Two sermons of assise the one intituled A prohibition of reuenge, the other, A sword of maintenance : preached at two seuerall times, before the right worshipfull iudges of assise, and gentlemen assembled in Hertford, for the execution of iustice, and now published / by W. Westerman ...
THe most wise and holy Lord & Law-giuer of Israell (Right Worshipfull and right Christian Audience ) ordayned that the sonnes of Aaron with their siluer Trumpets, should soūd out,
THe most wise and holy Lord & Lawgiver of Israel (Right Worshipful and right Christian Audience) ordained that the Sons of Aaron with their silver Trumpets, should found out,
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we are the Leuites: his two Testaments are the two siluer Trumpets ▪ the distinction of sounds is pricked downe before vs in his booke of truth, whose direct wee are to sing after, soūding out sometime doctrine of instruction, sometime of reproofe, sometime of comfort, setting it sometimes to the heads and rulers, sometimes to the meaner sort, sometimes to peace, sometimes to warr,
we Are the Levites: his two Testaments Are the two silver Trumpets ▪ the distinction of sounds is pricked down before us in his book of truth, whose Direct we Are to sing After, sounding out sometime Doctrine of instruction, sometime of reproof, sometime of Comfort, setting it sometime to the Heads and Rulers, sometime to the meaner sort, sometime to peace, sometime to war,
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Now because I am at this present, though of my selfe an earthen pitcher, yet called to vtter some certaine voyce out of these siluer trumpets, that all sorts of Auditors heere assembled may reuerently,
Now Because I am At this present, though of my self an earthen pitcher, yet called to utter Some certain voice out of these silver trumpets, that all sorts of Auditors Here assembled may reverently,
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and it is to be serued by vs the Messengers of the Lord, vpon you his people, that by meanes of your Christian profession doe owe especiall obedience to the high court of heauen.
and it is to be served by us the Messengers of the Lord, upon you his people, that by means of your Christian profession do owe especial Obedience to the high court of heaven.
If wee breake open this writ, wee shall perceiue the contentes thereof to be first A Prohibition of Reuenge: Auenge not your selues (dearely beloued) but giue place to wrath:
If we break open this writ, we shall perceive the contents thereof to be First A Prohibition of Revenge: Avenge not your selves (dearly Beloved) but give place to wrath:
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it is mine saith the Lord, I will repay, by my selfe or my substitutes; therefore Auenge not yourselues, intrude not into my throne, forestall not my right;
it is mine Says the Lord, I will repay, by my self or my substitutes; Therefore Avenge not yourselves, intrude not into my throne, forestall not my right;
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The Reuenge therefore that is by this Prohibition remoued, is priuate: such as receiuing iniuries offered without right, repayeth them againe without Law. The reuenge,
The Revenge Therefore that is by this Prohibition removed, is private: such as receiving injuries offered without right, repayeth them again without Law. The revenge,
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& redresse of wrongs warranted vnto vs, is the wrath & vengeance of the Lord: either mediatly to be executed by his Ministers ordayned to take vengeaunce of euill doers:
& redress of wrongs warranted unto us, is the wrath & vengeance of the Lord: either mediately to be executed by his Ministers ordained to take vengeance of evil doers:
to let slippe all occasions of quarrell, and so to forget and forgiue, that wee eschew all prouocations, all motions or speaches, that may renew the memorie of wrongs,
to let slip all occasions of quarrel, and so to forget and forgive, that we eschew all provocations, all motions or Speeches, that may renew the memory of wrongs,
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some againe expound it of mans wrath as it is in another, & wherin he is the Patient: as though this were a Caueat to stay vs from laying sticks vpon another mans fire: that wee blow not the coales, of another mans choler:
Some again expound it of men wrath as it is in Another, & wherein he is the Patient: as though this were a Caveat to stay us from laying sticks upon Another men fire: that we blow not the coals, of Another men choler:
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But wee follow those interpreters which with best warrant do vnderstand this wrath of Gods wrath, and the reuenge of iniquitie, or his diuine Iudgement, and not of the anger either of the wrong dooer,
But we follow those Interpreters which with best warrant do understand this wrath of God's wrath, and the revenge of iniquity, or his divine Judgement, and not of the anger either of the wrong doer,
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But I neede not make many wordes, let the Holie Ghost interpret it selfe, which by the Confirmation brought from the Authoritie of Moses, and the mouth of the Lord himselfe, doth manifestly declare, that such wrath is heere to be yeelded vnto,
But I need not make many words, let the Holy Ghost interpret it self, which by the Confirmation brought from the authority of Moses, and the Mouth of the Lord himself, does manifestly declare, that such wrath is Here to be yielded unto,
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Now wee haue notice of the Authoritie wherewith this writ is confirmed, let vs serch the contents and meaning of the Prohibition, being directed from so great a Lord, vnder perill of our soules if wee obey not his commaunde.
Now we have notice of the authority wherewith this writ is confirmed, let us search the contents and meaning of the Prohibition, being directed from so great a Lord, under peril of our Souls if we obey not his command.
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and soules in well doing to the Lord our faythfull Creator, and Reuenger. Againe: those whom wee loue wee imitate, and expresse in manners and behauiour:
and Souls in well doing to the Lord our faithful Creator, and Revenger. Again: those whom we love we imitate, and express in manners and behaviour:
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As God is our Father in Creation & Adoption: so must we proue our selues to be his children in Imitation: but in nothing may wee better declare who is our father,
As God is our Father in Creation & Adoption: so must we prove our selves to be his children in Imitation: but in nothing may we better declare who is our father,
then as wee were beloued when wee were enemies: so to loue againe, and pray for our enimies when they haue wronged vs. Dyd our Sauiour Christ reuenge when hee was hurt? No:
then as we were Beloved when we were enemies: so to love again, and pray for our enemies when they have wronged us Did our Saviour christ revenge when he was hurt? No:
sayth the Apostle, beeing reuiled hee reuiled not againe, beeing iniuried hee sought no reuenge, when he suffered, hee threatned not, but committed it to him that iudgeth righteously.
say the Apostle, being reviled he reviled not again, being injuried he sought no revenge, when he suffered, he threatened not, but committed it to him that Judgeth righteously.
but the spirit of God being pure is also peaceable and telleth him how much hee is beloued, endeuoring to drowne all conceipt of mens spight and malice, in the depth of Gods loue set as a seale to his conscience.
but the Spirit of God being pure is also peaceable and Telleth him how much he is Beloved, endeavouring to drown all conceit of men's spite and malice, in the depth of God's love Set as a seal to his conscience.
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wherefore Coloss. 3. saith Saint Paul; As the elect of God, holie and beloued put on the bowels of mercie, kindenesse, humblenesse of minde, meekenesse, long suffering, forbearing one another, and forgiuing one another:
Wherefore Coloss. 3. Says Saint Paul; As the elect of God, holy and Beloved put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one Another, and forgiving one Another:
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For it is an Article of Couenant beetweene God and our selues, rehearsed in our prayers, and parle with the Lord, that as wee are forgiuen our offe•ses, so should wee forgiue.
For it is an Article of Covenant between God and our selves, rehearsed in our Prayers, and parley with the Lord, that as we Are forgiven our offe•ses, so should we forgive.
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how can wee demaund performance at his hands, and not rather looke for such measure as wee mete to others? When our Master remitteth ten thousand talents, if wee bee straight laced,
how can we demand performance At his hands, and not rather look for such measure as we meet to Others? When our Master remitteth ten thousand Talents, if we be straight laced,
Dearely beloued, sayth Paul, as of God, so beloued for his sake of my selfe: I loue you and yet may not flatter you. What will many of our paynted Christians say to this? Surely, hee is not my friend, hee loues mee not, that would aduise mee to suffer this disgrace, or put vp this iniurie:
Dearly Beloved, say Paul, as of God, so Beloved for his sake of my self: I love you and yet may not flatter you. What will many of our painted Christians say to this? Surely, he is not my friend, he loves me not, that would advise me to suffer this disgrace, or put up this injury:
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As Paul, so I would all Ambassadours of heauenly peace would keepe this note of loue, that one string soūding right, might serue to set all the other in tune.
As Paul, so I would all ambassadors of heavenly peace would keep this note of love, that one string sounding right, might serve to Set all the other in tune.
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And thus much for this sweet title: Dearely beloued: which I desire of the Lord may make such melody in your hearts, at this present time, that all desire of reuenge,
And thus much for this sweet title: Dearly Beloved: which I desire of the Lord may make such melody in your hearts, At this present time, that all desire of revenge,
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Now foloweth the restraint, Auenge not your selues. Reuenge is a rash proceeding to the punishment of iniuries receaued, without law, without order, without authoritie.
Now Followeth the restraint, Avenge not your selves. Revenge is a rash proceeding to the punishment of injuries received, without law, without order, without Authority.
Concupiscence is the mother of many wicked impes, fathered by the diuell, and conceiued in the wombe of the heart, which must be strangled in the byrth:
Concupiscence is the mother of many wicked imps, fathered by the Devil, and conceived in the womb of the heart, which must be strangled in the birth:
but the Lord which made the frame of the heart and searcheth the thoughts, is a Iudge standing before the doore therof, to condemne those that doe but grudge against their bretheren, saith saint Iames. Hell and destruction are before the Lord:
but the Lord which made the frame of the heart and Searches the thoughts, is a Judge standing before the door thereof, to condemn those that do but grudge against their brethren, Says saint James Hell and destruction Are before the Lord:
The situation of Iericho was pleasaunt, but the water was naught, and the ground venemous and barren, till Elisha the Prophet, by an infusion of Salt cast into the spring of the waters, cured those infectious qualities:
The situation of Jericho was pleasant, but the water was nought, and the ground venomous and barren, till Elisha the Prophet, by an infusion of Salt cast into the spring of the waters, cured those infectious qualities:
and so beloued, is the estate of a professed Christian, pleasaunt to behold with many seeming commodities, which (if the waters of the heart be bitter and infectious with the inueterate leauen of malice ) are all dashed,
and so Beloved, is the estate of a professed Christian, pleasant to behold with many seeming commodities, which (if the waters of the heart be bitter and infectious with the inveterate leauen of malice) Are all dashed,
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Auenge not your selues dearely beloued Diuerse be the reasons that backe this prohibition, and may make it of force to withdraw vs frō this priuate & priuie rancour of the minde,
Avenge not your selves dearly Beloved Diverse be the Reasons that back this prohibition, and may make it of force to withdraw us from this private & privy rancour of the mind,
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though commonly the affections incensed haue no eares. But see, (beloued) before the Cocatrice egges bee hatched, and they breake out into a serpent, what trauaile,
though commonly the affections incensed have no ears. But see, (Beloved) before the Cockatrice eggs be hatched, and they break out into a serpent, what travail,
and payne, there is in the conception, & breeding of mischiefe, & nourishing of a reuenging thought. What disease can so disfigure the bodie and consume it? what losse can so take away the benefit of Riches or honour? or what canker can so infect and poyson the soule, as an enuious thirst of vengeaunce, and a desire to cry quittance with our enimies? Hee that carrieth the fire of malice in his bosom,
and pain, there is in the conception, & breeding of mischief, & nourishing of a revenging Thought. What disease can so disfigure the body and consume it? what loss can so take away the benefit of Riches or honour? or what canker can so infect and poison the soul, as an envious thirst of vengeance, and a desire to cry quittance with our enemies? He that Carrieth the fire of malice in his bosom,
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first burnes himselfe, pyneth and scorcheth his braynes, dryeth the marrow of his boanes, drinketh vp his owne bloud, bewrayeth his worme-eaten conscience with the malicious sparkles of an euil eye.
First burns himself, pineth and scorcheth his brains, drieth the marrow of his bones, Drinketh up his own blood, bewrayeth his Worm-eaten conscience with the malicious sparkles of an evil eye.
For as Wisdome maketh the face to shine, and a ioyful hart maketh a cheerfull countenance, as a sound minde is the life of the flesh and restoratiue to the boanes:
For as Wisdom makes the face to shine, and a joyful heart makes a cheerful countenance, as a found mind is the life of the Flesh and restorative to the bones:
When Haman hath reconed vp all the glorie of his riches, the multitude of his children, all his promotions, wherwith the king had honored him, the fauour and banquet, wherewith the Queene had graced him, what is all this to cheere him vp that hath a clog in his heart, which driues him to confesse, that all this is nothing,
When Haman hath reckoned up all the glory of his riches, the multitude of his children, all his promotions, wherewith the King had honoured him, the favour and banquet, wherewith the Queen had graced him, what is all this to cheer him up that hath a clog in his heart, which drives him to confess, that all this is nothing,
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yet if thou concealest a spightfull heart vnder this maske of religion, thou art but as a potsheard ouerlaide with siluer drosse, a guilded scpulchre, and all thy professiō is but a lye, not able to affourd any comfort of conscience to thyne owne soule:
yet if thou concealest a spiteful heart under this mask of Religion, thou art but as a potsherd overlaid with silver dross, a Guilded scpulchre, and all thy profession is but a lie, not able to afford any Comfort of conscience to thine own soul:
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How can that minde which is stuffed with superfluitie of malice, heare with profit that word, which is sincere milke to bee receiued with meekenesse as of new borne babes?
How can that mind which is stuffed with superfluity of malice, hear with profit that word, which is sincere milk to be received with meekness as of new born babes?
Againe, what prayers can issue from a bitter fountaine? What desire or delyght can the malicious heart haue to present it selfe before the Maiestie of him that esteemeth of hatred as manslaughter? How darest thou offer those sighes and groanes to the Lord that breake frō a forge of reuenge? With what confidence canst thou lift vp those hands to God for mercie, that are readie to be lifted vp against thy brother in cruelty? seeing the Lord will haue pure hands lifted vp without wrath or doubting?
Again, what Prayers can issue from a bitter fountain? What desire or delight can the malicious heart have to present it self before the Majesty of him that esteems of hatred as manslaughter? How Darest thou offer those sighs and groans to the Lord that break from a forge of revenge? With what confidence Canst thou lift up those hands to God for mercy, that Are ready to be lifted up against thy brother in cruelty? seeing the Lord will have pure hands lifted up without wrath or doubting?
but hee that hateth his brother is in darknesse. A turbulent spirit, and a spightfull heart is like a troubled water, wher there appeares no reflection of any comfortable countenance,
but he that hates his brother is in darkness. A turbulent Spirit, and a spiteful heart is like a troubled water, where there appears no reflection of any comfortable countenance,
For ther is no such harbour for him to lurke and fortifie himselfe in, as that heart which is swept with anger, and garnished with wrath: vpon whose rage the sunne hath often set:
For there is no such harbour for him to lurk and fortify himself in, as that heart which is swept with anger, and garnished with wrath: upon whose rage the sun hath often Set:
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Seeing then the very thoughts of reuenge, are iudged and condemned of the Lord, seing they are the roote of all mischiefes, the tormenters of the body, the disfigurers of the face, the depriuers of rest in the middest of riches & honour; the slaughterers of the soule; the empeachment of religion;
Seeing then the very thoughts of revenge, Are judged and condemned of the Lord, sing they Are the root of all mischiefs, the tormenters of the body, the disfigurers of the face, the deprivers of rest in the midst of riches & honour; the slaughterers of the soul; the empeachment of Religion;
yet wee may tame our our tongue, and represse our actions for feare of the magistrate, that is the minister of God to take vengeaunce of all cursed speakers, and wicked dooers. Two sorts of people are concluded,
yet we may tame our our tongue, and repress our actions for Fear of the magistrate, that is the minister of God to take vengeance of all cursed Speakers, and wicked doers. Two sorts of people Are concluded,
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or ramping in cruel maner vpon their pray. The other, like Foxes, close, and subtill, but greedie notwithstanding. One trusteth to his force: the other to his fraude:
or ramping in cruel manner upon their prey. The other, like Foxes, close, and subtle, but greedy notwithstanding. One Trusteth to his force: the other to his fraud:
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one taketh his lust and libertie, scorning Gods ordinance, as a refuge for cowardes, and not a fitte redresse for them that haue nimble tongues of their owne,
one Takes his lust and liberty, scorning God's Ordinance, as a refuge for cowards, and not a fit redress for them that have nimble tongues of their own,
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First, wee are by vertue of this warrant to charme those great barkers, which vsing that womanish kinde of reuenge, doe bend their tongues like bowes, and shoote their words like arrowes.
First, we Are by virtue of this warrant to charm those great barkers, which using that womanish kind of revenge, do bend their tongues like bows, and shoot their words like arrows.
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if the nicke-name of foole in vnaduised anger be worthie of hell fire; then what shall be giuen vnto thee thou false tongue, which louest and vsest to speake all wordes, that may destroy? which cuttest like a rasor, not onely those that are present,
if the nickname of fool in unadvised anger be worthy of hell fire; then what shall be given unto thee thou false tongue, which love and usest to speak all words, that may destroy? which cuttest like a razor, not only those that Are present,
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and that more is, Vnoictu multos interficit, with one blowe it spoyles a multitude How great is the wounde, that so small a weapon maketh? Saint Iames tearmeth it to bee a worlde of mischiefe, a fire that enflameth the whole course of Nature,
and that more is, Vnoictu multos interficit, with one blow it spoils a multitude How great is the wound, that so small a weapon makes? Saint James termeth it to be a world of mischief, a fire that inflameth the Whole course of Nature,
an vnrulie euill, full of deadly poyson, a beast that no man can tame. And yet the Lordes bel•ued are not to suffer this member runne riot in themselues:
an unruly evil, full of deadly poison, a beast that no man can tame. And yet the lords bel•ued Are not to suffer this member run riot in themselves:
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then they crie out, in the bitternesse of their heart, vpon God and the Magistrate for further vengeance against him, whom they haue most cruellie torne and depraued alreadie.
then they cry out, in the bitterness of their heart, upon God and the Magistrate for further vengeance against him, whom they have most cruelly torn and depraved already.
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O fooles and slowe of heart, sayd our Sauiour to his disciples: and, goe behinde mee Sathan, to Peter, that a little before made a blessed confession of the truth.
O Fools and slow of heart, said our Saviour to his Disciples: and, go behind me Sathan, to Peter, that a little before made a blessed Confessi of the truth.
O foolish Galathians, who hath bewitched you? writeth Paul to those for whom he trauayled twyce, that Christ might be formed in thē. In these reprehensions,
Oh foolish Galatians, who hath bewitched you? Writeth Paul to those for whom he travailed twice, that christ might be formed in them. In these reprehensions,
But the case seemeth harder in flat curses, and prayers of execration, and vengeaunce, which notwithstanding by warrant from the spirit of God, haue proceeded lawfully from the mouthes of holie men, in especiall commission for the same.
But the case seems harder in flat curses, and Prayers of execration, and vengeance, which notwithstanding by warrant from the Spirit of God, have proceeded lawfully from the mouths of holy men, in especial commission for the same.
What woes, and iudgements doth the Lord thunder out against Chorazim, and Bethsaida, against Pharises, Scribes, and hypocrits? Ieremie, and Dauid praye most feruently against certaine enimies to God and them selues. Saint Paule in particular against Alexander the Coppersmith, prayeth the Lord, to reward him according to his deedes, which were euill and cruell.
What woes, and Judgments does the Lord thunder out against Chorazim, and Bethsaida, against Pharisees, Scribes, and Hypocrites? Ieremie, and David pray most fervently against certain enemies to God and them selves. Saint Paul in particular against Alexander the Coppersmith, Prayeth the Lord, to reward him according to his Deeds, which were evil and cruel.
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For the prayers and imprecations of those that were in••wed with a spirit of prophecie, came not from any desire or delight they had to see Gods vengeaunce vpon others for any priuate respect:
For the Prayers and imprecations of those that were in••wed with a Spirit of prophecy, Come not from any desire or delight they had to see God's vengeance upon Others for any private respect:
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but Elias was fired with a peculiar spirit, against the enemies of God, which being doubled on his seruant, procured him in the Lordes name to curse those malepart boyes, that reproched the ministerie of God, in the wanton mockerie of Elishaes defect.
but Elias was fired with a peculiar Spirit, against the enemies of God, which being doubled on his servant, procured him in the lords name to curse those malepart boys, that reproached the Ministry of God, in the wanton mockery of Elisha's defect.
Although I speake all maner of mischiefe, curse damnablie, sweare horriblie, yet I protest (with a mōstrous oath) that I meane no harme, it is not for reuenge, or anger, but custom:
Although I speak all manner of mischief, curse damnably, swear horribly, yet I protest (with a monstrous oath) that I mean no harm, it is not for revenge, or anger, but custom:
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and whatsoeuer small reconing hee maketh of cursing and blasphemie, yet hee that sweareth often, must needes bee like a seruant often beaten and bunched, which can not be without some scarre, saith the wise man:
and whatsoever small reckoning he makes of cursing and blasphemy, yet he that Sweareth often, must needs be like a servant often beaten and bunched, which can not be without Some scar, Says the wise man:
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for the righteous Lord, that wil demaund an account of euery idle worde, will not hold him guiltlesse vndoubtedly, that with monstrous oathes taketh his name in vaine, howsoeuer the iudgements of the Lord are not regarded by the wicked.
for the righteous Lord, that will demand an account of every idle word, will not hold him guiltless undoubtedly, that with monstrous Oaths Takes his name in vain, howsoever the Judgments of the Lord Are not regarded by the wicked.
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and rash termes, and yet vpon admonitiō for the same, maketh answere, Nihil habeo mali in corde, I haue no euil in my heart, be to be credited in this case or no;
and rash terms, and yet upon admonition for the same, makes answer, Nihil habeo mali in cord, I have no evil in my heart, be to be credited in this case or no;
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For if he rage and belch out vnsauorie & rotten words, cursings & blasphemies, though he say his hart is sound and cleane, shall wee beleeue him? Nay rather let vs giue credit to the Lord, which as a most approued Physicion hath set downe this Aphorisme as an infallible rule:
For if he rage and belch out unsavoury & rotten words, cursings & Blasphemies, though he say his heart is found and clean, shall we believe him? Nay rather let us give credit to the Lord, which as a most approved physician hath Set down this Aphorism as an infallible Rule:
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but in the meane while wee are to know the tree by the fruict, and the fountaine by the water, assuring our selues, that where smoke and vapoures are there is some fire,
but in the mean while we Are to know the tree by the fruit, and the fountain by the water, assuring our selves, that where smoke and vapours Are there is Some fire,
The highest degree is to set the mouth against heauen, as Rabsache, and Iulian the Apostate did: the next is to curse the King, or speake euill of the ruler of the people, to rayle at Authoritie:
The highest degree is to Set the Mouth against heaven, as Rabshakeh, and Iulian the Apostate did: the next is to curse the King, or speak evil of the ruler of the people, to rail At authority:
and such as vncharitably curse the deafe, which cannot heare, or foolishly curse themselues, and sweare as Peter did, to get credit amongst a cursed company that vsed belike that fashion in their affirmations.
and such as uncharitably curse the deaf, which cannot hear, or foolishly curse themselves, and swear as Peter did, to get credit among a cursed company that used belike that fashion in their affirmations.
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As in all these the impatiencie or corruption of a wicked hart is discouered, so also doth it shew it selfe in the rage and crueltie of a man against the verie dumbe cattell, the power of whose life and death is in his handes.
As in all these the impatiency or corruption of a wicked heart is discovered, so also does it show it self in the rage and cruelty of a man against the very dumb cattle, the power of whose life and death is in his hands.
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as those monsters which Saint Peter shadoweth out in their colours, that walke after the flesh, in the lust of vncleannesse, despising gouernment, being presumptuous,
as those monsters which Saint Peter shadoweth out in their colours, that walk After the Flesh, in the lust of uncleanness, despising government, being presumptuous,
who is hee almost that dares not reuile those that are of greatest vertue, best desert, highest authoritie? if they perceyue not such to fauour their dissolute behauiour.
who is he almost that dares not revile those that Are of greatest virtue, best desert, highest Authority? if they perceive not such to favour their dissolute behaviour.
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and venting out at the mouth, that you the Lords beloued may see the deformitie, & reforme the fault, according to this prohibition of saint Pauls, Auenge not your selues:
and venting out At the Mouth, that you the lords Beloved may see the deformity, & reform the fault, according to this prohibition of saint Paul's, Avenge not your selves:
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& therfore without deliberation with themselues, without expectation of Gods vengeaunce, against right, reason, and al good order, reuenge their iniuries receiued in deede, or imagined in conceipt.
& Therefore without deliberation with themselves, without expectation of God's vengeance, against right, reason, and all good order, revenge their injuries received in deed, or imagined in conceit.
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& hacksters of our age? Shall wee call them beloued? That were out of fashion with such affectate malecontents, that take a pride to be partakers of the curse of Ismael: that had his hand vp against euery man, and euery mans hand against him.
& hacksters of our age? Shall we call them Beloved? That were out of fashion with such affectate malecontents, that take a pride to be partakers of the curse of Ishmael: that had his hand up against every man, and every men hand against him.
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not a reconciled friend, but to wound him traiterously as Ioab did Abner. Alas how is that pretious accompt forgotten which the Lord maketh and demandeth of man and beast, for shedding of mans bloud, with an vnpriuiledged sword, and a priuate anger!
not a reconciled friend, but to wound him traitorously as Ioab did Abner. Alas how is that precious account forgotten which the Lord makes and demandeth of man and beast, for shedding of men blood, with an unprivileged sword, and a private anger!
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Is that valour & fortitude so to feare another mans life, that thou canst not liue in quiet, till thou hast seene his death? Is it manhood, to be monstrous,
Is that valour & fortitude so to Fear Another men life, that thou Canst not live in quiet, till thou hast seen his death? Is it manhood, to be monstrous,
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but shall the heate of his bloud excuse his assaults of violence & murder before the Lord? Shall his anger, being a short madnesse acquire him? Or shall the wounds that are giuen without cause, by such as tarry long at the wine, till they are enraged with heate,
but shall the heat of his blood excuse his assaults of violence & murder before the Lord? Shall his anger, being a short madness acquire him? Or shall the wounds that Are given without cause, by such as tarry long At the wine, till they Are enraged with heat,
and dispossessed of wit, pleade a pardon for him, that killeth his companion in drinke? Aske but the Philosopher, and he will tell vs, that drunken offenses deserue double punishment, for such madnesse is voluntarie, and such ignorance is wilfull:
and dispossessed of wit, plead a pardon for him, that kills his Companion in drink? Ask but the Philosopher, and he will tell us, that drunken offenses deserve double punishment, for such madness is voluntary, and such ignorance is wilful:
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therefore our common speach sufficiently concludeth this poynt, which awardeth him that killeth a man when he is drunke, to bee hanged when hee is sober.
Therefore our Common speech sufficiently Concludeth this point, which awardeth him that kills a man when he is drunk, to be hanged when he is Sobrium.
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for common stabbers, with their cloaked poyniards, and short daggers, in the middest of assemblies dispatched those agaynst whome they made any quarrell, with great arte and secrecie.
for Common stabbers, with their cloaked poniards, and short daggers, in the midst of assemblies dispatched those against whom they made any quarrel, with great art and secrecy.
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These are to vnderstād, that the same God which forbiddeth priuate reuēge, hath ordained a publike redresse for all iniuries, either by them that carry the weapons of his wrath,
These Are to understand, that the same God which forbiddeth private revenge, hath ordained a public redress for all injuries, either by them that carry the weapons of his wrath,
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Neither whē priuate men see notorious sinnes vnpunished, is it lawfull for them vpon an ouershot zeale, to take vp the sworde, and play the Reformers.
Neither when private men see notorious Sins unpunished, is it lawful for them upon an overshot zeal, to take up the sword, and play the Reformers.
Who art thou that so iudgest, and presumest to haue powre of life and death, without a commission? Keepe thou thy bounds, wait vpon the Lord, tarrie his leasure.
Who art thou that so Judges, and Presumest to have pour of life and death, without a commission? Keep thou thy bounds, wait upon the Lord, tarry his leisure.
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Peter must put vp his sword, or else Peter must perish with the sword. Although Symeon and Leui, seeme to haue a iust cause of their violent course, against Shechem, and aske if hee should abuse their sister, as an whore;
Peter must put up his sword, or Else Peter must perish with the sword. Although Symeon and Levi, seem to have a just cause of their violent course, against Shechem, and ask if he should abuse their sister, as an whore;
Iudas and Theudas started vp in a time of tyrannie and oppression, when the people were mightily racked with the Romane exactions, and pretended a deliuerance:
Iudas and Theudas started up in a time of tyranny and oppression, when the people were mightily racked with the Roman exactions, and pretended a deliverance:
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And what other end had our Ket of Northfolke, or such like vpstarts? who swelling to a head by the confluence of many poore wretches, crying out reformation, at length burst themselues like a botch, and declared their corruptiō.
And what other end had our Ket of Norfolk, or such like upstarts? who swelling to a head by the confluence of many poor wretches, crying out Reformation, At length burst themselves like a botch, and declared their corruption.
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as the foxes & troublesome suitors doe, of whom wee shall speake heare after ▪ but that it may be a refuge to keepe vs in peace, to defend our innocencie, which if it doth not performe:
as the foxes & troublesome Suitors do, of whom we shall speak hear After ▪ but that it may be a refuge to keep us in peace, to defend our innocence, which if it does not perform:
Now as many reasons were raised from the louing title to keepe vs from reuenge, so is this restraint full of matter to disswade from that sinister course.
Now as many Reasons were raised from the loving title to keep us from revenge, so is this restraint full of matter to dissuade from that sinister course.
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he brings the fruite of iniustice, and thou payest him with the thornes of impatiencie. Because thine enemie is vniust, wilt thou be vngodly? because he is an oppressor,
he brings the fruit of injustice, and thou payest him with the thorns of impatiency. Because thine enemy is unjust, wilt thou be ungodly? Because he is an oppressor,
or a slaunderer, wilt thou be froward, and a murtherer? Ne vtaris inimico praeceptore, saith Basil: let not thine enemy be thy scholemaster, to tech thee that which thou detestest in him.
or a slanderer, wilt thou be froward, and a murderer? Ne vtaris inimico praeceptore, Says Basil: let not thine enemy be thy Schoolmaster, to tech thee that which thou detestest in him.
Shuldest thou be a glasse to resemble the fury & madnes of the wicked in his angry moode? or should thy voice be the Echo of his vngracious speach? or thy hand the iustrument to bandy backe againe his balles of fire and mischiefe? No, rather ouercome theeuill with good:
Shouldst thou be a glass to resemble the fury & madness of the wicked in his angry mood? or should thy voice be the Echo of his ungracious speech? or thy hand the Instrument to bandy back again his balls of fire and mischief? No, rather overcome theeuill with good:
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but to kindle and stir him to charitie againe, or at the least to a cōfession against himselfe, such as Saul made to Dauid; Thou art more righteous than I.
but to kindle and stir him to charity again, or At the least to a Confessi against himself, such as Saul made to David; Thou art more righteous than I.
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How absurd it is that one man should be plaintiffe, witnesse, Iudge, and executioner, al himselfe in his owne cause, the lawes of God, of men, of nature,
How absurd it is that one man should be plaintiff, witness, Judge, and executioner, all himself in his own cause, the laws of God, of men, of nature,
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In regard whereof our priuate matters are dismissed from our owne partiall hearing, & wee are inhibited as Iudges in competent to deale for our selues.
In regard whereof our private matters Are dismissed from our own partial hearing, & we Are inhibited as Judges in competent to deal for our selves.
& to submit thēselues, to the cēsure of the Lords appointed ministers, & in no case to defile their hands with the base execution of their owne reuenge.
& to submit themselves, to the censure of the lords appointed Ministers, & in no case to defile their hands with the base execution of their own revenge.
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and mightest be thine owne caruer, •and Chāpion, yet thy hands might faile thy heart; though thy priuate anger be curst, yet hath it but short hornes:
and Mightest be thine own carver, •and Champion, yet thy hands might fail thy heart; though thy private anger be cursed, yet hath it but short horns:
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Therefore that auncient tryall by combat, is growne out of practise with Christians, because therein the innocent partie is as farre endaungered as the offender, the weake truth is made a prey to strong falsehood, rather then a punishment:
Therefore that ancient trial by combat, is grown out of practice with Christians, Because therein the innocent party is as Far endangered as the offender, the weak truth is made a prey to strong falsehood, rather then a punishment:
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Therefore let our hearts be still, our tongues quiet, our hands peaceable, least in priuate reuenge we imitate the wicked, shew our selues corrupt Iudges, base executioners, preuent the Lords assistance,
Therefore let our hearts be still, our tongues quiet, our hands peaceable, lest in private revenge we imitate the wicked, show our selves corrupt Judges, base executioners, prevent the lords assistance,
But I neede not stand longer to presse the wordes of the prohibition, for arguments against this priuate reuenge: seeing we may shew a transcript and copie, out of gods sacred charter and holy Oracles to take down the hearts, silence the mouthes,
But I need not stand longer to press the words of the prohibition, for Arguments against this private revenge: seeing we may show a transcript and copy, out of God's sacred charter and holy Oracles to take down the hearts, silence the mouths,
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and restraine the handes of all slesh, from their sinister proceedings. What art thou that darest intrude into gods right and title? Vengeance is mine;
and restrain the hands of all slesh, from their sinister proceedings. What art thou that Darest intrude into God's right and title? Vengeance is mine;
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so in this confirmation, the Lord as it were cloathed in his royall apparel, his crowne of maiesty vpon his head, the earth trembling at his lookes, deuouring fire going from his throne, maketh knowne his title by this claime, vengeance is mine: and taking his sword, seemeth to shake and brandish it in threatning manner, against all vsurpers, & euill doers: with this prohibition:
so in this confirmation, the Lord as it were clothed in his royal apparel, his crown of majesty upon his head, the earth trembling At his looks, devouring fire going from his throne, makes known his title by this claim, vengeance is mine: and taking his sword, seems to shake and brandish it in threatening manner, against all usurper's, & evil doers: with this prohibition:
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vengeance is mine: secondly his execution of the same, I will repay it: thirdly the subscription of his great name is affixed, as thus: saith the Lord.
vengeance is mine: secondly his execution of the same, I will repay it: Thirdly the subscription of his great name is affixed, as thus: Says the Lord.
That this is the Lords true act and deede, and a faithfull copie out of the Originall, Saint Paul the Register of Gods holy spirit giueth witnesse, with scriptum est: it is written.
That this is the lords true act and deed, and a faithful copy out of the Original, Saint Paul the Register of God's holy Spirit gives witness, with Scriptum est: it is written.
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The diuell beganne with the like florish of scriptum est, twise when hee tempted Christ, to make stones of bread, and to cast himselfe from a pinnacle:
The Devil began with the like flourish of Scriptum est, twice when he tempted christ, to make stones of bred, and to cast himself from a pinnacle:
and hath not so much as one letter or tittle to plead, but onely his bare worde, All these are mine; If you aske how he came by them, he answeres as the theefe at the barre, they were deliuered vnto him, by whom he cannot tell, the time he remembers not, the place he hath forgot:
and hath not so much as one Letter or tittle to plead, but only his bore word, All these Are mine; If you ask how he Come by them, he answers as the thief At the bar, they were Delivered unto him, by whom he cannot tell, the time he remembers not, the place he hath forgotten:
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But the Lord, which is witnessed to be the same which raigned of olde, which made all nations, and therefore correcteth all, did thunder out his glorious chalenge by Moses, and confirmed by wonders and miracles, that vengeance and recompense was his;
But the Lord, which is witnessed to be the same which reigned of old, which made all Nations, and Therefore Correcteth all, did thunder out his glorious challenge by Moses, and confirmed by wonders and Miracles, that vengeance and recompense was his;
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That vengeance which is corporall & reacheth but the bodie, is partly reserued to the lords owne hand, immediatly to inflict particularly in this life,
That vengeance which is corporal & reaches but the body, is partly reserved to the Lords own hand, immediately to inflict particularly in this life,
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So that though it please him to call his Iudgemēts vengeance, and to claime it; by this most terrible denomination to strike feare and reuerence into all mens hearts:
So that though it please him to call his Judgments vengeance, and to claim it; by this most terrible denomination to strike Fear and Reverence into all men's hearts:
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And the same example from the Lord we may shewe as a president, against those rulers that be all for vengeance, and extremitie; nothing for mercy nor compassion.
And the same Exampl from the Lord we may show as a president, against those Rulers that be all for vengeance, and extremity; nothing for mercy nor compassion.
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Our Sauiour Christ therefore calleth gouernors NONLATINALPHABET, benefactors and gracious, not malefactors and mischieuous, because by their title hee would teach them their duety.
Our Saviour christ Therefore calls Governors, benefactors and gracious, not malefactors and mischievous, Because by their title he would teach them their duty.
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And if the Lord had ordained his magistrates onely to kill, to racke, and to poll his people, hee might haue put in the diuell for a sole Commissioner,
And if the Lord had ordained his Magistrates only to kill, to rack, and to Poll his people, he might have put in the Devil for a sole Commissioner,
therefore hath the Lord committed his sword vnto men, and gaue them this title, I haue saide you are Gods, intending they should be iust as God, holy as God, mercifull vpon occasion as God, without partiality as God, without iniquity as God,
Therefore hath the Lord committed his sword unto men, and gave them this title, I have said you Are God's, intending they should be just as God, holy as God, merciful upon occasion as God, without partiality as God, without iniquity as God,
How farre be those Iudges and officers from the Lords example, that pinch all in the purse, let none goe free, what person soeuer in what cause soeuer,
How Far be those Judges and Officers from the lords Exampl, that pinch all in the purse, let none go free, what person soever in what cause soever,
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& therfore better haue a sharpe gouernour, thē an Idole & a blocke, that suffereth the people to be deuoured one of another, & cōsumed of thēselues.
& Therefore better have a sharp governor, them an Idol & a block, that suffers the people to be devoured one of Another, & consumed of themselves.
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Wherfore as the Lord conueyeth ouer his authority to men, & confirmeth thē in their place, with these titles, that Iudgemēt is his; power is his; the throne his; the sword his; & vengeāce is his:
Wherefore as the Lord conveyeth over his Authority to men, & confirmeth them in their place, with these titles, that Judgement is his; power is his; the throne his; the sword his; & vengeance is his:
so he teacheth them the diligent vse, & carefull execution, adding this clause, I will repay. When Iehos hap hat had ordained Iudges vnder him, he giueth them the same charge, that he had receiued from God & the same encouragement. Take beede what yee do:
so he Teaches them the diligent use, & careful execution, adding this clause, I will repay. When Jehoshaphat hap hat had ordained Judges under him, he gives them the same charge, that he had received from God & the same encouragement. Take beede what ye do:
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for ye execute not the Iudgements of man, but of the Lord, and hee will be with you in the cause of iudgement• wherefore now let the feare of the Lord be vpon you: take heede, and doe it:
for you execute not the Judgments of man, but of the Lord, and he will be with you in the cause of iudgement• Wherefore now let the Fear of the Lord be upon you: take heed, and do it:
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and as he saith vengeance is mine, so by Salomon he descendeth lower, and layeth claime to the ballance, and telleth vs that all the weightes in the bagge, be the worke of the Lord.
and as he Says vengeance is mine, so by Solomon he Descendeth lower, and Layeth claim to the balance, and Telleth us that all the weights in the bag, be the work of the Lord.
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And who are weaker or lower, then the fatherlesse, the widowe, the poore? and yet al Iudges haue the Lords Letter commendatory, or mandatory rather, in their behalfe: the tenor whereof is this;
And who Are Weaker or lower, then the fatherless, the widow, the poor? and yet all Judges have the lords letter commendatory, or mandatory rather, in their behalf: the tenor whereof is this;
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doe right to the poore and fatherlesse, doe Iustice to the poore and needy: and how they should do this right, he telleth them: deliuer the poore and needy:
do right to the poor and fatherless, do justice to the poor and needy: and how they should do this right, he Telleth them: deliver the poor and needy:
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And further to keepe the Iudges themselues in awe, hee standeth ouer them, and telleth them of his presence, in the very entrance of the Psalme, saying:
And further to keep the Judges themselves in awe, he Stands over them, and Telleth them of his presence, in the very Entrance of the Psalm, saying:
the holy Ghost will reply as in the Prouerbes, hee that pōdereth the heart, doth not he vnderstand it? and hee that keepeth thy soule, knoweth hee it not? and will not hee also recompense euery man according to his worke? And the righteous man Iob will teach thee in dignitie, what thou oughtest to haue done, in his Apology, touching intricate matters,
the holy Ghost will reply as in the Proverbs, he that pondereth the heart, does not he understand it? and he that Keepeth thy soul, Knoweth he it not? and will not he also recompense every man according to his work? And the righteous man Job will teach thee in dignity, what thou Ought too have done, in his Apology, touching intricate matters,
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At leastwise the Lord himselfe that vpon the clamorous outcry of Sodomes sinnes in his eares, commeth downe on the earth, to examine if their sinnes were so grieuous or no:
At leastwise the Lord himself that upon the clamorous outcry of Sodom's Sins in his ears, comes down on the earth, to examine if their Sins were so grievous or no:
doth rather intend an instruction to those whom he honoureth with the title of Gods: then further intelligence to his owne wisdome, from the which nothing was hidde.
does rather intend an instruction to those whom he Honoureth with the title of God's: then further intelligence to his own Wisdom, from the which nothing was hid.
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and put to no vse? what are good lawes without execution, but as belles without clappers? And what are magistrates, that hauing neither the life nor soule of iustice in themselues,
and put to no use? what Are good laws without execution, but as Bells without clappers? And what Are Magistrates, that having neither the life nor soul of Justice in themselves,
& therefore cannot quicken the dead letter of the lawes, nor make them effectuall in sound or motion? Are not they rather Idoles thā Gods? rather Images that must be kept by a sexten & keeper (for so Plato speaketh of voluptuous and doting gouernours) then guardians and keepers of cuntryes, cityes and people themselues?
& Therefore cannot quicken the dead Letter of the laws, nor make them effectual in found or motion? are not they rather Idols than God's? rather Images that must be kept by a sexton & keeper (for so Plato speaks of voluptuous and doting Governors) then guardians and keepers of cuntryes, cities and people themselves?
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It is a trewe saying experimented daily, that Magistratus indicat virum: the honour and authoritie of an office, maketh triall what is in the man that beares it.
It is a true saying experimented daily, that Magistratus indicat virum: the honour and Authority of an office, makes trial what is in the man that bears it.
Now shall it be requisite againe to returne to priuate men, and the people of God for whose sake the Lord hath vouchsafed his power and maiesty, his iustice and equitie, to be established ▪ and executed by worthy men ordained for that end.
Now shall it be requisite again to return to private men, and the people of God for whose sake the Lord hath vouchsafed his power and majesty, his Justice and equity, to be established ▪ and executed by worthy men ordained for that end.
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If any shall obiect the faults, delayes, and circumuentions of courts and lawes, thereby colouring their disobedience to superior powers, they must vnderstād that gods holy ordināce must not be resisted for the personal crimes & defects of those that supply the places,
If any shall Object the Faults, delays, and circumventions of Courts and laws, thereby colouring their disobedience to superior Powers, they must understand that God's holy Ordinance must not be resisted for the personal crimes & defects of those that supply the places,
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S. Peter admonisheth seruants, and vnder that title, subiects, to be obedient in all feare, not onely to the good and courteous, but also to the froward. There be two sorts of people that abuse themselues toward the sacred ordināce of lawes, magistrates, and gouernours;
S. Peter Admonisheth Servants, and under that title, Subjects, to be obedient in all Fear, not only to the good and courteous, but also to the froward. There be two sorts of people that abuse themselves towards the sacred Ordinance of laws, Magistrates, and Governors;
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Hee by his worde hath created the Magistrate, called him his Minister, put the sword in his hand, charged him to strike: and commaunded euerie soule to be subiect, not so much for feare,
He by his word hath created the Magistrate, called him his Minister, put the sword in his hand, charged him to strike: and commanded every soul to be Subject, not so much for Fear,
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how much more the faithful gouernors, that seeke themselues the peace of Ierusalē, & the righteousnes of Gods kingdome? though many blemishes may be noted,
how much more the faithful Governors, that seek themselves the peace of Ierusalē, & the righteousness of God's Kingdom? though many blemishes may be noted,
and imperfections of men, in the administration of iudgement vnder them. Here may we not forget the Papistical Cleargie, that acknowledge the power of the Magistrate,
and imperfections of men, in the administration of judgement under them. Here may we not forget the Papistical Clergy, that acknowledge the power of the Magistrate,
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Which Chrysostome expoundeth of Church-men, as well as of lay people: Siue Apostolus, siue Euangelista, siue Propheta fueris, Magistratui subesse debes.
Which Chrysostom expoundeth of Churchmen, as well as of lay people: Siue Apostles, siue Evangelist, siue Propheta fueris, Magistrate Subesse Debes.
and doubt not by any violent proceedings to supplant Kings and Princes, and depose them from their thrones, being animated and warranted by that hellish resolution of Gregorie the seauenth, & his successors:
and doubt not by any violent proceedings to supplant Kings and Princes, and depose them from their thrones, being animated and warranted by that hellish resolution of Gregory the Seventh, & his Successors:
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Moreouer, he giueth example of this himselfe, who being smitten, did not strike againe, but yet he expostulateth de facto, touching the deed, whether it were lawfull or no, in him that strook him.
Moreover, he gives Exampl of this himself, who being smitten, did not strike again, but yet he expostulateth de facto, touching the deed, whither it were lawful or no, in him that strook him.
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Moreouer, did not the same Paul obtaine a safe conduct for his safegard, against certaine wretched fellowes that had sworne his death? Did he not appeale to Caesar, and take the honest aduauntages of the lawe to helpe himselfe? If this were the practise of the best men, who doubteth but our Sauiours precept respecteth the heart,
Moreover, did not the same Paul obtain a safe conduct for his safeguard, against certain wretched Fellows that had sworn his death? Did he not appeal to Caesar, and take the honest advantages of the law to help himself? If this were the practice of the best men, who doubteth but our Saviour's precept respecteth the heart,
for it serueth to redresse all wrongs, to represse all tumults, and therefore was it a wise speach of the towne Clerke of Ephesus, to the raging Idolaters:
for it serveth to redress all wrongs, to repress all tumults, and Therefore was it a wise speech of the town Clerk of Ephesus, to the raging Idolaters:
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Wil you examine what be their actions and suits cōmonly? Surely words of vnkindnesse, actions of some deserued slaunder, some trespasse pedibus ambulando: de lanacaprina, & asini vmbra.
Wil you examine what be their actions and suits commonly? Surely words of unkindness, actions of Some deserved slander, Some trespass pedibus ambulando: de lanacaprina, & Dons vmbra.
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How do these Sycophants abuse the ordinance of God, with their contention for trifles? They are not vnlike those nice people, that continually lie in the handes of physitions and surgeons for pimples and warts,
How do these sycophants abuse the Ordinance of God, with their contention for trifles? They Are not unlike those Nicaenae people, that continually lie in the hands of Physicians and Surgeons for pimples and warts,
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Am I deceiued? or do I not see these suters pestered with boxes and papers (the bookes of their profession) to course about from place to place, more busie to cast away their money then then the lawyer to catch it:
Am I deceived? or do I not see these Suitors pestered with boxes and papers (the books of their profession) to course about from place to place, more busy to cast away their money then then the lawyer to catch it:
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a course they meane without ende, except they can saciate their wilfull mindes with a full triumph ouer their impouerished aduersarie. Their courage is inuincible:
a course they mean without end, except they can saciate their wilful minds with a full triumph over their impoverished adversary. Their courage is invincible:
And ye the learned coūsellors that are interpreters of the lawe, of credite and conscience, will be loath to open their mouthes in the gates, for such turbulēt suiters.
And you the learned counsellors that Are Interpreters of the law, of credit and conscience, will be loath to open their mouths in the gates, for such turbulent Suitors.
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and turne wholesome Iudgement into bitter wormewood. And indeed as the lawe is a comfortable baulme, to plaister vp the woundes and sores of euery priuate disquiet, with conuenient expedition:
and turn wholesome Judgement into bitter wormwood. And indeed as the law is a comfortable balm, to plaster up the wounds and sores of every private disquiet, with convenient expedition:
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and demurres, like the corrosiue plaisters of an vnconscionable leach, which turne a small greene wound into an incurable Fistula, by poisoning and exulcerating the same,
and demurs, like the corrosive plasters of an unconscionable leach, which turn a small green wound into an incurable Fistula, by poisoning and exulcerating the same,
Remember that as vengeance is Gods, so the lawes are Gods, Iudgement is Gods, Counsell is Gods, verdict and sentence are Gods. He that hath said, Iudge righteouslie, hath sayde also;
remember that as vengeance is God's, so the laws Are God's, Judgement is God's, Counsel is God's, verdict and sentence Are God's He that hath said, Judge righteously, hath said also;
A captaine of Darius hearing a mercenarie souldier to rayle against Alexander, in high wordes, strooke him with his speare, saying, Ego te vt pugnes &c. I prest thee to fight with Alexander, and not to raile against him.
A captain of Darius hearing a mercenary soldier to rail against Alexander, in high words, struck him with his spear, saying, Ego te vt pugnes etc. I pressed thee to fight with Alexander, and not to rail against him.
and the beame out of the timber shall answere it with a woe, ringing aloude in the conscience of the founder himselfe, laying the foundation in bloud and iniquitie.
and the beam out of the timber shall answer it with a woe, ringing aloud in the conscience of the founder himself, laying the Foundation in blood and iniquity.
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and slanderous actions, as also those cruell tyrants, that crouch before authoritie to make the poore fall into their snares, and to rack thē of spight, by extremities of law, were as well acquainted with their dutie,
and slanderous actions, as also those cruel Tyrants, that crouch before Authority to make the poor fallen into their snares, and to rack them of spite, by extremities of law, were as well acquainted with their duty,
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they themselues catch their debtour by the throat, helpe to serue their owne executions, enter into the gates of him that is fallen, delighting in his aduersitie,
they themselves catch their debtor by the throat, help to serve their own executions, enter into the gates of him that is fallen, delighting in his adversity,
who in the 24. of Deuteronomium, commaunded them, when they asked againe of their neighbor the thing that was lent, that they should not go into his house to fetch a pledge,
who in the 24. of Deuteronomy, commanded them, when they asked again of their neighbour the thing that was lent, that they should not go into his house to fetch a pledge,
that there were many quarrelles, suites, and complaints, commenced amongst them, for small matters, and that before heathenish Iudges, where they made themselues ridiculous,
that there were many quarrels, suits, and complaints, commenced among them, for small matters, and that before Heathenish Judges, where they made themselves ridiculous,
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Out of Saint Paules reproofe, may it not well be thus spoken to you that are such sookers in law suits? Though ye haue not a conscience to do right, nor patience to suffer wrong:
Out of Saint Paul's reproof, may it not well be thus spoken to you that Are such sookers in law suits? Though you have not a conscience to do right, nor patience to suffer wrong:
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what quiet of heart, and safegarde of monye, and godlye loue might bee procured? whereas now men dwell in suites, tossing themselues as in a sea of troubles, enriching the lawyers, abusing the lawe, and empouerishing themselues.
what quiet of heart, and safeguard of money, and godly love might be procured? whereas now men dwell in suits, tossing themselves as in a sea of Troubles, enriching the Lawyers, abusing the law, and impoverishing themselves.
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And Plato that diuine heathen sayth, Signum est profligatae, turpisque educationis in ciuitate, cum multis Iudicibus, iurisconsultis, & foris egeat. Respub.
And Plato that divine heathen say, Signum est profligatae, turpisque educationis in ciuitate, cum multis Iudicibus, iurisconsultis, & Foris egeat. Respub.
It is a signe of badde and wicked education, and ill maners in any countrie, when the Common-wealth hath neede of manie Iudges, manie Lawyers, manie Courtes.
It is a Signen of bad and wicked education, and ill manners in any country, when the Commonwealth hath need of many Judges, many Lawyers, many Courts.
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and respect the peace of a good conscience. One great meanes of Reformation herein, resteth in you (Right worshipfull) if you carefullye put in practise that prudent example of Gallio deputie in Achaia, who beeing importuned by the clamourous outcryes of Paules aduersaryes;
and respect the peace of a good conscience. One great means of Reformation herein, rests in you (Right worshipful) if you carefully put in practice that prudent Exampl of Gallio deputy in Achaia, who being importuned by the Clamorous Outcries of Paul's Adversaries;
And thus, dearelie beloued, haue we opened, and serued this writte of prohibition agaynst priuate reuenge, wee haue considered the louing title, vsed by Saint Paule, to allure our heartes to a like proportion of loue aagaine.
And thus, dearly Beloved, have we opened, and served this written of prohibition against private revenge, we have considered the loving title, used by Saint Paul, to allure our hearts to a like proportion of love aagaine.
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Wee haue heard how daungerous to our bodies, and soules, how preiudicial to religiō, in both the exercise of hearing & praying, and what an enimie to God,
we have herd how dangerous to our bodies, and Souls, how prejudicial to Religion, in both the exercise of hearing & praying, and what an enemy to God,
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and a friend and follower of the diuell, is a heart full of malice. And yet when iniquitie hath conceiued, and brought forth reuēge, either in words or deeds, then is it more daungerous:
and a friend and follower of the Devil, is a heart full of malice. And yet when iniquity hath conceived, and brought forth revenge, either in words or Deeds, then is it more dangerous:
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for the confirmation royall of our prohibition from heauen, we haue brought a true copie, warranted by Saint Paule a faithfull Register, of that sacred Patent and Charter, wherin the Lord maketh knowne his chalenge,
for the confirmation royal of our prohibition from heaven, we have brought a true copy, warranted by Saint Paul a faithful Register, of that sacred Patent and Charter, wherein the Lord makes known his challenge,
and also from the abuse of that publike vengeance, those lawes, and that ordināce which the Lord hath planted to preserue the good, to maintaine peace, trueth & right amongst men.
and also from the abuse of that public vengeance, those laws, and that Ordinance which the Lord hath planted to preserve the good, to maintain peace, truth & right among men.
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renounce the pursuite of their owne malice, purge their hearts, and cleanse their hands, giue place to his ordinance, reuerence his Ministers, seeke lawfull remedies vpon necessitie:
renounce the pursuit of their own malice, purge their hearts, and cleanse their hands, give place to his Ordinance, Reverence his Ministers, seek lawful remedies upon necessity:
he is higher than the highest, euen that king of kings, that God of Gods, that Lord of lords, whose great name is heere subscribed to the claime and promise of trueth:
he is higher than the highest, even that King of Kings, that God of God's, that Lord of Lords, whose great name is Here subscribed to the claim and promise of truth:
to whome being one in substance, three in person, the onely wise, inuisible, and eternall God, be all honor, power and dominion for euer and euer, Amen. FINIS.
to whom being one in substance, three in person, the only wise, invisible, and Eternal God, be all honour, power and dominion for ever and ever, Amen. FINIS.
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INeede not vse many circumstāces (Right worshipfull Fathers and brethren beloued in the Lord) to moue this graue assembly to attention, whose religious mindes are readily prepared (I trust) to receiue with meekenes the worde of God:
Indeed not use many Circumstances (Right worshipful Father's and brothers Beloved in the Lord) to move this graven assembly to attention, whose religious minds Are readily prepared (I trust) to receive with meekness the word of God:
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and therefore cannot but affourd mee beneuolent audience in the handling of the matter of this text, being so consonant to your godly dispositions, pertinent to the present occasion,
and Therefore cannot but afford me benevolent audience in the handling of the matter of this text, being so consonant to your godly dispositions, pertinent to the present occasion,
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For what else is my text, but a briefe issue of a long Processe betweene the Lord of hostes & his people? Who like a plaintiffe much agrieued, had often protested against the rebellions of Israell, and made many proclamations (as with sound of trumpet) against their iniuries offered:
For what Else is my text, but a brief issue of a long Process between the Lord of hosts & his people? Who like a plaintiff much aggrieved, had often protested against the rebellions of Israel, and made many Proclamations (as with found of trumpet) against their injuries offered:
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reproued their corruptions of religion, and their defaults of Iustice, cut downe their mightie sinnes with mightie iudgements & executions of famine, sword & pestilence, thereby hauing wasted their multitude from thousands to hundreds, from hundreds to tennes:
reproved their corruptions of Religion, and their defaults of justice, Cut down their mighty Sins with mighty Judgments & executions of famine, sword & pestilence, thereby having wasted their multitude from thousands to hundreds, from hundreds to tennes:
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and yet now as a kinde father intending the correction and not the cōfusion of his children, hee offereth a capitulation of peace, with these conditions.
and yet now as a kind father intending the correction and not the confusion of his children, he Offereth a capitulation of peace, with these conditions.
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These are the Articles which the Lord doth propounde to the Israelites by his Prophet Amos, and daily by vs his Ambassadors doth offer vnto you his people, with desire that you would be reconciled vnto him,
These Are the Articles which the Lord does propound to the Israelites by his Prophet Amos, and daily by us his ambassadors does offer unto you his people, with desire that you would be reconciled unto him,
Yet againe, all is courage, when we cast our eyes vpon the Lord of hosts who is strong to saue, inclyning to mercy, whose readinesse to helpe in extremitie appeared to Ioseph; and was often shewed to his seed,
Yet again, all is courage, when we cast our eyes upon the Lord of hosts who is strong to save, inclining to mercy, whose readiness to help in extremity appeared to Ioseph; and was often showed to his seed,
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not resting in contemplation, but proceeding to such action as the place and vocation of euery man exhorteth him vnto for the maintenance of iudgement in the gate. These three properties of a good conscience, called by the Lord, in this text,
not resting in contemplation, but proceeding to such actium as the place and vocation of every man exhorteth him unto for the maintenance of judgement in the gate. These three properties of a good conscience, called by the Lord, in this text,
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and aspired vnto by all that feare God, or loue the good estate of their country, amongst this graue assembly, occasion mee to speake somewhat of eyther, and first of knowledge.
and aspired unto by all that Fear God, or love the good estate of their country, among this graven assembly, occasion me to speak somewhat of either, and First of knowledge.
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Secondly if wee beholde the readinesse of euill, being present with vs at euery turne, compassing vs about, pressing vs downe, Satan as a prince in the ayre tempting vs, a worlde of sinne about vs, a bodie of sinne within vs. Besides this, the custome of sinne hath made vertue so vnpleasant and straunge;
Secondly if we behold the readiness of evil, being present with us At every turn, compassing us about, pressing us down, Satan as a Prince in the air tempting us, a world of sin about us, a body of sin within us Beside this, the custom of sin hath made virtue so unpleasant and strange;
In regarde of which difficulties hindering our choyce in the good, and presenting to the lust of our eyes varietie and chaunge of euill, in goodly shapes of apparant good, it behoueth vs to haue a sounde vnderstanding for our guide:
In regard of which difficulties hindering our choice in the good, and presenting to the lust of our eyes variety and change of evil, in goodly shapes of apparent good, it behooves us to have a sound understanding for our guide:
As Iesabel pearching aloft, painted her face, and cōmaūded her Eunuches attending vpon her, til Iehu, sent with reuenge frō God, began to cry, who is on my side? who? So doth iniquitie possesse the highest chamber of our heart,
As Jezebel perching aloft, painted her face, and commanded her Eunuchs attending upon her, till Iehu, sent with revenge from God, began to cry, who is on my side? who? So does iniquity possess the highest chamber of our heart,
But the naturall mans reason perceiuing not the things of God (his wisdome being folishnesse, his light darkenesse ) made the conscience corrupt and vaine in the trewe and particular discourse of good and euill. Many say:
But the natural men reason perceiving not the things of God (his Wisdom being folishnesse, his Light darkness) made the conscience corrupt and vain in the true and particular discourse of good and evil. Many say:
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in that with so small a glimse of naturall light, they practised many thinges commendable, made many wholsome lawes, excelled in many outward censures, and actions of indgement.
in that with so small a glimpse of natural Light, they practised many things commendable, made many wholesome laws, excelled in many outward censures, and actions of judgement.
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hauing the lawe of God (I say) to examine what is good, and what euill, being the onely touchstone of trueth and falsehoode, the rule that sheweth as wel the crooked as the straight:
having the law of God (I say) to examine what is good, and what evil, being the only touchstone of truth and falsehood, the Rule that shows as well the crooked as the straight:
For courage is the feruencie and concitation of the minde placed here in these two affections, hatred and loue: which are profitable to the furtherance of vertue,
For courage is the fervency and concitation of the mind placed Here in these two affections, hatred and love: which Are profitable to the furtherance of virtue,
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and taking downe of vice, so as they stand in awe of reason, as a souldier of his captaine, by whose commaunde hee takes vp and layes downe both his courage and weapons.
and taking down of vice, so as they stand in awe of reason, as a soldier of his captain, by whose command he Takes up and lays down both his courage and weapons.
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Wherefore these affections are not onely to be allayed and cooled in man (as some Philosophers affirme) but sometimes also to bee kindled and stirred vp:
Wherefore these affections Are not only to be allayed and cooled in man (as Some Philosophers affirm) but sometime also to be kindled and stirred up:
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that as the iron is steeled and hardned with the fire, so mans heart with concitation of the spirites against the right obiect may haue a tincture of greater courage and fortitude against GODS enemies.
that as the iron is steeled and hardened with the fire, so men heart with concitation of the spirits against the right Object may have a tincture of greater courage and fortitude against GOD'S enemies.
Neither is this agreeable to the opinion of the Stoickes, who vtterly extinguished all sparkes of affection, in their vertuous and perfect man, pulling out both gall and bowels as though there coulde bee no good vse of them, for the exercise of vertue.
Neither is this agreeable to the opinion of the Stoics, who utterly extinguished all sparks of affection, in their virtuous and perfect man, pulling out both Gall and bowels as though there could be no good use of them, for the exercise of virtue.
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Neither againe hath our first creation planted any malignant nature in the minde of man (as the Manicheis dreamed:) nor yet by the fall of Adam is there a diuelish substance of mischiefe possessing the soule of man:
Neither again hath our First creation planted any malignant nature in the mind of man (as the Manicheans dreamed:) nor yet by the fallen of Adam is there a devilish substance of mischief possessing the soul of man:
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Iustice is aduanced, the scepter of Princes gouerned, the sworde of magistrates kept vpright, kingdomes established, Gods Church and common-wealth preserued.
justice is advanced, the sceptre of Princes governed, the sword of Magistrates kept upright, kingdoms established, God's Church and commonwealth preserved.
an vpright heart, fearing God, eschewing euill, approuing the thing that is good, with a constant purpose in himselfe & others to destroy the power of Satan braunch and roote,
an upright heart, fearing God, Eschewing evil, approving the thing that is good, with a constant purpose in himself & Others to destroy the power of Satan branch and root,
It is straunge to beholde what a spirit of giddinesse, confusion and slumber sometimes possesseth the minde & consciences of many that haue had some knowledge discerning betwene good and euill,
It is strange to behold what a Spirit of giddiness, confusion and slumber sometime Possesses the mind & Consciences of many that have had Some knowledge discerning between good and evil,
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What made that neutralitie of religion in Israell, and Samaria, that men feared God, and yet worshipped their idoles? halted between God & Baall? vsed to sweare by the Lord and Malcham? It was not simple ignorance of the true religion,
What made that neutrality of Religion in Israel, and Samaria, that men feared God, and yet worshipped their Idols? halted between God & Baal? used to swear by the Lord and Malcham? It was not simple ignorance of the true Religion,
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wauering betweene Aegypt and Canaan, betweene Christ and Antichrist, light and darkenesse? Or what is the cause that in the wombe of our mother the Church of England, there are bredde such corrupt children,
wavering between Egypt and Canaan, between christ and Antichrist, Light and darkness? Or what is the cause that in the womb of our mother the Church of England, there Are bred such corrupt children,
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reformation of the life, studie of pietie, and practise of modestie but an humour? and a fancie following the complexion? Doubtlesse these men haue had knowledge of the good and bad:
Reformation of the life, study of piety, and practice of modesty but an humour? and a fancy following the complexion? Doubtless these men have had knowledge of the good and bad:
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Others hauing had neuer any loue indeede to the truth, or hatred of vngodlinesse, are giuen ouer to beleeue lyes in the blindenesse and lustes of their owne sense, and peruerse imagination.
Others having had never any love indeed to the truth, or hatred of ungodliness, Are given over to believe lies in the blindness and lusts of their own sense, and perverse imagination.
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Such was the sottishnesse of Nabal in the middest of his plentie, that hee knewe not his friende from his foe, made no difference betweene Dauid, that had beene as a well to his seruantes, and some common fugitiue, that had runne away from his master ▪ Hee growes so wicked at last that a man may not speake to him, and as hee liued like a blocke,
Such was the sottishness of Nabal in the midst of his plenty, that he knew not his friend from his foe, made no difference between David, that had been as a well to his Servants, and Some Common fugitive, that had run away from his master ▪ He grows so wicked At last that a man may not speak to him, and as he lived like a block,
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Many, in the Preachers time, were come to that passe, that they made no distinction betweene the conditions of the Iust and the wicked, the pure and polluted, the swearer and him that feared an oath.
Many, in the Preachers time, were come to that pass, that they made no distinction between the conditions of the Just and the wicked, the pure and polluted, the swearer and him that feared an oath.
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and vndefiled marriage, of vsurie and honest trade, of stolne breade and the breade of labour? the taste is the same, all gaine is godlinesse; all money sauoureth alike.
and undefiled marriage, of Usury and honest trade, of stolen bread and the bread of labour? the taste is the same, all gain is godliness; all money savoureth alike.
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The Magistrate whose conscience affecteth not the due administration of iustice, groweth by degrees to be a sleepie watchman, whose drowzie lethargie depriueth him of all sense,
The Magistrate whose conscience affects not the due administration of Justice, grows by Degrees to be a sleepy watchman, whose drowzy lethargy depriveth him of all sense,
who notwithstanding euery morning bringeth his iudgement to light, and fayleth not: but the wicked will not learne to be ashamed, saith the Prophet Zephanie.
who notwithstanding every morning brings his judgement to Light, and Faileth not: but the wicked will not Learn to be ashamed, Says the Prophet Zephaniah.
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and from thence to breake out into publike action, and the execution of iudgement in the gate: seeing that if the fountain head be intoxicate, the streams wil be infectious;
and from thence to break out into public actium, and the execution of judgement in the gate: seeing that if the fountain head be intoxicate, the streams will be infectious;
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With the pure he is pure, with the froward he will shew frowardnes, saith Dauid, attributing to the Lord mercie and iudgement seeming contrarie by reason of the obiect he worketh vpon,
With the pure he is pure, with the froward he will show forwardness, Says David, attributing to the Lord mercy and judgement seeming contrary by reason of the Object he works upon,
yet the Lord hath armed your hands (graue fathers) with iron gantlets, with authoritie from heauen, Commission from the Prince, to gripe the proudest offender, to strike the Lion and the Beare, the oppressor, extortioner, the robber and bloud-shedder, that the sheepe and and harmlesse people may bee rescued from the vngodly, that are mightier then they. It was vnseasonable pitie that Saul shewed in sparing Agag the enemie of God, and Israel.
yet the Lord hath armed your hands (graven Father's) with iron gauntlets, with Authority from heaven, Commission from the Prince, to gripe the proudest offender, to strike the lion and the Bear, the oppressor, extortioner, the robber and bloodshedder, that the sheep and and harmless people may be rescued from the ungodly, that Are Mightier then they. It was unseasonable pity that Saul showed in sparing Agag the enemy of God, and Israel.
S. Augustin shewing why the good and bad, were both enwrapped togither within the compasse of the selfe same scourge by the furious Gothes, yeeldeth this reason:
S. Augustin showing why the good and bad, were both enwrapped together within the compass of the self same scourge by the furious Goths, yields this reason:
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when priuate men reprooue not the vngodly, ministers rebuke not, Iudges and rulers (hauing them offered) punish not, at the last all become guiltie, all actors and consenters in sinne,
when private men reprove not the ungodly, Ministers rebuke not, Judges and Rulers (having them offered) Punish not, At the last all become guilty, all actors and consenters in sin,
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Those idle vagarants (I meane) who swarming like Caterpillers not long since, and treading downe the fielde of the poore (wherein is much fruit if it bee well ordered) walking without checke or shame, in theft, drunkennesse,
Those idle vagrants (I mean) who swarming like Caterpillars not long since, and treading down the field of the poor (wherein is much fruit if it be well ordered) walking without check or shame, in theft, Drunkenness,
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and whoredome, in prophanenesse of life, and all vngodlinesse, swearing and cursing, lying and murthering, begetting a monstrous ofspring, (the parents without wedlocke, the children without baptisme) are they not mightilye repressed by an easie medicine, wiselie prouided by the superiour powers? and yet but coldly applyed by the inferiour officers? Who amongest vs, remembring the grosse inconueniences of those idle backes and slowe bellyes so tolerated to wnader and increase,
and whoredom, in profaneness of life, and all ungodliness, swearing and cursing, lying and murdering, begetting a monstrous offspring, (the Parents without wedlock, the children without Baptism) Are they not mightily repressed by an easy medicine, wisely provided by the superior Powers? and yet but coldly applied by the inferior Officers? Who amongst us, remembering the gross inconveniences of those idle backs and slow bellies so tolerated to wnader and increase,
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They must eate (so nature teacheth vs) not the bread of idlenesse, but their owne bread, purchased by their labour, so the Scripture informeth vs. A wife and auncient Counseller sometime of this Realme, wittily rebuked the maners and orders of a straunge Countrie, not much differing from his owne but in the title;
They must eat (so nature Teaches us) not the bred of idleness, but their own bred, purchased by their labour, so the Scripture Informeth us A wife and ancient Counsellor sometime of this Realm, wittily rebuked the manners and order of a strange Country, not much differing from his own but in the title;
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But idlenesse, permitted to a multitude, must needs be the nurserie of beggers, and where manie lustie open beggers remaine, there, sayth Plato, be many priuie theeues, and pickers.
But idleness, permitted to a multitude, must needs be the nursery of beggars, and where many lusty open beggars remain, there, say Plato, be many privy thieves, and pickers.
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Neither is it to be forgotten, that a renowmed King of this nation Edward, the third of that name, procured strangers from beyond the seas, with great rewards and priuiledges, to come into this countrie;
Neither is it to be forgotten, that a renowned King of this Nation Edward, the third of that name, procured Strangers from beyond the Seas, with great rewards and privileges, to come into this country;
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shall we not see a multitude of them defiled with bloodshed, beside the manifold iniquities wherewith they are exercised? Compt the woundes, the murthers,
shall we not see a multitude of them defiled with bloodshed, beside the manifold iniquities wherewith they Are exercised? Compt the wounds, the murders,
how it is pleaded for, with this allegation, that life is to be fauoured (euen in fauour of him that had no mercy in his rage) and we may with good cause be afrayde least the Lord arraigne the whole land for bloud vnreuenged, crying in his eares.
how it is pleaded for, with this allegation, that life is to be favoured (even in favour of him that had no mercy in his rage) and we may with good cause be afraid lest the Lord arraign the Whole land for blood unrevenged, crying in his ears.
The life and bloud of the murtherer is owing to the Lord, who putteth the sworde into the Magistrates hand to make payment and satisfaction for bloud wrongfully shedde:
The life and blood of the murderer is owing to the Lord, who putteth the sword into the Magistrates hand to make payment and satisfaction for blood wrongfully shed:
This disease raigneth amongst the vsurers and extortioners of our time, that hate the good, and loue the euill, and plucke off the skinnes from the people,
This disease Reigneth among the usurers and extortioners of our time, that hate the good, and love the evil, and pluck off the skins from the people,
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And are not many of the greater sort farre gone with this disease, that will be blasphemers in their speach as with authoritie? Their tongues be their owne, and who shall controll? Are not Lawes,
And Are not many of the greater sort Far gone with this disease, that will be blasphemers in their speech as with Authority? Their tongues be their own, and who shall control? are not Laws,
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and how hard a thing is it, for wealthie men to reforme a vice? Who dare rebuke or reproue Herode, though he liue in incest and horrible adultery? If Iohn Baptist shal discharge his duty, by one meanes or other, at one time or another it will hazard his life, Iudgements of the Magistrate,
and how hard a thing is it, for wealthy men to reform a vice? Who Dare rebuke or reprove Herod, though he live in Incest and horrible adultery? If John Baptist shall discharge his duty, by one means or other, At one time or Another it will hazard his life, Judgments of the Magistrate,
although in those sinnes of blasphemie and adulterie, it seemes to be too short. But though the swearer and adulterer stand not in your Kalender condemned to die:
although in those Sins of blasphemy and adultery, it seems to be too short. But though the swearer and adulterer stand not in your Calendar condemned to die:
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the other hee seemes to reserue to his sharper iudgement, because he is here ouerslipt: for whoremongers and adulterers God will iudge, sayth the Apostle.
the other he seems to reserve to his sharper judgement, Because he is Here overslipped: for whoremongers and Adulterers God will judge, say the Apostle.
and a good magistrate rigorous to the wicked for safegard of the meeke. There is Miscricordia puniens, and Crudelit as parcens; Pittie punishing, and crueltie sparing:
and a good magistrate rigorous to the wicked for safeguard of the meek. There is Miscricordia puniens, and Crudelit as Grieving; Pity punishing, and cruelty sparing:
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I can bring no better example of Iudges charitablie affected in this poynt, then your selues (Right worshipfull) amongest whome wee maye heare the Iudge himselfe giuing sentence of death to the bodye, with such exhortations and comforts that may giue hope of life to the soule:
I can bring no better Exampl of Judges charitably affected in this point, then your selves (Right worshipful) amongst whom we may hear the Judge himself giving sentence of death to the body, with such exhortations and comforts that may give hope of life to the soul:
not vnlike the skilfull Physitions herein, which applie gentle and pleasaunt fomentations to the member, that by theyr cutting and launcing is in paine.
not unlike the skilful Physicians herein, which apply gentle and pleasant fomentations to the member, that by their cutting and lancing is in pain.
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There are two names (sayeth Austen) Homo: peccator: The man: and the offender: quòd peccator est, corripe: correct the offender: quòd homo est, miserere: but pittie the man.
There Are two names (Saith Austen) Homo: peccator: The man: and the offender: quòd peccator est, Corripe: correct the offender: quòd homo est, Miserere: but pity the man.
Thirdly, that the course of the same be practised in a publike place of free resort, In the gate. It is not onelye some single action which the Lorde vrgeth,
Thirdly, that the course of the same be practised in a public place of free resort, In the gate. It is not only Some single actium which the Lord urges,
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And did not Pilate extende some poynts of iustice towards our Sauiour ▪ Christ, arraigned before him? Did he not pronounce him to be a iust man? did he not protest for his innocencie, that he found no fault in him? And yet behold against his speach,
And did not Pilate extend Some points of Justice towards our Saviour ▪ christ, arraigned before him? Did he not pronounce him to be a just man? did he not protest for his innocence, that he found no fault in him? And yet behold against his speech,
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A Magistrate that hath neither knowledge, nor conscience (and accordingly, dooth not practise himselfe in the course of iudgement) seemeth to be naked in the gate,
A Magistrate that hath neither knowledge, nor conscience (and accordingly, doth not practise himself in the course of judgement) seems to be naked in the gate,
although hee be clothed in scarlet: therefore he must suite himselfe, and adorne his place and person with equitie, and diligence: as Iob speaketh of himselfe.
although he be clothed in scarlet: Therefore he must suit himself, and adorn his place and person with equity, and diligence: as Job speaks of himself.
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The cloke that hangeth vpon one shoulder is quickly blowne away, and some shreds and peeces of iudgement onely, are not sufficient to shew the ▪ true properties of a iust and vpright gouernour.
The cloak that hangs upon one shoulder is quickly blown away, and Some shreds and Pieces of judgement only, Are not sufficient to show thee ▪ true properties of a just and upright governor.
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yet must it not be like the girdle, that saggeth & bēdeth it selfe to that side, where the purse and the money hangeth, not inclining to the right hand or to the left, to the rich or to the poore,
yet must it not be like the girdle, that saggeth & bendeth it self to that side, where the purse and the money hangs, not inclining to the right hand or to the left, to the rich or to the poor,
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that iudgement be not interrupted but established, and that it flowe plentifully with a setled course, not being bitter like wormwood to the meeke and innocent.
that judgement be not interrupted but established, and that it flow plentifully with a settled course, not being bitter like wormwood to the meek and innocent.
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And further that wholsome lawes being carefully enacted, may be as faithfully executed to the confirmation of Gods true seruice, the maintenance of the Princes dignitie vnder God,
And further that wholesome laws being carefully enacted, may be as faithfully executed to the confirmation of God's true service, the maintenance of the Princes dignity under God,
Besides, the exercise of iudgement in the gate & open place, might terrifie those that had mischiefe in their harts, presēting cōmonly vēgeance to their eyes,
Beside, the exercise of judgement in the gate & open place, might terrify those that had mischief in their hearts, presenting commonly vengeance to their eyes,
that our Country is inhabited as Ierusalem without walles: that our Castels bearing only the auncient titles of warre, are become for the most part ruinous by long peace,
that our Country is inhabited as Ierusalem without walls: that our Castles bearing only the ancient titles of war, Are become for the most part ruinous by long peace,
& iudgements may our victorious Mother reioyce, & set her hearte (as Deborah did) vpon the gouernours of Israel & on them that are willing amongst the people;
& Judgments may our victorious Mother rejoice, & Set her heart (as Deborah did) upon the Governors of Israel & on them that Are willing among the people;
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of life to our Deborah, & of peace to our Israel. But let vs returne to the gates of Israel, & the execution of iudgemēt there practised in the time of Amos. All was not in frame belike,
of life to our Deborah, & of peace to our Israel. But let us return to the gates of Israel, & the execution of judgement there practised in the time of Amos. All was not in frame belike,
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Iudgemēt was turned backward, iustice stood a farre off ▪ truth was fallē in the streets, •quity could not enter, he that refrained from euil, made himselfe a prey.
Judgement was turned backward, Justice stood a Far off ▪ truth was fallen in the streets, •quity could not enter, he that refrained from evil, made himself a prey.
Shall we take a viewe of that which most corrupted their state, and ouerthroweth iudgement in all places whereit taketh foote? There was respect of persons, a gainefull cause was sooner heard,
Shall we take a view of that which most corrupted their state, and Overthroweth judgement in all places whereit Takes foot? There was respect of Persons, a gainful cause was sooner herd,
and then call for the price of iniquity, to drinke and make themselues merry with the teares of the widowe, the sweate & the bloud of the poore and oppressed.
and then call for the price of iniquity, to drink and make themselves merry with the tears of the widow, the sweat & the blood of the poor and oppressed.
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Then is the estate most desperate, when the lawes are stretched to serue mens lusts, when priuate iniuries obtaine the countenance of the Court, and priuiledges of the gate.
Then is the estate most desperate, when the laws Are stretched to serve men's Lustiest, when private injuries obtain the countenance of the Court, and privileges of the gate.
how much more of the foolish? they will peruert the wordes of the righteous: how much more of the couetous? and of him that will doe wronge for a morsell of breade? his conscience being gulled with custome of sinne and iniustice?
how much more of the foolish? they will pervert the words of the righteous: how much more of the covetous? and of him that will do wrong for a morsel of bread? his conscience being gulled with custom of sin and injustice?
Hee that playeth a marchaunt of iustice, executeth iustice, but vniustly, saith Philo: he selleth that for a reward, that he should afford grati• ▪ rem natura pulchram, deformem efficit:
He that plays a merchant of Justice, Executeth Justice, but unjustly, Says Philo: he Selleth that for a reward, that he should afford grati• ▪ remembering Nature pulchram, deformem efficit:
taketh from him that hath the wrong alreadie, and getteth a bad custome, that his hands and heart will linger after giftes more then attend to doe right.
Takes from him that hath the wrong already, and gets a bad custom, that his hands and heart will linger After Gifts more then attend to do right.
and vncrackt, & to keepe the ballance of iustice vpright, without leaning and tilting to the heauiest end, he wil haue no such tentatiōs of iniusrice admitted.
and uncracked, & to keep the balance of Justice upright, without leaning and tilting to the Heaviest end, he will have no such tentations of iniusrice admitted.
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& a man receiuing gifts, destroyeth it. The Thebans were heathens, and yet perceiuing the inconueniences of receiuing rewards: painted their Iudges without hands;
& a man receiving Gifts, Destroyeth it. The Thebans were Heathens, and yet perceiving the inconveniences of receiving rewards: painted their Judges without hands;
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but the hope of gaine, and a gift in the bosome blindeth the eyes, charmeth the tongue, rauisheth the affections, seareth vp the conscience, turneth all things vp side downe, altereth the case,
but the hope of gain, and a gift in the bosom blinds the eyes, charms the tongue, ravisheth the affections, seareth up the conscience, turns all things up side down, altereth the case,
his neck is wrapped and his cheeks muffled, as one that would shewe an excuse before hand of his silence, by reason of his disease, which he would haue supposed to be Angina: the quinzie, or the mumps:
his neck is wrapped and his cheeks muffled, as one that would show an excuse before hand of his silence, by reason of his disease, which he would have supposed to be Angina: the quinzie, or the mumps:
the people perceiuing his swelling & silence, to be but the blowes of a secret bribe, termed his griefe to be Argētangina, as a mā should say not the quinzy but the coyn-sec, & siluer mūps.
the people perceiving his swelling & silence, to be but the blows of a secret bribe, termed his grief to be Argētangina, as a man should say not the quinzy but the coyn-sec, & silver mumps.
I trust this disease be not amongst our Orators (amōgst the better sort, I know it is detested) yet some we hear suspected of some such sodaine crampe in their tongues, by reason that they haue failed their clyent at his greatest need in presēce or speach, vnder some pretence or other: take heede:
I trust this disease be not among our Orators (amongst the better sort, I know it is detested) yet Some we hear suspected of Some such sudden cramp in their tongues, by reason that they have failed their client At his greatest need in presence or speech, under Some pretence or other: take heed:
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when officers will suffer corruption, and suiters offer corruption, what wickednesse is not then bredde betweene them? When Dauid began to sing mercy and iudgement, he first cleansed his house, vowed to walke vprightly himselfe, and to cashire out of his family, the slanderer, the proud, the deceiptfull person, the lyer, and all that ranke:
when Officers will suffer corruption, and Suitors offer corruption, what wickedness is not then bred between them? When David began to sing mercy and judgement, he First cleansed his house, vowed to walk uprightly himself, and to cashier out of his family, the slanderer, the proud, the deceitful person, the liar, and all that rank:
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and then he proceedeth and threatneth to destroy all the wicked of the Land. If greate mens houses were so purged, the citie of God would the sooner be cleansed,
and then he Proceedeth and threatens to destroy all the wicked of the Land. If great men's houses were so purged, the City of God would the sooner be cleansed,
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What a disgrace of Iustice, and iudgement is it, when attendants and officers bee like the horse-leeches daughters, crying euer giue, giue, neuer satisfied? or when they shewe themselues light or vncomely, in gesture or action? The throne of Salomon had lyons carued about it, to declare a kinde of maiesty and grauitie in the very steppes:
What a disgrace of justice, and judgement is it, when attendants and Officers be like the Horseleeches daughters, crying ever give, give, never satisfied? or when they show themselves Light or uncomely, in gesture or actium? The throne of Solomon had lyons carved about it, to declare a kind of majesty and gravity in the very steps:
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That zealous and vpright Ruler Nehemiah, amongst other the abuses of his predecessors the gouernours of Ierusalem, taxeth this to haue ▪ beene none of the smallest, that they themselues were not onely ouerchargeable,
That zealous and upright Ruler Nehemiah, among other the Abuses of his predecessors the Governors of Ierusalem, Taxes this to have ▪ been none of the Smallest, that they themselves were not only ouerchargeable,
It is a worthy answer made by the heathenish prince Tiberius, to a polling customer of his ▪ that thought to haue highly pleasured his Prince with racking his subiects, & exacting great summes:
It is a worthy answer made by the Heathenish Prince Tiberius, to a polling customer of his ▪ that Thought to have highly pleasured his Prince with racking his Subjects, & exacting great sums:
Meum tonderi pecus volo, non deglubi: I will haue my sheepe shorne & not fleyed. It is the propertie of these vnderhand dealers, to pretend great husbandry for their maisters,
Meum tonderi pecus volo, non deglubi: I will have my sheep shorn & not flay. It is the property of these underhand dealers, to pretend great Husbandry for their masters,
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But because it is not for mee to speake against these, except I haue a sound warrant, I referre thē to that threatning of the Lord in the Prophet Zephanie (where the Lord saith) I will visit all such as are cloathed with strange apparrell,
But Because it is not for me to speak against these, except I have a found warrant, I refer them to that threatening of the Lord in the Prophet Zephaniah (where the Lord Says) I will visit all such as Are clothed with strange apparel,
And (vnder reformation be it spoken) extraordinarie men rather thē fit Ordinaries to holde the booke and the candle to an old trewant, that all his life time hath liued without booke.
And (under Reformation be it spoken) extraordinary men rather them fit Ordinaries to hold the book and the candle to an old trewant, that all his life time hath lived without book.
and therefore your sufficiencie of liuelihoode and employment by the lawes of the Realme doe call for some good education of your children, ability in your selues to vnderstand,
and Therefore your sufficiency of livelihood and employment by the laws of the Realm do call for Some good education of your children, ability in your selves to understand,
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As they take the same oath with their foreman, so commonly they beleeue as he beleeues, thinke as he speakes, without further examining the circumstāces:
As they take the same oath with their foreman, so commonly they believe as he believes, think as he speaks, without further examining the Circumstances:
for they informe, & assist with their euidence, ne quid Iudex (quia inspector cordis non est) Iudicādo erret: least the Iudge (being no sercher of the hart) should erre in Iudgemēt.
for they inform, & assist with their evidence, ne quid Judge (quia inspector Cordis non est) Iudicādo erret: lest the Judge (being no searcher of the heart) should err in Judgement.
These being guides to others, in the finding out of the trueth, if they shal faile, may misselead Iudges, Iurie, counsel, right & al. Of al that resort to the place of Iustice, none doth so prophane,
These being guides to Others, in the finding out of the truth, if they shall fail, may misselead Judges, Jury, counsel, right & all Of all that resort to the place of justice, none does so profane,
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Salomon saith, he mocketh at iudgement, & swalloweth iniquitie. He laugheth in his sleeue, to see that he can delude so many graue wise and learned men assembled.
Solomon Says, he mocks At judgement, & swalloweth iniquity. He Laugheth in his sleeve, to see that he can delude so many graven wise and learned men assembled.
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or GOD himselfe with them) will not refuse to iustifie any thing vpon their oath? These Libertines of our age, worse than heretikes, more wicked than the reffuse of the heathens, dare in the presence of God,
or GOD himself with them) will not refuse to justify any thing upon their oath? These Libertines of our age, Worse than Heretics, more wicked than the refuse of the Heathens, Dare in the presence of God,
before the seate of iudgement (hauing their diuelish falsehood cōtradicted by a cōtrarie oath many times, their cōsciēces gal led with euidence of the trueth it selfe, terrified by the warnings of the zealous Iudge) yet set abroach a false and forged testimonie to the ouerthrowing of al iust proceeding in the course of iudgement.
before the seat of judgement (having their devilish falsehood contradicted by a contrary oath many times, their Consciences Gall led with evidence of the truth it self, terrified by the Warnings of the zealous Judge) yet Set abroach a false and forged testimony to the overthrowing of all just proceeding in the course of judgement.
I know these fellowes are of great antiquitie, though neuer growne so shamelesse as now. Moses prouided legem talionis, for them that should beare false witnesse.
I know these Fellows Are of great antiquity, though never grown so shameless as now. Moses provided legem Talionis, for them that should bear false witness.
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as some translation hath, suborned witnesses agaynst the life of innocent Naboth ) manifestly sheweth, that this abuse was both knowne and practised by the higher powers, who should rather haue sought out and punished such desperate vnthrifts,
as Some Translation hath, suborned Witnesses against the life of innocent Naboth) manifestly shows, that this abuse was both known and practised by the higher Powers, who should rather have sought out and punished such desperate unthrifts,
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But the like customers were imployed agaynst Christ, agaynst Steuen: and the like trecherie possesseth our common knights of the Poste, such as being banquerupt of their goods, hauing lost both credite and honestie where they are knowne,
But the like customers were employed against christ, against Stephen: and the like treachery Possesses our Common Knights of the Post, such as being banquerupt of their goods, having lost both credit and honesty where they Are known,
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If any such vngodly wretches flatter themselues in their sinne, supposing by their secrete carriage to escape, let them remember that the Lord threatneth to be a swift witnesse against false swearers: and to send a flying booke, whose contents shall be a curse, to enter into the house of him that sweareth falsly, and there remaine till it consume house, timber, stones and all.
If any such ungodly wretches flatter themselves in their sin, supposing by their secret carriage to escape, let them Remember that the Lord threatens to be a swift witness against false swearers: and to send a flying book, whose contents shall be a curse, to enter into the house of him that Sweareth falsely, and there remain till it consume house, timber, stones and all.
an vpright conuersation exercised in the workes of iustice, & mercie, holinesse and iudgement, by euery man from the highest to the lowest, in their degree.
an upright Conversation exercised in the works of Justice, & mercy, holiness and judgement, by every man from the highest to the lowest, in their degree.
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Wee haue seene the defectes and decayes of iudgement, and how they are to bee repaired and amended, that Gods people may haue a sure refuge from all iniuries and oppressions.
we have seen the defects and decays of judgement, and how they Are to be repaired and amended, that God's people may have a sure refuge from all injuries and oppressions.
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Singulus quis { que } homo, est vt vna litera in sermone, & quasi elementum in ciuitate, sayth saint Austen: Euery man is as one letter in the speach, and Alphabet;
Singulus quis { que } homo, est vt Una Letter in sermon, & quasi Elementum in ciuitate, say saint Austen: Every man is as one Letter in the speech, and Alphabet;
To conclude, if all hearts be zealous for the aduauncement of Gods kingdom, and all hands strong & couragious to establish the righteousnesse thereof (both in the true seruice of the Lord,
To conclude, if all hearts be zealous for the advancement of God's Kingdom, and all hands strong & courageous to establish the righteousness thereof (both in the true service of the Lord,
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Seeing that if there be any default it will be on our part: therefore haue we beate most vpon this poynt, that we first performe these articles required:
Seeing that if there be any default it will be on our part: Therefore have we beat most upon this point, that we First perform these Articles required:
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So, if we would bring the first fruits of our wisdom, zeale and courage, that there might be iudgement prouided as meate in due season for the reliefe of Gods people:
So, if we would bring the First fruits of our Wisdom, zeal and courage, that there might be judgement provided as meat in due season for the relief of God's people:
remembring the losse of many sound Church-men, religious Fathers, graue Counsellers, deepe states-men, vpright Iudges, valiant warriours, worthie lusticiaries, which in short time we haue sustained:
remembering the loss of many found Churchmen, religious Father's, graven Counsellers, deep statesmen, upright Judges, valiant warriors, worthy lusticiaries, which in short time we have sustained:
and seeing yet a Remnant still reserued, of such as may be instruments of their recouerie, might lift vp their heades in hope of their prosperitie to be restored.
and seeing yet a Remnant still reserved, of such as may be Instruments of their recovery, might lift up their Heads in hope of their Prosperity to be restored.
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the Countrie replenished with many zealous gentlemen, prepared both to keepe the peace, and build the wall of Ierusalem, with Nehemiah, and armed also against the sodaine enemies of God,
the Country replenished with many zealous gentlemen, prepared both to keep the peace, and built the wall of Ierusalem, with Nehemiah, and armed also against the sudden enemies of God,
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many good Samuels gouerning Naioth, and the schooles of the Prophets, many pretious Nazarites, as the polished Saphires shining. If they may be kept from the wine of that golden cup in the Reuelation: and not forbad by their parents to qroqhecie,
many good Samuels governing Naioth, and the Schools of the prophets, many precious nazarites, as the polished Sapphires shining. If they may be kept from the wine of that golden cup in the Revelation: and not forbade by their Parents to qroqhecie,
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we may yet haue some confidence that the Lord will take some longer truce, & grant a larger time of repentance towards vs, suffering vs still to eat the good things of our land,
we may yet have Some confidence that the Lord will take Some longer truce, & grant a larger time of Repentance towards us, suffering us still to eat the good things of our land,
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But who are we that we should prescribe vnto the Lord any conditions? or stand vpon tearmes with him? It is best for vs to imitate those valiant captaines of Dauid, who hauing set their men in aray,
But who Are we that we should prescribe unto the Lord any conditions? or stand upon terms with him? It is best for us to imitate those valiant Captains of David, who having Set their men in array,
So now hauing placed euery man in his ranke and order, in the Church and Commonwealth, there remaineth onely this, that we (fastening our eies vpon the Lord our strength) be strong and valiant in the hatred of euill, loue of the good,
So now having placed every man in his rank and order, in the Church and Commonwealth, there remains only this, that we (fastening our eyes upon the Lord our strength) be strong and valiant in the hatred of evil, love of the good,
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