or for latitude of extent, or for variety of matters most memorable, and none of Moses his works for all respects like this of Gen•sis: so neither is there any particular passage of this booke more memorable then the relation of Cains patricide:
or for latitude of extent, or for variety of matters most memorable, and none of Moses his works for all respects like this of Gen•sis: so neither is there any particular passage of this book more memorable then the Relation of Cains patricide:
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an elder brother a yonger brother, hatred and envie moving action in the one, v•rtue and goodnesse occasioning passion in the other One of the first riddles that ever was made;
an elder brother a younger brother, hatred and envy moving actium in the one, v•rtue and Goodness occasioning passion in the other One of the First riddles that ever was made;
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Which God foreseeing, who is NONLATINALPHABET, the only searcher and knower of mens hearts, Cui pervium omne solidum, apertum omne secretum cui obscura •larant, muta r•spondent, as Leo wittily.
Which God Foreseeing, who is, the only searcher and knower of men's hearts, Cui pervium omne Solidum, apertum omne secretum cui Obscure •larant, muta r•spondent, as Leo wittily.
To whom every solid thing is pervious & transparent, every secret thing open and manifest, to whom dark things shine bright, dumb• things speake loud, from whom nothing c•n b• hidden or conceal'd.
To whom every solid thing is pervious & transparent, every secret thing open and manifest, to whom dark things shine bright, dumb• things speak loud, from whom nothing c•n b• hidden or concealed.
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I say t•is omniscient power perceiving the malicious intentions of this malevolous wretch against his innocent brother, doth in the words of my text labour to prevent it by disswading him from committing so horrible a sinne by these three arguments,
I say t•is omniscient power perceiving the malicious intentions of this malevolous wretch against his innocent brother, does in the words of my text labour to prevent it by dissuading him from committing so horrible a sin by these three Arguments,
nonne si bone egeris remissi? If thou •o well, shalt thou n•t •e acc•pted? The second is Argumen•um ab iuutili, an argument taken from the unprofitablenesse of the contrary, doing not well, sicerò non ben eg•r•s, prae foribus est peccatum exe•bans, and if thou doest not well sin lieth at the doore.
nonne si bone egeris remissi? If thou •o well, shalt thou n•t •e acc•pted? The second is Argumen•um ab iuutili, an argument taken from the unprofitableness of the contrary, doing not well, sicerò non ben eg•r•s, Prae foribus est peccatum exe•bans, and if thou dost not well since lies At the door.
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and first of the first argument, which is taken from the comfort and profit that ariseth from well d•ing, si be •egeris if thou doe well, shalt not thou bee accepted?
and First of the First argument, which is taken from the Comfort and profit that arises from well d•ing, si be •egeris if thou do well, shalt not thou be accepted?
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First, the work or duty it self, Doe. 2 ▪ the manner of performing it well. 3 the person admonished to parforme it, Cain, shadowed under the pronoune primitive Thou: first of the worke or duty it selfe, Doe.
First, the work or duty it self, Do. 2 ▪ the manner of performing it well. 3 the person admonished to parforme it, Cain, shadowed under the pronoun primitive Thou: First of the work or duty it self, Do.
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and this doing of the word and fulfilling of the law, almighty God accepteth for his sons sake, who hath in all points and parts perfectly fulfilled the law for all those that believe.
and this doing of the word and fulfilling of the law, almighty God Accepteth for his Sons sake, who hath in all points and parts perfectly fulfilled the law for all those that believe.
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Which condemneth the carnall gospellers of these times, that are all for faith, and nothing for works, that believe they shall be saved as soon as the best, but they have nothing to shew for it;
Which Condemneth the carnal Evangelists of these times, that Are all for faith, and nothing for works, that believe they shall be saved as soon as the best, but they have nothing to show for it;
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for what is the •ody without the soule, but a dead carcase? such is thy faith without works, according to Saint •ames; as the body without the spirit is dead,
for what is the •ody without the soul, but a dead carcase? such is thy faith without works, according to Saint •ames; as the body without the Spirit is dead,
but doe it not, (like Noahs carpenters building houses for other men, & per•shing themselvs,) or whither they be the common-tatlers of the times, that goe from house to house, prating of religion a great deale more then their sha•e, whose works if you look in•o, you wil take them for Atheists, rather then for Christians:
but do it not, (like Noahs Carpenters building houses for other men, & per•shing themselves,) or whither they be the common-tatlers of the times, that go from house to house, prating of Religion a great deal more then their sha•e, whose works if you look in•o, you will take them for Atheists, rather then for Christians:
Once more, if thou do well, shalt not thou be accepted? what have most of our forward hearers to do with this? who of men and women are become monsters, having all eares but no hands,
Once more, if thou do well, shalt not thou be accepted? what have most of our forward hearers to do with this? who of men and women Are become monsters, having all ears but no hands,
for hee that doth well is of God, saith Saint Iohn in his epistle to his beloved Gaius, verse 11. The Lord here intimates unto Cain, that his owne evill doing, and not Gods evill judging, is the cause of his rejection:
for he that does well is of God, Says Saint John in his epistle to his Beloved Gaius, verse 11. The Lord Here intimates unto Cain, that his own evil doing, and not God's evil judging, is the cause of his rejection:
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Therefore that a worke may be done well, there are three things required, first, NONLATINALPHABET conformity to the law of God, which is the rule of righteousnesse, to which every good work, both for matter and manner must accord:
Therefore that a work may be done well, there Are three things required, First, conformity to the law of God, which is the Rule of righteousness, to which every good work, both for matter and manner must accord:
as St. Gregory very clearly, Deus gratum non hab•t offerent•m propter munus, sed munus propter offerentem ▪ thus verse 4. it is said unto Ab•l, and to his •ffering God gave respect:
as Saint Gregory very clearly, Deus gratum non hab•t offerent•m propter munus, sed munus propter offerentem ▪ thus verse 4. it is said unto Ab•l, and to his •ffering God gave respect:
This excellent comfort faith brings with it, that when it hath joyned us to Christ, all our deeds are well thought off, but where faith is not, there can nothing be accepted, for whatsoever is not of faith is sinne.
This excellent Comfort faith brings with it, that when it hath joined us to christ, all our Deeds Are well Thought off, but where faith is not, there can nothing be accepted, for whatsoever is not of faith is sin.
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It is not the action, but the end of the action that must distinguish vice from vertue So then whilest Cain facrificed to the true God an offering for substance and matter allowable,
It is not the actium, but the end of the actium that must distinguish vice from virtue So then whilst Cain facrificed to the true God an offering for substance and matter allowable,
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yet wanting faith in Christ to give the action a good beginning, and respect to God to direct it to a right end, he did not well and consequently he and his offering justly were rejected.
yet wanting faith in christ to give the actium a good beginning, and respect to God to Direct it to a right end, he did not well and consequently he and his offering justly were rejected.
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Away then with hereticall Pelagi•n •sme, that calls heathen vertues, good works, that thinks Aristides shall be saved for his justice, Xenocrates for his temperance, Fabricius for his abstinence, Socrates for his patience,
Away then with heretical Pelagi•n •sme, that calls heathen Virtues, good works, that thinks Aristides shall be saved for his Justice, Xenocrates for his temperance, Fabricius for his abstinence, Socrates for his patience,
How is it possible, ut erunt in damnatione sempiterna, in quibus erat vera justitia? that they should be in eternal condemnation, whose works did seem to merit eternal cōmendation? But we reply with Saint Augustine, quis hac sapiat, nisi desipiat, who will think that such works be good,
How is it possible, ut erunt in damnation sempiterna, in quibus erat vera justitia? that they should be in Eternal condemnation, whose works did seem to merit Eternal commendation? But we reply with Saint Augustine, quis hac sapiat, nisi desipiat, who will think that such works be good,
Hear Saint Bernard to Cain, Bene hon•ras deum munere fatido? bene placas fidei interfector? doest thou think to honour God well with a stinking oblation, that wants the salt of true faith to season it? And such & no better are all heathen works.
Hear Saint Bernard to Cain, Bene hon•ras God munere fatido? bene placas fidei interfector? dost thou think to honour God well with a stinking oblation, that Wants the salt of true faith to season it? And such & no better Are all heathen works.
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therfore if any of them shall make the best use of their talent, & improve it (according to their power) to the best advantage, why may not I think that God (who hath promised that he will not break a brui•ed reed nor quench a smoking flaxe) will multiply & increase their guifts, according to his promise, Habenti dabitur, to him that hath;
Therefore if any of them shall make the best use of their talon, & improve it (according to their power) to the best advantage, why may not I think that God (who hath promised that he will not break a brui•ed reed nor quench a smoking flax) will multiply & increase their Gifts, according to his promise, Habenti dabitur, to him that hath;
then bar•arous in the words for what Papist of them all can for outward respects doe a better work then Cains? who yet neither shewed vertue to God nor merited reward unto himself.
then bar•arous in the words for what Papist of them all can for outward respects do a better work then Cains? who yet neither showed virtue to God nor merited reward unto himself.
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For when I read (in Bede and others) of so many Churches built, hospitalls edified, monasteries erected schooles founded, Colledges endowed, &c. I cannot sufficiently admire our ancestours devotion:
For when I read (in Bede and Others) of so many Churches built, hospitals edified, monasteries erected Schools founded, Colleges endowed, etc. I cannot sufficiently admire our Ancestors devotion:
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but when I go further and finde that these works were done, in remea•um ani ae••n remissionē peccatorum, i• honorem divae virginis ad promerend•m De•m, &c. for their soules health,
but when I go further and find that these works were done, in remea•um ani ae••n remissionē peccatorum, i• Honor divae virginis ad promerend•m De•m, etc. for their Souls health,
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for remission of their sins in honour of our Lady, and to merit heaven, I cannot but lament their teachers ignorance, and do often wish that they had some of our science, we more of their conscience, they our knowledge, we their devotion.
for remission of their Sins in honour of our Lady, and to merit heaven, I cannot but lament their Teachers ignorance, and do often wish that they had Some of our science, we more of their conscience, they our knowledge, we their devotion.
The hypocrite vult bonus esse inordi•ate, he desires to be good without the order, outwardly acting some laudable deed, inwardly respecting some detestable end:
The hypocrite vult bonus esse inordi•ate, he Desires to be good without the order, outwardly acting Some laudable deed, inwardly respecting Some detestable end:
and the prophane person would have faine have well at death, but he is not willing to doe well in life, he is angry at his punishment, but delighteth in his sinne.
and the profane person would have feign have well At death, but he is not willing to do well in life, he is angry At his punishment, but delights in his sin.
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but he will not burne with the true zeale of piety and the prophane person will not grudge to burne with Balaam, with the love of heaven, o that he may dye the death of the righteous!
but he will not burn with the true zeal of piety and the profane person will not grudge to burn with balaam, with the love of heaven, oh that he may die the death of the righteous!
Would we then be perfect? let us burne with the true love of God, sacrificing to him what Cain kept to himselfe, that is, our hearts, he wil coole us, cum potabit é torrente voluptatis:
Would we then be perfect? let us burn with the true love of God, sacrificing to him what Cain kept to himself, that is, our hearts, he will cool us, cum potabit é torrent voluptatis:
And 〈 ◊ 〉 much shall suffice to have spoken of the worke, Doe, with the manner of performing it, well: wee come now to the person, upon whom it was urged, Cain, shadowed under the pronoune, thou: If thou dowel.
And 〈 ◊ 〉 much shall suffice to have spoken of the work, Do, with the manner of performing it, well: we come now to the person, upon whom it was urged, Cain, shadowed under the pronoun, thou: If thou dowel.
thou that hast conceived against me unjust anger in thy breast, thou that repinest at thy brothers integrity, thou that harbourest in thy heart a bloudy resolution to slay the innocent without a cause,
thou that hast conceived against me unjust anger in thy breast, thou that repinest At thy Brother's integrity, thou that harbourest in thy heart a bloody resolution to slay the innocent without a cause,
and he thy father, thou that art guilty of al this wickednes, yet, if thou do wel, shalt thou not be accepted? A like place to this wee have in the 19th of Saint Lukes Gospell;
and he thy father, thou that art guilty of all this wickedness, yet, if thou do well, shalt thou not be accepted? A like place to this we have in the 19th of Saint Lukes Gospel;
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where our Saviour Christ comming neere he City of Ierusalem, weeping over it, said, If thou hadst knowne, even thou at least in this thy day the things which belong unto thy p•ace:
where our Saviour christ coming near he city of Ierusalem, weeping over it, said, If thou Hadst known, even thou At least in this thy day the things which belong unto thy p•ace:
Witnesse those passionate wishes that wee heare in scripture comming from him, oh that there were such a heart in them to feare me, that it might go wel with them!
Witness those passionate wishes that we hear in scripture coming from him, o that there were such a heart in them to Fear me, that it might go well with them!
Deut. 5. 29. Witnesse his mournefull exp•stulations, as Esaiah 5. 3. judge I pray you between me and my vineyard, what could I have done more for my vineyard? and turne yee, turne yee,
Deuteronomy 5. 29. Witness his mournful exp•stulations, as Isaiah 5. 3. judge I pray you between me and my vineyard, what could I have done more for my vineyard? and turn ye, turn ye,
why will you dye, oh house of Israel? Ezek. 33. 11. witnesse his melting commiserations of the lamentable condition of foolish men that will not bee reclaimed.
why will you die, o house of Israel? Ezekiel 33. 11. witness his melting commiserations of the lamentable condition of foolish men that will not be reclaimed.
Oh Jerusal•m, Ierusalem! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and you would not? Matthew 23. 37. But now that men will not apprehend the doctrine of salvation,
O Jerusal•m, Ierusalem! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and you would not? Matthew 23. 37. But now that men will not apprehend the Doctrine of salvation,
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nor accept of grace thus freely offered them, but will goe to hell after all this, debemus nos i•orum vitio, non Christi gratia adscribere, wee ought to lay the blame upon them,
nor accept of grace thus freely offered them, but will go to hell After all this, debemus nos i•orum vitio, non Christ Gratia adscribere, we ought to lay the blame upon them,
but in the rockes, which because of their flintie hardnesse will not bee mollified and made fruitfull, God in like manner raineth downe the showres of his ordinances upon the wicked as well as upon the righteous, the meanes of salvation are held out to all,
but in the Rocks, which Because of their flinty hardness will not be mollified and made fruitful, God in like manner rains down the showers of his ordinances upon the wicked as well as upon the righteous, the means of salvation Are held out to all,
But the same effect is not produced from all, for some doe lay hold upon grace thus freely offered, others againe stand out, rebell and will not yeeld.
But the same Effect is not produced from all, for Some do lay hold upon grace thus freely offered, Others again stand out, rebel and will not yield.
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And so I passe from the worke supposed, If thou doe w•l; to the reward promised, shalt thou not be accepted? the interrogative put for the affirmative.
And so I pass from the work supposed, If thou do w•l; to the reward promised, shalt thou not be accepted? the interrogative put for the affirmative.
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It is well observed by Pareus upon the place, that the word here translated, acc•pted, which is NONLATINALPHABET a verbo NONLATINALPHABET among other things, signifies to lift up;
It is well observed by Pareus upon the place, that the word Here translated, acc•pted, which is a verbo among other things, signifies to lift up;
and with the crowne of blessednesse when this life is ended. If you joyne them both together, you shall finde that well-doing hath a double acceptance:
and with the crown of blessedness when this life is ended. If you join them both together, you shall find that welldoing hath a double acceptance:
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which is a precious jewell, a hidden treasure, our heaven upon earth, our cheifest glory untill we come to the Kingdome of glory, according to Saint Paul: this is our glory even the testimony of our conscience.
which is a precious jewel, a hidden treasure, our heaven upon earth, our chiefest glory until we come to the Kingdom of glory, according to Saint Paul: this is our glory even the testimony of our conscience.
Inaestimabile bonum est testimonium bonae & insontis conscienti• …, the testimony of a good conscience is an inestimable good thing, without which no man can be truely merry,
Inaestimabile bonum est testimonium bonae & insontis conscienti• …, the testimony of a good conscience is an inestimable good thing, without which no man can be truly merry,
if conscience once deject him? what made Belshazar fall into his melancholy dumps in the midst of his cups and boone companions? why, nothing but an evill conscience is a continual fiend to haunt him? and what made Saint Paul sing Psalmes at midnight in prison,
if conscience once deject him? what made Belshazzar fallen into his melancholy dumps in the midst of his cups and boon Sodales? why, nothing but an evil conscience is a continual fiend to haunt him? and what made Saint Paul sing Psalms At midnight in prison,
but a good conscience, a continual feast to cheere him? Finally, I demand with a Father, what thou accountest in this life pleasant and comfortable? Mensanè deliciosa? a table furnished with continual delicates? Dives had this,
but a good conscience, a continual feast to cheer him? Finally, I demand with a Father, what thou Accountest in this life pleasant and comfortable? Mensanè deliciosa? a table furnished with continual delicates? Dives had this,
and the wound• of an evil conscience, which were fallen upon himselfe after he had committed his murder, he would have laboured more earnestly to doe well in action, that hee might more joyfully have sped well in acceptation.
and the wound• of an evil conscience, which were fallen upon himself After he had committed his murder, he would have laboured more earnestly to do well in actium, that he might more joyfully have sped well in acceptation.
And such would be the desire of all men, were conscience valued at his true dignity and worth, excellently Saint Bernard, unicuique est liber propria c•nscientia,
And such would be the desire of all men, were conscience valued At his true dignity and worth, excellently Saint Bernard, unicuique est liber propria c•nscientia,
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The benefit and comfort whereof were it sufficiently knowne to many men, and earnestly loved of all men, the shop-keeper would not by making short measure unto others, make himselfe fall short of heaven;
The benefit and Comfort whereof were it sufficiently known to many men, and earnestly loved of all men, the shopkeeper would not by making short measure unto Others, make himself fallen short of heaven;
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And they content themselves with his good pleasure, and depend upon him without distrust saying one to another with Saint Paul Rom. 8. 32 He that loved not his own:
And they content themselves with his good pleasure, and depend upon him without distrust saying one to Another with Saint Paul Rom. 8. 32 He that loved not his own:
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Son, but delivered him up for us all, how shal he not with him also freely give us all things? and to their owne soules with Origen, quid de op•bus dubitas, qui herum habes? what doest thou doubt of the inheritance, when thou hast the heire himselfe bestowed upon thee?
Son, but Delivered him up for us all, how shall he not with him also freely give us all things? and to their own Souls with Origen, quid de op•bus dubitas, qui herum habes? what dost thou doubt of the inheritance, when thou hast the heir himself bestowed upon thee?
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Yet herein they are discreet too, for they have learned with Pelusiota, that combatings appertaine to this world, comfortings to the other world, here crosses, there crownes.
Yet herein they Are discreet too, for they have learned with Pelusiota, that combatings appertain to this world, comfortings to the other world, Here Crosses, there crowns.
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acquaint thy selfe with God, and be a peace, thereby good shal come unto thee ▪ Good to thy soule, verse 26. Thou shalt have thy delight in the Almighty, and shalt lift up thy face to God.
acquaint thy self with God, and be a peace, thereby good shall come unto thee ▪ Good to thy soul, verse 26. Thou shalt have thy delight in the Almighty, and shalt lift up thy face to God.
And to conclude, who ever we be, let us imitate Abraham, who willingly forsook his earthly country for a City, whose builder and maker is God. Heb. 11. 10: Let us imitate Moses, who left the Court of Egypt, for the Court of Heaven:
And to conclude, who ever we be, let us imitate Abraham, who willingly forsook his earthly country for a city, whose builder and maker is God. Hebrew 11. 10: Let us imitate Moses, who left the Court of Egypt, for the Court of Heaven:
Heb. 12. 2. And so I end this point with Saint Paul: 1. Cor. 15. 58. Therefore my deare brethren, be yee stedfast, unmoveable, alwayes abounding in the work of the Lord,
Hebrew 12. 2. And so I end this point with Saint Paul: 1. Cor. 15. 58. Therefore my deer brothers, be ye steadfast, Unmovable, always abounding in the work of the Lord,
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And so you have the work and the reward severally, now take them both together, and see how our doing well makes us to become accepted, which I will unfold in a word:
And so you have the work and the reward severally, now take them both together, and see how our doing well makes us to become accepted, which I will unfold in a word:
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For if we be not able to think a good thought as of our selves (as the Apostle avoucheth) then how can we doe good deeds, and merit by them? And for the workes that we doe performe (alas) they cannot merit,
For if we be not able to think a good Thought as of our selves (as the Apostle avoucheth) then how can we do good Deeds, and merit by them? And for the works that we do perform (alas) they cannot merit,
But say we could doe, bonum bene, good works well, yet how few are they in number in respect of our evill workes? and can wee hope that some few good workes can make satisfaction for so many evill workes that we have done,
But say we could do, bonum bene, good works well, yet how few Are they in number in respect of our evil works? and can we hope that Some few good works can make satisfaction for so many evil works that we have done,
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Besides what congruity is there betweene grace and merit, that workes should merit through grace? gratia non est ulla mod•, si 〈 ◊ 〉 •it gratuita omni mode, saith Saint Augustine, it is not grace any way,
Beside what congruity is there between grace and merit, that works should merit through grace? Gratia non est ulla mod•, si 〈 ◊ 〉 •it gratuita omni mode, Says Saint Augustine, it is not grace any Way,
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for though we cannot be saved by them, as the meritorious cause, yet can wee not bee saved without them, they being the necessary effects of our faith.
for though we cannot be saved by them, as the meritorious cause, yet can we not be saved without them, they being the necessary effects of our faith.
and having once well begun, let us with Abraham continue our sacrifice of well doing to the evening of our dayes, that so having been faith to the death, we may receive the crowne of life:
and having once well begun, let us with Abraham continue our sacrifice of well doing to the evening of our days, that so having been faith to the death, we may receive the crown of life:
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Concerning the first, God intimates unto Cain, (as Parcus notes upon the place) that inter justitiam & peccatum non datur medium, betweene righteousnesse and sinne there is no middle thing,
Concerning the First, God intimates unto Cain, (as Parcus notes upon the place) that inter justitiam & peccatum non datur medium, between righteousness and sin there is no middle thing,
There be two maine opposites, God and the devill: two contrary places of reward, heaven and h•ll: two wayes to come thither, the broad way and the narrow way;
There be two main opposites, God and the Devil: two contrary places of reward, heaven and h•ll: two ways to come thither, the broad Way and the narrow Way;
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Bellarmines mincing of sinnes, to be Non contra legem, but Pr•ter legem, cannot prove either that that which is not well done, should bee accounted a good action,
Bellarmines mincing of Sins, to be Non contra legem, but Pr•ter legem, cannot prove either that that which is not well done, should be accounted a good actium,
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Had Cain come with an honest heart, and an upright hand, he had done well; these were absent, hee did ill, so his sacrifice was nought, his obedience nought.
Had Cain come with an honest heart, and an upright hand, he had done well; these were absent, he did ill, so his sacrifice was nought, his Obedience nought.
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Manifestum est, quia peccatum nihil est, et nihil fiunt homines cum peccant It is cleare (saith he again) sinne is a nothing, and such as commit sinne, bring themselves to nothing, they that make nothing of sin, sinne shall make nothing of them.
Manifest est, quia peccatum nihil est, et nihil Fluent homines cum peccant It is clear (Says he again) sin is a nothing, and such as commit sin, bring themselves to nothing, they that make nothing of since, sin shall make nothing of them.
For, if thou doest not well; sinne lieth at the doore: that's the Position, following the Supposition, Peccatum prae foribus, sinne lieth at the doore.
For, if thou dost not well; sin lies At the door: that's the Position, following the Supposition, Peccatum Prae foribus, sin lies At the door.
all his choller and ill minde towards God, might bee palliated with some other outward worke of religion, with another opus operatum, a second sacrifice or so:
all his choler and ill mind towards God, might be palliated with Some other outward work of Religion, with Another opus operatum, a second sacrifice or so:
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He that found out the idolatry of a stone wall, Ezek. 8. 9. can finde out also the conspiracy of a stony heart, whatsoever hath bin spoken in darknesse shall be heard in the light,
He that found out the idolatry of a stone wall, Ezekiel 8. 9. can find out also the Conspiracy of a stony heart, whatsoever hath been spoken in darkness shall be herd in the Light,
hee that counteth the sparrowes, and reckons the haires upon our heads, hee that pntteth all our teares into his bottle, hee that knoweth the cattel upon 1000. hills, he that writeth all our members in a booke, long before we were borne, nothing can be done so secretly,
he that counteth the sparrows, and reckons the hairs upon our Heads, he that pntteth all our tears into his Bottle, he that Knoweth the cattle upon 1000. hills, he that Writeth all our members in a book, long before we were born, nothing can be done so secretly,
How t•ue this is, Nonnullos d••uere non verba, sed verbera, it is Saint Bernards phrase in another case, some men have learned, not from the ministers word, but from the magistrates sword:
How t•ue this is, Some d••uere non verba, sed Verbera, it is Saint Bernards phrase in Another case, Some men have learned, not from the Ministers word, but from the Magistrates sword:
Thus the sinner meets with Jeremiahs sawes, Ier•m. 2. 19. Thine owne wickednesse shalt correct thee, and his conscience for ever after checks him as Moses doth the Rubenites, Numbers 32. be sure that your sin wil finde you out.
Thus the sinner meets with Jeremiah's saws, Ier•m. 2. 19. Thine own wickedness shalt correct thee, and his conscience for ever After Checks him as Moses does the Reubenites, Numbers 32. be sure that your since will find you out.
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When the sinne heares iniquity reproved, his Conscience is read•• to tell him, Tu es h•mo• when he heares judgement denounced, his Conscience makes him with F. lix to tremble.
When the sin hears iniquity reproved, his Conscience is read•• to tell him, Tu es h•mo• when he hears judgement denounced, his Conscience makes him with F. lix to tremble.
Yea, NONLATINALPHABET, saith Menander. Conscience is a God, and keepes his Domesticum Tribuna; within us, and impossible it is to escape his censure, since the Plaintiffe, the Judge, the witnesse, the prison, the punishment, the Executioner is all one.
Yea,, Says Menander. Conscience is a God, and keeps his Domesticum Tribuna; within us, and impossible it is to escape his censure, since the Plaintiff, the Judge, the witness, the prison, the punishment, the Executioner is all one.
lying at the doore of a mans house, who as soone as ever a mans foote is over the threshold to goe forth, it fires in his face to plucke out his throat.
lying At the door of a men house, who as soon as ever a men foot is over the threshold to go forth, it fires in his face to pluck out his throat.
Sinne and his punishment (except they be severed by found Repentance) goe still together ▪ Gognatum 〈 ◊ 〉 inuatum est omni sceleri sceleris supplicium;
Sin and his punishment (except they be severed by found Repentance) go still together ▪ Gognatum 〈 ◊ 〉 inuatum est omni sceleri sceleris supplicium;
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and then as Val: Maximus saith, Tardetatem supplicij gravitate compensat, it will make amends for the long time of delay, with the heavinesse of the punishment when it commeth:
and then as Val: Maximus Says, Tardetatem supplicij gravitate compensat, it will make amends for the long time of Delay, with the heaviness of the punishment when it comes:
and vengeance will come, when it is due. Serious consideration herein may doe much good; whilest wee consider that divine punishment argues humane transgression:
and vengeance will come, when it is due. Serious consideration herein may do much good; whilst we Consider that divine punishment argues humane Transgression:
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Who can enumerate your grosse enormities and crimes now raigning among us? How doth rebellion (which is as the sin of witchcraft) get a head, whilest Authoritie and Dominion is troden under-foot ▪ How doth Schisme and Faction prevaile and increase,
Who can enumerate your gross enormities and crimes now reigning among us? How does rebellion (which is as the since of witchcraft) get a head, whilst authority and Dominion is trodden underfoot ▪ How does Schism and Faction prevail and increase,
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. When the Citie of Oth• was burned, one yeelds this as a presaging cause of it, that a little before a Priest at Masse, spilt a Chalice of Consecrated Wine, which that credulous age thought to have beene the very bloud of Christ:
. When the city of Oth• was burned, one yields this as a presaging cause of it, that a little before a Priest At Mass, spilled a Chalice of Consecrated Wine, which that credulous age Thought to have been the very blood of christ:
But what though our Houses escape the fire, if our bodies doe not? No marvaile if some have Ignem in ossibus, the fire of loathsomnesse in their bones,
But what though our Houses escape the fire, if our bodies do not? No marvel if Some have Ignem in ossibus, the fire of loathsomeness in their bones,
No wonder that our bloud boyles with the heate of feavers and burning Agues, when the fervour of drunkennesse and distemperature hath blowne the Coales.
No wonder that our blood boils with the heat of fevers and burning Fevers, when the fervour of Drunkenness and distemperature hath blown the Coals.
No mervaile if all the plagues concomitating a civill Warre doe fall upon us, when out filthie lusts within us, which warre against the Soule are so predominant.
No marvel if all the plagues concomitating a civil War do fallen upon us, when out filthy Lustiest within us, which war against the Soul Are so predominant.
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Quid mirum in generis humani crescere jamiram Deicum creseat quotidi•, quod puniatur? What marvaile (saith Saint Cyprian) to see the judgements of God every day increase,
Quid Mirum in Generis Humani crescere jamiram Deicum creseat quotidi•, quod puniatur? What marvel (Says Faint Cyprian) to see the Judgments of God every day increase,
when our sins which call for them do increase more than they? Our pride increaseth, our hypocrisie increaseth, our prophannes increaseth, our rebellion increaseth, our Atheisme increaseth.
when our Sins which call for them do increase more than they? Our pride increases, our hypocrisy increases, our prophannes increases, our rebellion increases, our Atheism increases.
Is it a wonder then that the Pox should increase, that the Plague should increase, that our divisions should increase, that wars and rumours of wars should increase also!
Is it a wonder then that the Pox should increase, that the Plague should increase, that our divisions should increase, that wars and rumours of wars should increase also!
And here it did become mee to crave your patience a little longer, (the time being already past) did I not know the subject I have in hand commanded it, For behold, my heart hath i•dighted a good matter, and I will speake of the things that I have made touching the KING:
And Here it did become me to crave your patience a little longer, (the time being already passed) did I not know the Subject I have in hand commanded it, For behold, my heart hath i•dighted a good matter, and I will speak of the things that I have made touching the KING:
WHich words are meant of Abels subjection to Cain, and of Cains supremacie over Abel. God that he might restraine Cain from a further evill, doth comfort him with this present good, that neither his owne wickednesse could deprive him of his dominion,
WHich words Are meant of Abel's subjection to Cain, and of Cains supremacy over Abel. God that he might restrain Cain from a further evil, does Comfort him with this present good, that neither his own wickedness could deprive him of his dominion,
Concerning the first, Primo geniture, even by the Law of Nature, and by the Law of God, hath a twofold priviledge, Regni & Sacerdotij; of outward rule and command as a King, of inward direction and guidance as a Priest.
Concerning the First, Primo geniture, even by the Law of Nature, and by the Law of God, hath a twofold privilege, Regni & Sacerdotij; of outward Rule and command as a King, of inward direction and guidance as a Priest.
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The excellency of Dignity, that is the order of Priest-hood in the Church; The excellency of Power, that is the state of Soveraignty in the Common-wealth.
The excellency of Dignity, that is the order of Priesthood in the Church; The excellency of Power, that is the state of Sovereignty in the Commonwealth.
And for this cause God appointed the first-borne, Duplicem haereditatem, a double portion of inheritance, answerable (as it were) to his double dignity and preferment.
And for this cause God appointed the firstborn, Duplicem haereditatem, a double portion of inheritance, answerable (as it were) to his double dignity and preferment.
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look among the creaturs, and you shall finde the Lion to have the preeminence among the beasts, the Eagle among the Fowles, the Whale among the Fishes, among the Serpents, the Basyliske;
look among the creatures, and you shall find the lion to have the preeminence among the beasts, the Eagl among the Fowls, the Whale among the Fish, among the Serpents, the Basyliske;
and the Grasse-hoppers goe out in bands, and shall we admit of no Order among reasonable men? Cujus jussu ••mines nascuntur, hujus jussu Reges constituuntur, It was Divinity in Irenaeus his time.
and the Grasshoppers go out in bans, and shall we admit of no Order among reasonable men? Cujus jussu ••mines nascuntur, hujus jussu Reges constituuntur, It was Divinity in Irnaeus his time.
Again, observe from hence that sometimes a wicked man is appointed to rule, and a good man sit under to obey, here in Cain the King is wicked, in Abel, the Subject good.
Again, observe from hence that sometime a wicked man is appointed to Rule, and a good man fit under to obey, Here in Cain the King is wicked, in Abel, the Subject good.
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What should I speake of Nebuc• aduezzar King of Assyria, who wasted all Palestina plundered Jerusalem, put out the eyes of the King, slew his Sons, burnt the Temple;
What should I speak of Nebuc• aduezzar King of Assyria, who wasted all Palestine plundered Jerusalem, put out the eyes of the King, slew his Sons, burned the Temple;
tooke away the holy vessels, and defiled all places with rape •uine and bloud, and yet for all this his unmatched cruelty and impietie, the Prophets, Ieremy and 〈 ◊ 〉, wrote to those Captive Jewes, whom he after his glut of butchery had led into Chald•a, to pray for the prosperity life of him,
took away the holy vessels, and defiled all places with rape •uine and blood, and yet for all this his unmatched cruelty and impiety, the prophets, Ieremy and 〈 ◊ 〉, wrote to those Captive Jews, whom he After his glut of butchery had led into Chald•a, to pray for the Prosperity life of him,
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and the Prophet 〈 ◊ 〉, doth both blame and threaten Zede•iah, for his disloyalty in revolting from him (though a heathenish tyrant) whose homager and tributary he was.
and the Prophet 〈 ◊ 〉, does both blame and threaten Zede•iah, for his disloyalty in revolting from him (though a Heathenish tyrant) whose homager and tributary he was.
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and Athiesticall persecutors? Yet saith one of them, Let every soule bee subject to the Higher p••ers (not every body, but every Soule, our subjection must not be forced, but be free and voluntary, comming from the soule) And the other Submity 〈 ◊ 〉 selv•s to every Ordinance of man for the Lords s•ke; to the King as supreame.
and Atheistical persecutors? Yet Says one of them, Let every soul be Subject to the Higher p••ers (not every body, but every Soul, our subjection must not be forced, but be free and voluntary, coming from the soul) And the other Submity 〈 ◊ 〉 selv•s to every Ordinance of man for the lords s•ke; to the King as supreme.
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and therfore they spent their time (according to Tertullian) in praying for them, that God would give them, Imperium 〈 … 〉 prolixam donium securam exercitus fortes;
and Therefore they spent their time (according to Tertullian) in praying for them, that God would give them, Imperium 〈 … 〉 Prolixam donium securam Exercitus forts;
and this they did not out of fe•re, because they wanted strength, (away with that devillish glosse) but meerely out of Conscience because they knew their subjection to be Gods Ordinance:
and this they did not out of fe•re, Because they wanted strength, (away with that devilish gloss) but merely out of Conscience Because they knew their subjection to be God's Ordinance:
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and that by Gods owne Vote too, Dixi Diiestis, I have said yee are God ▪ (saith he) and a• of you are children of the m•st High ▪ Gods, in •itle,
and that by God's own Vote too, i have said Diiestis, I have said ye Are God ▪ (Says he) and a• of you Are children of the m•st High ▪ God's, in •itle,
as may appeare by that of the Queene of Sheba, to King Salomon: Blessed be the L•rd thy God ▪ which delighted in ther, to set thee upon His Throne, that thou mayest be King, for the Lord thy God.
as may appear by that of the Queen of Sheba, to King Solomon: Blessed be the L•rd thy God ▪ which delighted in there, to Set thee upon His Throne, that thou Mayest be King, for the Lord thy God.
Their kingdomes are given them by God, the most High ruleth in the kingdome of men, and giveth it to whomsoever he will, Dan. 4. Their Thrones are appointed them by God, Reges co••ocat in soli•; hee placeth Kings upon the Throne, he doth establish them for ever, and they are exalted.
Their kingdoms Are given them by God, the most High Ruleth in the Kingdom of men, and gives it to whomsoever he will, Dan. 4. Their Thrones Are appointed them by God, Reges co••ocat in soli•; he places Kings upon the Throne, he does establish them for ever, and they Are exalted.
I annointed thee King over Israel. 2. Sam. 12. Their Kingdome is Gods, their throne is Gods, their scepter is Gods, their crowne is Gods, their annointing Gods,
I anointed thee King over Israel. 2. Sam. 12. Their Kingdom is God's, their throne is God's, their sceptre is God's, their crown is God's, their anointing God's,
It is not, ne tangite, but nolite tangere: wee must be so farre from doing it that we must not have so much as the least will or inclination to go about it.
It is not, ne tangite, but nolite tangere: we must be so Far from doing it that we must not have so much as the least will or inclination to go about it.
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N•lite ta•gere. Yea, say he bee a tyrant for manners, and a heathen for religion, all is one, hee is Christus domini, the Lords Christ then whom none is greater then Christus dominus, the Lord Christ himselfe, he must not be touched.
N•lite ta•gere. Yea, say he be a tyrant for manners, and a heathen for Religion, all is one, he is Christus domini, the lords christ then whom none is greater then Christus dominus, the Lord christ himself, he must not be touched.
and for this end (it may be) God would have the first king hee set over Israell, to be higher by the head and shoulders then all the people, for the head being the place of policy, the shoulders of strength and power, doe shew that no policy nor power should be above him.
and for this end (it may be) God would have the First King he Set over Israel, to be higher by the head and shoulders then all the people, for the head being the place of policy, the shoulders of strength and power, do show that no policy nor power should be above him.
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not the high-priest, for he is his servant, as Abimelech confessed nnto Saul, 1. Sam. 22. not Saint Paul that great and glorious Doctor of the Gentiles, forstanding at Caesars judgment-seat, he confessed that there he ought to be judged,
not the High Priest, for he is his servant, as Abimelech confessed nnto Saul, 1. Sam. 22. not Faint Paul that great and glorious Doctor of the Gentiles, forstanding At Caesars judgment seat, he confessed that there he ought to be judged,
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and in all causes, over all persons, be they who they will be, be they who they can be, who may say unto him, what doest thou Ecclesiastes 8. 4 who of the Priests? who of the Peerees? who of the People? who but He that put him in authority Almighty God?
and in all Causes, over all Persons, be they who they will be, be they who they can be, who may say unto him, what dost thou Ecclesiastes 8. 4 who of the Priests? who of the Peerees? who of the People? who but He that put him in Authority Almighty God?
I could multiply proofs out of Scripture to confirme this truth, take one for al, wch may stand as one in a third place of Arithmatick for a 100 they are the words of our Saviour Christ, Mat. 26. when he was betrayed into the hands of the Iews;
I could multiply proofs out of Scripture to confirm this truth, take one for all, which may stand as one in a third place of arithmetic for a 100 they Are the words of our Saviour christ, Mathew 26. when he was betrayed into the hands of the Iews;
(what cause could bee more just then to defend the person of our most blessed Saviour? yet see how hee was rebuked for his pains:) Then said Iesus unto him, put up again thy sword into it's place,
(what cause could be more just then to defend the person of our most blessed Saviour? yet see how he was rebuked for his pains:) Then said Iesus unto him, put up again thy sword into it's place,
and heresie (we all doe know) hath a large extent with them, if he doe but crosse the Pope, any thing will serve to make him an hereticke, and then he must downe.
and heresy (we all do know) hath a large extent with them, if he do but cross the Pope, any thing will serve to make him an heretic, and then he must down.
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And if you tell them of Saint Paul and Saint Peter, that these were of another minde, Salmeran very mannerly tells you againe, Blanditur Paulús imperatoribus, sic•t & Petrus in priore suâ epistolà, and Peter and Paul be both a couple of claw-backs, they do nothing else in those their sayings then flatter and cogge with the Emperours that then raigned;
And if you tell them of Saint Paul and Saint Peter, that these were of Another mind, Salmeran very mannerly tells you again, Blanditur Paulús imperatoribus, sic•t & Peter in priore suâ epistolà, and Peter and Paul be both a couple of claw-backs, they do nothing Else in those their sayings then flatter and cog with the emperors that then reigned;
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Read but over the prophane writings of Knox and Bucanan, and you shall finde how mightily the devill hath prevailed in the hearts of them who would have bin accounted great professours of religion, the•r language is such as wou•d •care a very atheist, and 〈 ◊ 〉 him sweare to abandon all religion:
Read but over the profane writings of Knox and Bucanan, and you shall find how mightily the Devil hath prevailed in the hearts of them who would have been accounted great professors of Religion, the•r language is such as wou•d •care a very atheist, and 〈 ◊ 〉 him swear to abandon all Religion:
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namely, that minister, may excommunicate Princes, and they being by excommunication cast into Hell, are not worthy to enjoy life upon the earth That if Princes 〈 ◊ 〉 against God & his truth, th•ir subjects are free from their oath of allegeance:
namely, that minister, may excommunicate Princes, and they being by excommunication cast into Hell, Are not worthy to enjoy life upon the earth That if Princes 〈 ◊ 〉 against God & his truth, th•ir subject's Are free from their oath of allegiance:
that God hath appointed the nobility to bridle the inordinate appetite of Princes, and in so doing, they cannot be accounted as •esisters of authority.
that God hath appointed the Nobilt to bridle the inordinate appetite of Princes, and in so doing, they cannot be accounted as •esisters of Authority.
and that the people have power to bestow or take away the crowne at their pleasure, having no respect to birth-right, to succession, to propinquity of blood at all.
and that the people have power to bestow or take away the crown At their pleasure, having no respect to birthright, to succession, to propinquity of blood At all.
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You fire-brands of strife, you trumpets of sedition, you red horses, whose sitters have taken peace from the earth, you furies of hel, whose voices are lightnings and thundrings, whose breathing is nothing but sword, fire, rages, rebellions, (pardon me if I shake off all respect of civility, towards such miscreants) is this orthodox divinity? is this according to Christ and his Apostles? surely the devill drop't poyson into their pens to infect all Christian countries with disobedience and disorder,
You firebrands of strife, you trumpets of sedition, you read Horses, whose sitters have taken peace from the earth, you furies of hell, whose voices Are lightnings and thunderings, whose breathing is nothing but sword, fire, rages, rebellions, (pardon me if I shake off all respect of civility, towards such miscreants) is this orthodox divinity? is this according to christ and his Apostles? surely the Devil dropped poison into their pens to infect all Christian countries with disobedience and disorder,
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therefore were not the spirit of division, (I meane the devil•) bin seated in their soules, hey would not so openly opposed the settlings of their cotten braine against the expresse command of holy Scripture, which forbid leth so much as resistance under any Prince,
Therefore were not the Spirit of division, (I mean the devil•) been seated in their Souls, heigh would not so openly opposed the settlings of their cotton brain against the express command of holy Scripture, which forbid leth so much as resistance under any Prince,
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because he thought no man would prove so wicked as to commit such a horrid fact) I do not finde it so much as once mentioned throughout the new testament,
Because he Thought no man would prove so wicked as to commit such a horrid fact) I do not find it so much as once mentioned throughout the new Testament,
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yet they have got a trick to produce some examples out of the old testament of rebellion, (which though were ever attended upon with heavy judgements from God) but I would faine know what they can force from thence:
yet they have god a trick to produce Some Examples out of the old Testament of rebellion, (which though were ever attended upon with heavy Judgments from God) but I would feign know what they can force from thence:
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will they •ake over all histories for examples of rebellion? and then argue a facto adjus, and say every thing is lawfull that they finde hath bin done? we must judge facts by law, and not lawes by facts:
will they •ake over all histories for Examples of rebellion? and then argue a facto adjus, and say every thing is lawful that they find hath been done? we must judge facts by law, and not laws by facts:
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for there hath bin no fact so impious, which may not be parraleld by examples, will they justifie their grosse sacriledge, their •••aturall ince•••, with their frequent adulteries, their notorious lying, their uncharitable judging, because they have for these examples of Achan, Ammon, David, Ananias and Saphyra, the Scribes and Pharisees? who then hath but halfe an eye and cannot see how these mens pens have ranged,
for there hath been no fact so impious, which may not be parraleld by Examples, will they justify their gross sacrilege, their •••aturall ince•••, with their frequent adulteries, their notorious lying, their uncharitable judging, Because they have for these Examples of achan, Ammon, David, Ananias and Saphyra, the Scribes and Pharisees? who then hath but half an eye and cannot see how these men's pens have ranged,
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But to let goe these (as they and the devill would have it) what policy can there be in it for th• Subject to oppose or resist the King upon any termes? for what can wee expect from thence but murders, out-rages, ripes, ruine and desolation? for what if the Prince aggriev'd be able to make and maintain his party as King John and Henry the third did against their Peeres? what if some forreigne Prince whom it may well concerne as well in honour to see the Law of nat•ons observed,
But to let go these (as they and the Devil would have it) what policy can there be in it for th• Subject to oppose or resist the King upon any terms? for what can we expect from thence but murders, outrages, ripes, ruin and desolation? for what if the Prince aggrieved be able to make and maintain his party as King John and Henry the third did against their Peers? what if Some foreign Prince whom it may well concern as well in honour to see the Law of nat•ons observed,
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and in the end play the kite with them both? wil not this prove a pretty piece of policy? were it not farre more safe to take Saint Pauls counsell and be obedient unto Princes, not onely for conscience sake,
and in the end play the kite with them both? will not this prove a pretty piece of policy? were it not Far more safe to take Saint Paul's counsel and be obedient unto Princes, not only for conscience sake,
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and destitute of all meanes to maintaine or uphold it selfe, but it is quickned, and moved, and provided for and kept from dissolution only by the soule.
and destitute of all means to maintain or uphold it self, but it is quickened, and moved, and provided for and kept from dissolution only by the soul.
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as we should not onely seek his ease and welfare, but even expos• our selves to any perills for his sake and safety, wee should be so far from offering violence unto him, that wee should readily receive the strokes and wounds in•ented against him;
as we should not only seek his ease and welfare, but even expos• our selves to any perils for his sake and safety, we should be so Far from offering violence unto him, that we should readily receive the Strokes and wounds in•ented against him;
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for such is the sympathy and fellowseeling that he hath of •he griefes of the whole body, that when the most inferiour member suffereth, he suffereth together with it,
for such is the Sympathy and fellowseeling that he hath of •he griefs of the Whole body, that when the most inferior member suffers, he suffers together with it,
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and the last that dies, and look as the heart sendeth forth somtimes the blood and spirits with a ful flush plenteously replenishing al the parts of the body.
and the last that die, and look as the heart sends forth sometimes the blood and spirits with a full flush plenteously replenishing all the parts of the body.
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And otherwhile againe, being possest with a fe••• … of imminent danger, retireth them home with all speed to his little sconce, to comfort and fortifie it selfe:
And otherwhile again, being possessed with a fe••• … of imminent danger, retireth them home with all speed to his little sconce, to Comfort and fortify it self:
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If the superior have his power from God, the inferiour ought to obey him for God, no mans vertue that hee hath in himselfe, can be a warrant for him to be vitious to another,
If the superior have his power from God, the inferior ought to obey him for God, no men virtue that he hath in himself, can be a warrant for him to be vicious to Another,
This Moses enjoyneth Exod. 22. 28. Thou shalt not revile the Gods, nor curse the rulers of thy pe•ple, no, not so much as in our thoughts, saith Solomon, Ecclesiastes 10 And this God takes notice off.
This Moses enjoineth Exod 22. 28. Thou shalt not revile the God's, nor curse the Rulers of thy pe•ple, no, not so much as in our thoughts, Says Solomon, Ecclesiastes 10 And this God Takes notice off.
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Nu. 12. 8. as a speciall indignity done unto him, wherfore are ye not afraid (saith he to Aaron and Miriam) to speake against my servant, against Moses, not against my servant Moses, but more emphattically, against my servant, against Moses: against my servant,
Nu. 12. 8. as a special indignity done unto him, Wherefore Are you not afraid (Says he to Aaron and Miriam) to speak against my servant, against Moses, not against my servant Moses, but more emphattically, against my servant, against Moses: against my servant,
and my servant Moses, wherefore are yee not afraid to speake against him? When this searching and piercing presumption shall get up to this highest step and dare to pry into the kings dispositions, intentions, affections, actions,
and my servant Moses, Wherefore Are ye not afraid to speak against him? When this searching and piercing presumption shall get up to this highest step and Dare to pry into the Kings dispositions, intentions, affections, actions,
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then is it come to the height of the he•t of Ch••n, the stubbornnes of Esau the peevishnes of Shemei, the conspiracy of A•solom, the trechery of Iudas, and deserves with them condigne punishment.
then is it come to the height of the he•t of Ch••n, the stubbornness of Esau the peevishness of Shimei, the Conspiracy of A•solom, the treachery of Iudas, and deserves with them condign punishment.
as unpossible to discover it, therfore saith he again, Eccles. 8. who shall say unto him, what doest thou? But what is words without deeds? another sort then of homage i• is that we owe unto our Soveraigne, is to honour him with our goods, with our estates,
as unpossible to discover it, Therefore Says he again, Eccles. 8. who shall say unto him, what dost thou? But what is words without Deeds? Another sort then of homage i• is that we owe unto our Sovereign, is to honour him with our goods, with our estates,
then whose children are they that debarre him of that which is his owne? I have read over the 5th. of Iudg and have pretty well observed the severall passages therein, how God hath in that renowned song of Deborah, provided an honourable commemoration of them who did assist His cause:
then whose children Are they that debar him of that which is his own? I have read over the 5th. of Judge and have pretty well observed the several passages therein, how God hath in that renowned song of Deborah, provided an honourable commemoration of them who did assist His cause:
& officers of State, they have their place, because they ••••red themselves willingly in that service, vers 9. And after them the merchants that rode upon white asses;
& Officers of State, they have their place, Because they ••••red themselves willingly in that service, vers 9. And After them the merchant's that road upon white asses;
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This was the honourable mention that God afforded them, who did assist Him, but what saith he of those, who for collaterall respects preuaricated or withdrew themselues from this imployment;
This was the honourable mention that God afforded them, who did assist Him, but what Says he of those, who for collateral respects prevaricated or withdrew themselves from this employment;
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& for this was Meroz cursed, yea cursed bitterly by the Angell of the Lord because they came not to the help of the Lord, to the helpe of the Lord against the mighty.
& for this was Meroz cursed, yea cursed bitterly by the Angel of the Lord Because they Come not to the help of the Lord, to the help of the Lord against the mighty.
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And therefore for the incouragement of those that did assist him in any proportion, though their assistance was no way competent against so poten• an enemy, God fought himselfe to, they fought from heaven, the starres in their order fought against Sisera, verse 20. The Starres in their order fought, let no man pretend that hee fights for God,
And Therefore for the encouragement of those that did assist him in any proportion, though their assistance was no Way competent against so poten• an enemy, God fought himself to, they fought from heaven, the Stars in their order fought against Sisera, verse 20. The Stars in their order fought, let no man pretend that he fights for God,
The duty that every Subject oweth to his Soveraigne, is submission to his high place and calling, He being no other then Gods Lievtenant and Vicegerent upon the Earth:
The duty that every Subject owes to his Sovereign, is submission to his high place and calling, He being no other then God's Lieutenant and Vicegerent upon the Earth:
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for what rebellion, what 〈 ◊ 〉 hath ever beene made, but under some of these pretences? what can a Prince doe or leave undone that may not thy malicious or ignorant interpretation forfeit His Crowne? No, no.
for what rebellion, what 〈 ◊ 〉 hath ever been made, but under Some of these pretences? what can a Prince do or leave undone that may not thy malicious or ignorant Interpretation forfeit His Crown? No, no.
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And why should wee not in this, as well as in other things? we can endure 〈 ◊ 〉 patience unseasonable weather, unfruitfull yeeres, unwholesome seas•••,
And why should we not in this, as well as in other things? we can endure 〈 ◊ 〉 patience unseasonable weather, unfruitful Years, unwholesome seas•••,
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and such other judgements of God, because wee know they come from God (for shall there be evill in a Citis, and the Lord hath 〈 … 〉) and why should we not as well tollerate the imperfections of Princes? Since they are Ministers sent from God to do his will? If the Lord bee 〈 ◊ 〉 pleased with us, He will set a wise King over us, whom he loveth, 2 〈 ◊ 〉 1. If hee b•e offended at us, He will remove Him,
and such other Judgments of God, Because we know they come from God (for shall there be evil in a Citis, and the Lord hath 〈 … 〉) and why should we not as well tolerate the imperfections of Princes? Since they Are Ministers sent from God to do his will? If the Lord be 〈 ◊ 〉 pleased with us, He will Set a wise King over us, whom he loves, 2 〈 ◊ 〉 1. If he b•e offended At us, He will remove Him,
but in those things that are good and evill in themselves, we are bound to follow our conscience then the command of the magistrate again ther 's a generall mistake among us whilst we do not distingu•sh between subjection & Obedience;
but in those things that Are good and evil in themselves, we Are bound to follow our conscience then the command of the magistrate again their is a general mistake among us while we do not distingu•sh between subjection & obedience;
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They refused to yeeld obedience to his vnjust comands faciendo, yet did they acknowledge him to be their King & did willingly submit to suffer any torment that he should be pleased to inflict vpon them.
They refused to yield Obedience to his unjust commands faciendo, yet did they acknowledge him to be their King & did willingly submit to suffer any torment that he should be pleased to inflict upon them.
This was that which God by the mouth of Samuel told the Israelites before hand: 1. Sam. 8 After he had admonished them what heauy, what open injustice they should endure vnder some of their kings, he concludeth,
This was that which God by the Mouth of Samuel told the Israelites before hand: 1. Sam. 8 After he had admonished them what heavy, what open injustice they should endure under Some of their Kings, he Concludeth,
I but the people of England, are not like the children of Isra•l, they for their disobedience were made slaues unto their Gouernours, but we are a free nation, I have Lawes to be ruled by, let the King say what he will;
I but the people of England, Are not like the children of Isra•l, they for their disobedience were made slaves unto their Governors, but we Are a free Nation, I have Laws to be ruled by, let the King say what he will;
but only of the law of nature, but because it grew both trublesome and tedious for all the people to receave their right from one man (as Iethro advised Moses) therfore were laws invented and officers appointed to execute the same under the supreame Magistrate.
but only of the law of nature, but Because it grew both trublesome and tedious for all the people to receive their right from one man (as Jethro advised Moses) Therefore were laws invented and Officers appointed to execute the same under the supreme Magistrate.
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and made you sweare that you will not transgresse •he lawes established, we tell you plainly the case is altered, you hold your crownes meerely at our courtesie,
and made you swear that you will not transgress •he laws established, we tell you plainly the case is altered, you hold your crowns merely At our courtesy,
But what if the king do at his coronation take an oath that he will be are himselfe regardfull of the accomplishment of the lawes established? doth he in so doing condit••• restraine himselfe or his authority? should he not be King if he did not take that oath? Surely yes, onely it is his gracious pleasure to make an honourable promise that he wi•l endeavour to discharge his duty, which promise he it bound to performe by the lawes of conscience and state,
But what if the King do At his coronation take an oath that he will be Are himself regardful of the accomplishment of the laws established? does he in so doing condit••• restrain himself or his Authority? should he not be King if he did not take that oath? Surely yes, only it is his gracious pleasure to make an honourable promise that he wi•l endeavour to discharge his duty, which promise he it bound to perform by the laws of conscience and state,
yet if hee doe not, his person onely is hereby affected, not his authority, the one is tyed and bound in honour, the other is in force, though performances faile.
yet if he do not, his person only is hereby affected, not his Authority, the one is tied and bound in honour, the other is in force, though performances fail.
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If a bad Prince must be honoured, submitted to, and obeyed out of conscience, then how much note a good one with all readines? If it be wicked and bloody tyrants due,
If a bad Prince must be honoured, submitted to, and obeyed out of conscience, then how much note a good one with all readiness? If it be wicked and bloody Tyrants due,
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how much more is it required from all men to godly and pious Princes? under whose peaceable and religious Governement, the gospell of Christ is cherished, learning advanced, factious spirits supprested, wholesome lawes enacted, the bond of unity maintained,
how much more is it required from all men to godly and pious Princes? under whose peaceable and religious Government, the gospel of christ is cherished, learning advanced, factious spirits supprested, wholesome laws enacted, the bound of unity maintained,
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Percussa eras, ô ecclesia in uná maxi•• •um amitteres Gratianum p•aebuisti alteram maxillam cum Va•entini••• creptus est, 〈 ◊ 〉 •taque non in unâ sed in utrâque maxi••• lacrimae tibi sunt:
Percussa eras, o Church in uná maxi•• •um amitteres Gratianum p•aebuisti Another maxillam cum Va•entini••• creptus est, 〈 ◊ 〉 •taque non in unâ sed in utrâque maxi••• lacrimae tibi sunt:
Thou wert smitten, ô poore Church on the one cheeke when thou lostest Gratian; thou turnedst the other cheeke when Valentini•• died, justly therefore hast thou teares not on one but on both thy cheeks:
Thou Wertenberg smitten, o poor Church on the one cheek when thou lostest Gratian; thou turnedest the other cheek when Valentini•• died, justly Therefore hast thou tears not on one but on both thy cheeks:
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I may say •t truely of this Chu•ch of England she had a blow on the one cheek when famous Elizabeth died, the suffered on the other checke when good king James was taken from us,
I may say •t truly of this Chu•ch of England she had a blow on the one cheek when famous Elizabeth died, the suffered on the other check when good King James was taken from us,
and just cause had we to have wept with both eyes, had not these wounds bin healed by the comming of our most gracious Soveraigne King Charles, for whom let us give God thankes,
and just cause had we to have wept with both eyes, had not these wounds been healed by the coming of our most gracious Sovereign King Charles, for whom let us give God thanks,
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and think our selves as happy in him, as any nation in the world is in their Prince, indeed hee is set as a sparkling gemme in the ring of this round world not to be paraleld by any or all the princes of the earth for his piety and uprightnesse towards God,
and think our selves as happy in him, as any Nation in the world is in their Prince, indeed he is Set as a sparkling gem in the ring of this round world not to be paralleled by any or all the Princes of the earth for his piety and uprightness towards God,
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prevent him with the blessings of goodnesse, and set a crown of pure gold upon his head, •ebuke the company of speare-men, the multitude of the bulls, with the calves of the People, till every one Submit himself with PIECES of SILVER, Scatter thou the people that delight in warre.
prevent him with the blessings of Goodness, and Set a crown of pure gold upon his head, •ebuke the company of spearmen, the multitude of the Bulls, with the calves of the People, till every one Submit himself with PIECES of SILVER, Scatter thou the people that delight in war.
But let the soule of our Lord be bound up in the bundle of life, let his glory be great in thy salvation, honour and majesty do 〈 ◊ 〉 lay upon him, give him everlasting felicity and make him glad with the joy of thy countenance, as for his enemi•• cloath them with shame, but upon himselfe let his crowne flourish:
But let the soul of our Lord be bound up in the bundle of life, let his glory be great in thy salvation, honour and majesty do 〈 ◊ 〉 lay upon him, give him everlasting felicity and make him glad with the joy of thy countenance, as for his enemi•• cloth them with shame, but upon himself let his crown flourish:
