A Sermon disswading obloquie against governours preached on Sunday Decemb. 7, 1662 in a solemne audience, and now, at the request of divers that heard it, made publick / by William Haywood.
I Have read you a Text, which, if duly considered and made conscience of, might help to abate much the vehemence of those Fires which lately threatned the common safety.
I Have read you a Text, which, if duly considered and made conscience of, might help to abate much the vehemence of those Fires which lately threatened the Common safety.
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So that no little good service might be done, in quieting first the Tongues of the Multitude, that their Hearts and their Hands might return to a better temper.
So that no little good service might be done, in quieting First the Tongues of the Multitude, that their Hearts and their Hands might return to a better temper.
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To which purpose I have chosen this Scripture, as a means to convince the consciences of numbers, touching the hainousnesse of evil speaking against their Governours.
To which purpose I have chosen this Scripture, as a means to convince the Consciences of numbers, touching the heinousness of evil speaking against their Governors.
Hence such clouds, such swarmes of lies and flanders, which, like the Flies and Grashoppers of Aegypt, have covered some parts of this Land, till they have darkened it again, and made it noysome. Though all sins abound;
Hence such Clouds, such swarms of lies and flanders, which, like the Flies and Grasshoppers of Egypt, have covered Some parts of this Land, till they have darkened it again, and made it noisome. Though all Sins abound;
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So free, so licentious all of all sorts, in a manner, to vent their gall at their lips, that in no one respect more those words of the 14. Psalm appear verified;
So free, so licentious all of all sorts, in a manner, to vent their Gall At their lips, that in no one respect more those words of the 14. Psalm appear verified;
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as in sundry respects effectual. 1. Because it takes strength from both Testaments, the Old and the New, being found here, and in Exodus 22.28. and so not to be rejected by Jew or Gentile, Christian or Mahometan. 2. Because Saint Paul quoteth this Text as forcible against himself, in behalf of Ananias the High Priest.
as in sundry respects effectual. 1. Because it Takes strength from both Testaments, the Old and the New, being found Here, and in Exodus 22.28. and so not to be rejected by Jew or Gentile, Christian or Mahometan. 2. Because Saint Paul quoteth this Text as forcible against himself, in behalf of Ananias the High Priest.
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We proceed to a division of the words, which appear to branch themselves into three main parts: 1. An abuse forbidden, Evil speaking: 2. The parties towards whom forbidden, Rulers of the people: 3. The persons forbidden to speak evil; Saint Paul applies it to himself, Thou shalt not speak evil;
We proceed to a division of the words, which appear to branch themselves into three main parts: 1. an abuse forbidden, Evil speaking: 2. The parties towards whom forbidden, Rulers of the people: 3. The Persons forbidden to speak evil; Saint Paul Applies it to himself, Thou shalt not speak evil;
and begin first with the Parties against whom evil may not be spoken, by pointing out, 1. Who are these Rulers of the people: 2. Who the Parties that may not speak evil;
and begin First with the Parties against whom evil may not be spoken, by pointing out, 1. Who Are these Rulers of the people: 2. Who the Parties that may not speak evil;
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for S. Paul takes the latter Noun, wch they say signifies the temporal Magistrate, & applieth it to the High Priest; Thou shalt not speak evil of the Ruler.
for S. Paul Takes the latter Noun, which they say signifies the temporal Magistrate, & Applieth it to the High Priest; Thou shalt not speak evil of the Ruler.
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Some would have them differ as Princeps factus, and Princeps natus, Rulers that were made Rulers, and Rulers born so. Made Rulers; such were the Judges:
some would have them differ as Princeps factus, and Princeps Born, Rulers that were made Rulers, and Rulers born so. Made Rulers; such were the Judges:
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such were the Princes of Israel, eldest in descent from the Patriarchs, called Heads of the houses of their fathers, Princes of the tribes, Nu. 7.2. Ye shall find these born Rulers first mentiond Exo. 16.22. and those made ones two Chapters after, Exod. 18.25.
such were the Princes of Israel, eldest in descent from the Patriarchs, called Heads of the houses of their Father's, Princes of the tribes, Nu. 7.2. You shall find these born Rulers First mentioned Exo. 16.22. and those made ones two Chapters After, Exod 18.25.
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specially they that are both wayes Rulers, by descent and by office, Principes nati & Principes facti both, who have supreme oversight of both Powers, Ecclesiastick and Secular, as Moses had;
specially they that Are both ways Rulers, by descent and by office, Princes Nati & Princes facti both, who have supreme oversight of both Powers, Ecclesiastic and Secular, as Moses had;
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and speaks it even of Jewish Teachers, Rom. 2.19. Less then whom we cannot imagine the Disciples of Christ to be, whom our Saviour terms the light of the world, Mat. 5.14.
and speaks it even of Jewish Teachers, Rom. 2.19. Less then whom we cannot imagine the Disciples of christ to be, whom our Saviour terms the Light of the world, Mathew 5.14.
and not to destruction, 2 Cor. 13.10.) But if I plead for their immunity from railing and evil speaking, the Text, I suppose, will bear me out in that.
and not to destruction, 2 Cor. 13.10.) But if I plead for their immunity from railing and evil speaking, the Text, I suppose, will bear me out in that.
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Upon which two words, Ruler and People, so joyned, we have to observe, It excuseth not any to say he is none of my Ruler whom I reproach, he hath no power over me.
Upon which two words, Ruler and People, so joined, we have to observe, It excuseth not any to say he is none of my Ruler whom I reproach, he hath no power over me.
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and that is as universal as Thou shalt not kill, or steal, or commit adultery. So thou shalt not deprave or dishonour thy Ruler by bad language, whoever thou art.
and that is as universal as Thou shalt not kill, or steal, or commit adultery. So thou shalt not deprave or dishonour thy Ruler by bad language, whoever thou art.
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Non reliquit hominem, saith the 105. Psalm, speaking of them that medled with the Patriarchs, He suffered no man to doe them wrong, &c. He will suffer no man to speak wrong neither of those that succeed the Patriarchs.
Non reliquit hominem, Says the 105. Psalm, speaking of them that meddled with the Patriarchs, He suffered no man to do them wrong, etc. He will suffer no man to speak wrong neither of those that succeed the Patriarchs.
Who can stretch forth his hand against the Lord's anoynted, and be gudtlesse? Quis mittet linguam is as true also here, Who can put forth his tongue against supreme Authority,
Who can stretch forth his hand against the Lord's anointed, and be gudtlesse? Quis mittet Linguam is as true also Here, Who can put forth his tongue against supreme authority,
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Precise, sanctified, illuminated brethren, so highly in favour with Heaven (as themselves imagine) that they have a priviledge to censure every body else;
Precise, sanctified, illuminated brothers, so highly in favour with Heaven (as themselves imagine) that they have a privilege to censure every body Else;
as if they, forsooth, were the onely Saints pointed out in that spiritual man, 1 Cor. 2.15. who judgeth all things, but he himself is judged of no man.
as if they, forsooth, were the only Saints pointed out in that spiritual man, 1 Cor. 2.15. who Judgeth all things, but he himself is judged of no man.
Was there any degree of men permitted to speak evil against Moses? nay, from the highest to the lowest, God testified his indignation against any that dared it.
Was there any degree of men permitted to speak evil against Moses? nay, from the highest to the lowest, God testified his Indignation against any that dared it.
Not Jannes and Jambres, those counter-working Sorcerers, but for their foul tongues were plagued with foul botches, Exod. 9.11. not Corah, a Levite, nor Dathan and Abiram, Princes of the Congregation, but as they misled others by their example, so were themselves made examples by no common judgements.
Not Jannes and Jambres, those counter-working Sorcerers, but for their foul tongues were plagued with foul botches, Exod 9.11. not Corah, a Levite, nor Dathan and Abiram, Princes of the Congregation, but as they misled Others by their Exampl, so were themselves made Examples by no Common Judgments.
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not those that lacked water at the wilderness of Sin, nor those that lusted for Flesh at Kibroth Hattaavah, nor those that complained of their way at Taberah; not any of these, were they few or many, escaped judgement:
not those that lacked water At the Wilderness of since, nor those that lusted for Flesh At Kibroth Hattaavah, nor those that complained of their Way At Taberah; not any of these, were they few or many, escaped judgement:
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even more then 600000. men, excepting onely Caleb and Joshuah. To omit those that murmured upon the destruction of Corah (whose plague found no stop but the atonement of Aaron; ) not Aaron himself,
even more then 600000. men, excepting only Caleb and Joshua. To omit those that murmured upon the destruction of Corah (whose plague found no stop but the atonement of Aaron;) not Aaron himself,
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and a kindling of the Lord's anger. Num. 12.8. How is it, that ye were not afraid to speak against my servant Moses? So true is that of Zach. 2.8. He that toucheth you, toucheth the apple of mine eye.
and a kindling of the Lord's anger. Num. 12.8. How is it, that you were not afraid to speak against my servant Moses? So true is that of Zach 2.8. He that touches you, touches the apple of mine eye.
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Now if not the highest, if not Dathan, nor Corah, nor Miriam, nor Aaron, may open their lips against Moses; how much lesse the son of Shelomith, one of the meanest of the people? If neither Nabal, nor Achitophel, nor Absalom may speak evil of David, how much lesse Shimei a Benjamite, or Sheba the son of Bichri? How ill befits it to hear the worst revile the best? base Thersites to rail upon royal Agamemnon? Demetrius the Silver-smith to mutter against venerable Paul? Diotrephes, a pragmatical Sophister, to prate against Saint John? Ignorance to deprave Learning? Rudenesse Experience? Youth to censure Age? illiterate Idiots to teach reverend Prelates? the off-scouring of the Rabble, the scumme of the Rout, to belch against God's Anointed, the Head of the Princes of the Tribes of Israel? Proh dolor! Quis talia fando temperet à lacrymis? What eyes can hold water? what eares endure the hearing? Intolerable this Abuse, doubtlesse;
Now if not the highest, if not Dathan, nor Corah, nor Miriam, nor Aaron, may open their lips against Moses; how much less the son of Shelomith, one of the Meanest of the people? If neither Nabal, nor Ahithophel, nor Absalom may speak evil of David, how much less Shimei a Benjamite, or Sheba the son of Bichri? How ill befits it to hear the worst revile the best? base Thersites to rail upon royal Agamemnon? Demetrius the Silversmith to mutter against venerable Paul? Diotrephes, a pragmatical Sophister, to prate against Saint John? Ignorance to deprave Learning? Rudeness Experience? Youth to censure Age? illiterate Idiots to teach reverend Prelates? the offscouring of the Rabble, the scum of the Rout, to belch against God's Anointed, the Head of the Princes of the Tribes of Israel? Proh dolour! Quis Talia Fando temperet à lacrymis? What eyes can hold water? what ears endure the hearing? Intolerable this Abuse, doubtless;
For Achitophel to whisper against his Soveraign, brings unavoidable ruine upon Achitophel, and upon Absalom missled by his Councel, be David never so low driven.
For Ahithophel to whisper against his Sovereign, brings unavoidable ruin upon Ahithophel, and upon Absalom missled by his Council, be David never so low driven.
fouler in Achitophel then in Shimei. And so it is in all Courtiers of the King's Family; in whom is fulfilled, The man that did eat of my bread hath lifted up his heel against me.
Fowler in Ahithophel then in Shimei. And so it is in all Courtiers of the King's Family; in whom is fulfilled, The man that did eat of my bred hath lifted up his heel against me.
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Certainly let bold Levites, the sons of Thunder, that love to make the Pulpit a School of Rebellion, pretend what they will, no warrant have they from Heaven to traduce the Lord's Anointed.
Certainly let bold Levites, the Sons of Thunder, that love to make the Pulpit a School of Rebellion, pretend what they will, no warrant have they from Heaven to traduce the Lord's Anointed.
Meanwhile, look here upon S. Paul; S. Paul, that had greater Commission then they can pretend any, that could doe as much as Elias, or Daniel, yet here acknowledging he went too far against Ananias. The case is worth insisting on a little,
Meanwhile, look Here upon S. Paul; S. Paul, that had greater Commission then they can pretend any, that could do as much as Elias, or daniel, yet Here acknowledging he went too Far against Ananias. The case is worth insisting on a little,
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None may speak evil of Rulers, no, though he be S. Paul. Why? Did not S. Paul speak evil? Was not his answer to Ananias a plain Curse, with a Contumelie to boot? God shall smite thee: Is not that a Curse? Thou whited wall: Is not that a Contumelie? The standers by thought it so, who presently took up the Apostle, Revilest thou God's High Priest? And we do not hear S. Paul denying that he reviled,
None may speak evil of Rulers, no, though he be S. Paul. Why? Did not S. Paul speak evil? Was not his answer to Ananias a plain Curse, with a Contumely to boot? God shall smite thee: Is not that a Curse? Thou whited wall: Is not that a Contumely? The standers by Thought it so, who presently took up the Apostle, Revilest thou God's High Priest? And we do not hear S. Paul denying that he reviled,
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so as not to know the High Priest? S. Paul, that was bred at the feet of Gamaliel, expert in all Laws and Customes among the Jews, he to be such a stranger to his own Nation,
so as not to know the High Priest? S. Paul, that was bred At the feet of Gamaliel, expert in all Laws and Customs among the jews, he to be such a stranger to his own nation,
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'Tis likely (saith Calvin ) the Apostle knew what the Jews called Ananias: But because the High-Priesthood of Aaron was now expired, 'twas void, and rested in Christ;
It's likely (Says calvin) the Apostle knew what the jews called Ananias: But Because the High-Priesthood of Aaron was now expired, 'twas void, and rested in christ;
For S. Paul had now been many years absent from Jerusalem; and this meeting was not in the Synagogue, where he might distinguish the High Priest by his order of sitting,
For S. Paul had now been many Years absent from Jerusalem; and this meeting was not in the Synagogue, where he might distinguish the High Priest by his order of sitting,
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For, Sittest thou here to judge me according to Law, and commandest me to be smitten contrary to the Law? How is this then? May a Judge on the Bench be reviled,
For, Sittest thou Here to judge me according to Law, and Commandest me to be smitten contrary to the Law? How is this then? May a Judge on the Bench be reviled,
and not a High Priest? whereas the Law saith plainly, Thou shalt not curse the Gods, that is, the Judges. And we have concluded neither superiour nor inferiour Magistrates subject to our reviling.
and not a High Priest? whereas the Law Says plainly, Thou shalt not curse the God's, that is, the Judges. And we have concluded neither superior nor inferior Magistrates Subject to our reviling.
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The day before, when the chief Captain went about to scourge him, S. Paul pleaded his priviledge as a Roman. Now when the High Priest commanded so basely to smite him, should he that would not take scourging at the Romans hands, take beating so patiently at the hand of the Jews, who were underlings to the Romans, the chief Captain might well have thought him foolish and slavishly abject to the will of the Synagogue.
The day before, when the chief Captain went about to scourge him, S. Paul pleaded his privilege as a Roman. Now when the High Priest commanded so basely to smite him, should he that would not take scourging At the Roman hands, take beating so patiently At the hand of the jews, who were underlings to the Roman, the chief Captain might well have Thought him foolish and slavishly abject to the will of the Synagogue.
S. Paul knows a stronger and a plainer Scripture against Contumely to Governours, namely, Non maledices Principi. 5. That if we have exceeded, through Passion or Ignorance, in intemperate speeches, we should be ready to acknowledge our errour, with Nesciebam, fratres, I knew not what I did.
S. Paul knows a Stronger and a plainer Scripture against Contumely to Governors, namely, Non maledices Principi. 5. That if we have exceeded, through Passion or Ignorance, in intemperate Speeches, we should be ready to acknowledge our error, with Nesciebam, Brothers, I knew not what I did.
Dicere Principem malum, hoc est maledicere Principi, (saith one) To utter words, such as infer our Rulers to be evil, this is properly to speak evil of Rulers.
Dicere Principem malum, hoc est maledicere Principi, (Says one) To utter words, such as infer our Rulers to be evil, this is properly to speak evil of Rulers.
And may we not speak truth of our Rulers, affirming them to be as they are? Hath not the Prophet a Woe for them that call evil good, or good evil? Admit he hath;
And may we not speak truth of our Rulers, affirming them to be as they Are? Hath not the Prophet a Woe for them that call evil good, or good evil? Admit he hath;
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The fittest division for our purpose seems drawn from the Text, as it stands in the old Law, Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people.
The Fittest division for our purpose seems drawn from the Text, as it Stands in the old Law, Exod 22.28. Thou shalt not revile the God's, nor curse the Ruler of thy people.
as the Pharisees to Christ, Say we not well thou art a Samaritane, and hast a devil? and the Princes of Judah to Jeremie, Thou speakest falsely, the Lord our God hath not sent thee;
as the Pharisees to christ, Say we not well thou art a Samaritan, and hast a Devil? and the Princes of Judah to Jeremiah, Thou Speakest falsely, the Lord our God hath not sent thee;
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as the Psalmist describes some wagging their heads at our Lord's Passion, shooting out their lips, gaping with their mouths; and yet that was Contumely.
as the Psalmist describes Some wagging their Heads At our Lord's Passion, shooting out their lips, gaping with their mouths; and yet that was Contumely.
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as when Sanballat sent an open Letter to Nehemiah, taxing him with an intent to be King, Nehem. 6.6. Of the three this of Libelling is the worst kind of contumely in many respects:
as when Sanballat sent an open letter to Nehemiah, taxing him with an intent to be King, Nehemiah 6.6. Of the three this of Libeling is the worst kind of contumely in many respects:
? this murthering worth and honour, as it were by the shot of a Pistoll in the dark? this stealing the jewel of a good name by a hand invisible? but what the wise man saith of a friend turned enemy, 0 wicked imagination! whence camest thou in to cover the earth with deceit? Doubtless,
? this murdering worth and honour, as it were by the shot of a Pistol in the dark? this stealing the jewel of a good name by a hand invisible? but what the wise man Says of a friend turned enemy, 0 wicked imagination! whence camest thou in to cover the earth with deceit? Doubtless,
and was seldom punished in any well governed Monarchy with less then Death or Mutilation. Nor may we excuse our Times from the other crime of Malediction;
and was seldom punished in any well governed Monarchy with less then Death or Mutilation. Nor may we excuse our Times from the other crime of Malediction;
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onely whereas Cursing is esteemed a fruit of Wrath, by way of Revenge for Injury, Experience in some of our people sheweth it is otherwise now and then:
only whereas Cursing is esteemed a fruit of Wrath, by Way of Revenge for Injury, Experience in Some of our people shows it is otherwise now and then:
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they can curse gratis, and heap with Maledictions the best of Governors, for no injury at all ever done them; fulfilling that of Psal. 109.5. Thus have they rewarded me evil for good, Psal. 69.4: &c They that hate me without a cause are more in number then the hairs of my head.
they can curse gratis, and heap with Maledictions the best of Governors, for no injury At all ever done them; fulfilling that of Psalm 109.5. Thus have they rewarded me evil for good, Psalm 69.4: etc. They that hate me without a cause Are more in number then the hairs of my head.
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But what say we to Wrath ingendered of Malice and Hatred? and that Hatred upon no ground but Envy? such as the Pharisees hatred and wrath against our Saviour, who never did them evil? Such wrathful and spightful Malediction is, without doubt, the worst that can be. To leave Contumely and Cursing: there follow Whispering and Slandering;
But what say we to Wrath engendered of Malice and Hatred? and that Hatred upon no ground but Envy? such as the Pharisees hatred and wrath against our Saviour, who never did them evil? Such wrathful and spiteful Malediction is, without doubt, the worst that can be. To leave Contumely and Cursing: there follow Whispering and Slandering;
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A smooth-fac'd Murtherer, a forked-tongu'd Serpent, a two-edg'd Sword, as Bernard calls him, relating to one friend what may most exasperate him against another, & so poisoning them both:
A smooth-faced Murderer, a forked-tongued Serpent, a two-edged Sword, as Bernard calls him, relating to one friend what may most exasperate him against Another, & so poisoning them both:
Curse the whisperer and double-tongued, saith the son of Syrach; for such have destroyed many that were at peace. Ver. 16. Whoso hearkens to it shall never find rest, nor ever dwell quietly.
Curse the whisperer and double-tongued, Says the son of Sirach; for such have destroyed many that were At peace. Ver. 16. Whoso hearkens to it shall never find rest, nor ever dwell quietly.
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how much more he that bereaves us of our Friends, for whose sake we desire Fame and Honour? Abandoned therefore above all other be the Tale-bearer and the Whisperer, whose words are as the piercings of a sword.
how much more he that bereaves us of our Friends, for whose sake we desire Fame and Honour? Abandoned Therefore above all other be the Talebearer and the Whisperer, whose words Are as the piercings of a sword.
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the Slanderer shall blacken it more with lying, and augment it with manifold addition. Let the Whisperer say to day, Moses favours an Aethiopian woman;
the Slanderer shall blacken it more with lying, and augment it with manifold addition. Let the Whisperer say to day, Moses favours an aethiopian woman;
that is, Detraction and Murmuring, Complaining and Derision; whereto some adde Depravation. Two of which are more common against all sorts of men, viz. Detraction and Derision: and two more peculiar against Governours, to wit, Murmuring and Complaining. None of these are so properly the fruits of Envy,
that is, Detraction and Murmuring, Complaining and Derision; whereto Some add Depravation. Two of which Are more Common against all sorts of men, viz. Detraction and Derision: and two more peculiar against Governors, to wit, Murmuring and Complaining. None of these Are so properly the fruits of Envy,
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but that they proceed also, many times, from Hatred and Malice. For Detraction first; it is one of the most reigning vices in this last age of the world,
but that they proceed also, many times, from Hatred and Malice. For Detraction First; it is one of the most reigning vices in this last age of the world,
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and most properly condemned in this Text, which is read in many Translations, Diis non detrabes, Thou shalt not detract from the Gods, nor revile Rulers.
and most properly condemned in this Text, which is read in many Translations, Dis non detrabes, Thou shalt not detract from the God's, nor revile Rulers.
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Detraction is by Aquinas defined to be Denigratio famae alienae per verba occulta, A blackening or bespotting our neighbour's fame by clandestine speeches in his absence; called therefore Backbiting:
Detraction is by Aquinas defined to be Denigratio Famae Alien per verba Hidden, A blackening or bespot our neighbour's fame by clandestine Speeches in his absence; called Therefore Backbiting:
And is Defamation no hurt, think ye? What wise man esteems not his Fame more precious then his Wealth? And is he a Thief, that robs his neighbour's purse;
And is Defamation no hurt, think you? What wise man esteems not his Fame more precious then his Wealth? And is he a Thief, that robs his neighbour's purse;
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Love the Truth and Peace (saith Zacharie. ) And Peace will never abide detracting from our equals; much less our Superiors. Charity wil hide such truths;
Love the Truth and Peace (Says Zacharias.) And Peace will never abide detracting from our equals; much less our Superiors. Charity will hide such truths;
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Let any Scarcity, or decay of Trade, any Contagion or Plague from God's hand, or through their own misdemeanour, light upon them, all is laid instantly upon the score of their Leaders.
Let any Scarcity, or decay of Trade, any Contagion or Plague from God's hand, or through their own misdemeanour, Light upon them, all is laid instantly upon the score of their Leaders.
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If the Israelites want flesh, or any varieties they long for, who but Moses and Aaron hear ill for it straight? Why have ye brought us into this evil place? Here is neither fields nor vineyards,
If the Israelites want Flesh, or any varieties they long for, who but Moses and Aaron hear ill for it straight? Why have you brought us into this evil place? Here is neither fields nor vineyards,
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These are murmurers, complainers, walkers after their own lusts, &c. The difference between both is, That the Murmurer takes on in his own behalf,
These Are murmurers, complainers, walker's After their own Lustiest, etc. The difference between both is, That the Murmurer Takes on in his own behalf,
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Or as if those that swallowed Oaths of Non-adherence and Covenants of Rebellion without scruple of conscience, were to be regarded while they pretend conscience against Uniformity. Others complain, that old servants are forgotten,
Or as if those that swallowed Oaths of Non-adherence and Covenants of Rebellion without scruple of conscience, were to be regarded while they pretend conscience against Uniformity. Others complain, that old Servants Are forgotten,
Yea, just like the Reformers in Germany, or some others in this Kingdom that took after them, who pretending Reformation, instead of one abuse rectified, quickly brought in an hundred.
Yea, just like the Reformers in Germany, or Some Others in this Kingdom that took After them, who pretending Reformation, instead of one abuse rectified, quickly brought in an hundred.
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Worse then the Complainer is the Derider, or Depraver, the fourth and last sort of evil speakers, that can turn the most venerable things into matter of scorn;
Worse then the Complainer is the Derider, or Depraver, the fourth and last sort of evil Speakers, that can turn the most venerable things into matter of scorn;
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like Saul the Tyrant, who imagined David 's Victories over the Philistines, so many secret steps to the Kingdome of Israel; David 's courteous and affable demeanour, his art to win the hearts of the people;
like Saul the Tyrant, who imagined David is Victories over the philistines, so many secret steps to the Kingdom of Israel; David is courteous and affable demeanour, his art to win the hearts of the people;
I am not able to bear all this people alone (saith Moses. ) Do they bear, with so much love, our infirmities? and shall we, full of so much spight, heap them with calumnies? Then they are called NONLATINALPHABET Gods,
I am not able to bear all this people alone (Says Moses.) Do they bear, with so much love, our infirmities? and shall we, full of so much spite, heap them with calumnies? Then they Are called God's,
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For what more unnaturall, then to repay evil for good? and where all the Honours and Rewards we can devise are but a scant Compensation, there to return ill language, Disobedience and Contradiction? to wound their Honour and Renown, in whose good report consists our own? to render for benefits inestimable, wounds incurable? For no art nor diligence can make amends for defaming Magistrates.
For what more unnatural, then to repay evil for good? and where all the Honours and Rewards we can devise Are but a scant Compensation, there to return ill language, Disobedience and Contradiction? to wound their Honour and Renown, in whose good report consists our own? to render for benefits inestimable, wounds incurable? For no art nor diligence can make amends for defaming Magistrates.
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Private Obloquies may be recanted, and some restitution made: But Detractions against Rulers spread beyond all power of recalling, and flie into foreign Countreys,
Private Obloquies may be recanted, and Some restitution made: But Detractions against Rulers spread beyond all power of recalling, and fly into foreign Countries',
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For who shall restrain Atheism against the first Commandment, keep out Superstition against the second, punish Blasphemy and Perjury against the third, or uphold the publick Worship of God according to the fourth, when Magistracy is down? And of the second Table no less.
For who shall restrain Atheism against the First Commandment, keep out Superstition against the second, Punish Blasphemy and Perjury against the third, or uphold the public Worship of God according to the fourth, when Magistracy is down? And of the second Table no less.
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For if publick Fathers of the Countrey lose their honour, how can private Parents expect any from their children, according to the fifth Commandment? Who shall punish Murther against the sixth, Adultery against the seventh, Thest against the eighth, or Slander against the ninth? Nay, what greater Thest,
For if public Father's of the Country loose their honour, how can private Parents expect any from their children, according to the fifth Commandment? Who shall Punish Murder against the sixth, Adultery against the seventh, Thest against the eighth, or Slander against the ninth? Nay, what greater Thest,
then by Slander to rob Magistrates of their power, and our Countrey of their protection, both at once? Who shall defend private men in their right and property,
then by Slander to rob Magistrates of their power, and our Country of their protection, both At once? Who shall defend private men in their right and property,
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Adde to this the wofull Consequences, too freshly bleeding in late experience; no conscience made of reviling Rulers, and shortly none of rising against Rulers;
Add to this the woeful Consequences, too freshly bleeding in late experience; no conscience made of reviling Rulers, and shortly none of rising against Rulers;
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All through the mischief of virulent tongues, which with their pestilent air smother the Truth, overwhelming both Prince and people in a dark storm of Sedition,
All through the mischief of virulent tongues, which with their pestilent air smother the Truth, overwhelming both Prince and people in a dark storm of Sedition,
From the Air they were excluded, that their breath might not poison the air. Beneath the Waters they descended, that their carkases might not defile the waters.
From the Air they were excluded, that their breath might not poison the air. Beneath the Waters they descended, that their carcases might not defile the waters.
Below the earth and the depth of it, down to the center they were plunged, down to hell it self, that the earth might not be dishonoured with their grave.
Below the earth and the depth of it, down to the centre they were plunged, down to hell it self, that the earth might not be dishonoured with their grave.
What need more be added, when Christ brandeth the Pharisees slander with sin against the Holy Ghost, and makes the foulest of all crimes but a sin of the tongue;
What need more be added, when christ brandeth the Pharisees slander with since against the Holy Ghost, and makes the Foulest of all crimes but a since of the tongue;
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But that Rulers and people may be happy one in another, and being mutually praised and blessed one of another, may receive the blessing of Peace internal and external here, till they be received into the blessing of Peace eternall hereafter. To which, &c. THE END.
But that Rulers and people may be happy one in Another, and being mutually praised and blessed one of Another, may receive the blessing of Peace internal and external Here, till they be received into the blessing of Peace Eternal hereafter. To which, etc. THE END.
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