie vnto quietnesse.
The native and proper word is, we may call it a Polypragmatical stirring in business not Concerning us, or At leastwise not fit for us, which Polypragmaticenes (for we will use that name) must needs be a great enemy unto quietness.
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As a coale maketh burning coales and wood a fire, so doth this kindle wrath, Pro. 26.21. This the Apostle taxeth as a maine cause of this vnquietnesse among the Thessalonians, 2. Thess. 3.11.
As a coal makes burning coals and wood a fire, so does this kindle wrath, Pro 26.21. This the Apostle Taxes as a main cause of this unquietness among the Thessalonians, 2. Thess 3.11.
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Wee haue heard (saith he) that there are some NONLATINALPHABET, Curiose Satagentes, busie Bodies, and that these are sowers of debates and vnquietnesse.
we have herd (Says he) that there Are Some, Curious Satanites, busy Bodies, and that these Are sower's of debates and unquietness.
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And who seeth not by daily experience, that from hence proceede the most vnquietnesse in these our daies? which yet that it may appeare more plainely and euidently vnto our experience, wee will take a briefe veiw of some principall delinquents in this kinde. 1. The Talebearer that busieth himselfe in carring newes and raising tales for the detracting, defaming,
And who sees not by daily experience, that from hence proceed the most unquietness in these our days? which yet that it may appear more plainly and evidently unto our experience, we will take a brief view of Some principal delinquents in this kind. 1. The Talebearer that busieth himself in carring news and raising tales for the detracting, defaming,
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The words of a Talebearer (saith Salomon) are as wounds, and they go downe to the inwardmost part of the bellie, Pro. 26.22. They are like the piercing of a sword, Pro. 12.18. The poison of Aspes is vnder their lips, Psal. 10. Yet these kinde of Make-bates, these Susurrones, these Gazitiers, these tatling Talers are very rife in the world abroad.
The words of a Talebearer (Says Solomon) Are as wounds, and they go down to the inwardmost part of the belly, Pro 26.22. They Are like the piercing of a sword, Pro 12.18. The poison of Asps is under their lips, Psalm 10. Yet these kind of Makebates, these Susurrations, these Gazitiers, these tattling Talers Are very rife in the world abroad.
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They walke about with tales and slaunders as Pedlers with their packs; for that very phrase is attributed vnto them, Leuit. 19.16. They being idle go about from house to house, pratling and busying themselues with what is not conuenient, 1. Tim. 5.13. Let these vnquiet Gazitiers know, that they are of the most diuelish kinde of vnquiet persons, for they carrie with them an arrow, an hammer, and a sword, as it is, Pro. 25.18. Without wood the fire is quenched and without a Tale-bearer strife ceaseth, Pro. 26.20. Pro. 26.20.
They walk about with tales and slanders as Pedlars with their packs; for that very phrase is attributed unto them, Levites 19.16. They being idle go about from house to house, prattling and busying themselves with what is not convenient, 1. Tim. 5.13. Let these unquiet Gazitiers know, that they Are of the most devilish kind of unquiet Persons, for they carry with them an arrow, an hammer, and a sword, as it is, Pro 25.18. Without wood the fire is quenched and without a Talebearer strife ceases, Pro 26.20. Pro 26.20.
As the North minde driueth away raine, so doth an angrie countenance the slaundring tongue, Pro. 25.23. 2. In the second place of busie Bodies great disquieters wee may place the Flatterer, for howsoeuer he would seeme to please, to salue,
As the North mind Driveth away rain, so does an angry countenance the slaundring tongue, Pro 25.23. 2. In the second place of busy Bodies great disquieters we may place the Flatterer, for howsoever he would seem to please, to salve,
and to bee a man of peace, yet he is a sore disquiete•. A man that flattereth his neighbor spreadeth a net for his feete, Pro. 29.5. He speaketh peace to his neighbor but thinketh euill in his heart, Psal. 28.30. They that are such (saith the Apostle) serue their owne bellies, and with faire speech deceiue the hearts of the simple, Rom. 16.18.
and to be a man of peace, yet he is a soar disquiete•. A man that Flattereth his neighbour spreadeth a net for his feet, Pro 29.5. He speaks peace to his neighbour but Thinketh evil in his heart, Psalm 28.30. They that Are such (Says the Apostle) serve their own bellies, and with fair speech deceive the hearts of the simple, Rom. 16.18.
for the wounds of a louer are faithfull but the kisses of an enemie are to be shunned, Pro. 27.6. 3. The busie plotter is a great enemie vnto quietnesse, Mich. 2.1. They deuise iniquitie and worke euill in their beds, and when it is light they practise it.
for the wounds of a lover Are faithful but the Kisses of an enemy Are to be shunned, Pro 27.6. 3. The busy plotter is a great enemy unto quietness, Mich. 2.1. They devise iniquity and work evil in their Beds, and when it is Light they practise it.
They who haue stirring heads, plotting pates neuer loue quietnesse. 4 No more doe they who loue to haue an oare in other mens boats, as our saucie medlers doe, who loue to be medling where they haue little cause and lesse thankes.
They who have stirring Heads, plotting pates never love quietness. 4 No more do they who love to have an oar in other men's boats, as our saucy meddlers do, who love to be meddling where they have little cause and less thanks.
Pro. 17.14. 4. But among all these sorts of busie makebates I may not forget the busie greedie Lawyer, who maketh it the mysterie of his profession to make debate,
Pro 17.14. 4. But among all these sorts of busy makebates I may not forget the busy greedy Lawyer, who makes it the mystery of his profession to make debate,
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and to raise vp thine owne estate seekest to ruinate the estate of others by animating them vnto contention ▪ It is far from mine intent to scandalize the most necessary vse of the Law, or to reproach the honest and conscionable Lawyer; I acknowledge law the phisicke and the Lawyer the Phisitian of the bodie politicke;
and to raise up thine own estate Seekest to ruinate the estate of Others by animating them unto contention ▪ It is Far from mine intent to scandalise the most necessary use of the Law, or to reproach the honest and conscionable Lawyer; I acknowledge law the physic and the Lawyer the physician of the body politic;
neither are there wanting (blessed be the name of the Lord) in this our Land and in these our daies, both of Iudges, Scargeants, Counsellers, Attournies, and generally of all sort of Lawyers, many that feare God, endeauour to keepe a good conscience,
neither Are there wanting (blessed be the name of the Lord) in this our Land and in these our days, both of Judges, Scargeants, Counsellers, Attorneys, and generally of all sort of Lawyers, many that Fear God, endeavour to keep a good conscience,
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and being now in hand with the enemies of quietnesse I cannot spare the iust censure of many vniust Lawyers, who seeth not what vnquietnesse is set abroach euery where by the busie sollicitings of many that shroud themselues vnder this title of law;
and being now in hand with the enemies of quietness I cannot spare the just censure of many unjust Lawyers, who sees not what unquietness is Set abroach every where by the busy solicitings of many that shroud themselves under this title of law;
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and amongst them by none more then by the inferior Attourneis in the Countrie, and among these by none so much as by our Boy Lawyers, new Vpstarts or prating Petifoggers; These if they can but a little blurt foorth a few mis-vnderstood law termes,
and among them by none more then by the inferior Attorneys in the Country, and among these by none so much as by our Boy Lawyers, new Upstarts or prating Pettifoggers; These if they can but a little blurt forth a few misunderstood law terms,
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and know the Tearmetimes, and daies of appearance, and haue learn•d the way once into Westminster Hall, or can make mention of the name of some famous Counseller or well spoken Seargeant, whom peraduenture they neuer saw,
and know the Tearmetimes, and days of appearance, and have learn•d the Way once into Westminster Hall, or can make mention of the name of Some famous Counsellor or well spoken Seargeant, whom Peradventure they never saw,
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But, good Lord, how ambitious? how seditious doe they grow vpon the suddaine, how do they prie into mens estates? how do they lift at other mens possessions? how do they labor to set men together by the eares Of these botches and blaines of the law our graue learned!
But, good Lord, how ambitious? how seditious do they grow upon the sudden, how do they pry into men's estates? how do they lift At other men's possessions? how do they labour to Set men together by the ears Of these botches and blains of the law our graven learned!
What lamentable experience hath this our poore Country had heereof within these few yeares, yea not many months since? In this our County (none of the greatest) there are not so few as twenty common Attournies. One of these hath beene knowen in one tearme to haue the solliciting of thirteenescore causes at the least, (himselfe glorying the number was farre greater.) Now then calculate we but the fifth,
What lamentable experience hath this our poor Country had hereof within these few Years, yea not many months since? In this our County (none of the greatest) there Are not so few as twenty Common Attorneys. One of these hath been known in one term to have the soliciting of thirteenescore Causes At the least, (himself glorying the number was Far greater.) Now then calculate we but the fifth,
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and what a world of vnquietnesse must there bee ouer the whole Countie, when a little corner of it is so pestred with it? And how much vnquietnes must there needes bee through the whole land,
and what a world of unquietness must there be over the Whole County, when a little corner of it is so pestered with it? And how much unquietness must there needs be through the Whole land,
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when as a little parcell of it is so disquieted? Haue not creditours beene notoriously cosened, debters oppressed, widdowes and orphans beggered, houses vnpeopled, famous markets vnfrequented,
when as a little parcel of it is so disquieted? Have not creditors been notoriously cozened, debtors oppressed, widow's and orphans beggared, houses unpeopled, famous Markets unfrequented,
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and religious temples polluted, by the vnquiet designes of these Leguleian Catiffes and their bailiefs? And was not this of late a generall complaint in all our streetes? But blessed bee God which hath broken the tusks of these wild boares,
and religious Temples polluted, by the unquiet designs of these Leguleian Catiffs and their bailiefs? And was not this of late a general complaint in all our streets? But blessed bee God which hath broken the tusks of these wild boars,
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Thou shouldest bee an Atropos to cut off the web of controuersies between man and man, proue not a Lachesis to draw in length the thread of their contention;
Thou Shouldst be an Atropos to Cut off the web of controversies between man and man, prove not a Lachesis to draw in length the thread of their contention;
Thou shouldest bee a Physitian to heale the vnquiet maladies of the the body politicke, be not like an vnfaithfull Surgeon, who for his greater gaine poisoneth the wound that it may bee the longer an healing;
Thou Shouldst be a physician to heal the unquiet maladies of the the body politic, be not like an unfaithful Surgeon, who for his greater gain poisoneth the wound that it may be the longer an healing;
Honest Countriman, doest thou loue thine owne peace, betraye it not to Lawyers, Haunt not their chambers, Abstaine from suits, Fly contentions, Study to be Quiet. And let vs all so manie as loue Quietnesse, beware of Sathans suggestions, inward temptations,
Honest Countryman, dost thou love thine own peace, betray it not to Lawyers, Haunt not their chambers, Abstain from suits, Fly contentions, Study to be Quiet. And let us all so many as love Quietness, beware of Satan's suggestions, inward temptations,
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Now in the next place wee are to proceed to the Remedies of vnquietnesse, & to take a veiw of those means which are most auaileable to procure and preserue Quietnesse.
Now in the next place we Are to proceed to the Remedies of unquietness, & to take a view of those means which Are most available to procure and preserve Quietness.
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Before I come to the vnfolding of which discourse, let me by the way admonish thee (Christian Reader or Hearer of this discourse) that this is a lesson hard to be learned, the way to Quietnesse is hard to finde.
Before I come to the unfolding of which discourse, let me by the Way admonish thee (Christian Reader or Hearer of this discourse) that this is a Lesson hard to be learned, the Way to Quietness is hard to find.
Study to be Quiet, which in effect is (as already we haue heard) that we should vse all good meane•, trie all good waies, vse all good practises whereby we may maintaine Quietnesse.
Study to be Quiet, which in Effect is (as already we have herd) that we should use all good meane•, try all good ways, use all good practises whereby we may maintain Quietness.
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Binde thy selfe as it were to the good behauiour and to the peace, that thou maist retaine Quietnesse. So 1. Tim. 2.22. Follow peace: repeated with an addition. Heb. 12.14. Follow peace with all men; amplified with an explanation. Rom. 14.19. Let vs follow after the things which make for peace;
Bind thy self as it were to the good behaviour and to the peace, that thou Mayest retain Quietness. So 1. Tim. 2.22. Follow peace: repeated with an addition. Hebrew 12.14. Follow peace with all men; amplified with an explanation. Rom. 14.19. Let us follow After the things which make for peace;
or by any waies procured, (as much as in you lyeth) for your part let nothing bee wanting, neglect no fit opportunity, omit no kinde of curtesie, (Haue peace with all men) Bee quiet, liue peaceably, carry your selues mildly at all times, in all places, with all persons.
or by any ways procured, (as much as in you lies) for your part let nothing be wanting, neglect no fit opportunity, omit no kind of courtesy, (Have peace with all men) be quiet, live peaceably, carry your selves mildly At all times, in all places, with all Persons.
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Let mee therefore entreat thee Christian Reader to read with vnderstanding, and with diligence, both to obserue and practise these wholesome directions, which I am now to deliuer concerning this so difficult and yet so needfull a matter as is this practise of Quietnesse.
Let me Therefore entreat thee Christian Reader to read with understanding, and with diligence, both to observe and practise these wholesome directions, which I am now to deliver Concerning this so difficult and yet so needful a matter as is this practice of Quietness.
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Read with a quiet, teachable and meeke Spirit, and follow these following directions with a settled resolution, which I am now to propose vnto thine obseruation.
Read with a quiet, teachable and meek Spirit, and follow these following directions with a settled resolution, which I am now to propose unto thine observation.
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1. Generall obseruations. 2. Speciall instructions. Generall obseruations seruing for the procuring and preseruing of Quietnesse at all times, in all places, among all persons, vpon all occasions.
1. General observations. 2. Special instructions. General observations serving for the procuring and preserving of Quietness At all times, in all places, among all Persons, upon all occasions.
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And yet more, Thou ô man of God fly these things (viz. foolish and hurfull lusts which may hinder Quietnesse) and follow after righteousnesse, loue, faith, patience, m•ekenesse ▪ By which words we may learne a twofold path way vnto Quietnesse.
And yet more, Thou o man of God fly these things (viz. foolish and hurfull Lustiest which may hinder Quietness) and follow After righteousness, love, faith, patience, m•ekenesse ▪ By which words we may Learn a twofold path Way unto Quietness.
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What those euils are which doe cause vnquietnesse, and are therefore carefully to be shunned by all those who studie to be quiet, I haue already shewed in its proper place to which I doe referre the Reader:
What those evils Are which do cause unquietness, and Are Therefore carefully to be shunned by all those who study to be quiet, I have already showed in its proper place to which I do refer the Reader:
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So in this practise of Quietnesse, he who would haue it in Action must first embrace it in Affection. Whosoeuer would study to be quiet, he must loue quietnes,
So in this practice of Quietness, he who would have it in Actium must First embrace it in Affection. Whosoever would study to be quiet, he must love quietness,
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there must be a loue towards it, a delight in it, a making much of it. So Coloss. 3.15. Let peace rule in your hearts (or as some translations read it) Let it be the ioy of your hearts.
there must be a love towards it, a delight in it, a making much of it. So Coloss. 3.15. Let peace Rule in your hearts (or as Some Translations read it) Let it be the joy of your hearts.
loue ouercommeth any difficulties, ouerleapeth any stumbling blockes, ouerruleth any vnruly passions, Loue suffereth long, loue is kinde, loue enuieth not, loue doth not behaue it selfe vnseemely.
love Overcometh any difficulties, overleapeth any stumbling blocks, overruleth any unruly passion, Love suffers long, love is kind, love Envieth not, love does not behave it self unseemly.
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as well for the equity of it in it selfe, as also for Gods estimation and approbation of 〈 … 〉 for the profit also which it bring 〈 ◊ 〉 with it, to our selues, to others, to our soules, to our bodies, to our health and to our purse,
as well for the equity of it in it self, as also for God's estimation and approbation of 〈 … 〉 for the profit also which it bring 〈 ◊ 〉 with it, to our selves, to Others, to our Souls, to our bodies, to our health and to our purse,
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as hath beene already manifested vnto vs. Quietnesse is like that pretious treasure and peerlesse pearle mentioned Mat. 13.44.46. which when a man hath found and rightly valued, he so longeth after it, that hee is content to part with all things else to purchase it.
as hath been already manifested unto us Quietness is like that precious treasure and peerless pearl mentioned Mathew 13.44.46. which when a man hath found and rightly valued, he so Longeth After it, that he is content to part with all things Else to purchase it.
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To which purpose might be alleadged, that golden saying of the golden mouthed Father Chrysostome. Chrysostome. Didst thou know (saith hee) the worth of Quietnesse, or consider the sweetnesse of it, thou wouldst sell all that thou hast to buy it, were it present thou wouldst welcome it, were it absent thou wouldst make search after it, were it lost thou wouldst seeke it, were it to be bought, thou wouldest thinke no siluer or gold too much to procure it.
To which purpose might be alleged, that golden saying of the golden mouthed Father Chrysostom. Chrysostom. Didst thou know (Says he) the worth of Quietness, or Consider the sweetness of it, thou Wouldst fell all that thou hast to buy it, were it present thou Wouldst welcome it, were it absent thou Wouldst make search After it, were it lost thou Wouldst seek it, were it to be bought, thou Wouldst think no silver or gold too much to procure it.
The feruency of our loue towards Quietnesse, and the earnestnesse of our longing after it, will appeare by another duty in this case requisite vnto it,
The fervency of our love towards Quietness, and the earnestness of our longing After it, will appear by Another duty in this case requisite unto it,
and that is Prayer for it. Prayer is an excellent meanes to procure Quietnesse; Doth any man lacke wisdome, let him pray for it? Iam. 1.5. Prayer is an excellent meanes to preserue Quietnesse:
and that is Prayer for it. Prayer is an excellent means to procure Quietness; Does any man lack Wisdom, let him pray for it? Iam. 1.5. Prayer is an excellent means to preserve Quietness:
Is any one one afflicted let him pray: Iam. 5.13. We are commanded to pray for our owne peace and Quietnesse. Rom. 12.12. Reioice in hope, be patient in tribulation, continue instantly in prayer.
Is any one one afflicted let him pray: Iam. 5.13. We Are commanded to pray for our own peace and Quietness. Rom. 12.12. Rejoice in hope, be patient in tribulation, continue instantly in prayer.
Wee are commanded to pray both for the meanes both of our owne and others Quietnesse. 1. Tim. 1 Tim. 2.1.2 I exhort that Supplications & praiers, intercessions and giuing of thankes bee made for all men,
we Are commanded to pray both for the means both of our own and Others Quietness. 1. Tim. 1 Tim. 2.1.2 I exhort that Supplications & Prayers, intercessions and giving of thanks be made for all men,
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Out of which words may be gathered a fou•efold obseruation. 1. There can be no godlines & honesty without peace and quietnesse. 2. No peace and Quietnesse without the helpe of Magistrates,
Out of which words may be gathered a fou•efold observation. 1. There can be no godliness & honesty without peace and quietness. 2. No peace and Quietness without the help of Magistrates,
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and such as are in autho•ity. 3. No blessing vpon authority vnlesse God blesse their ministry. 4. No way so likely to get a blessing as Prayer vnto the Deitie.
and such as Are in autho•ity. 3. No blessing upon Authority unless God bless their Ministry. 4. No Way so likely to get a blessing as Prayer unto the Deity.
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Therefore if thou wouldest study to be quiet, loue Quietnesse, long after it, pray for it, pray zealously, pray instantly, pray for peace, pray for the preseruers of peace, who are in authority.
Therefore if thou Wouldst study to be quiet, love Quietness, long After it, pray for it, pray zealously, pray instantly, pray for peace, pray for the preservers of peace, who Are in Authority.
He who would study to bee quiet, must first of all seeke for inward Quietnesse, to haue peace towards God. Ro. 5.1. and to bee found of him in peace. 2. Pet. 3.14.
He who would study to be quiet, must First of all seek for inward Quietness, to have peace towards God. Ro. 5.1. and to be found of him in peace. 2. Pet. 3.14.
so long as the whoredomes of thy mother Iezabel, and her witchcrafts are so many? Therfore the Angels make an excellent mixture of this in their melodious caroll vpon Christs natiuity. Luk. 2.14. Glory be to God on high, in earth peace, Luk. 2.14. good will among men;
so long as the whoredoms of thy mother Jezebel, and her witchcrafts Are so many? Therefore the Angels make an excellent mixture of this in their melodious carol upon Christ Nativity. Luk. 2.14. Glory be to God on high, in earth peace, Luk. 2.14. good will among men;
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First there must be a Gloria in excelsis before there can be a Pax in terris, first there must bee peace with God, before there can bee Quietnesse in our selues. Againe, wee must first haue inward Quietnesse before we can haue Quietnesse with others.
First there must be a Gloria in Excelsis before there can be a Pax in terris, First there must be peace with God, before there can be Quietness in our selves. Again, we must First have inward Quietness before we can have Quietness with Others.
No vnquietnesse like to that of an vnquiet conscience, for A wounded conscience who can beare, Prou. 18.14. No quietnes like the peace of conscience, for that peace doth passe all vnderstanding, Philip. 4.7. Philip. 4.7.
No unquietness like to that of an unquiet conscience, for A wounded conscience who can bear, Prou. 18.14. No quietness like the peace of conscience, for that peace does pass all understanding, Philip. 4.7. Philip. 4.7.
Yea he shall be in league with all the creatures, With the beast, of the field, with the fowles of the aire and with creeping things as it is, Hos. 2.18.
Yea he shall be in league with all the creatures, With the beast, of the field, with the fowls of the air and with creeping things as it is, Hos. 2.18.
and reioice before him in trembling, Psal. 2.11. Let him with Dauid, Psal. 119. haue an eye vnto all Gods commaundements, Psal. 119. Let him, with Abraham, Walke before God and be vpright, Genes. 17.1. Let him with Paul endeauour to keepe a good conscience alwaies towards God, Act. 23.1. This wilbe a sure foundation for Quietnesse and without this can be no Quietnesse.
and rejoice before him in trembling, Psalm 2.11. Let him with David, Psalm 119. have an eye unto all God's Commandments, Psalm 119. Let him, with Abraham, Walk before God and be upright, Genesis. 17.1. Let him with Paul endeavour to keep a good conscience always towards God, Act. 23.1. This will a sure Foundation for Quietness and without this can be no Quietness.
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This foundation for quietnes being laid, by hauing peace with God, we may the better build vpon it the worke of outward quietnesse, according to that Mark. 9.50. Haue peace one with an other.
This Foundation for quietness being laid, by having peace with God, we may the better built upon it the work of outward quietness, according to that Mark. 9.50. Have peace one with an other.
Which mutuall peace and quietnesse that wee may at all times and with all persons constantly keepe and preserue, wee must carefully looke vnto these three points. 1 Our gesture. 2 Our words. 3 Our deeds.
Which mutual peace and quietness that we may At all times and with all Persons constantly keep and preserve, we must carefully look unto these three points. 1 Our gesture. 2 Our words. 3 Our Deeds.
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And Ismaels ieering at Isack is called persecution, Gal. 5.29. Galat. 5.29. Whence it is that our Sauiour doth so sharpely censure all vnciuill gestures, Math. 5.22. Whosoeuer saith to his brother Racha (which is onely an interiection of indignation, and a contemptuous gesture) shalbe worthy to be punished by the counsell, that is, doth deserue condemnation.
And Ishmaels jeering At Isaac is called persecution, Gal. 5.29. Galatians 5.29. Whence it is that our Saviour does so sharply censure all Uncivil gestures, Math. 5.22. Whosoever Says to his brother Racha (which is only an interjection of Indignation, and a contemptuous gesture) shall worthy to be punished by the counsel, that is, does deserve condemnation.
Be ye courteous one to an other saith the Apostle Eph. 4.32. And againe Tit. 3.2. Put them in remembrance that they bee NONLATINALPHABET soft or gentle shewing all meekenesse to all men, whether they be good or badde.
Be you courteous one to an other Says the Apostle Ephesians 4.32. And again Tit. 3.2. Put them in remembrance that they be soft or gentle showing all meekness to all men, whither they be good or bad.
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The practise of this mildnesse in gesture will shew it selfe in these three particulars especially 1. In conuersing one with an other amiably. 2. In saluting one an other friendly and courteously. 3. In giuing reuerence to euery man in his place respectiuely.
The practice of this mildness in gesture will show it self in these three particulars especially 1. In conversing one with an other amiably. 2. In saluting one an other friendly and courteously. 3. In giving Reverence to every man in his place respectively.
A notable president hereof we haue in the Patriarch Abraham Gen. 23. Whose courteous gesture vnto the children of Heth is often there repeated, Hee stood vp and bowed himselfe to the people of the land.
A notable president hereof we have in the Patriarch Abraham Gen. 23. Whose courteous gesture unto the children of Heth is often there repeated, He stood up and bowed himself to the people of the land.
Wee need no other instances in this kinde then that of Absolome 2. Sam. 15. where wee may see him with kinde curtesies and courteous gestures stealing the hearts of the men of Israell.
we need no other instances in this kind then that of Absolome 2. Sam. 15. where we may see him with kind courtesies and courteous gestures stealing the hearts of the men of Israel.
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On the contrarie side wee may behold Ismaels vnquietnesse by reason of his vnciuill gestures, Gen. 16.12. He being a wilde man, his hand was against euery man, and euery mans hand against him.
On the contrary side we may behold Ishmaels unquietness by reason of his Uncivil gestures, Gen. 16.12. He being a wild man, his hand was against every man, and every men hand against him.
Many such Ismaels wee haue in these daies, rough Satyres like Esau, sterne Sirs like Rhehoboam, dogged Malecontents like Caine, Cynicke stoicks like Timon of Athens, Misanthropoi, Men haters, whose very countenance is the Idea of Malice, whose soure lookes and vnciuill gesture like vineger doe turne milke mildenesse into sourenesse and vnquietnesse.
Many such Ishmaels we have in these days, rough Satires like Esau, stern Sirs like Rehoboam, dogged Malecontents like Cain, Cynic Stoics like Timon of Athens, Misanthropoi, Men haters, whose very countenance is the Idea of Malice, whose sour looks and Uncivil gesture like vinegar do turn milk mildness into sourenesse and unquietness.
be like Moses in thy carriage, of whom the Scripture giueth this report, Moses was a meeke man aboue all that liued vpon the earth. Colos. 3.12. Put on the bowels of kindnesse, humblenesse of minde, and meeknesse, Colos. 3.12.
be like Moses in thy carriage, of whom the Scripture gives this report, Moses was a meek man above all that lived upon the earth. Colos 3.12. Put on the bowels of kindness, humbleness of mind, and meekness, Colos 3.12.
In the next place, if we loue quietnesse, wee must take heede vnto our Words: for there is nothing which doth more breed vnquietnesse then vnquiet Words. The tongue is but a little member,
In the next place, if we love quietness, we must take heed unto our Words: for there is nothing which does more breed unquietness then unquiet Words. The tongue is but a little member,
and yet it disquieteth the whole bodie, and setteth on fire the course of nature, it selfe being set on fire of hell, Iam. 3.6. Words many times proue like the peircings of a sword, Pro. 12.18. Many a man is snared by the transgressions of his lips, Pro. 12.13.
and yet it disquieteth the Whole body, and sets on fire the course of nature, it self being Set on fire of hell, Iam. 3.6. Words many times prove like the peircings of a sword, Pro 12.18. Many a man is snared by the transgressions of his lips, Pro 12.13.
Pray with Dauid, Psal. 141.3. Set a watch (ô Lord) before my mouth, and keepe the doore of my lippes. Eph. 4.31. Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you with all malitiousnesse, Eph. 4.31. Let God rule thy tongue, Pro. 16.1.
Pray with David, Psalm 141.3. Set a watch (o Lord) before my Mouth, and keep the door of my lips. Ephesians 4.31. Let all bitterness, and anger, and wrath, crying, and evil speaking be put away from you with all malitiousnesse, Ephesians 4.31. Let God Rule thy tongue, Pro 16.1.
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And that thou maiest the better auoide vnquietnesse of the tongue, to the framing of thy speech obserue with diligence these three cautions. 1. For the matter of thy speech, that it be iustifiable: Zach. 8.16. Vers. 19. Speake the truth, Zach. 8.16. Loue the truth and peace, Vers. 19. Let no corrupt communication proceede out of your mouth, Eph. 4.29. Againe that it may be profitable, The lips of the righteous know what is acceptable, Pro. 10.32.
And that thou Mayest the better avoid unquietness of the tongue, to the framing of thy speech observe with diligence these three cautions. 1. For the matter of thy speech, that it be justifiable: Zach 8.16. Vers. 19. Speak the truth, Zach 8.16. Love the truth and peace, Vers. 19. Let no corrupt communication proceed out of your Mouth, Ephesians 4.29. Again that it may be profitable, The lips of the righteous know what is acceptable, Pro 10.32.
And lastly it must be seasonable, A word fitly spoken is like apples of gold•n pictures of siluer, Pro. 25.11. 2 For the manner of thy speech, haue a care that it be modest, Eph. 5.4. Let not filthinesse,
And lastly it must be seasonable, A word fitly spoken is like Apples of gold•n pictures of silver, Pro 25.11. 2 For the manner of thy speech, have a care that it be modest, Ephesians 5.4. Let not filthiness,
nor foolish talking, nor iesting, nor words inconuenient proceede out of your mouthes, but rather giuing of thankes, Eph. 5.4. Haue a care that thy speech be meeke and milde, Let your speech be alwaies with grace, Colos. 4.6.
nor foolish talking, nor jesting, nor words inconvenient proceed out of your mouths, but rather giving of thanks, Ephesians 5.4. Have a care that thy speech be meek and mild, Let your speech be always with grace, Colos 4.6.
Whether it be in ordinary talking, The mouth of the iust bringeth foorth wisedome, Pro. 10.31. or in answering, A soft answere turneth away wrath, but grieuous words stirre vp anger, Pro. 15.1.
Whither it be in ordinary talking, The Mouth of the just brings forth Wisdom, Pro 10.31. or in answering, A soft answer turns away wrath, but grievous words stir up anger, Pro 15.1.
Or in reprouing, If any man be ouertaken in a fault, yee which are spirituall, restore such a one in the spirit of meekenesse, Gal. 6 1. And verily these two latter are very auaileable to the practise of Quietnesse.
Or in reproving, If any man be overtaken in a fault, ye which Are spiritual, restore such a one in the Spirit of meekness, Gal. 6 1. And verily these two latter Are very available to the practice of Quietness.
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For as concerning soft and milde answers what a singular vertue they haue to appease wrath, may appeare in the answeres of Abigaile vnto Dauid, 1. Sam. 25. Nabal by churlish language prouoked Dauid vnto wrath, shee by milde and humble speech pacified Dauids wrath and stoppeth his furie.
For as Concerning soft and mild answers what a singular virtue they have to appease wrath, may appear in the answers of Abigail unto David, 1. Sam. 25. Nabal by churlish language provoked David unto wrath, she by mild and humble speech pacified David wrath and stoppeth his fury.
Thou must keepe in thy mouth as with a bridle, Iob. 39.37. Thou must lay thine hand vpon thy mouth, Iam. 1.19. Thou must be swift to heare and slow to speake.
Thou must keep in thy Mouth as with a bridle, Job 39.37. Thou must lay thine hand upon thy Mouth, Iam. 1.19. Thou must be swift to hear and slow to speak.
Be not too talkatiue, for in the multitude of words there wanteth not sinne, but he that refraineth his lips is wise, Pro. 10.19. Be not to hastie to speake, For he that answereth a matter before he heare it, it is folly and shame vnto him, Pro. 18.13. Be not too full of speech, For A foole powreth out all his minde;
Be not too talkative, for in the multitude of words there Wants not sin, but he that refraineth his lips is wise, Pro 10.19. Be not to hasty to speak, For he that Answers a matter before he hear it, it is folly and shame unto him, Pro 18.13. Be not too full of speech, For A fool poureth out all his mind;
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That which Valerius Maximus reporteth of Xenocrates may be truly verified by most mens experience, Hee would often say, that it repented him many times that he had spoken,
That which Valerius Maximus Reporteth of Xenocrates may be truly verified by most men's experience, He would often say, that it repented him many times that he had spoken,
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Hee that would not offend with his tongue, and so auoide the vnquietnes which may fall thereupon, let him obserue those three things which Ambrose requireth vnto speech.
He that would not offend with his tongue, and so avoid the unquietness which may fallen thereupon, let him observe those three things which Ambrose requires unto speech.
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1. A yoke 2. A ballance. 3. A metwand. A. yoke to keepe it in staied grauitie, A ballance to giue it weight of reason, Ametwand, to keepe it in measure and moderation.
1. A yoke 2. A balance. 3. A metwand. A. yoke to keep it in stayed gravity, A balance to give it weight of reason, Ametwand, to keep it in measure and moderation.
But what will it auaile vs to shew curtesie in our gesture, and to bee Quiet in words, if our deedes tend to vnquietnesse? Euill words corrupt good manners, but wrongfull deedes do most breede vnquietnesse;
But what will it avail us to show courtesy in our gesture, and to be Quiet in words, if our Deeds tend to unquietness? Evil words corrupt good manners, but wrongful Deeds do most breed unquietness;
and take heede to all his waies, that hee may follow those things which belong to peace and auoide those practises which are iniurious and offensiue vnto others.
and take heed to all his ways, that he may follow those things which belong to peace and avoid those practises which Are injurious and offensive unto Others.
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For a generall rule in which direction I propose vnto thee that golden rule of Nature so pithily vrged by our blessed Sauiour, Math. 7.12. Whatsoeuer ye would that men should do vnto you, do so vnto them.
For a general Rule in which direction I propose unto thee that golden Rule of Nature so pithily urged by our blessed Saviour, Math. 7.12. Whatsoever you would that men should do unto you, do so unto them.
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Which sentence did so well please Alexander Seuerus that in all his pallaces and publique buildings he caused it to be engrauen, and when he punished any man, he caused this saying by the crier to be proclaimed;
Which sentence did so well please Alexander Severus that in all his palaces and public buildings he caused it to be engraved, and when he punished any man, he caused this saying by the crier to be proclaimed;
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But this is a notable propertie of our corrupt nature, we are forward and froward in exacting vpright dealing at other mens hands, slacke and backeward in returning the same back againe to others;
But this is a notable property of our corrupt nature, we Are forward and froward in exacting upright dealing At other men's hands, slack and backward in returning the same back again to Others;
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and so vainely sow the seede of vnquietnesse among others. Therefore walke vprightly and worke righteousnesse whosoeuer thou art who longest after Quietnesse.
and so vainly sow the seed of unquietness among Others. Therefore walk uprightly and work righteousness whosoever thou art who longest After Quietness.
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Now because this large field of Innocencie and vpright dealing doth consist either in actions distributiue or commutatiue, therefore wee will take a briefe view of the meanes of vpright carriage of a mans selfe in both these sorts of actions,
Now Because this large field of Innocence and upright dealing does consist either in actions distributive or commutative, Therefore we will take a brief view of the means of upright carriage of a men self in both these sorts of actions,
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Actions distributiue consist in the distribution of Rewards and Punishments; in both which whosoeuer would practise Quietnesse must obserue a geometricall proportion, according to the worthinesse of men, or their deserts.
Actions distributive consist in the distribution of Rewards and Punishments; in both which whosoever would practise Quietness must observe a geometrical proportion, according to the worthiness of men, or their deserts.
or enuie, and when Punishments are inflicted vndeseruedly, a gappe is opened to discontent, complaint and mutinie, both which are enemies vnto peace and Quietnesse;
or envy, and when Punishments Are inflicted undeservedly, a gap is opened to discontent, complaint and mutiny, both which Are enemies unto peace and Quietness;
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therefore he who would take away all occasion of vnquietnesse in this kinde must obserue this Christian pollicie, 1. For Rewards let them be distributed iustly, Rom. 13.7. Render to euery one their dues, Rom. 13.7. Fitly, Luk. 12.42. giue to euery one their portion in due season, Luk. 12.42. Cheerefully, for God loueth a cheerefull giuer, 1. Cor. 9.7.
Therefore he who would take away all occasion of unquietness in this kind must observe this Christian policy, 1. For Rewards let them be distributed justly, Rom. 13.7. Render to every one their dues, Rom. 13.7. Fitly, Luk. 12.42. give to every one their portion in due season, Luk. 12.42. Cheerfully, for God loves a cheerful giver, 1. Cor. 9.7.
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Secondly, for Punishments, let them be giuen moderately, Eccles. 7.16. Be not thou iust ouermuch, Eccles. 7.16. Aduisedly, Eccles. 7.7. giue not thine heart to all the words that men speake, least thou heare thy seruant cursing thee, Eccles. 7.23.
Secondly, for Punishments, let them be given moderately, Eccles. 7.16. Be not thou just overmuch, Eccles. 7.16. Advisedly, Eccles. 7.7. give not thine heart to all the words that men speak, lest thou hear thy servant cursing thee, Eccles. 7.23.
That rule of the Apostle taking place in euery particular of this kinde, Let no man oppresse or deceiue his brother, 1. Thes. 4.6. We will take notice of it in some particulars.
That Rule of the Apostle taking place in every particular of this kind, Let no man oppress or deceive his brother, 1. Thebes 4.6. We will take notice of it in Some particulars.
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ding, wherein if we would preserue Quietnesse: we must lend freely, The righteous is mercifull and lendeth, Psal. 37.21. wee must borrow sparingly, The borrower is a seruant to the lender, Pro. 22.7. we pay truly, If a man borrow of his neighbor, hee must make it good, Exod. 22.14.15.
ding, wherein if we would preserve Quietness: we must lend freely, The righteous is merciful and dares, Psalm 37.21. we must borrow sparingly, The borrower is a servant to the lender, Pro 22.7. we pay truly, If a man borrow of his neighbour, he must make it good, Exod 22.14.15.
if wee loue Quietnesse, we keepe these caueats; Promise aduisedly, Be not rash with thy mouth, Eccles. 5.2. Couenant lawfully, Make not shipwracke of a good conscience, 1. Tim. 1.19. Performe iustly, A man that boasteth and keepeth not his promise is like clouds and winde without raine, Pro. 29.14. 4. In our calling and conuersation, wherein if wee would studie to bee Quiet:
if we love Quietness, we keep these caveats; Promise advisedly, Be not rash with thy Mouth, Eccles. 5.2. Covenant lawfully, Make not shipwreck of a good conscience, 1. Tim. 1.19. Perform justly, A man that boasts and Keepeth not his promise is like Clouds and wind without rain, Pro 29.14. 4. In our calling and Conversation, wherein if we would study to be Quiet:
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wee must follow our calling diligently, Let euery man whereunto he is called, therein abide, 1. Cor. 7.24. we must liue in our calling contentedly, learne in whatsoeuer estate wee are therewith to be content, Phil. 4.11. we must deale truly, Follow the truth in loue, Eph. 4.15. we must wrong no man willingly, the righteous man doth none euill to his neighbor.
we must follow our calling diligently, Let every man whereunto he is called, therein abide, 1. Cor. 7.24. we must live in our calling contentedly, Learn in whatsoever estate we Are therewith to be content, Philip 4.11. we must deal truly, Follow the truth in love, Ephesians 4.15. we must wrong no man willingly, the righteous man does none evil to his neighbour.
Finally, Whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, whatsoeuer things are of a good report,
Finally, Whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of a good report,
Hetherto we haue heard the generall meanes for Quietnesse at all times, and in all places to be obserued by all them who would dispose themselues towards Quietnesse.
Hitherto we have herd the general means for Quietness At all times, and in all places to be observed by all them who would dispose themselves towards Quietness.
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Now we are to proceede to the speciall directions for Quietnesse among particular companies, and vpon speciall occasions, wherin we shall meete with seuerall remedies against seuerall diseases of vnquietnesse,
Now we Are to proceed to the special directions for Quietness among particular companies, and upon special occasions, wherein we shall meet with several remedies against several diseases of unquietness,
Oeconomicall Quietnesse is that Houshold Quietnesse which is to bee obserued in the priuate familie, betweene the Husband and the Wife, the parent and the childe, the Master and the Seruant. Politicall Quietnes is that ciuill Quietnesse which ought to bee obserued in the common wealth betweene neighbor and neighbor, betweene the superior and the inferior, betweene the magistrate and the subiect. First we will take a veiw of the former kinde of Quietnesse, that which is domesticall, which is so necessarie vnto euery house, that it is,
Economical Quietness is that Household Quietness which is to be observed in the private family, between the Husband and the Wife, the parent and the child, the Master and the Servant. Political Quietness is that civil Quietness which ought to be observed in the Common wealth between neighbour and neighbour, between the superior and the inferior, between the magistrate and the Subject. First we will take a view of the former kind of Quietness, that which is domestical, which is so necessary unto every house, that it is,
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as it were, the foundation of an house, Through wisedome an house is builded and with vnderstanding it is established, Pro. 24.3. It is a signe of a Christian fam•l•e if the sonne of peace be there and peace rest in it, Luk. 10.6.
as it were, the Foundation of an house, Through Wisdom an house is built and with understanding it is established, Pro 24.3. It is a Signen of a Christian fam•l•e if the son of peace be there and peace rest in it, Luk. 10.6.
And where Quietnesse is wanting there is a signe that it is nigh vnto desolation, For Math. 12.25. an house diuided against it selfe cannot stand, Math. 12.25.
And where Quietness is wanting there is a Signen that it is High unto desolation, For Math. 12.25. an house divided against it self cannot stand, Math. 12.25.
In the Houshold Man and wife do beare the greatest sway, and therefore it is most meete and expedient for them to cheerish and to maintaine Quietnesse.
In the Household Man and wife do bear the greatest sway, and Therefore it is most meet and expedient for them to cherish and to maintain Quietness.
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Their neere coniunction may teach them Quietnesse, They two are one flesh. Math. 19.6. It is vnnaturall for one and the same flesh to be out of Quiet with it selfe.
Their near conjunction may teach them Quietness, They two Are one Flesh. Math. 19.6. It is unnatural for one and the same Flesh to be out of Quiet with it self.
The manner of their coniunction may learne them Quietnesse, for marriage is or should be merrie age, it being a compound of two loues, wherein vnlesse there be a ioyning of hearts as well as a knitting of hands, there can be no vnitie,
The manner of their conjunction may Learn them Quietness, for marriage is or should be merry age, it being a compound of two loves, wherein unless there be a joining of hearts as well as a knitting of hands, there can be no unity,
Now vnlesse they both study to bee quiet, they prooue like Iobs friendes, miserable comforters. Discord betweene married parties is a disorder of all disorders, a plague of al plagues, a misery of all miseries.
Now unless they both study to be quiet, they prove like Jobs Friends, miserable Comforters. Discord between married parties is a disorder of all disorders, a plague of all plagues, a misery of all misery's.
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A man were better to dwell in the Pro. 25.24. corner of an house top, Pro. 19.13. better to abide vnder a continuall dropping, Pro. 21.19. better to dwell in the wildernesse, then with vnquiet married folkes.
A man were better to dwell in the Pro 25.24. corner of an house top, Pro 19.13. better to abide under a continual dropping, Pro 21.19. better to dwell in the Wilderness, then with unquiet married folks.
Three things (sayth the Sonne of Sirach) doth reioyce me, and they are beautifull before God and man, Ʋnity of Brethren, Loue of Neighbours, A Man and Wife who agree together.
Three things (say the Son of Sirach) does rejoice me, and they Are beautiful before God and man, Ʋnity of Brothers, Love of Neighbours, A Man and Wife who agree together.
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But I haue often heard the complaint of it in other houses, and hauing in my place interposed my selfe to compose such domesticall variance, I finde that it were better to meete with a Beare robbed of her whelpes,
But I have often herd the complaint of it in other houses, and having in my place interposed my self to compose such domestical variance, I find that it were better to meet with a Bear robbed of her whelps,
there is no vnquietnesse like to this, no contention so difficult to bee appeased Some impute the blame heerof most of all vnto the woman, as if she by reason of the weakenesse of her Sexe [ mulier mollis aer ] or the stoutnesse of her stomacke [ Foemina ferens minus ] were most prone to set forward vnquietnesse:
there is no unquietness like to this, no contention so difficult to be appeased some impute the blame hereof most of all unto the woman, as if she by reason of the weakness of her Sex [ mulier mollis aer ] or the stoutness of her stomach [ Foemina ferens minus ] were most prove to Set forward unquietness:
But I cannot acquit the Man or exempt him wholly from the fault heereof, for (Maritus male irritatus) a prouoked Husband (Ʋir vaeira) wo to the wrath of such a man and (Homo) the Man many times, may at least wise goe (NONLATINALPHABET) together in that crime.
But I cannot acquit the Man or exempt him wholly from the fault hereof, for (Maritus male irritatus) a provoked Husband (Ʋir vaeira) woe to the wrath of such a man and (Homo) the Man many times, may At least wise go () together in that crime.
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The Wife may then iustly beare the blame, when she is guilty of any of these vnquiet shrewish properties, either Proud like Iezabel, or Prouoking like Miriam, or Prying like Dalilah, or sullen like Ʋashtas, or imperious like Attaliah, or scoffing like Michol, or skornefull like Hagar, or skolding like Zipporah, or taunting like Peninuah, or lying like Zaphira, or lustfull like Rahel, or spightfull like Herodias, or wilfull like Euodias, or disdainfull like Esaues wiues, or tempting like Iobs wife, or wanton like Potiphars wife, or wandring like the Leuits wife, or subtill like Ieroboams wife, or hanging backe like Lots wife, or too vnconstant like Sampsons wife. The Husband may then iustly beare the blame;
The Wife may then justly bear the blame, when she is guilty of any of these unquiet shrewish properties, either Proud like Jezebel, or Provoking like Miriam, or Prying like Delilah, or sullen like Ʋashtas, or imperious like Athaliah, or scoffing like Michal, or scornful like Hagar, or scolding like Zipporah, or taunting like Peninuah, or lying like Zaphira, or lustful like Rachel, or spiteful like Herodias, or wilful like Euodias, or disdainful like Esau wives, or tempting like Jobs wife, or wanton like Potiphars wife, or wandering like the Leuits wife, or subtle like Ieroboams wife, or hanging back like Lots wife, or too unconstant like Sampsons wife. The Husband may then justly bear the blame;
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when he is attained with these following ill properties, either too vxorious as Shechem, or too abstenious as Onan, or too curious as the Shunamite, or too carelesse as Esau, or too rash as Iephta, or too facill as Ahab, or too indulgent as the Leuit of Ephraim, or too inconstant as Ammon, or too foolish as Nabal, or too furious as Lamech, or too obsequious as Herod, or too sullen as Caine, or too proud as Haman, or iealous as Ishboshoth, or adulterous as Ruben, or an vnthrift as the Prodigall, or couetous as Laban, or troublesome as Ismael, or malecontent as Achitophel, or imperious as Pemucan. Therfore that both the Husband and the Wife may the better preuent these maladies,
when he is attained with these following ill properties, either too uxorious as Shechem, or too abstemious as Onan, or too curious as the Shunamite, or too careless as Esau, or too rash as Jephtha, or too facill as Ahab, or too indulgent as the Levit of Ephraim, or too inconstant as Ammon, or too foolish as Nabal, or too furious as Lamech, or too obsequious as Herod, or too sullen as Cain, or too proud as Haman, or jealous as Ishboshoth, or adulterous as Reuben, or an unthrift as the Prodigal, or covetous as Laban, or troublesome as Ishmael, or malcontent as Ahithophel, or imperious as Pemucan. Therefore that both the Husband and the Wife may the better prevent these maladies,
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And first for the Wife (because shee according to the common voyce is first in this transgression (if she would study to bee quiet, let her put in practise these directions. 1. Let her haue a reuerent awe and respect of her husband, Let the wife see that shee reuerence her husbnand, let her consider that her husband is the vaile of her eyes, and that he is deerer vnto her then al earthly things. 2. Let her alwayes giue vnto him quiet, reuerent and courteous language, Sarah called her hushand Lord, Pro. 16.24. Pleasing words are as an hony combe, sweete to the Soule, and health to the bones.
And First for the Wife (Because she according to the Common voice is First in this Transgression (if she would study to be quiet, let her put in practise these directions. 1. Let her have a reverent awe and respect of her husband, Let the wife see that she Reverence her husbnand, let her Consider that her husband is the veil of her eyes, and that he is Dearer unto her then all earthly things. 2. Let her always give unto him quiet, reverent and courteous language, Sarah called her Husband Lord, Pro 16.24. Pleasing words Are as an honey comb, sweet to the Soul, and health to the bones.
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4. Let her bee obedient, As the Church is in subiection to Christ, so let the wiues be subiect to their husbands in euery thing, Eph. 5.24. Wiues submit your selues to your husband as it is comely in the Lord.
4. Let her be obedient, As the Church is in subjection to christ, so let the wives be Subject to their Husbands in every thing, Ephesians 5.24. Wives submit your selves to your husband as it is comely in the Lord.
Coloss. 3.18. 5. Let her be faithfull, Heb. 13.4. keepe the marriage bedde vndefiled, giue no occasion of offence, Doe all things without murmurings, 1 The. 5.22. Abstaine from the appearance of what is euill.
Coloss. 3.18. 5. Let her be faithful, Hebrew 13.4. keep the marriage Bed undefiled, give no occasion of offence, Do all things without murmurings, 1 The. 5.22. Abstain from the appearance of what is evil.
But heere mee thinkes I heare many a discontented wife replying with that forward Ruler in the Gospell, All these things haue I kept frō my youth vp, euen from the first day of my marriage vntill now,
But Here me thinks I hear many a discontented wife replying with that forward Ruler in the Gospel, All these things have I kept from my youth up, even from the First day of my marriage until now,
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It is a notable meanes also for the wiues quietnesse, when they apply themselues to the inclination, nature and manners of their Husbands, so long as the same importeth not wickednesse.
It is a notable means also for the wives quietness, when they apply themselves to the inclination, nature and manners of their Husbands, so long as the same imports not wickedness.
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Therefore thou Husband if thou wouldest haue quietnesse, learne thy duty. 1. Loue thy wife feruently, Let euery man loue his wife euen as himselfe, Eph. 5.33. 2. Shew thy loue vnto her effectually, both by protecting her from danger,
Therefore thou Husband if thou Wouldst have quietness, Learn thy duty. 1. Love thy wife fervently, Let every man love his wife even as himself, Ephesians 5.33. 2. Show thy love unto her effectually, both by protecting her from danger,
for Thou art the couering of her eyes amongst all that are with thee, Gen, 20.16. as also by cherishing her, and maintaining her estate, for So ought men to loue their wiues as their owne bodies.
for Thou art the covering of her eyes among all that Are with thee, Gen, 20.16. as also by cherishing her, and maintaining her estate, for So ought men to love their wives as their own bodies.
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Not bitter in gesture for Him that hath a proud looke and a lofty heart who can suffer? Nor bitter in deedes, Let no man trespasse against the wife of his youth, Mal. 2.15.
Not bitter in gesture for Him that hath a proud look and a lofty heart who can suffer? Nor bitter in Deeds, Let no man trespass against the wife of his youth, Malachi 2.15.
Therfore the Apostle Peter requireth husbands to dwell with their wiues as men of knowledge; And the Heathen Philosopher teacheth the selfe same Iesson.
Therefore the Apostle Peter requires Husbands to dwell with their wives as men of knowledge; And the Heathen Philosopher Teaches the self same Jason.
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Cursed (saith he) bee the time that euer I met with mine vnquiet mate, let the day perish wherin I was married, let it not be ioyned to the dayes of the yeare, let it not come into the number of the months for there is no man plagued with such a wife, she is a very Alecto, a Megara, a Xantippe, woorse then a Quotidian Feuer: poore man (though I feele not thy malady) yet I pitty thy case:
Cursed (Says he) be the time that ever I met with mine unquiet mate, let the day perish wherein I was married, let it not be joined to the days of the year, let it not come into the number of the months for there is no man plagued with such a wife, she is a very Alecto, a Megara, a Xantippe, Worse then a Quotidian Fever: poor man (though I feel not thy malady) yet I pity thy case:
as frowardnesse, sullennesse, suspiciousnesse, teastinesse, austerity in behauior, want of complementall kindnesse and such like,? It is the glory of a man to passe by an infirmity, and Loue suffreth all things; Husbands must bear with the wife as with the weaker vessell, women are like christall glasses, brittle, yet profitable:
as frowardness, sullenness, suspiciousness, teastinesse, austerity in behaviour, want of complemental kindness and such like,? It is the glory of a man to pass by an infirmity, and Love suffers all things; Husbands must bear with the wife as with the Weaker vessel, women Are like crystal glasses, brittle, yet profitable:
but habituall maladies, they are rooted in her, they doe exceed, and who can endure them? but consider with thy selfe (O man) whither thine owne indiscretion,
but habitual maladies, they Are rooted in her, they do exceed, and who can endure them? but Consider with thy self (Oh man) whither thine own indiscretion,
there be some Prodigals, great spenders, idle and slacke in their businesse, whereby their wiues and children languish in pouerty, there bee others who haunting Tauernes, Alehouses,
there be Some Prodigals, great spenders, idle and slack in their business, whereby their wives and children languish in poverty, there be Others who haunting Taverns, Alehouses,
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and lewd company, consume that which should mainetaine the family, and comming home drunke beat and vexe their wiues, there bee others who by high and bitter speeches, threatning lookes and vnkinde actions, prouoke their wiues,
and lewd company, consume that which should maintain the family, and coming home drunk beatrice and vex their wives, there be Others who by high and bitter Speeches, threatening looks and unkind actions, provoke their wives,
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Now if thou be attainted with any of these euill properties, thou deseruest no lesse then such bitter sawce (howsoeuer it be an euill piece of cookery in thy wife) to thy distastfull courses.
Now if thou be attainted with any of these evil properties, thou deservest no less then such bitter sauce (howsoever it be an evil piece of cookery in thy wife) to thy distasteful courses.
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But thou wilt say, that thou art no such manner of man, thy carriage of thy selfe is without exception, thou giuest no iust occasion of offence vnto thy wife and yet shee will neuer be quiet.
But thou wilt say, that thou art no such manner of man, thy carriage of thy self is without exception, thou givest not just occasion of offence unto thy wife and yet she will never be quiet.
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Thus did Abraham, when Sara was out of quiet because of Hagar, and obiected vnto him (albeit wrongfully) that he was the cause that she contemn'd her, bearing with his wife, hee remooued the cause of contention, in suffering her to turne Hagar out of doores.
Thus did Abraham, when Sarah was out of quiet Because of Hagar, and objected unto him (albeit wrongfully) that he was the cause that she contemned her, bearing with his wife, he removed the cause of contention, in suffering her to turn Hagar out of doors.
But what (wilt thou say) may not I chide my wife? may not I tell her of her infirmities? may not I reprooue her when she doth amisse? Reprooue her thou maist, chide her thou maist not,
But what (wilt thou say) may not I chide my wife? may not I tell her of her infirmities? may not I reprove her when she does amiss? Reprove her thou Mayest, chide her thou Mayest not,
If Rachel require that of Iacob which is onely in the power of God, Giue me children or else I die, Iacob may blame her importunity, Am I in Gods steed who hath withholden from thee the fruit of the wombe? If Iobs wife tempt him to impiety, Curse God and die, Iob may checke her more sharply, Thou speakest like a foolish woman.
If Rachel require that of Iacob which is only in the power of God, Give me children or Else I die, Iacob may blame her importunity, Am I in God's steed who hath withholden from thee the fruit of the womb? If Jobs wife tempt him to impiety, Curse God and die, Job may check her more sharply, Thou Speakest like a foolish woman.
like Helkana when his wife Hanna mourned because shee had no children, Why weepest thou? why is thine heart grieued? am not I better to thee then sonnes? Againe, Reproofe must be giuen in such a case discreetly not vpon the sudden rashly, not in open presence or before companie.
like Helkana when his wife Hannah mourned Because she had no children, Why Weepest thou? why is thine heart grieved? am not I better to thee then Sons? Again, Reproof must be given in such a case discreetly not upon the sudden rashly, not in open presence or before company.
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A wise Husband (sayth he) and one that seeketh to liue in quiet with his wife, must obserue these three rules, Often to admonish, Seldome to reprooue, Neuer to smite.
A wise Husband (say he) and one that seeks to live in quiet with his wife, must observe these three rules, Often to admonish, Seldom to reprove, Never to smite.
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and if speeches will not serue, I must vse stroaks, I must trie what stripes will doe, I will curry her coat and tan her hide, I will make her smart but I will make her quiet:
and if Speeches will not serve, I must use Strokes, I must try what stripes will do, I will curry her coat and tan her hide, I will make her smart but I will make her quiet:
she is thy mate, thou and thy wife are but one flesh, No man will hate, much lesse beat, his owne flesh; It is an expresse prohibition. Malach. 2.15. Thou shalt not trespasse against the wife of thy youth.
she is thy mate, thou and thy wife Are but one Flesh, No man will hate, much less beatrice, his own Flesh; It is an express prohibition. Malachi 2.15. Thou shalt not trespass against the wife of thy youth.
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And Plutarch in the life of Cato the Censor affirmeth, that he which smiteth his wife doth all one as if hee should lay violent hands vpon the sacred images of the gods, which was counted an high degree of offence among the heathens.
And Plutarch in the life of Cato the Censor Affirmeth, that he which smites his wife does all one as if he should lay violent hands upon the sacred Images of the God's, which was counted an high degree of offence among the Heathens.
The wiues infirmities, must either be taken away, or borne with all, he that can take them quite away, maketh the wife, often farre more commodious, hee that can beare with them, maketh himselfe better and more vertuous.
The wives infirmities, must either be taken away, or born with all, he that can take them quite away, makes the wife, often Far more commodious, he that can bear with them, makes himself better and more virtuous.
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Hetherunto wee haue seene the dutie of Man and Wife single by themselues each in his place for the practise of Quietnesse, now it will not be amisse to direct them iointly both together for better preseruation of Quietnesse;
Hitherunto we have seen the duty of Man and Wife single by themselves each in his place for the practice of Quietness, now it will not be amiss to Direct them jointly both together for better preservation of Quietness;
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their mutuall duties to this purpose are these, 1. Let them liue together, Let not the Wife seperate her selfe from her Husband, 1. Cor. 7.10. Let the Husbands dwell with their Wiues, 1. Pet. 3.7.
their mutual duties to this purpose Are these, 1. Let them live together, Let not the Wife separate her self from her Husband, 1. Cor. 7.10. Let the Husbands dwell with their Wives, 1. Pet. 3.7.
And therefore in the name of God I dare pronounce, that rash desertions or parting from one an other in the married estate (a practise to common in our times) is vnchristian, that which God hath ioyned together, let no man put a sunder.
And Therefore in the name of God I Dare pronounce, that rash desertions or parting from one an other in the married estate (a practice to Common in our times) is unchristian, that which God hath joined together, let no man put a sunder.
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I know that in these cases discontented and disseuered couples will alleadge that this they doe for Quietnesse sake which in their cohabitation or dwelling together is not to be hoped for, their natures being so contrarie;
I know that in these cases discontented and dissevered couples will allege that this they do for Quietness sake which in their cohabitation or Dwelling together is not to be hoped for, their nature's being so contrary;
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and by propounding a shew of liuing in Quiet, for the compassing hereof induceth them to gain-say Gods prohibition and to make a most offensiue seperation.
and by propounding a show of living in Quiet, for the compassing hereof induceth them to gainsay God's prohibition and to make a most offensive separation.
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And to this purpose excellently speaketh the learned father Augustine, As coniunction commeth of God, so seperation proceedeth from the Diuell. 2. Let them loue together:
And to this purpose excellently speaks the learned father Augustine, As conjunction comes of God, so separation Proceedeth from the devil. 2. Let them love together:
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In the booke of the Canticles each calleth the other Loue, and what a reflection there ought to bee beweene their loues we haue alreadie shewed in their seuerall loues,
In the book of the Canticles each calls the other Love, and what a reflection there ought to be beweene their loves we have already showed in their several loves,
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and the Wife that is sped with such an Husband, draweth a cart heauie laden through a mirie way without an horse. 4. Let them bee carefull to support one an other, Be gentle and friendly, Eph. 4.31. Beare one an others burden, Galat. 6.2.
and the Wife that is sped with such an Husband, draws a cart heavy laden through a miry Way without an horse. 4. Let them be careful to support one an other, Be gentle and friendly, Ephesians 4.31. Bear one an Others burden, Galatians 6.2.
hee who would not heare the bell sound must take heed how he be medling with the rope. 5. Lastly let them both see that they feare God, let them haue respect vnto the word of God,
he who would not hear the bell found must take heed how he be meddling with the rope. 5. Lastly let them both see that they Fear God, let them have respect unto the word of God,
I haue been the longer in this discourse of Quietnesse betweene Man and Wife, because of all others, married parties especially should studie to be Quiet,
I have been the longer in this discourse of Quietness between Man and Wife, Because of all Others, married parties especially should study to be Quiet,
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A practise well beseeming a Christian familie, and a gracious fruit of the word of grace, whose propertie (as is declared first of all by Malachie, and afterwards confirmed by the Angell vnto Zacharie ) is to turne the hearts of the fathers to the children,
A practice well beseeming a Christian family, and a gracious fruit of the word of grace, whose property (as is declared First of all by Malachi, and afterwards confirmed by the Angel unto Zacharias) is to turn the hearts of the Father's to the children,
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Many Parents are more vnquiet then the Dragons, and more vnnaturall then the Ostriges; and many a childe is of a gastrill kinde to disquiet his owne nest, of a very viperous broode,
Many Parents Are more unquiet then the Dragons, and more unnatural then the Ostriches; and many a child is of a gastrill kind to disquiet his own nest, of a very viperous brood,
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Yea it is expressely inioyned vnto them, Fathers prouoke not your children to wrath, Eph. 6.4 And againe, Coloss. 3.21. Fathers prouoke not your children to wrath, least they be discouraged.
Yea it is expressly enjoined unto them, Father's provoke not your children to wrath, Ephesians 6.4 And again, Coloss. 3.21. Father's provoke not your children to wrath, lest they be discouraged.
But what shall Parents doe for the better performance of this Practice of Quietnesse? First, They must instruct them in the feare of the Lord, Eph. 6.4.
But what shall Parents do for the better performance of this Practice of Quietness? First, They must instruct them in the Fear of the Lord, Ephesians 6.4.
As Abraham did his children, as Dauid and Bathsheba did Salomon, and as Timothie euen in his childehood was instructed by his grandmother Lois and his mother Eunice; For the feare of the Lord is the beginning of wisedome, and this is the only meanes to auoide euill,
As Abraham did his children, as David and Bathsheba did Solomon, and as Timothy even in his childhood was instructed by his grandmother Lois and his mother Eunice; For the Fear of the Lord is the beginning of Wisdom, and this is the only means to avoid evil,
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What was the cause of old Elies dismall vnquietnesse and of the insolent courses of his children 〈 ◊ 〉 was it not his owne indulgencie and conniuencie when he should haue reprooued them? Therefore Salomon saith, Correct thy sonne and he will giue thee rest,
What was the cause of old Elies dismal unquietness and of the insolent courses of his children 〈 ◊ 〉 was it not his own indulgency and connivency when he should have reproved them? Therefore Solomon Says, Correct thy son and he will give thee rest,
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fathers must not prouoke their children vnto wrath, they must not too much discourage them. Fiftly, They must be exceeding warie in manifesting their affection,
Father's must not provoke their children unto wrath, they must not too much discourage them. Fifty, They must be exceeding wary in manifesting their affection,
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for it is a dangerous thing for Parents to shew more loue and affection to one childe then to an other (except vpon great and iust occasion) as we see by the example of Iacobs children, who because their father seemed to loue Ioseph their brother more then them, they tooke occasion to hate him and to worke much vnquietnesse vnto him.
for it is a dangerous thing for Parents to show more love and affection to one child then to an other (except upon great and just occasion) as we see by the Exampl of Iacobs children, who Because their father seemed to love Ioseph their brother more then them, they took occasion to hate him and to work much unquietness unto him.
and fearing some vnquietnesse likely to grow among them, to the end he might induce them to liue together in peace and concord, hee tooke a sheafe of many arrowes and offered it to each of his children one after an other, willing them to breake it;
and fearing Some unquietness likely to grow among them, to the end he might induce them to live together in peace and concord, he took a sheaf of many arrows and offered it to each of his children one After an other, willing them to break it;
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Lastly Parents must giue good example of Quietnesse vnto their children, Let Parents (saith an ancient Philosopher) so order and gouerne themselues, that their children seeing the same as it were in a glasse may be restrained from dishonest speeches and wicked deeds.
Lastly Parents must give good Exampl of Quietness unto their children, Let Parents (Says an ancient Philosopher) so order and govern themselves, that their children seeing the same as it were in a glass may be restrained from dishonest Speeches and wicked Deeds.
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Let them do as guides that shew the right way ouer foards and riuers, by going before those whom they lead, that their children following their steps, may conforme themselues to their vertues,
Let them do as guides that show the right Way over fords and Rivers, by going before those whom they led, that their children following their steps, may conform themselves to their Virtues,
If this be the dutie of the Parent to liue Quietly with his childe) as already hath beene specified) then much more is it the dutie of the childe to seeke and keepe his parents Quietnesse.
If this be the duty of the Parent to live Quietly with his child) as already hath been specified) then much more is it the duty of the child to seek and keep his Parents Quietness.
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Take away the beame from the Sunne (saith a good father) and it will not shine, take away the springs from the riuer and it will drie vp, take away the bough from the tree and it will wither,
Take away the beam from the Sun (Says a good father) and it will not shine, take away the springs from the river and it will dry up, take away the bough from the tree and it will wither,
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As wee are to studie to bee Quiet with all men, so especially must we embrace it with our parents from whom wee haue receiued our being, we must first learne to shew kindnesse at home,
As we Are to study to be Quiet with all men, so especially must we embrace it with our Parents from whom we have received our being, we must First Learn to show kindness At home,
The Lacademoman law did disinherit vnquiet children, the law of Nations doth hold them infamous, The law of God (that iudiciall law giuen by God vnto Moses, doth doome it vnto death.
The Lacademoman law did disinherit unquiet children, the law of nations does hold them infamous, The law of God (that judicial law given by God unto Moses, does doom it unto death.
Wherefore that children may not become liable to this so foule a transgression, let them learne this friendly admonition. 1. They must haue alwaies a reuerent respect and estimation of their parents,
Wherefore that children may not become liable to this so foul a Transgression, let them Learn this friendly admonition. 1. They must have always a reverent respect and estimation of their Parents,
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And that wee might know what is meant by all things wherein Parents must haue obedience, the same Apostle speaketh thus in an other place, Children obey your Parents in the Lord, for this is right.
And that we might know what is meant by all things wherein Parents must have Obedience, the same Apostle speaks thus in an other place, Children obey your Parents in the Lord, for this is right.
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then the men of the Cittie shall stone him with stones vnto death. Deut. 21.18.19.20. Thirdly, They must seeke to please their parents, and beware of offending them;
then the men of the city shall stone him with stones unto death. Deuteronomy 21.18.19.20. Thirdly, They must seek to please their Parents, and beware of offending them;
As indeede whosoeuer loueth father and mother, feareth their displeasure and on the contrarie side, hee who hath no regard how he doth behaue himselfe vnto his Parents, cannot chuse but procure their displeasure.
As indeed whosoever loves father and mother, fears their displeasure and on the contrary side, he who hath no regard how he does behave himself unto his Parents, cannot choose but procure their displeasure.
Fourthly, They must helpe their parents, releiue their wants and comfort them in their aduersities. It is Pauls counsell that Children and nephewes should recompence the kindnes of their kindred;
Fourthly, They must help their Parents, relieve their Wants and Comfort them in their adversities. It is Paul's counsel that Children and nephews should recompense the kindness of their kindred;
Neither shall they performe herein any more then the paiment of part of their debts, whereunto they are bound in consideration of the benefits that they haue receiued from their parents.
Neither shall they perform herein any more then the payment of part of their debts, whereunto they Are bound in consideration of the benefits that they have received from their Parents.
and what will not good children take with patience at their parents hands? I conclude this clause, with the saying of the sonne of Syrach. Siracides. c. 3.9.10.13.14.15 Honor thy father and mother indeede and in word,
and what will not good children take with patience At their Parents hands? I conclude this clause, with the saying of the son of Sirach. Sirach. c. 3.9.10.13.14.15 Honour thy father and mother indeed and in word,
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Whiles we are in this discourse of domesticall Quietnesse betweene the Parent and the Childe, it will not seeme impertinent either to the text, in generall,
While we Are in this discourse of domestical Quietness between the Parent and the Child, it will not seem impertinent either to the text, in general,
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or to this Section in speciall, if wee take a view of Fraternall Quietnesse that which is betweene brethren and hrethren, between sisters and sisters, or betweene brethren and their Sisters. A propertie (where it is) so commendable that Dauid with admiration doth extoll the same.
or to this Section in special, if we take a view of Fraternal Quietness that which is between brothers and hrethren, between Sisters and Sisters, or between brothers and their Sisters. A property (where it is) so commendable that David with admiration does extol the same.
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It is not only good but also pleasant, if for brethren in profession much more for brethren both by nature and profession to be affectioned to loue one an other with brotherly loue,
It is not only good but also pleasant, if for brothers in profession much more for brothers both by nature and profession to be affectioned to love one an other with brotherly love,
When Socrates saw Chaerephon and Chaerecrates two brethren iarring and warring each with other, he said vnto them, yee do now, as if the hands which were created to help one the other, should hinder and hurt each the other,
When Socrates saw Chaerephon and Chaerecrates two brothers jarring and warring each with other, he said unto them, ye do now, as if the hands which were created to help one the other, should hinder and hurt each the other,
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much more, more vnnaturall and monstrous will the strife betweene brethren be, because the aide which one of them may and should giue vnto the other doth far exceede the cooperation of the hands, the supportance of the feete, the coaudience of the eares, or prouidence of the eies.
much more, more unnatural and monstrous will the strife between brothers be, Because the aid which one of them may and should give unto the other does Far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, or providence of the eyes.
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The implacable hatred of Caine against Abel, Gen. 27.41, Esau against Iaacob, Atreus against Thiestes, Eteocles against Polinices, Romulus against Remus, Bassanus against Geta, together with the late more then tragicall examples of brothers discords, in the Kingdome of Argiers, Tunes, and Barbaric, are they not as Trumpets to sound out the truth heereof? Woe vnto that house, where they of one house are deuided,
The implacable hatred of Cain against Abel, Gen. 27.41, Esau against Jacob, Atreus against Thiestes, Eteocles against Polinices, Romulus against Remus, Bassanus against Geta, together with the late more then tragical Examples of Brother's discords, in the Kingdom of Argiers, Tunis, and Barbaric, Are they not as Trumpets to found out the truth hereof? Woe unto that house, where they of one house Are divided,
let them beare and forbeare one with another, for what shall a man beare withall if not with his own flesh? let them be of one minde, and liue in peace.
let them bear and forbear one with Another, for what shall a man bear withal if not with his own Flesh? let them be of one mind, and live in peace.
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if thou hast standalized her, aske her forgiuenesse, goe on with speed to reconcilment, sleepe not till thou hast made satisfaction, rest not, till thou returne in peace, vse all meanes for to procure Quietnesse.
if thou hast standalized her, ask her forgiveness, go on with speed to reconcilement, sleep not till thou hast made satisfaction, rest not, till thou return in peace, use all means for to procure Quietness.
There is yet one more caueat to bee giuen as concerning Domesticall Quietnesse, and that is, the concord and aggreement betweene Masters and Seruants: Housholders, and their Families, how they may study to bee quiet.
There is yet one more caveat to be given as Concerning Domestical Quietness, and that is, the concord and agreement between Masters and Servants: Householders, and their Families, how they may study to be quiet.
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For between these many times falleth out much vnquietnesse, and complaints are commonly of Householders against the vnquietnesse of their Houshold, of Seruants against the vnquietnesse of their Masters. For the preuenting of which malady, both sorts in their places, may obserue this remedy.
For between these many times falls out much unquietness, and complaints Are commonly of Householders against the unquietness of their Household, of Servants against the unquietness of their Masters. For the preventing of which malady, both sorts in their places, may observe this remedy.
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Dauids wary practise may be heerein his worthy president, A froward heart shall depart from me, I will not know a wicked person, who so priuily slaundereth his neighbour him will I cut off.
David wary practice may be herein his worthy president, A froward heart shall depart from me, I will not know a wicked person, who so privily Slandereth his neighbour him will I Cut off.
Him that hath an high looke and a proud heart, will not I suffer, Mine eies shall be vpon the faithfull of the land, that they may dwell with me, He that walketh in a perfect way, he shall serue mee, hee that worketh deceit shall not dwell in mine house, hee that telleth lies shall not tarrie in my sight.
Him that hath an high look and a proud heart, will not I suffer, Mine eyes shall be upon the faithful of the land, that they may dwell with me, He that walks in a perfect Way, he shall serve me, he that works deceit shall not dwell in mine house, he that Telleth lies shall not tarry in my sighed.
ouersee the way of the houshold, and when he seeth vnquietnesse beginning to arise in any of his housholde, hee must with Moses and with Abraham, seeke to make a speedy pacification,
oversee the Way of the household, and when he sees unquietness beginning to arise in any of his household, he must with Moses and with Abraham, seek to make a speedy pacification,
and to quell vnquietnesse in the beginning. 4. Hee must giue good example to the family, hee must behaue himselfe wisely in a perfect way, and walk within his house with a perfect heart.
and to quell unquietness in the beginning. 4. He must give good Exampl to the family, he must behave himself wisely in a perfect Way, and walk within his house with a perfect heart.
Therefore as by word hee is to instruct them in all godlinesse, so by example hee must shew the patterne of sobriety, meekenesse, patience and gentlenesse if he study for houshold quietnesse.
Therefore as by word he is to instruct them in all godliness, so by Exampl he must show the pattern of sobriety, meekness, patience and gentleness if he study for household quietness.
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which duty that they may the better practize, they must thus faithfully and diligently demeane themselues in their affaires. 1. They must haue a reuerent awe and respect vnto their masters and houshold gouernours;
which duty that they may the better practice, they must thus faithfully and diligently demean themselves in their affairs. 1. They must have a reverent awe and respect unto their Masters and household Governors;
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Seruants be obedient vnto them that are your masters according to the flesh, with feare and trembling in singlenesse of heart as vnto Christ. Eph 6.6.7. Not with eye seruice as men pleasers, but with good will doing sernice.
Servants be obedient unto them that Are your Masters according to the Flesh, with Fear and trembling in singleness of heart as unto christ. Ephesians 6.6.7. Not with eye service as men pleasers, but with good will doing sernice.
or too prone vnto complaints, and withall sheweth an excellent meanes to redresse this, which is discreete silence. 4. They must be patient, contented to beare with their masters infirmities, iniuries or frowardnesse.
or too prove unto complaints, and withal shows an excellent means to redress this, which is discreet silence. 4. They must be patient, contented to bear with their Masters infirmities, injuries or frowardness.
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My master is outragious, bedlame, furious, without any mercy, without any meane, and therefore how can I brooke with quietnesse his continuall frowardnesse? The Apostle telleth him that howsoeuer the case standeth he must be patient and embrace quietnesse,
My master is outrageous, bedlam, furious, without any mercy, without any mean, and Therefore how can I brook with quietness his continual frowardness? The Apostle Telleth him that howsoever the case Stands he must be patient and embrace quietness,
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nor prouoke another, nor slaunder another, nor wrong another, for that is the way to set the whole house on fire, and God is the auenger of all such things, he is an euill seruant who presumeth vpon his masters patience,
nor provoke Another, nor slander Another, nor wrong Another, for that is the Way to Set the Whole house on fire, and God is the avenger of all such things, he is an evil servant who Presumeth upon his Masters patience,
I conclude this Section, and so this whole discourse of Oeconomicall Quietnesse, with that worthy sentence of learned Augustine concerning prosperities of Families:
I conclude this Section, and so this Whole discourse of Economical Quietness, with that worthy sentence of learned Augustine Concerning Prosperities of Families:
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That family (saith hee) is of most sound tranquility and firme stability, where the master or goodman of the family is like Iosh. 24.14. Ioshua religious, and the mistresse or goodwife of the family like 1 Sam. 25.25 Abigail, discreet and vertuous;
That family (Says he) is of most found tranquillity and firm stability, where the master or goodman of the family is like Joshua 24.14. Ioshua religious, and the mistress or goodwife of the family like 1 Sam. 25.25 Abigail, discreet and virtuous;
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where the father is like Gen. 18.19. Abraham faithfull, the mother like 1 Pet. 3.6. Sara helpefull, the sonne like Gen. 23.6. Isaack dutifull, the brethren and sisters;
where the father is like Gen. 18.19. Abraham faithful, the mother like 1 Pet. 3.6. Sarah helpful, the son like Gen. 23.6. Isaac dutiful, the brothers and Sisters;
This Politicall Quietnesse (that we may methodically take notice of it) may be distributed into a twofold ranke. 1. Nationall Quietnesse: betwixt Nation and Nation. 2. Ciuil Quietnesse: betwixt people of the same Nation.
This Political Quietness (that we may methodically take notice of it) may be distributed into a twofold rank. 1. National Quietness: betwixt nation and nation. 2. Civil Quietness: betwixt people of the same nation.
Quietnesse betweene Nation and Nation is by all meanes to be maintained and preserued, it was the grace of the glorious time of grace so long agone promised vnder the Gospell of Christ, that then They should beat their swords into plowshares,
Quietness between nation and nation is by all means to be maintained and preserved, it was the grace of the glorious time of grace so long ago promised under the Gospel of christ, that then They should beatrice their swords into ploughshares,
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or peremptorily to condemne all vse of arms, for I know that there is Pa time of war, as well as a time of peace, I acknowledge that wars are somtimes of necessity, sometimes both approoued and vpheld by diuine autheritie, Exod. 15.3. The Lord is a man of warre, his name is Iehouah, There are battels which are called the Lords battels, and of many a battel it may be said, The war was of God, The Lord teaching men to make warre, being the chiefe captaine and leader in that warre, as also decreeing the victory of the warre.
or peremptorily to condemn all use of arms, for I know that there is Paul time of war, as well as a time of peace, I acknowledge that wars Are sometimes of necessity, sometime both approved and upheld by divine autheritie, Exod 15.3. The Lord is a man of war, his name is Jehovah, There Are battles which Are called the lords battles, and of many a battle it may be said, The war was of God, The Lord teaching men to make war, being the chief captain and leader in that war, as also decreeing the victory of the war.
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But yet notwithstanding I farre preferre peace before warre, and pleading now for Quietnesse, am of the same mind which Timotheus was when hee gaue counsell to the Thebanes, Plutar. Apoth. That warre is not to be vndertaken,
But yet notwithstanding I Far prefer peace before war, and pleading now for Quietness, am of the same mind which Timothy was when he gave counsel to the Thebans, Plutarch Apothecary. That war is not to be undertaken,
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when peace and quietnesse may be gotten, and I approue of that short but sharpe answer which Archidamus gaue vnto the Aeolians, when they asked his aduise concerning ayd that the Argians required of them in their warre, in a large letter hee wrought onely these few words, Quietnesse is good. For Xenophon writing of the acts of the valiant Greekes, sheweth that it is more glory to ouercome by wisdome then by force, and that all wise men do abstaine the most that they are able from warre,
when peace and quietness may be got, and I approve of that short but sharp answer which Archidamus gave unto the Aeolians, when they asked his advise Concerning aid that the Argians required of them in their war, in a large Letter he wrought only these few words, Quietness is good. For Xenophon writing of the acts of the valiant Greeks, shows that it is more glory to overcome by Wisdom then by force, and that all wise men do abstain the most that they Are able from war,
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albeit they haue thereunto iust occasion, yea, the oracle of the Roman Oratours was wont to say, That a disaduantageable peace was to bee preferred before a iust warre,
albeit they have thereunto just occasion, yea, the oracle of the Roman Orators was wont to say, That a disadvantageable peace was to be preferred before a just war,
It is reported in the life of S. Jn vita Augustini. Augustine, that hee would neuer pray for such as had wilfully and voluntarily thrust themselues into needlesse warres:
It is reported in the life of S. John vita Augustini. Augustine, that he would never pray for such as had wilfully and voluntarily thrust themselves into needless wars:
And therefore the same Authour writing to his friend Boniface, aduiseth him before all trophies and triumphs attending victories of warre to preferre Quietnesse.
And Therefore the same Author writing to his friend Boniface, adviseth him before all trophies and Triumphos attending victories of war to prefer Quietness.
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To the which purpose he doth alleadge that auncient mandate giuen by God him selfe vnto the Iewe, hat before they denounced warre against any place they should first offer peace.
To the which purpose he does allege that ancient mandate given by God him self unto the Iewe, hat before they denounced war against any place they should First offer peace.
The breath of our nostrils, The annointed of the Lord came vnto vs like Noahs doue with an oliue branch of peace, our Augustus hath shut the iron gates of warre,
The breath of our nostrils, The anointed of the Lord Come unto us like Noahs dove with an olive branch of peace, our Augustus hath shut the iron gates of war,
and dying people, the horrible effusion of human blood the risling, spoyling and wasting of all sorts of commodities, with a thousand more such like insolencies of Souldiers, doe plainely shew the miseries of warres.
and dying people, the horrible effusion of human blood the risling, spoiling and wasting of all sorts of commodities, with a thousand more such like insolences of Soldiers, do plainly show the misery's of wars.
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Let mee aske them, how they put this precept of my Text in practice? doe they study to bee quiet? they will reply, the hereditary enemy getteth most aduantage by this peace,
Let me ask them, how they put this precept of my Text in practice? do they study to be quiet? they will reply, the hereditary enemy gets most advantage by this peace,
Quietnesse there were a more common care for the preseruation of this Quietnesse, for there is no trust to be had in their truce, who maintaine that faith is not to be kept with hereticks, that is which are not Idolaters like themselues:
Quietness there were a more Common care for the preservation of this Quietness, for there is no trust to be had in their truce, who maintain that faith is not to be kept with Heretics, that is which Are not Idolaters like themselves:
But yet in the midstof this careful prouidence, I would haue euery good Subiect, euery good Christian to seeke peace his continuance, O pray for the peace of Ierusalem, they shall prosper that loue thee, peace be within thy wals, and prosperity within thy pallaces.
But yet in the midstof this careful providence, I would have every good Subject, every good Christian to seek peace his Continuance, Oh pray for the peace of Ierusalem, they shall prosper that love thee, peace be within thy walls, and Prosperity within thy palaces.
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The first is the defence of true religion against the oppugners thereof So did Abijah against Ieroboam. 2. Chro. 13. 2. For the freedome and deliuerance of such as are oppressed for religion,
The First is the defence of true Religion against the oppugners thereof So did Abijah against Jeroboam. 2. Chro 13. 2. For the freedom and deliverance of such as Are oppressed for Religion,
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as we see in the histories of the Iudges, who raised war for the deliuery of the distressed people out of the hands of their oppressours. 3. For the necessary defence of the common wealth by repulsing iniuries, by reuenging indignities, and by recouering losses.
as we see in the histories of the Judges, who raised war for the delivery of the distressed people out of the hands of their Oppressors's. 3. For the necessary defence of the Common wealth by repulsing injuries, by revenging indignities, and by recovering losses.
From this Nationall Quietnesse abroad, I come to ciuill Quietnesse at home, The glory (as one calleth it) of a common wealth, The beautifull ornament of a Nation within it selfe.
From this National Quietness abroad, I come to civil Quietness At home, The glory (as one calls it) of a Common wealth, The beautiful ornament of a nation within it self.
In which kinde of ciuill Quietnesse the people of Laconia in olde time did so excell, that Lycurgus beholding the generall concord and vnity among them, said thus vnto a noble man that did accompany him;
In which kind of civil Quietness the people of Laconia in old time did so excel, that Lycurgus beholding the general concord and unity among them, said thus unto a noble man that did accompany him;
Are not all the people of Laconia Brethren? And the same Lycurgus vpon the like occasion hath this saying, The Sinewes of a commonwealth are peace and Quietnesse;
are not all the people of Laconia Brothers? And the same Lycurgus upon the like occasion hath this saying, The Sinews of a commonwealth Are peace and Quietness;
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This ciuill Quietnes may be subdiuident into two sorts. 1. Publicke Quietnesse: between superiours and inferiors, magistrates and subiects, people and pastors. 2. Priuate Quietnesse: betweene Neighbours and Neighbors.
This civil Quietness may be subdiuident into two sorts. 1. Public Quietness: between superiors and inferiors, Magistrates and Subjects, people and Pastors. 2. Private Quietness: between Neighbours and Neighbours.
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Vnto Magistrates let me propose Dauids example for the studie of quietnesse, for my brethren and companions sake, I will now say, peace be within thee,
Unto Magistrates let me propose David Exampl for the study of quietness, for my brothers and Sodales sake, I will now say, peace be within thee,
Let me propose vnto them the imitation of the Titles which Iulius Pollux gaue vnto the Emperor Commodus, whom for his Quiet behauiour towards all his Subiects, hee termeth the father of the people, gentle, louing, mercifull, iust, courteous, affable, sober, gratious.
Let me propose unto them the imitation of the Titles which Julius Pollux gave unto the Emperor Commodus, whom for his Quiet behaviour towards all his Subjects, he termeth the father of the people, gentle, loving, merciful, just, courteous, affable, Sobrium, gracious.
Let me lay before their eies for the practice of Quietnesse the table of Ptolomie Arsacides which the Emperor Marciu Aurelius found at Thebe wherein were contained these protestations in Greeke Characters, I neuer exalted the proud rich man,
Let me lay before their eyes for the practice of Quietness the table of Ptolemy Arsacides which the Emperor Marciu Aurelius found At Thebe wherein were contained these protestations in Greek Characters, I never exalted the proud rich man,
Vnto Subiects likwise that I may preach Quietnesse, let me put them in minde, that they be subiect to principalities and powers, to obey magistrates and to be readie to euery good worke, to speake euill of no man, to bee no brawlers,
Unto Subjects likewise that I may preach Quietness, let me put them in mind, that they be Subject to principalities and Powers, to obey Magistrates and to be ready to every good work, to speak evil of no man, to be no brawlers,
1. Loue, They must loue them as their Protectors, and honor them as their fathers. 2. Renerence, They must respect them in heart, minde, word and worke, Thou shalt not speake euill of the ruler of the people;
1. Love, They must love them as their Protectors, and honour them as their Father's. 2. reverence, They must respect them in heart, mind, word and work, Thou shalt not speak evil of the ruler of the people;
3. Subiection, Rom. 13.2. whosoeuer resisteth the Magistrate resisteth the ordinance of God, and they that resist shall bring vpon themselues iudgement.
3. Subjection, Rom. 13.2. whosoever Resisteth the Magistrate Resisteth the Ordinance of God, and they that resist shall bring upon themselves judgement.
4. Obedience, Rom. 13.5. Obey the Magistrate for conscience sake. 5. Assistance, Mat. 22.11. Giue vnto Caesar that which is due vnto Caesar; Rom. 13.6. giue vnto all men their dutie, tribute to whom tribute belongeth, custome to whom custome appertaineth.
4. obedience, Rom. 13.5. Obey the Magistrate for conscience sake. 5. Assistance, Mathew 22.11. Give unto Caesar that which is due unto Caesar; Rom. 13.6. give unto all men their duty, tribute to whom tribute belongeth, custom to whom custom appertaineth.
6. Praiers and supplications for them, 1. Tim. 2.1. I exhort that supplications and praiers, and intercessions, and giuing of thankes, be made for them that are in authority that we may lead a quiet and peaceable life in all godlinesse and honestie.
6. Prayers and supplications for them, 1. Tim. 2.1. I exhort that supplications and Prayers, and intercessions, and giving of thanks, be made for them that Are in Authority that we may led a quiet and peaceable life in all godliness and honesty.
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To the Pastors in the Church and their congregations, that they may mutually embrace Quietnesse, let me giue these few directions. 1. To the Pastors and faithfull Preachers my admonition is;
To the Pastors in the Church and their congregations, that they may mutually embrace Quietness, let me give these few directions. 1. To the Pastors and faithful Preachers my admonition is;
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For their doctrine, let it be sound and seasonable, not sharpe with bitternes but deliuered with mildenesse, let them exhort, comfort and beseech as a father doth his children;
For their Doctrine, let it be found and seasonable, not sharp with bitterness but Delivered with mildness, let them exhort, Comfort and beseech as a father does his children;
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let them shun questions and strife in wordes, whereof commeth enuie, railings and surmises. And let them keepe the patterne of wholesome words in loue and faith.
let them shun questions and strife in words, whereof comes envy, railings and surmises. And let them keep the pattern of wholesome words in love and faith.
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By which place we see that the vnquietnesse which Parishioners procure vnto their Ministers, doth prooue their owne hurt, and their Ministers peace is their quietnesse.
By which place we see that the unquietness which Parishioners procure unto their Ministers, does prove their own hurt, and their Ministers peace is their quietness.
Therefore memorable is the example of the Millanois for Ambrose, and of the Samosetans for their Pastor Eusebius, who were content euen all of them to hazzard their owne peace yea goods, yea liues, for their Quietnesse.
Therefore memorable is the Exampl of the Millanois for Ambrose, and of the Samosetans for their Pastor Eusebius, who were content even all of them to hazard their own peace yea goods, yea lives, for their Quietness.
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Honor thy Pastor reuerently, heare him diligently, suffer his reproach willingly, pay his dues truly, conuerse with him friendly, defend him from wrongs continually, loue him entirely.
Honour thy Pastor reverently, hear him diligently, suffer his reproach willingly, pay his dues truly, converse with him friendly, defend him from wrongs continually, love him entirely.
Let not the poore enuie the rich, nor the rich despise the poore, let not the mightie oppresse the meane, nor the meane sort oppugne the mightie, let not the Superior domineere ouer his inferior, nor the inferior set light by his superior; But let euery man abide in that calling wherein he is called, Let euery one doe seruice to another by loue. Philip. 2.3. Let nothing be done through strife or vaine glorie.
Let not the poor envy the rich, nor the rich despise the poor, let not the mighty oppress the mean, nor the mean sort oppugn the mighty, let not the Superior domineer over his inferior, nor the inferior Set Light by his superior; But let every man abide in that calling wherein he is called, Let every one do service to Another by love. Philip. 2.3. Let nothing be done through strife or vain glory.
Then shall mercie and truth meet together, righteousnesse and peace shall kisse each other. Then shall people liue in Quietnesse, and Quietnesse lead to endlesse happines.
Then shall mercy and truth meet together, righteousness and peace shall kiss each other. Then shall people live in Quietness, and Quietness led to endless happiness.
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From the practice of Publicke Quietnesse wee are in the next place to proceede vnto the patterne of priuate Quietnesse, namely that which ought to be preserued betweene priuate persons, in priuate cases, and vpon priuate occasions.
From the practice of Public Quietness we Are in the next place to proceed unto the pattern of private Quietness, namely that which ought to be preserved between private Persons, in private cases, and upon private occasions.
Surely diuisions in iudgement, differences in opinion haue bred at all times great thoughts of heart, greiuous distractions, and most bitter alterations.
Surely divisions in judgement, differences in opinion have bred At all times great thoughts of heart, grievous distractions, and most bitter alterations.
What vnquietnesse difference in opinion wrought in old time among the learned Philosophers, Stoicks, Academicks, Peripateticks and others, we may read abundantly in humane histories.
What unquietness difference in opinion wrought in old time among the learned Philosophers, Stoics, Academics, Peripatetics and Others, we may read abundantly in humane histories.
What great vnquietnesse the vpstart opinions of Arrius, Nestorius, Nouatus, and other Hereticks, haue raised vp in the Christian world, the histories of the Church do make manifest,:
What great unquietness the upstarted opinions of Arius, Nestorius, Nouatus, and other Heretics, have raised up in the Christian world, the histories of the Church do make manifest,:
Our latter times haue had experience of the furious vnquietnesse of Papists, Schismaticks, Martinists, Seperatists, set abroach only by dissentions in opinions.
Our latter times have had experience of the furious unquietness of Papists, Schismatics, Martinists, Separatists, Set abroach only by dissensions in opinions.
The tempest is scarse yet ouer-blowne of that intestine vnquietnesse which difference in opinion had whirled about here in our owne Church in controuersies of thinges indifferent:
The tempest is scarce yet overblown of that intestine unquietness which difference in opinion had whirled about Here in our own Church in controversies of things indifferent:
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so that I may repeate againe (as in the afore-cited song it is often iterated as the burden of the song) the diuisions of Reuben were great thoughts of heart, or rather (by a little inuerting of it) the diuisions of Leuie haue done great hurt.
so that I may repeat again (as in the aforecited song it is often iterated as the burden of the song) the divisions of Reuben were great thoughts of heart, or rather (by a little inverting of it) the divisions of Levy have done great hurt.
For an Antidote against which poison of opinionate vnquietnesse I might preseribe the Apostles confection, follow the truth in loue, Philip. 2.2. Bee like minded, hauing the same loue, be of one accord, of one minde.
For an Antidote against which poison of opinionate unquietness I might preseribe the Apostles confection, follow the truth in love, Philip. 2.2. Bee like minded, having the same love, be of one accord, of one mind.
and his diet which he prescribeth to them who would bee Quiet, Shunne prophane and vaine bablings, 1 Tim. 6.4.5 Abstaine from needlesse questions and contentions of words, wherof commeth enuie, strife, railings, euill surmisings, peruerse disputings of men of corrupt minde and destitute of the truth, from such withdraw thy selfe. 1 Cor. 11.16 If any man (saith the Apostle) seeme to bee contentions, wee haue no such custome, neither the Churches of God.
and his diet which he prescribeth to them who would be Quiet, Shun profane and vain babblings, 1 Tim. 6.4.5 Abstain from needless questions and contentions of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt mind and destitute of the truth, from such withdraw thy self. 1 Cor. 11.16 If any man (Says the Apostle) seem to be contentions, we have no such custom, neither the Churches of God.
But to whom shall I in this case perswade the studie of Quietnesse? shall I speake to the contentions Papist? his heart is set on fire, his teeth are speares and arrowes, his tongue a very sword.
But to whom shall I in this case persuade the study of Quietness? shall I speak to the contentions Papist? his heart is Set on fire, his teeth Are spears and arrows, his tongue a very sword.
Shall I speake to weyward Seperatists? their Soule Psal. 120.6. hateth peace; and therefore as good Theodosius said to contentious Demophilus, Dr. Hall in his Passion sermon.
Shall I speak to weyward Separatists? their Soul Psalm 120.6. hates peace; and Therefore as good Theodosius said to contentious Demophilus, Dr. Hall in his Passion sermon.
I would fall at your feet, I would weepe vnto, I would beseech you, either of you for other, each sort for your selues, both for the Church of God, that you would embrace peace and follow Quietnesse.
I would fallen At your feet, I would weep unto, I would beseech you, either of you for other, each sort for your selves, both for the Church of God, that you would embrace peace and follow Quietness.
And where there is any difference in opinion (as there may bee sometimes euen betweene the best, for heere wee know but in part, and some haue more reuealed vnto them then others haue) I would speake vnto them in the Apostles phrase;
And where there is any difference in opinion (as there may be sometime even between the best, for Here we know but in part, and Some have more revealed unto them then Others have) I would speak unto them in the Apostles phrase;
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I beseech Euodias, and I beseech Syntiche, that they bee of the same minde in the Lord, Rom. 12. •. Let no man presume to vnderstand aboue that which is meete to vnderstand, but let him vnderstand according to sobrietie.
I beseech Euodias, and I beseech Syntyche, that they be of the same mind in the Lord, Rom. 12. •. Let no man presume to understand above that which is meet to understand, but let him understand according to sobriety.
Let no man be too much wedded to his owne opinion, Be not wise in your owne conceits; Phil. 2.3. In lowlinesse of minde let each esteeme others better then themselues.
Let no man be too much wedded to his own opinion, Be not wise in your own conceits; Philip 2.3. In lowliness of mind let each esteem Others better then themselves.
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nor the Church of God, let no man despise or disdaine him that is contrarie opinionated, they that are strong ought to beare with the infirmities of the weake, and not to please themselues.
nor the Church of God, let no man despise or disdain him that is contrary opinionated, they that Are strong ought to bear with the infirmities of the weak, and not to please themselves.
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I come from this vnto the latter kinde of priuate Quietnesse namely that Quietnesse which is to be shewed in suffering wrongs, the chiefest ornament indeede of a quiet minde.
I come from this unto the latter kind of private Quietness namely that Quietness which is to be showed in suffering wrongs, the chiefest ornament indeed of a quiet mind.
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Now whereas there is a threefold sort of wrongs, there must accordingly be a threefold sort of Quietnesse in this required practice. 1. In wrongs offered to our good name 2. In wrongs offered to our bodie.
Now whereas there is a threefold sort of wrongs, there must accordingly be a threefold sort of Quietness in this required practice. 1. In wrongs offered to our good name 2. In wrongs offered to our body.
Thus doth the Apostle Paul demonstrate by his owne example, We are made a gazing stocke to the world, to Angels and to men, wee are reniled yet wee blesse, we are defamed, yet we eatreat.
Thus does the Apostle Paul demonstrate by his own Exampl, We Are made a gazing stock to the world, to Angels and to men, we Are reniled yet we bless, we Are defamed, yet we eatreat.
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when he suffered threatned not, but committed himselfe to him that iudgeth righteously. I confesse this is a sore prouoker to vnquietnesse, when our good name is scandalized,
when he suffered threatened not, but committed himself to him that Judgeth righteously. I confess this is a soar provoker to unquietness, when our good name is scandalized,
Alas who can be Quiet being thus defamed? euill suspitions are raised vp against mee, they lay things vnto my charge, whereof I am as innocent as the childe but this day borne, my good name is called into question, they prouoke mee with bitter wordes, they call mee Theife, Knaue, Whoore, Witch,
Alas who can be Quiet being thus defamed? evil suspicions Are raised up against me, they lay things unto my charge, whereof I am as innocent as the child but this day born, my good name is called into question, they provoke me with bitter words, they call me Thief, Knave, Whore, Witch,
Are these suspicions, or slaunders, or defamations true which are raised vp against them? or are they meere inuentions and false suggestions? If these things are iustly imputed vnto them;
are these suspicions, or slanders, or defamations true which Are raised up against them? or Are they mere Inventions and false suggestions? If these things Are justly imputed unto them;
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But if these accusations raised vp against them be forged, vntrue and vniust, then why should it disquiet thee? O but if thou wert guilty (wilt thou say) if thou wert faulty in those things wherein thou art accused, it would the lesse trouble thee:
But if these accusations raised up against them be forged, untrue and unjust, then why should it disquiet thee? O but if thou Wertenberg guilty (wilt thou say) if thou Wertenberg faulty in those things wherein thou art accused, it would the less trouble thee:
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And now tell me, what is the wrong offered vnto thee which doth thus disquiet thee? Is it reproach, slander, scoffe, euill suspition, wrong information, false suggestion,
And now tell me, what is the wrong offered unto thee which does thus disquiet thee? Is it reproach, slander, scoff, evil suspicion, wrong information, false suggestion,
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but it robbeth thee of thy good name, and preiudiceth thy good report? A lasse poore soule, thy report is but meane, thy fame but slender, which will so soone bee shaken:
but it robbeth thee of thy good name, and preiudiceth thy good report? A lass poor soul, thy report is but mean, thy fame but slender, which will so soon be shaken:
and hee was mightily by some of his company egged on, hee passed it ouer and would seeme to take no notice of it, Let him alone (saith he) let him. In like manner when some told Domitian, how he was traduced by fowle mouthed slaunderers,
and he was mightily by Some of his company egged on, he passed it over and would seem to take no notice of it, Let him alone (Says he) let him. In like manner when Some told Domitian, how he was traduced by fowl mouthed slanderers,
and perswaded to take vengounce of these lewd persons, It is not (saith he) for a generous man to lift vp his hand against euery dogge that barketh at him, let them alone,
and persuaded to take vengounce of these lewd Persons, It is not (Says he) for a generous man to lift up his hand against every dog that barks At him, let them alone,
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and how he may demeane himselfe in the midst of these euill reports without the breach of Quietnesse, briefly let him follow these directions. 1. Let him consider all his waies,
and how he may demean himself in the midst of these evil reports without the breach of Quietness, briefly let him follow these directions. 1. Let him Consider all his ways,
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Euill reports (sayth our woorthy Greenham ) must teach thee that although thou bee not so euill as men would make thee, M. Gr•ēham in his Sermon of a good name.
Evil reports (say our worthy Greenham) must teach thee that although thou be not so evil as men would make thee, M. Gr•ēham in his Sermon of a good name.
3. Let him looke carefully to his future conuersation, Haue your conuersation honest among the Gentiles, that whereas they speake against you as euill doers, they may by your good workes which they shall behold, glorifie God in the day of visitation. 1 Pet. 1.15.
3. Let him look carefully to his future Conversation, Have your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, Glorify God in the day of Visitation. 1 Pet. 1.15.
In the next place wee are to learne the practise of Quietnesse in bodily wrongs and iniuries, wherein euery good Christian must study to be quiet, notwithstanding hee be prouoked by wrongs and hurts done against his body.
In the next place we Are to Learn the practice of Quietness in bodily wrongs and injuries, wherein every good Christian must study to be quiet, notwithstanding he be provoked by wrongs and hurts done against his body.
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And when Peter drew out his sword in his defence to resist the officers which apprehended him in the garden, hee spared not to giue him for that fact, a sharpe, seuere reprehension.
And when Peter drew out his sword in his defence to resist the Officers which apprehended him in the garden, he spared not to give him for that fact, a sharp, severe reprehension.
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I confesse likewise that this is a very difficult thing for flesh and blood to be quiet in such a case, and me thinks I heare rebellious nature reasoning thus.
I confess likewise that this is a very difficult thing for Flesh and blood to be quiet in such a case, and me thinks I hear rebellious nature reasoning thus.
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What? would you haue mee quiet, when I am thus far prouoked? he hath drawen my bloud, I feele the smart, he hath giuen the first blow, I cannot chuse but reply with the next, he shall haue as good as he brought;
What? would you have me quiet, when I am thus Far provoked? he hath drawn my blood, I feel the smart, he hath given the First blow, I cannot choose but reply with the next, he shall have as good as he brought;
where doth the booke of God giue way to quarrellings, fightings, duels or priuate combatings? who gaue thee authority to auenge thy selfe? Doth not God himselfe tell thee vengeance is mine, I will repay it;
where does the book of God give Way to quarrelings, fightings, duels or private combatings? who gave thee Authority to avenge thy self? Does not God himself tell thee vengeance is mine, I will repay it;
know this that true grace and credit standeth more in yeelding obedience vnto God, then in foolish hazarding of life or limmes for a blast of vaine reputation among men.
know this that true grace and credit Stands more in yielding Obedience unto God, then in foolish hazarding of life or limbs for a blast of vain reputation among men.
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But what will you haue mee doe (saith prouoked Nature) in such a case? will you haue me stand still like a stocke) will you haue mee to put vp these blowes? that were the ready way to make me a common Asse, euery one will bee ready to ride vpon my backe;
But what will you have me do (Says provoked Nature) in such a case? will you have me stand still like a stock) will you have me to put up these blows? that were the ready Way to make me a Common Ass, every one will be ready to ride upon my back;
yet there is the place of Iustice to right thee, the Magistrate is the Minister of God vnto thee for thy good, hee beareth not the sword in vaine, hee is to reuenge vpon euill doers;
yet there is the place of justice to right thee, the Magistrate is the Minister of God unto thee for thy good, he bears not the sword in vain, he is to revenge upon evil doers;
for the performance whereof, euery good Christian must rather put vp many wrongs, suffer many losses, sustaine many hinderances, then to breed vnquietnesse.
for the performance whereof, every good Christian must rather put up many wrongs, suffer many losses, sustain many hindrances, then to breed unquietness.
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for that the heat of the sunne was hurtful to the pleaders and the clients heads, Cato that graue Senatour replyed, I for my part (quoth he) could rather wish that all the waies to the place of pleading were cast ouer with caltrops,
for that the heat of the sun was hurtful to the pleaders and the Clients Heads, Cato that graven Senator replied, I for my part (quoth he) could rather wish that all the ways to the place of pleading were cast over with caltrops,
Aeneas Siluius (afterwardes better knowen by the name of Pope Pius, though lesse pious and farre woorse after he vndertooke that name) had a pretty conceit in comparing clients to birds, courts to the field, lawes to the net, and Lawyers to the fowlers:
Aeneas Siluius (afterwards better known by the name of Pope Pius, though less pious and Far Worse After he undertook that name) had a pretty conceit in comparing Clients to Birds, Courts to the field, laws to the net, and Lawyers to the fowlers:
Many a silly fowle and simple foole, becomes a iust prey through their own vnquiet stirrings vnto these cunning fowlers, who throughly plucke their feathers,
Many a silly fowl and simple fool, becomes a just prey through their own unquiet stirrings unto these cunning fowlers, who thoroughly pluck their Feathers,
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It was good counsell which a graue Philosopher gaue vnto the Thebanes; Crates. If hee which harm, you (saith hee) bee weaker then your selues, pardon him,
It was good counsel which a graven Philosopher gave unto the Thebans; Crates. If he which harm, you (Says he) be Weaker then your selves, pardon him,
& may lawfully be vsed if with these caueats. 1. It must not bee for euery trifle, euery trespasse, euery euill word, but in matters of waight and of importance.
& may lawfully be used if with these caveats. 1. It must not be for every trifle, every trespass, every evil word, but in matters of weight and of importance.
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It is a shame for our Nation that at euery Assises there should bee so many actions of trespasse, wherein the dammage is little or nothing. 2. It must be the last refuge:
It is a shame for our nation that At every Assizes there should be so many actions of trespass, wherein the damage is little or nothing. 2. It must be the last refuge:
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All meanes must bee tried, ere thou goe to law, If it bee possible as much as in vs lieth, wee must liue peaceably with all men, And if no other meanes will serue,
All means must be tried, ere thou go to law, If it be possible as much as in us lies, we must live peaceably with all men, And if not other means will serve,
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the Law which should bee the last, is not onely made the first meanes, but many times a close and a secret meanes, it stealeth vpon men before they bee aware,
the Law which should be the last, is not only made the First means, but many times a close and a secret means, it steals upon men before they be aware,
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It is not a sufficient cloake to couer thy cruelty in extremity, that the Law doth affoord thee this aduantage, woe were it vnto thee if thy God should deale with thee according to extremitie, thou that daily pleadest for mercy,
It is not a sufficient cloak to cover thy cruelty in extremity, that the Law does afford thee this advantage, woe were it unto thee if thy God should deal with thee according to extremity, thou that daily pleadest for mercy,
Thus farre haue I trauailed in describing the way to Quietnesse, and in deciphering the practise of Quietnesse both in persons and cases publike and priuate.
Thus Far have I travailed in describing the Way to Quietness, and in deciphering the practice of Quietness both in Persons and cases public and private.
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Now that I may draw to a conclusion of this discourse I will shut vp the remainder of this little Treatise with a briefe delineation of the meanes which serue to keepe and preserue Quietnesse.
Now that I may draw to a conclusion of this discourse I will shut up the remainder of this little Treatise with a brief delineation of the means which serve to keep and preserve Quietness.
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First then to beginne with the personall preseruatiues of Quietnesse, and therein first of all with the Magistrate. Who knoweth not that the Magistracy is the principall meanes for the preseruing of peace and quietnesse in the common-wealth? The ordinance of it is from God, and the end of it is for Ibid. ver. 3. our good:
First then to begin with the personal preservatives of Quietness, and therein First of all with the Magistrate. Who Knoweth not that the Magistracy is the principal means for the preserving of peace and quietness in the commonwealth? The Ordinance of it is from God, and the end of it is for Ibid ver. 3. our good:
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What a monster were a Common-wealth without an head? what Quietnesse? what peace? what iustice can there bee expected where Magistracy faileth? When there was no Ruler in Israel, euery man did what seemed good in his owne eyes:
What a monster were a Commonwealth without an head? what Quietness? what peace? what Justice can there be expected where Magistracy Faileth? When there was no Ruler in Israel, every man did what seemed good in his own eyes:
so it is their duties to imploy all their endeauours to mainetaine and preserue the Quietnesse of the common-wealth, that vnder them wee may liue a quiet and peaceable life.
so it is their duties to employ all their endeavours to maintain and preserve the Quietness of the commonwealth, that under them we may live a quiet and peaceable life.
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Be wise therefore ô ye Kings, be instructed ye Iudges of the earth: For euen Kings and Princes must make this the principall scope of their Soueraigntie.
Be wise Therefore o you Kings, be instructed you Judges of the earth: For even Kings and Princes must make this the principal scope of their Sovereignty.
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and therefore must employ all his studies and paines to procure and maintaine by the making and executiou of good lawes the welfare •od peace of his people,
and Therefore must employ all his studies and pains to procure and maintain by the making and executiou of good laws the welfare •od peace of his people,
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Therefore they haue their Subordinate Ministers of Iustice, as Iudges, Instices, and other inferiour officers, to see that peace & quietnesse be maintained within their seuerall circuits and diuisions.
Therefore they have their Subordinate Ministers of justice, as Judges, Injustices, and other inferior Officers, to see that peace & quietness be maintained within their several circuits and divisions.
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First let mee entreat the honourable Iudges, the chiefe Guardians of Iustice and Prouidors of Quietnesse next vnto his sacred Maiesty, that they would study for the Quietnes of the common-wealth,
First let me entreat the honourable Judges, the chief Guardians of justice and Prouidors of Quietness next unto his sacred Majesty, that they would study for the Quietness of the commonwealth,
This their oath which they take at their admission into their office, this the verie commission giuen vnto them by vertue of their office, doth vpon perill of their bodies, and danger of their souls require of them.
This their oath which they take At their admission into their office, this the very commission given unto them by virtue of their office, does upon peril of their bodies, and danger of their Souls require of them.
And with Dauid let mee shew them their dutie, Doe right to the poore and fatherlesse, deliuer the poore & needy, saue them from the hands of the wicked.
And with David let me show them their duty, Do right to the poor and fatherless, deliver the poor & needy, save them from the hands of the wicked.
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Next to the worshipfull Iustices of the peace (which are as the Ephori of our common-wealth, the ouerseers of the common Quietnes) that my speech may bee seasonable.
Next to the worshipful Justices of the peace (which Are as the Ephori of our commonwealth, the Overseers of the Common Quietness) that my speech may be seasonable.
for blessed are the peace-makers. What is the summe of their office, but the preseruation of Quietnesse? The extent of their commission is to enquire and determine of all and singular such accusations and informations made of any offences disturbing the common peace; 2. Edw 3.6.18. Edw. 3.2.24. to heare and determine at the Kings suite all manner of fellonies and trespasses committed in their seuerall counties against the peace;
for blessed Are the peacemakers. What is the sum of their office, but the preservation of Quietness? The extent of their commission is to inquire and determine of all and singular such accusations and informations made of any offences disturbing the Common peace; 2. Edward 3.6.18. Edward 3.2.24. to hear and determine At the Kings suit all manner of felonies and Trespasses committed in their several counties against the peace;
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to restraine offenders, rioters, and barreters, to binde to the peace and good behauiour vnruly persons, to pursue, 2. He. 5.4. 12. R. 2.10. take and chasten offenders.
to restrain offenders, rioters, and barrators, to bind to the peace and good behaviour unruly Persons, to pursue, 2. He. 5.4. 12. R. 2.10. take and chasten offenders.
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their diligence wherein is of so great moment that it is of force to keepe the Iudges idle in Westminster-hall and the plow to be followed in the countrie, it would abridge the number of Nisi prius, and bring downe the pride of insolent Lawyers.
their diligence wherein is of so great moment that it is of force to keep the Judges idle in Westminster hall and the blow to be followed in the country, it would abridge the number of Nisi prius, and bring down the pride of insolent Lawyers.
But from these to descend to the inferior officers, as Constables, Church-wardens, Constables & Tithingmen. Tithingmen, and Ouerseers, let me tell them, that they are in place to preserue Quietnesse,
But from these to descend to the inferior Officers, as Constables, Churchwardens, Constables & Tithingmen. Tithingmen, and Overseers, let me tell them, that they Are in place to preserve Quietness,
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For the Preachers of the word are the Sonnes of peace, they come with a message of peace, their message is a doctrine of reconciliation, their doctrine the pathway to peace and quietnesse.
For the Preachers of the word Are the Sons of peace, they come with a message of peace, their message is a Doctrine of reconciliation, their Doctrine the pathway to peace and quietness.
They are the prodromi to prepare the way for Quietnesse, by speaking to the conscience, and teaching inward peace, without which there can bee no Quietnesse.
They Are the prodromi to prepare the Way for Quietness, by speaking to the conscience, and teaching inward peace, without which there can be no Quietness.
Notwithstanding all which I would admonish and desire, yea in the bowels of Christ Iesus beseech my reuerent brethren and fellow laborers in Gods haruest, that they would both in their lectures continually preach Quietnesse,
Notwithstanding all which I would admonish and desire, yea in the bowels of christ Iesus beseech my reverent brothers and fellow laborers in God's harvest, that they would both in their Lectures continually preach Quietness,
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It was a notable custome of old time obserued in this land (and I thinke the statute for it at this day is in force) that in the place of iudgement the Bishop or Minister should sit with the Magistrate, in the decision of controuersies,
It was a notable custom of old time observed in this land (and I think the statute for it At this day is in force) that in the place of judgement the Bishop or Minister should fit with the Magistrate, in the decision of controversies,
and suppressing of enormities, that so the one by Gods law might instruct the conscience, and the other by the law of the Realme might correct the delinquents.
and suppressing of enormities, that so the one by God's law might instruct the conscience, and the other by the law of the Realm might correct the delinquents.
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It were to bee wished that seeing the Magistrate peraduenture accepteth not so well the Ministers presence in his place of iustice, hee would vouchsafe his owne presence at the Ministers lectures.
It were to be wished that seeing the Magistrate Peradventure Accepteth not so well the Ministers presence in his place of Justice, he would vouchsafe his own presence At the Ministers Lectures.
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As in some places of our Countrie it is worthily obserued (I would euery where it were imitated) once a weeke at places where weekely lectures by authoritie are established, the Magistrates of the countrie round about and the chiefe Diuines do meete, the one to instruct the people Christianitie, the other to appease cases of controuersie.
As in Some places of our Country it is worthily observed (I would every where it were imitated) once a Week At places where weekly Lectures by Authority Are established, the Magistrates of the country round about and the chief Divines do meet, the one to instruct the people Christianity, the other to appease cases of controversy.
As concerning the Houshelders preseruation of Quietnesse I shall speake the lesse, because I haue alreadie touched it more at large in its proper place.
As Concerning the Houshelders preservation of Quietness I shall speak the less, Because I have already touched it more At large in its proper place.
As in a common fire euery one will be readie to help to extinguish, and as for a common good euery good man will be willing to put to his helping hand;
As in a Common fire every one will be ready to help to extinguish, and as for a Common good every good man will be willing to put to his helping hand;
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It is reported of that learned and worthy iudge the late Iudge L. Dyer, if there came any controuersies of poore men to bee tried at the Assises before him, hee would vsually say that either the parties were wilfull,
It is reported of that learned and worthy judge the late Judge L. Dyer, if there Come any controversies of poor men to be tried At the Assizes before him, he would usually say that either the parties were wilful,
but why are neighbors s• pittilesse that they interpose not themselues to the appeasing of these inconueniences? I speake this (saith the Apostle) to your shame, is it so, that there is not a wise man among you? no not one that is able to iudge betweene brethren? My brethren and beloued countrimen let vs take away that infamie, that shame, that disgrace from our Townes, Parishes,
but why Are neighbours s• pitiless that they interpose not themselves to the appeasing of these inconveniences? I speak this (Says the Apostle) to your shame, is it so, that there is not a wise man among you? no not one that is able to judge between brothers? My brothers and Beloved countrymen let us take away that infamy, that shame, that disgrace from our Towns, Parishes,
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and vicinities, yea especially from our selues, let vs not make our selues guiltie of other mens furies, whiles we cease to pacifie their vnquietnesse:
and Vicinities, yea especially from our selves, let us not make our selves guilty of other men's furies, while we cease to pacify their unquietness:
Let vs beare one an others burdens, and euery one help forward the common quietnesse, by warning them that are vnruly, comforting the feeble, supporting the weake, and shewing patience towards all.
Let us bear one an Others burdens, and every one help forward the Common quietness, by warning them that Are unruly, comforting the feeble, supporting the weak, and showing patience towards all.
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And to the same purpose Plato in his platforme of the common wealth saith, that both publike and priuate concord and vnity is preserued by publike iustice and priuate equity.
And to the same purpose Plato in his platform of the Common wealth Says, that both public and private concord and unity is preserved by public Justice and private equity.
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The practise whereof, Marcus Aurelius doth explaine vnto his sonne in his death-bed Admonitions, My Sonne (saith he) wouldest thou liue quietly, and haue others with thee and by thee to liue peaceably, carry thy selfe vprightly, deale plainely, iudge truely, abstaine from iniurie, right the wronged, relieue the oppressed, suppresse the wicked.
The practice whereof, Marcus Aurelius does explain unto his son in his deathbed Admonitions, My Son (Says he) Wouldst thou live quietly, and have Others with thee and by thee to live peaceably, carry thy self uprightly, deal plainly, judge truly, abstain from injury, right the wronged, relieve the oppressed, suppress the wicked.
What peace (saith Iehu ) can there bee, so long as Iezabels whoredomes and witchcrafts are in great abundance? Therefore when the Apostle would shew vs the way how wee may liue a quiet and a peaceable life vnder them that are in authority.
What peace (Says Iehu) can there be, so long as Iezabels whoredoms and witchcrafts Are in great abundance? Therefore when the Apostle would show us the Way how we may live a quiet and a peaceable life under them that Are in Authority.
seeing wee are so full of frailties and imperfections? How shall wee establish it in others who are so vnable to effect it in our selues? Therefore wee had neede to bee feruent in prayer, both for our selues and others.
seeing we Are so full of frailties and imperfections? How shall we establish it in Others who Are so unable to Effect it in our selves? Therefore we had need to be fervent in prayer, both for our selves and Others.
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when thou canst not preuaile with men, heerby thou maist preuaile with God. Thus hauel, as God hath enabled mee, explained this needefull duty, the study of Quietnesse.
when thou Canst not prevail with men, hereby thou Mayest prevail with God. Thus havel, as God hath enabled me, explained this needful duty, the study of Quietness.
c-crq pns21 vm2 xx vvi p-acp n2, av pns21 vm2 vvi p-acp np1. av vvi, p-acp np1 vhz vvn pno11, vvd d j n1, dt n1 pp-f n1.
If it please God to giue a a blessing to these my poore endeauours, that by them the heart of anie troublesome or troubled Auditours haue beene reclaimed vnto Quietnes, his holy name haue all the glory of it,
If it please God to give a a blessing to these my poor endeavours, that by them the heart of any troublesome or troubled Auditors have been reclaimed unto Quietness, his holy name have all the glory of it,
cs pn31 vvb np1 pc-acp vvi dt dt n1 p-acp d po11 j n2, cst p-acp pno32 dt n1 pp-f d j cc j-vvn n2 vhb vbn vvn p-acp n1, po31 j n1 vhb d dt n1 pp-f pn31,
yet for Ierusalems sake I will not hold my peace, for my Countries sake I will euer pray, that peace may bee within our wals, and prosperity within our pallaces:
yet for Ierusalems sake I will not hold my peace, for my Countries sake I will ever pray, that peace may be within our walls, and Prosperity within our palaces:
av p-acp npg1 n1 pns11 vmb xx vvi po11 n1, p-acp po11 ng1 n1 pns11 vmb av vvi, cst n1 vmb vbi p-acp po12 n2, cc n1 p-acp po12 n2:
