The beauty of magistracy in an exposition of the 82 Psalm, where is set forth the necessity, utility, dignity, duty, and mortality of magistrates : here many other texts of Scripture occasionally are cleared, many quæries and cases of conscience about the magistrates power, are resolved, many anabaptistical cavils are confuted, and many seasonable observations containing many other heads of divinity, are raised : together with references to such authors as clear any point more fully / by Thomas Hall ... ; with an additional sermon on verse 6, by George Swinnock.
It is a throng of holy affections (saith one) each passion acting a part, wound up to the highest strain by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet.
It is a throng of holy affections (Says one) each passion acting a part, wound up to the highest strain by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet.
This 82. Psalm containeth a reprehension of Princes, for their oppression of the people, and it is propounded partly by way of Objurgation, partly by way of Affirmation.
This 82. Psalm Containeth a reprehension of Princes, for their oppression of the people, and it is propounded partly by Way of Objurgation, partly by Way of Affirmation.
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The Text presenteth us with a Concession of the Magistrates Allegation for their illegal proceedings. They argued that because they were Gods, they might tyrannize over men;
The Text presents us with a Concession of the Magistrates Allegation for their illegal proceedings. They argued that Because they were God's, they might tyrannise over men;
I that am Commander in Cheif of the whole world, and have power to appoint whom I please to be my Vicegerents, do call and constitute you to be my Deputy-Lieutenants on earth.
I that am Commander in Chief of the Whole world, and have power to appoint whom I please to be my Vicegerents, do call and constitute you to be my Deputy-Lieutenants on earth.
But when God speaketh, He doth either create a voyce in the air, as Matth. 3. 17. or declare and make known his mind, sometimes secretly and immediately to the spirits of the Prophets;
But when God speaks, He does either create a voice in the air, as Matthew 3. 17. or declare and make known his mind, sometime secretly and immediately to the spirits of the prophets;
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but of this world, of this sinful world that lyeth in wickedness, 1 Iohn 5. 19. 2. To Idols in regard of the false perswasion of degenerate man, 1 Cor. 8. 4, 5. There are Gods many, and Lords many;
but of this world, of this sinful world that lies in wickedness, 1 John 5. 19. 2. To Idols in regard of the false persuasion of degenerate man, 1 Cor. 8. 4, 5. There Are God's many, and lords many;
3. To Magistrates, Exod. 4. 16. who have their Commission from God, Rom. 13. who do the work of God, 2 Cor. 13. Rom. 3. 4. who ought to do all for God, 2 Chron. 19. 6. And all of you are children of the most High.
3. To Magistrates, Exod 4. 16. who have their Commission from God, Rom. 13. who do the work of God, 2 Cor. 13. Rom. 3. 4. who ought to do all for God, 2 Chronicles 19. 6. And all of you Are children of the most High.
1. To Christ, because of his Eternal Generation, Psal. 2. 7. He is the only begotten of the Father, Iohn 3. 16. 2. To Angels, both Because of their practice;
1. To christ, Because of his Eternal Generation, Psalm 2. 7. He is the only begotten of the Father, John 3. 16. 2. To Angels, both Because of their practice;
they serve God, not as slaves a Master; but as children a Father, chearfully, heartily, with fisial alacrity and delight. And because of their priviledge;
they serve God, not as slaves a Master; but as children a Father, cheerfully, heartily, with fisial alacrity and delight. And Because of their privilege;
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God useth them not as slaves, but sons. They are near him alwayes, beholding the face of their Father, Matth. 18. 10. 3. To men, and that in regard of the purity and holiness in them, they resemble God as a child his Father;
God uses them not as slaves, but Sons. They Are near him always, beholding the face of their Father, Matthew 18. 10. 3. To men, and that in regard of the purity and holiness in them, they resemble God as a child his Father;
The Chaldee paraphraseth, As the Angels of the high God; because Magistrates should be like Angels for wisdom, 2 Sam. 14. 24. The words being thus opened, will yeeld us this Doctrine.
The Chaldee Paraphraseth, As the Angels of the high God; Because Magistrates should be like Angels for Wisdom, 2 Sam. 14. 24. The words being thus opened, will yield us this Doctrine.
and Humanity is here by Gods designation cloathed with the divine name, I will praise thee before the Gods, saith David; Psal. 83. 1. that is, The tune of my heart shall be high in singing thy praise,
and Humanity is Here by God's designation clothed with the divine name, I will praise thee before the God's, Says David; Psalm 83. 1. that is, The tune of my heart shall be high in singing thy praise,
The Sun in the higher world shineth most gloriously, yet he communicateth some of his light to the Moon, whereby she surpasseth (and is as Queen among) the glittering Stars:
The Sun in the higher world shines most gloriously, yet he Communicateth Some of his Light to the Moon, whereby she Surpasses (and is as Queen among) the glittering Stars:
Great men, 2 Sam. 3. 38. Nobles, 2 Chron. 23. & 30. Princes, Psal. 83. 11. Kings, his Kings, Psal. 18. ult. Fathers, 1 Sam. 29. 11. Chief of the people, Iudg. 20. 2. Heads over the people, Exod. 18. 25. Dignities, Glories, Iude v. 8. The Ancients of the people, Isai. 3. 12. not only because aged persons were ordinarily elected;
Great men, 2 Sam. 3. 38. Nobles, 2 Chronicles 23. & 30. Princes, Psalm 83. 11. Kings, his Kings, Psalm 18. ult. Father's, 1 Sam. 29. 11. Chief of the people, Judges 20. 2. Heads over the people, Exod 18. 25. Dignities, Glories, Iude v. 8. The Ancients of the people, Isaiah 3. 12. not only Because aged Persons were ordinarily elected;
Angels are called Dominions, Principalities, Powers, Col. 1. 16. Ephes. 1. 21. So are Magistrates, Iude v. 8. Titus 3. 1. Be subject to Principalities and Powers;
Angels Are called Dominions, Principalities, Powers, Col. 1. 16. Ephesians 1. 21. So Are Magistrates, Iude v. 8. Titus 3. 1. Be Subject to Principalities and Powers;
It is a greater honour and favour to be called Gods son, Ioh. 1. 12. 1 Ioh. 3. 1. Is it a mean thing, saith David, to be the Kings Son in law? 1 Sam. 18. 23. Magistrates are children of the most High, they are •ons to the King of Kings.
It is a greater honour and favour to be called God's son, John 1. 12. 1 John 3. 1. Is it a mean thing, Says David, to be the Kings Son in law? 1 Sam. 18. 23. Magistrates Are children of the most High, they Are •ons to the King of Kings.
First in receiving honour from others. Honour accompanyeth power as the shadow the body. There is naturally in man an aw and respect towards those that are Magistrates:
First in receiving honour from Others. Honour accompanieth power as the shadow the body. There is naturally in man an awe and respect towards those that Are Magistrates:
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Ioseph when advanced to be a Ruler in Egypt, rideth in the second Chariot, and hath one crying befor him, Bow the knee. The most high God that giveth them Kingdoms, doth also give them Glory and Majesty,
Ioseph when advanced to be a Ruler in Egypt, rides in the second Chariot, and hath one crying before him, Bow the knee. The most high God that gives them Kingdoms, does also give them Glory and Majesty,
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and hid themselves, and the aged arose and stood up, the Princes refrained talking, and they laid their hands on their mouths, Iob 29. 8, 9. My son, saith Solomon, fear thou the Lord and the King, Prov. 24. 21. God is the proper object of fear;
and hid themselves, and the aged arose and stood up, the Princes refrained talking, and they laid their hands on their mouths, Job 29. 8, 9. My son, Says Solomon, Fear thou the Lord and the King, Curae 24. 21. God is the proper Object of Fear;
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hence the Greeks call him fear; but the Gods because invested with his authority, and intrusted with the administration of his Kingdom upon earth, are also to be feared as Superiour to us, though inferiour to God.
hence the Greeks call him Fear; but the God's Because invested with his Authority, and Entrusted with the administration of his Kingdom upon earth, Are also to be feared as Superior to us, though inferior to God.
Besides in spirituals, none can give laws to bind the conscience but God, Isa. 33. 21. In that sense, The Lord is our Iudge, the Lord is our Law-giver;
Beside in spirituals, none can give laws to bind the conscience but God, Isaiah 33. 21. In that sense, The Lord is our Judge, the Lord is our Lawgiver;
for even the Heathen themselves would ascribe their laws to some one of their Gods. Zorastres who gave laws to the Persians, ascribed them to Oromazen. Trismegistus among the Aegyptia is ascribed his Laws to Mercurius; Lycurgus, who gave laws to the Lacedemonians, would make Apollo the Author of them.
for even the Heathen themselves would ascribe their laws to Some one of their God's Zorastres who gave laws to the Persians, ascribed them to Oromazen. Trismegistus among the Egypt is ascribed his Laws to Mercurius; Lycurgus, who gave laws to the Lacedaemonians, would make Apollo the Author of them.
In punishing the nocent and acquitting the innocent. Execution is the life of the Law; the lustre and glory of the Prince, the security of the good people.
In punishing the nocent and acquitting the innocent. Execution is the life of the Law; the lustre and glory of the Prince, the security of the good people.
The God of heaven doth not cast away the perfect man, nor help the evil doer, Iob 8. 20. He beholdeth the righteous with favour, he woundeth the heads of sinners, Psal. 68. 21. He cutteth off the workers of iniquity:
The God of heaven does not cast away the perfect man, nor help the evil doer, Job 8. 20. He beholdeth the righteous with favour, he wounds the Heads of Sinners, Psalm 68. 21. He cutteth off the workers of iniquity:
The wrath of a King is the messenger of death, Prov. 16. 14, 15. Herein their dignity and civil God-ship appeareth that they can give (by reprieve or pardon) or take away a life which is forfeited to the Law.
The wrath of a King is the Messenger of death, Curae 16. 14, 15. Herein their dignity and civil Godship appears that they can give (by reprieve or pardon) or take away a life which is forfeited to the Law.
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God d•th judge the world in righteousness, and ministreth judgement to the poor in uprightness, Psal. 9. 8. And they who rule over men, must be just, ruling in the fear of God, 2 Sam. 23. 3. Justice and Judgement are the habitation of Gods Throne, Psal. 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes, which were underpropped with Pillars (as Solomons Throne with Lions, 1 Kings 19, 20.) that were both a support and an ornament to it.
God d•th judge the world in righteousness, and Ministereth judgement to the poor in uprightness, Psalm 9. 8. And they who Rule over men, must be just, ruling in the Fear of God, 2 Sam. 23. 3. justice and Judgement Are the habitation of God's Throne, Psalm 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes, which were underpropped with Pillars (as Solomons Throne with Lions, 1 Kings 19, 20.) that were both a support and an ornament to it.
Magistrates must imitate God in this, who is no respecter of persons, but judgeth every man according to his works, 1 Pet. 1. 17. Though Coniah be to me, saith God as the Signet on my right hand,
Magistrates must imitate God in this, who is no respecter of Persons, but Judgeth every man according to his works, 1 Pet. 1. 17. Though Coniah be to me, Says God as the Signet on my right hand,
yet I will pluck him thence, Ier. 22. 24. That is, though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved, worn commonly,
yet I will pluck him thence, Jeremiah 22. 24. That is, though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved, worn commonly,
as being a sinner by imputation, God would not spare him in the least, but made him bear the curse of the Law, Rom. 8. 32. Zaleucus the Law-giver having enacted that every person guilty of adultery should lose both his eyes, did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons.
as being a sinner by imputation, God would not spare him in the least, but made him bear the curse of the Law, Rom. 8. 32. Zaleucus the Lawgiver having enacted that every person guilty of adultery should loose both his eyes, did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons.
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O how just was God that rather then violate the least Tittle of his Law, would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution!
O how just was God that rather then violate the least Tittle of his Law, would Signen a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution!
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Thus should Magistrates hear and determine without any respect to friends or relations, Prov. 24. 23. To have respect of persons is not good, yea it is very evil.
Thus should Magistrates hear and determine without any respect to Friends or relations, Curae 24. 23. To have respect of Persons is not good, yea it is very evil.
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neither did he acknowledge his brethren, nor knew his own children, Deut. 33. 9. Pompey aspiring to the Roman Empire, and perceiving that Cato was against him, sent his friend Minucius to Cato to demand his two Nieces;
neither did he acknowledge his brothers, nor knew his own children, Deuteronomy 33. 9. Pompey aspiring to the Roman Empire, and perceiving that Cato was against him, sent his friend Minucius to Cato to demand his two Nieces;
Surely this Moralist will condemn many Christian Rulers, of whom it is said, that the Sun might assoon be hindred from running his race as he from doing what was just and upright.
Surely this Moralist will condemn many Christian Rulers, of whom it is said, that the Sun might As soon be hindered from running his raze as he from doing what was just and upright.
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Pilate feared Caesar, Iohn 19. 12, 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none, spareth none for their glory or greatness.
Pilate feared Caesar, John 19. 12, 13. and Therefore against his conscience condemned christ. The great God of heaven fears none, spares none for their glory or greatness.
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Thus the Gods on earth should do justice on all, great as well as small, fearing none but the God of heaven, Deut. 1. 17. you shall not be afraid of the face of man,
Thus the God's on earth should do Justice on all, great as well as small, fearing none but the God of heaven, Deuteronomy 1. 17. you shall not be afraid of the face of man,
for the judgement is Gods. Papinianus is worthy of eternal memory, who chose rather to die then to justifie or excuse the fratricide of B ssianus the Emperour.
for the judgement is God's Papinian is worthy of Eternal memory, who chosen rather to die then to justify or excuse the fratricide of B ssianus the Emperor.
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Holy Iob as he was eminent for fearing God, so likewise for not fearing men, Iob 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth.
Holy Job as he was eminent for fearing God, so likewise for not fearing men, Job 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth.
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The man after Gods own heart was called to seed his people Israel, Psal. 78. 70, 71. Homer calleth Agamemnon NONLATINALPHABET, the shepherd or the feeder of the people.
The man After God's own heart was called to seed his people Israel, Psalm 78. 70, 71. Homer calls Agamemnon, the shepherd or the feeder of the people.
and will say to the Mountains and rocks, Fall on us and hide us from the wrath of the Lamb, Rev. 6. 15, 16. so should not the day of executing justice in this world
and will say to the Mountains and Rocks, Fallen on us and hide us from the wrath of the Lamb, Rev. 6. 15, 16. so should not the day of executing Justice in this world
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God is no taker of gifts, 2 Chron. 19. 7. Riches prevail not in the day of wrath, Prov. 11. 4. Neither silver nor gold can deliver them from his indignation, Zeph. 1. 18.
God is no taker of Gifts, 2 Chronicles 19. 7. Riches prevail not in the day of wrath, Curae 11. 4. Neither silver nor gold can deliver them from his Indignation, Zephaniah 1. 18.
A Ruler that is a bribe-taker is a Thief in Robes, and is only differenced from those that are in rags, by this, that the height of his place doth increase his sin and aggravate his condemnation.
A Ruler that is a Bribe-taker is a Thief in Robes, and is only differenced from those that Are in rags, by this, that the height of his place does increase his since and aggravate his condemnation.
If where the word of a King is, there be power, Eccl. 8. 4 ▪ then questionless where the word of a God is, there is warrant enough for any Office.
If where the word of a King is, there be power, Ecclesiastes 8. 4 ▪ then questionless where the word of a God is, there is warrant enough for any Office.
As the natural body is distinguished by God himself into comely and uncomely parts, 1 Cor. 12. 23, 24. so is the Political body into members. Noble and Ignoble.
As the natural body is distinguished by God himself into comely and uncomely parts, 1 Cor. 12. 23, 24. so is the Political body into members. Noble and Ignoble.
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The Angels in heaven have a chief, Michael the Archangel, Iude 9. 1 Thes. 4. 16. The School-men indeed being more bold then they ought, do divide the Angels into three Hierarchies,
The Angels in heaven have a chief, Michael the Archangel, Iude 9. 1 Thebes 4. 16. The Schoolmen indeed being more bold then they ought, do divide the Angels into three Hierarchies,
The Powers that be are ordained of God, Rom. 13. 1. And the Magistrate is the Minister of God, vers. 4. Magistracy is an ordinance of man in a fourfold respect.
The Powers that be Are ordained of God, Rom. 13. 1. And the Magistrate is the Minister of God, vers. 4. Magistracy is an Ordinance of man in a fourfold respect.
The power of Nero was of God, (as the Holy Ghost speakethl fully, Rom. 13.) though he exercised it in a Devillish manner, oppressing and killing the good, encourageing and acquitting such as were evil.
The power of Nero was of God, (as the Holy Ghost speakethl Fully, Rom. 13.) though he exercised it in a Devilish manner, oppressing and killing the good, encouraging and acquitting such as were evil.
These higher Powers are so clearly from the highest Power, that their Throne is ca•led Gods Throne, 1 Chron. 29. 23. Then Solomon sate on the Throne of the Lord as King instead of David;
These higher Powers Are so clearly from the highest Power, that their Throne is ca•led God's Throne, 1 Chronicles 29. 23. Then Solomon sat on the Throne of the Lord as King instead of David;
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their Scepter is called Gods Scepter, and their judgement Gods judgement; Deut. 1. 17. Ye shall not respect persons; for the judgement is Gods.
their Sceptre is called God's Sceptre, and their judgement God's judgement; Deuteronomy 1. 17. You shall not respect Persons; for the judgement is God's
as Saul, David, Iehu, Cyrus, which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born, Isai. 44. 28. Isai. 45. 1 2. Their command to govern is from God;
as Saul, David, Iehu, Cyrus, which last was by God nam and ordained to the government of the Persian Monarchy above sixty Years before he was born, Isaiah 44. 28. Isaiah 45. 1 2. Their command to govern is from God;
Why should God command them to rule according to his laws, who have no authority to rule at all? Ier. 22. 2, 3. Hear the word of the Lord O King of Judah, execute judgement and righteousness,
Why should God command them to Rule according to his laws, who have no Authority to Rule At all? Jeremiah 22. 2, 3. Hear the word of the Lord Oh King of Judah, execute judgement and righteousness,
and what they should practice, Deut. 17. 3. Their protection is from God. As a King defendeth his inferiour officers in the execution of their offices;
and what they should practice, Deuteronomy 17. 3. Their protection is from God. As a King defendeth his inferior Officers in the execution of their Offices;
Korah and his company conspire against Moses and Aaron; Magistracy and Ministery, Numb. 16. and would have brought in Anarchy. (Indeed both those Ordinances have the same adversaries, Those that would level the Ministery, making Preachers Ieroboam - like, of the lowest of the people,
Korah and his company conspire against Moses and Aaron; Magistracy and Ministry, Numb. 16. and would have brought in Anarchy. (Indeed both those Ordinances have the same Adversaries, Those that would level the Ministry, making Preachers Jeroboam - like, of the lowest of the people,
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That they are gathered together against the Lord, vers. 11. They wounded God through the sides of Moses and Aaron. They that murmur and conspire against Gods Delegated servants, murmur and conspire against God himself.
That they Are gathered together against the Lord, vers. 11. They wounded God through the sides of Moses and Aaron. They that murmur and conspire against God's Delegated Servants, murmur and conspire against God himself.
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The Earth opened her mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit,
The Earth opened her Mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit,
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as he is liable to more harm then others, by reason of his place, so he may expect (if he be godly especially) more help then others, by reason of the divine promise;
as he is liable to more harm then Others, by reason of his place, so he may expect (if he be godly especially) more help then Others, by reason of the divine promise;
for the the Lord thy God is with thee whither soever thou goest, Iosh. 9. Iosephus from the extraordinary escape of Titus, at the view of the walls of Ierusalem, observeth, Imperatorum pericula Deum curare, That God is the Magistrates guard.
for the the Lord thy God is with thee whither soever thou goest, Joshua 9. Iosephus from the extraordinary escape of Titus, At the view of the walls of Ierusalem, observeth, Emperor pericula God curare, That God is the Magistrates guard.
It is therefore through the wonderful working of God, that a few persons, or sometimes one man as head should rule such a monstrous body as the multitude.
It is Therefore through the wondered working of God, that a few Persons, or sometime one man as head should Rule such a monstrous body as the multitude.
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If he that ruleth the boisterous waves of the Sea, and shuteth them up with bars and doors, Psal. 65. 7. did not put forth the same Almighty power in quieting the spirits,
If he that Ruleth the boisterous waves of the Sea, and shuteth them up with bars and doors, Psalm 65. 7. did not put forth the same Almighty power in quieting the spirits,
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and turned about at his pleasure, will presently conclude the reason to be this, because God hath put the fear and dread of man upon every beast of the field, Gen. 6. 2. So truly he that beholdeth many millions of men subject to the word, to the command of one,
and turned about At his pleasure, will presently conclude the reason to be this, Because God hath put the Fear and dread of man upon every beast of the field, Gen. 6. 2. So truly he that beholdeth many millions of men Subject to the word, to the command of one,
they vi•ifie those whom God doth dignifie, and fight against God, in endeavouring to pull down that order and that ordinance which he himself hath set up.
they vi•ifie those whom God does dignify, and fight against God, in endeavouring to pull down that order and that Ordinance which he himself hath Set up.
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and) were opposed by Luther. And truly in our dayes there are some who against the light both of Nature and Scripture, affirm Government to be a work of darkness.
and) were opposed by Luther. And truly in our days there Are Some who against the Light both of Nature and Scripture, affirm Government to be a work of darkness.
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In the Apostles dayes there were ungodly men that turned the grace of God into lasciviousness, despisers of Dominions, Iude vers. 8. such as aimed at Anarchy (according to Calvins Comment) and the over-throw of all Authority; being proud they scorned rule;
In the Apostles days there were ungodly men that turned the grace of God into lasciviousness, despisers of Dominions, Iude vers. 8. such as aimed At Anarchy (according to Calvin's Comment) and the overthrow of all authority; being proud they scorned Rule;
which in its proper and native acception, signifieth principium, to set forth the antiquity of government, which had a being assoon as the world had a beginning.
which in its proper and native acception, signifies principium, to Set forth the antiquity of government, which had a being As soon as the world had a beginning.
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Now what a deluge would the boisterous waves of their unsanctified wills and affections cause, if there were no banks of Magistracy to bound them and keep them in.
Now what a deluge would the boisterous waves of their unsanctified wills and affections cause, if there were no banks of Magistracy to bound them and keep them in.
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If some men were not Gods to others, most men would be Devils to others. Sin must be discouraged; evil doers must be punished; humane Society must be preserved; the good must be protected;
If Some men were not God's to Others, most men would be Devils to Others. since must be discouraged; evil doers must be punished; humane Society must be preserved; the good must be protected;
but to those also that are in a state of grace, Titus 3. 1, 2. Rom. 13. 1, 2. When they begin to be servants to God, they do not cease to be subjects to the Gods. Christianity doth not consume but confirm Magistracy:
but to those also that Are in a state of grace, Titus 3. 1, 2. Rom. 13. 1, 2. When they begin to be Servants to God, they do not cease to be subject's to the God's Christianity does not consume but confirm Magistracy:
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1. Say some, We are the Lords Freemen, and and therefore should not be servants of men, 1 Cor. 7. 23. Ye are bought with a price, be not the servants of men. Answer.
1. Say Some, We Are the lords Freemen, and and Therefore should not be Servants of men, 1 Cor. 7. 23. You Are bought with a price, be not the Servants of men. Answer.
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That place indeed forbiddeth sinful subjection to men, but not civil subjection to men. I may serve a Prince, but I may not sin at his precept and command;
That place indeed forbiddeth sinful subjection to men, but not civil subjection to men. I may serve a Prince, but I may not sin At his precept and command;
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They that deny to refer their lighter causes to honest understanding persons, give occasion to others to suspect both their causes and Christianity, v. 1, 3, 4, 5. 2. Among brethren, the very name of brethren should allay heats and charm discords, v. 8. The nearer their relation (though spiritual) was, the dearer their affection should have been,
They that deny to refer their lighter Causes to honest understanding Persons, give occasion to Others to suspect both their Causes and Christianity, v. 1, 3, 4, 5. 2. Among brothers, the very name of brothers should allay heats and charm discords, v. 8. The nearer their Relation (though spiritual) was, the Dearer their affection should have been,
and therefore the sinfuller their division. 3. About trivial and small matters. If Mahometans go to law for mean toys, they are punished. 4. With vindictive spirits:
and Therefore the sinfuller their division. 3. About trivial and small matters. If Mahometans go to law for mean toys, they Are punished. 4. With vindictive spirits:
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for then Christ might have taken the Devils Counsel, and have thrown himself down from the Pinacle of the Temple when God had afforded him stairs for his safe going down.
for then christ might have taken the Devils Counsel, and have thrown himself down from the Pinnacle of the Temple when God had afforded him stairs for his safe going down.
He is their chief Sun and Shield, Gen. 17. 1. but they are under the shadow of the Gods wings subordinately, they are the instrumentall shields of the earth, Psal. 47. 9. God can in regard of his absolute power protect his people without the shields of the earth, against all the opposition from men:
He is their chief Sun and Shield, Gen. 17. 1. but they Are under the shadow of the God's wings subordinately, they Are the instrumental shields of the earth, Psalm 47. 9. God can in regard of his absolute power Pact his people without the shields of the earth, against all the opposition from men:
When he had taken away their estates, he put them off with a mock, Your Master said, Blessed are the poor: and when he had sorely beaten them with his hands, he would wound them with his tongue saying, Your Master said If one beat you on one cheek turn to him the other.
When he had taken away their estates, he put them off with a mock, Your Master said, Blessed Are the poor: and when he had sorely beaten them with his hands, he would wound them with his tongue saying, Your Master said If one beatrice you on one cheek turn to him the other.
though that faIse surmise that Christians were enemies to the policy and government of Kingdoms, was the cause of several of the Persecutions in the Primitive times.
though that faIse surmise that Christians were enemies to the policy and government of Kingdoms, was the cause of several of the Persecutions in the Primitive times.
And Calvin thinks that least believers should think themselves free from that yoak, Paul wrote the Epistle to the Romans, to inform them of the contrary.
And calvin thinks that least believers should think themselves free from that yoke, Paul wrote the Epistle to the Roman, to inform them of the contrary.
These filthy dreamers defile the flesh, despise dominions, NONLATINALPHABET, they opposed not so much the Officers as the Office, not so much the Magistrate as Magistracy,) speak evil of dignities, Iude ver. 8. they blaspheme glories.
These filthy dreamers defile the Flesh, despise Dominions,, they opposed not so much the Officers as the Office, not so much the Magistrate as Magistracy,) speak evil of dignities, Iude ver. 8. they Blaspheme Glories.
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Our wicked times are a wofull Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles, are bespattered by them with dirty, disgracefull language.
Our wicked times Are a woeful Comment on that Text. Those Persons and places which Are honoured by the Spirit of God with glorious Titles, Are bespattered by them with dirty, disgraceful language.
Observe how express the command of God is, Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, Exod. 22. 28. This text is quoted by Paul, Acts 23. 2, 3. 5 where he called the High Priest whited wall, and afterwards said, he wist not that he was the High Priest:
Observe how express the command of God is, Thou shalt not revile the God's, nor speak evil of the Rulers of thy people, Exod 22. 28. This text is quoted by Paul, Acts 23. 2, 3. 5 where he called the High Priest whited wall, and afterwards said, he wist not that he was the High Priest:
Nay, the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners, 2 Pet. 2. 10. They are not afraid to speak evil of dignities;
Nay, the Holy Ghost speaks the Persons guilty of this since to be impudent audacious Sinners, 2 Pet. 2. 10. They Are not afraid to speak evil of dignities;
Iude ver. 9. But their tongues are set fire on hell, Iames 3. 6. therefore no wonder if they are set against heaven, Psal. 73. 9. Is it fit to say to a King Thou art wicked,
Iude ver. 9. But their tongues Are Set fire on hell, James 3. 6. Therefore no wonder if they Are Set against heaven, Psalm 73. 9. Is it fit to say to a King Thou art wicked,
or least they should fail in their respectfull behaviour towards him, or least he should spie somewhat amiss in them) and the aged arose and stood up (in token of honour and to shew respect to him,) Iob 29. 8. but now the tide is turned.
or lest they should fail in their respectful behaviour towards him, or lest he should spy somewhat amiss in them) and the aged arose and stood up (in token of honour and to show respect to him,) Job 29. 8. but now the tide is turned.
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they abhor me, they flee from me, they spit in my face, Job 30. 1, 9, 10. So low indeed are they whom God hath set on high, through the pride and prophaneness of mens hearts.
they abhor me, they flee from me, they spit in my face, Job 30. 1, 9, 10. So low indeed Are they whom God hath Set on high, through the pride and profaneness of men's hearts.
One observeth of the Persians, that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty.
One observeth of the Persians, that when they Come into the presence of their Prince they drew their hands into their sleeves in token of Reverence and loyalty.
But how many Christians come short of heathen, and that which is saddest of all, under the pretence of religion? But such must know that by contemning such men they contemn God.
But how many Christians come short of heathen, and that which is Saddest of all, under the pretence of Religion? But such must know that by contemning such men they contemn God.
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They have not rejected thee, saith God to Samuel, but they have rejected me, I Sam. 8. 7. not so much thee who art but my Minister as my self, who being their Supream Lord do rule by thee as my Deputy.
They have not rejected thee, Says God to Samuel, but they have rejected me, I Sam. 8. 7. not so much thee who art but my Minister as my self, who being their Supreme Lord do Rule by thee as my Deputy.
and they that thus dishonour God, shall be lightly esteemed by him. They thae resist the Magistrate, shall receive to themselves damnation, Rom. 13. 2. My second use will be by way of Exhortation; First to Inferiours:
and they that thus dishonour God, shall be lightly esteemed by him. They thane resist the Magistrate, shall receive to themselves damnation, Rom. 13. 2. My second use will be by Way of Exhortation; First to Inferiors:
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This civil honour is to be visible, 1. In giving reverence to their persons. 2. In y•elding obedience to their righteous precepts. First in reverencing their persons.
This civil honour is to be visible, 1. In giving Reverence to their Persons. 2. In y•elding Obedience to their righteous Precepts. First in reverencing their Persons.
We ought to honour them in our hearts, by standing in aw of them, by esteeming them as they resemble God, Prov. 24. 21. and are in his place to be higher and worthie then others;
We ought to honour them in our hearts, by standing in awe of them, by esteeming them as they resemble God, Curae 24. 21. and Are in his place to be higher and worthy then Others;
Thou art worth ten thousand of us, say they to David, 2 Sam. 18. 3. The godly people counted King Iosiah The breath of their nostrils, Lament. 4. 20. And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts,
Thou art worth ten thousand of us, say they to David, 2 Sam. 18. 3. The godly people counted King Josiah The breath of their nostrils, Lament. 4. 20. And the Holy Ghost brandeth them for Sons of Belial that despised Saul in their hearts,
though he were a wicked King, 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them, Ioh 28. 9. by bowing the body to them, 2 Sam. 24. 20. by silence when they speak, Iob 29. 9, 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness.
though he were a wicked King, 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them, John 28. 9. by bowing the body to them, 2 Sam. 24. 20. by silence when they speak, Job 29. 9, 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness.
and had obtained many triumphs for divers honourable victories, yet when his own son was Consul, he willingly submitted him self to him, served under him as his •ientenant,
and had obtained many Triumphos for diverse honourable victories, yet when his own son was Consul, he willingly submitted him self to him, served under him as his •ientenant,
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and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates, Tit. 3. 1. Put them in mind to be subject to Principalities and Powers, and to obey Magistr•tes.
and yet he wills and commands that his Kingdom be Subject to Princes and Potentates, Tit. 3. 1. Put them in mind to be Subject to Principalities and Powers, and to obey Magistr•tes.
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and hold from those higher Powers as Presidents of Provinces, Lieutena•ts of Counties, Judges, Justices, Maiors, &c. Now put them in remembrance ▪ Men are apt to be forgetful both of obedience to God and the Gods;
and hold from those higher Powers as Presidents of Provinces, Lieutena•ts of Counties, Judges, Justices, Majors, etc. Now put them in remembrance ▪ Men Are apt to be forgetful both of Obedience to God and the God's;
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whether to the King as Supreme, or unto Governours as unto them that sent by him, 1 Pet. 2. 14. Good Rulers we must obey, saith one, as God; bad, for God.
whither to the King as Supreme, or unto Governors as unto them that sent by him, 1 Pet. 2. 14. Good Rulers we must obey, Says one, as God; bad, for God.
And if Magistrates command what God forbiddeth, they give laws out of their own Dominions, and therefore saith the Divine law, they are not to be obeyed.
And if Magistrates command what God forbiddeth, they give laws out of their own Dominions, and Therefore Says the Divine law, they Are not to be obeyed.
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but we must observe the order of commands, Fear God, is before Honour the King, 1 Pet. 2. 17. And again, My son, fear the Lord and the King, Prov. 24. 21. And Eccles. 8. 2. My son keep the Kings command,
but we must observe the order of commands, fear God, is before Honour the King, 1 Pet. 2. 17. And again, My son, Fear the Lord and the King, Curae 24. 21. And Eccles. 8. 2. My son keep the Kings command,
but out of conscience towards God, because of his vows that are upon us, Rom. 13. 5. and so it seems to relate to some Covenant and Oath of fidelity, which was taken by the people towards their Princes, 1 Chron. 11. 3. Isai. 19. 18. And surely Oaths to Magistrates are to be kept,
but out of conscience towards God, Because of his vows that Are upon us, Rom. 13. 5. and so it seems to relate to Some Covenant and Oath of Fidis, which was taken by the people towards their Princes, 1 Chronicles 11. 3. Isaiah 19. 18. And surely Oaths to Magistrates Are to be kept,
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for we are bound to God and his service by Oath and Covenant, 1 Pet. 3. 21. Psal. 119. 106. And no subordinate obedience must make us forget our obedience to him who is Supreme.
for we Are bound to God and his service by Oath and Covenant, 1 Pet. 3. 21. Psalm 119. 106. And no subordinate Obedience must make us forget our Obedience to him who is Supreme.
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My obedience to man must be regulated by a good conscience towards God, Dan. 3. 16, 17, 18. 1 Sam. 22. 17. Act. 5. 29. As a subordinate Officer is not to be obeyed when he useth his power against his Prince, which he received from his Prince,
My Obedience to man must be regulated by a good conscience towards God, Dan. 3. 16, 17, 18. 1 Sam. 22. 17. Act. 5. 29. As a subordinate Officer is not to be obeyed when he uses his power against his Prince, which he received from his Prince,
As we must give unto Caesar the things that are Caesars, so we must give unto God the things that are Gods, Matth. 22. 21, 22. One observeth that the Greek Article is twice repeated when be speaketh of God, more then when he speaketh of Caesar, to shew that our special care should be to give God his due.
As we must give unto Caesar the things that Are Caesars, so we must give unto God the things that Are God's, Matthew 22. 21, 22. One observeth that the Greek Article is twice repeated when be speaks of God, more then when he speaks of Caesar, to show that our special care should be to give God his endue.
It was a noble speech of those Worthies (mentioned, Dan. 3. 16, 17, 18. who were commanded by the King to worship the Image which he had set up) O Nebuchadnezar we are not careful to answer thee in this matter.
It was a noble speech of those Worthies (mentioned, Dan. 3. 16, 17, 18. who were commanded by the King to worship the Image which he had Set up) Oh Nebuchadnezzar we Are not careful to answer thee in this matter.
and all in authority, 1 Tim. 2. 1, 2. The burden which lyeth on them is weighty, we had need therefore to beg of God to strengthen their backs, otherwise they can never bear it.
and all in Authority, 1 Tim. 2. 1, 2. The burden which lies on them is weighty, we had need Therefore to beg of God to strengthen their backs, otherwise they can never bear it.
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If they watch to protect us, should not we watch unto prayer for them? The e•bleme of King Henry the seventh in all the windows of his house was still a Crown in a bush of thorns;
If they watch to Pact us, should not we watch unto prayer for them? The e•bleme of King Henry the seventh in all the windows of his house was still a Crown in a bush of thorns;
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and a thankful acknowledgement of your protection from them, and v. 5. For this cause ought you to be subject, not only for wrath, but for conscience sake.
and a thankful acknowledgement of your protection from them, and v. 5. For this cause ought you to be Subject, not only for wrath, but for conscience sake.
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and the world which is like the Sea for storms and tempests, would also resemble it in this, that the Inhabitants of it would be as the fishes of the Sea, the great would devour the small.
and the world which is like the Sea for storms and tempests, would also resemble it in this, that the Inhabitants of it would be as the Fish of the Sea, the great would devour the small.
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Men are like the fishes of the Sea (saith t•e Prophet) that have no ruler over them, Hab. 1. 14. No man could call any thing his own, were it not for these Gods. Did not they defend us by their power, every one would rob and wrong us at his pleasure.
Men Are like the Fish of the Sea (Says t•e Prophet) that have no ruler over them, Hab. 1. 14. No man could call any thing his own, were it not for these God's Did not they defend us by their power, every one would rob and wrong us At his pleasure.
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When these that bear up the pillars of the house are removed, how soon will the building be ruined? When God intended the destruction of the Iewish Common-wealth, he took away their Sanedrim. And in the glass of our times it is too too visible what a sad desormed face things have, when Magistrates are overturned.
When these that bear up the pillars of the house Are removed, how soon will the building be ruined? When God intended the destruction of the Jewish Commonwealth, he took away their Sanhedrin. And in the glass of our times it is too too visible what a sad desormed face things have, when Magistrates Are overturned.
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Some write that the Persian law commandeth, that upon the decease of their Kings, there should be a susspension of the Laws for certain (five) dayes that Subjects might know the necessity of Government,
some write that the Persian law commands, that upon the decease of their Kings, there should be a susspension of the Laws for certain (five) days that Subject's might know the necessity of Government,
Now the necessity of Magistrates calleth for reverence and obedience to their authority. The more needfull things are, the more gratefull they should, be.
Now the necessity of Magistrates calls for Reverence and Obedience to their Authority. The more needful things Are, the more grateful they should, be.
Magistrates are in Scripture called the heads of the people, Exod. 18. 25. because they are as necessary to the body Politick, to direct and govern it,
Magistrates Are in Scripture called the Heads of the people, Exod 18. 25. Because they Are as necessary to the body Politic, to Direct and govern it,
therefore as the members yield respect and are subject unto the head (if the head do but ake, all the humours of the arm (as some observe) run to the head,
Therefore as the members yield respect and Are Subject unto the head (if the head do but ache, all the humours of the arm (as Some observe) run to the head,
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yea if the head be in danger how do the other parts hazzard themselves for its shelter? many an hand and arm hath been wounded, that the head might be saved) thus should subjects shew their respect to,
yea if the head be in danger how do the other parts hazard themselves for its shelter? many an hand and arm hath been wounded, that the head might be saved) thus should subject's show their respect to,
There are several in the word of God that stand up like the Mast of a Ship cast away by Sands, to warn us that we steer not their course, least we be sunk also.
There Are several in the word of God that stand up like the Mast of a Ship cast away by Sands, to warn us that we steer not their course, lest we be sunk also.
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for so had his Sorcerers prophesied, and crowned he was with a Crown of red hot Iron clapt upon his head, being one of the tortures wherewith he ended at once his wicked dayes and desires.
for so had his Sorcerers prophesied, and crowned he was with a Crown of read hight Iron clapped upon his head, being one of the tortures wherewith he ended At once his wicked days and Desires.
Becket, Mortimer, Tyler, Warbeck, Sanders, Story, Campian, the Piercies, the Powder-Plotters, Rhodulphus Duke of Suevia, Richard the third of England, and mauy others have been marked with divine vengeance for contemning this divine Ordinance.
Becket, Mortimer, Tyler, Warbeck, Sanders, Story, Campian, the Piercies, the Powder-Plotters, Rhodulphus Duke of Suevia, Richard the third of England, and mauy Others have been marked with divine vengeance for contemning this divine Ordinance.
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and that there is a truth in those words of the Apostle, They that resist procure to themselves damnation, Rom. 13. 2. that is, both corporal punishment and eternal torment, saith Peter Martyr.
and that there is a truth in those words of the Apostle, They that resist procure to themselves damnation, Rom. 13. 2. that is, both corporal punishment and Eternal torment, Says Peter Martyr.
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Depart I pray you from the Tents of these wicked persons, (saith Moses to the Congregation upon the conspiracy of Corah, Dathan, &c. against their rulers) and touch nothing of theirs, leaft ye be consumed in all their sins, Numb.
Depart I pray you from the Tents of these wicked Persons, (Says Moses to the Congregation upon the Conspiracy of Corah, Dathan, etc. against their Rulers) and touch nothing of theirs, leaft you be consumed in all their Sins, Numb.
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Let those many examples (which are in Scripture and other Authors mentioned) of them that are hung on Gibbets as monuments of Gods sury, fright thee from their acts least thou partake of their ends.
Let those many Examples (which Are in Scripture and other Authors mentioned) of them that Are hung on Gibbets as monuments of God's sury, fright thee from their acts lest thou partake of their ends.
Reviling of natural parents was banishment by Plato's Law, death by Gods Law, Exod. 21. 17. Those then that revile civil parents, shall not alwayes go unpunished.
Reviling of natural Parents was banishment by Plato's Law, death by God's Law, Exod 21. 17. Those then that revile civil Parents, shall not always go unpunished.
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For he is the Minister of God for thy good, Rom. 13. If he labour to do thee good why shouldst thou imagine evil against him? To render 〈 ◊ 〉 for 〈 ◊ 〉 is God-like, Mat. 5. ult. but to render evil for good, is devilish.
For he is the Minister of God for thy good, Rom. 13. If he labour to do thee good why Shouldst thou imagine evil against him? To render 〈 ◊ 〉 for 〈 ◊ 〉 is Godlike, Mathew 5. ult. but to render evil for good, is devilish.
Shepherds, Numb. 27. 17. to defend them from the devouring mouths of ravenous creatures. They are called the foundations of the earth, because they support the building from ruine,
Shepherd's, Numb. 27. 17. to defend them from the devouring mouths of ravenous creatures. They Are called the foundations of the earth, Because they support the building from ruin,
and sinking, Prov. 10. 25. Coverings, Ezek. 28. 16. which importeth that Engine, under which Souldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them.
and sinking, Curae 10. 25. Coverings, Ezekiel 28. 16. which imports that Engine, under which Soldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them.
They are the keepers of our liberties, the preservers of our lives, the safety of our persons, the security of our possessions, the terrors of sinners, the defence of Saints, the Nerves and Sinews,
They Are the keepers of our Liberties, the preservers of our lives, the safety of our Persons, the security of our possessions, the terrors of Sinners, the defence of Saints, the Nerves and Sinews,
He was possessed with a Devil whom no cords would hold, Mark 5. 3. and surely they are little better that against the Law of God and this protecting love of the Gods will not learn to be loyall.
He was possessed with a devil whom no cords would hold, Mark 5. 3. and surely they Are little better that against the Law of God and this protecting love of the God's will not Learn to be loyal.
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or playing in the dirt with every beggars brat? Doth not every one expect that their Linen should be in print, their cloaths clean without the least spot of dirt? And is it comely or consonant to see Magistrates (honoured with a commission from heaven) wallowing in the mire of sin and pollution with every heir of hell? Do not all expect that as your places are god-like and honourable,
or playing in the dirt with every beggars brat? Does not every one expect that their Linen should be in print, their clothes clean without the least spot of dirt? And is it comely or consonant to see Magistrates (honoured with a commission from heaven) wallowing in the mire of since and pollution with every heir of hell? Do not all expect that as your places Are godlike and honourable,
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A divine sentence is in the mouth of a King, Prov. 16. 10. I whose words are Laws and Oracles, should speak as the Oracles of God, 1 Pet. 4. 11. Should such a man as I prophane the Sabboth, associate with sinners, be prayerless in my family, or venture upon any iniquity!
A divine sentence is in the Mouth of a King, Curae 16. 10. I whose words Are Laws and Oracles, should speak as the Oracles of God, 1 Pet. 4. 11. Should such a man as I profane the Sabbath, associate with Sinners, be prayerless in my family, or venture upon any iniquity!
Phil. 2. 15. That ye may be blameless and harmless, the sons of God without reb•ke in the midst of a crooked and perverse generation, among whom ye shine as lights in the world.
Philip 2. 15. That you may be blameless and harmless, the Sons of God without reb•ke in the midst of a crooked and perverse generation, among whom you shine as lights in the world.
Qui alterum accusat probri, &c. but blameless and harmless, the sons of God without rebuke. The sons of great men should be without riotousness or rebellion;
Qui alterum accusat probri, etc. but blameless and harmless, the Sons of God without rebuke. The Sons of great men should be without riotousness or rebellion;
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and fear, and trust, and esteem? Do you honour him in your houses, by causing all within your charges to worship him according to his Word? Are your houses houses of holiness? praying, reading, singing, catechising houses? are they examples of Religion to your neighbours? Is holiness to the Lord written upon your selves, your children, your servants, your estates,
and Fear, and trust, and esteem? Do you honour him in your houses, by causing all within your charges to worship him according to his Word? are your houses houses of holiness? praying, reading, singing, catechising houses? Are they Examples of Religion to your neighbours? Is holiness to the Lord written upon your selves, your children, your Servants, your estates,
and upon all that belong to you? Do you honour God in your lives by walking as he walked? Are ye followers of him as dear children? Ephes. 5. 1. Do you resemble him as children their Father? Are you holy as he was holy in all manner of conversation? Was your everlasting Father (when he walked in your flesh upon earth) ever guilty of c•rsing,
and upon all that belong to you? Do you honour God in your lives by walking as he walked? are you followers of him as dear children? Ephesians 5. 1. Do you resemble him as children their Father? are you holy as he was holy in all manner of Conversation? Was your everlasting Father (when he walked in your Flesh upon earth) ever guilty of c•rsing,
and doing what was well pleasing in his sight? Surely ye that are the sons of God by 〈 ◊ 〉 and office, should resemble the Son of God by nature. O Sirs, Think of it;
and doing what was well pleasing in his sighed? Surely you that Are the Sons of God by 〈 ◊ 〉 and office, should resemble the Son of God by nature. Oh Sirs, Think of it;
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Davids daughters were known to be his children by their garments, 2 Sam. 13. 18. Do you make it known to others that you are the children of God, by not defiling your garments;
Davids daughters were known to be his children by their garments, 2 Sam. 13. 18. Do you make it known to Others that you Are the children of God, by not defiling your garments;
Consider, the Devil is ever watching for your halting, and like some unkind servant, he blabs presently to the Father what a dirty pickle his children are in.
Consider, the devil is ever watching for your halting, and like Some unkind servant, he blabs presently to the Father what a dirty pickle his children Are in.
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Suppose he seeth the dirt of drunkenness, of uncleanness, of squeezing tenants, of prophaning the Sabboth, of scoffing at godliness, of irreligion and atheism in your houses,
Suppose he sees the dirt of Drunkenness, of uncleanness, of squeezing tenants, of profaning the Sabbath, of scoffing At godliness, of irreligion and atheism in your houses,
and immediately carryes your cloaths to God, as the Patriarchs did Ioseths coat (For he accuseth men before God day and night, Revel. 12. 10.) Saying, Lord, is this thy sons coat? Know now whether it be thy sons coat or no.
and immediately carries your clothes to God, as the Patriarchs did Ioseths coat (For he Accuseth men before God day and night, Revel. 12. 10.) Saying, Lord, is this thy Sons coat? Know now whither it be thy Sons coat or no.
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when the Emperour had sent the Buffe-coat in which he was taken prisoner, and deliver•d him up to justice) he will not dishonour himself by owning you.
when the Emperor had sent the Buffcoat in which he was taken prisoner, and deliver•d him up to Justice) he will not dishonour himself by owning you.
and say to God, as Moses, Deut. 32. 5. They have corrupted themselves, their spot is not the spot of Gods children, they are perverse and crooked persons!
and say to God, as Moses, Deuteronomy 32. 5. They have corrupted themselves, their spot is not the spot of God's children, they Are perverse and crooked Persons!
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All sins are unsutable to, but some sins are inconsistent with sonship; yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption.
All Sins Are unsuitable to, but Some Sins Are inconsistent with sonship; yea the pre-eminence of Adoption does absolutely deny the predominancy of any corruption.
So say I to you, that walk every day in the midst of many snares of temptations (and therefore should have the greater care and circumspection) Remember that ye are the sons of rhe King of Kings,
So say I to you, that walk every day in the midst of many snares of temptations (and Therefore should have the greater care and circumspection) remember that you Are the Sons of rhe King of Kings,
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It might have been a cutting word to the heart of Brutus, (whose hand was then stabbing Caesar ) What thou my son Brutus! I could not have expected better from a slave;
It might have been a cutting word to the heart of Brutus, (whose hand was then stabbing Caesar) What thou my son Brutus! I could not have expected better from a slave;
How think you, can the Lord take it, that you who are his children, should wound the Body of his Son with oaths and curses, his sacred laws by wickedness and wilful disobedience!
How think you, can the Lord take it, that you who Are his children, should wound the Body of his Son with Oaths and curses, his sacred laws by wickedness and wilful disobedience!
He that doth not righteonsness, is not of God, I Iohn 3. 10. If ye therefore call on the Father, who without respect of persons will judge every man according to his works, pass the time of your sojurning here in fear, 1 Pet. 1. 17. forasmuch as ye know ye were not redeemed with corruptible things,
He that does not righteousness, is not of God, I John 3. 10. If you Therefore call on the Father, who without respect of Persons will judge every man according to his works, pass the time of your sojourning Here in Fear, 1 Pet. 1. 17. forasmuch as you know you were not redeemed with corruptible things,
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and should not the Gods shine brightly with the light of holiness, and abhor all deeds of darkness? The Gods of the Heathen were taxed with several crimes;
and should not the God's shine brightly with the Light of holiness, and abhor all Deeds of darkness? The God's of the Heathen were taxed with several crimes;
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As Charaea in Terence, Non ego facerem quae Jupiter fecit? Should I be backward to what the God himself was forward? But the God of Heaven is far from such things;
As Charaea in Terence, Non ego facerem Quae Jupiter fecit? Should I be backward to what the God himself was forward? But the God of Heaven is Far from such things;
Holiness is his Essence, his glory, himself, Psal. 89. 13. A God of truth without jniquity, just and right is he, Deut. 32. 4. There are many spots in our Moons;
Holiness is his Essence, his glory, himself, Psalm 89. 13. A God of truth without jniquity, just and right is he, Deuteronomy 32. 4. There Are many spots in our Moons;
The Name of God is an honour to yon, O be not you a dishonour to it, Iames 2. 8. Do not, O do not blaspheme that worthy name by which ye are called.
The Name of God is an honour to yond, Oh be not you a dishonour to it, James 2. 8. Do not, Oh do not Blaspheme that worthy name by which you Are called.
Sin (especially in great men) is like leven which soureth the whole lump, 1 Cor. 5. 6. The bodies of men do not sooner take infection then their souls.
since (especially in great men) is like leven which soureth the Whole lump, 1 Cor. 5. 6. The bodies of men do not sooner take infection then their Souls.
When two or three men of renown, famous in the Congregation, begin a mutiny against God they shall not want company to ioyn with them, Numb. 16. If the Princes of the people be guilty of Rebellion, •how soon is the whole Congregation in the same transgression? Numb. 13. 28, 29. Numb. 14. init.
When two or three men of renown, famous in the Congregation, begin a mutiny against God they shall not want company to join with them, Numb. 16. If the Princes of the people be guilty of Rebellion, •how soon is the Whole Congregation in the same Transgression? Numb. 13. 28, 29. Numb. 14. Init.
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When a disease hath once taken the head, how often doth it thence diffuse it self into other parts of the body? When Charles the fifth went into Italy to be Crowned Emperour, being troubled with the Headach, he cut his hair short, the great Courtiers followed his example;
When a disease hath once taken the head, how often does it thence diffuse it self into other parts of the body? When Charles the fifth went into Italy to be Crowned Emperor, being troubled with the Headache, he Cut his hair short, the great Courtiers followed his Exampl;
so as long hair so much in fashion before, grew quite out of fashion in his time, Strabo. Alexander used to carry his head on one side, whereupon his Courtlers to imitate him did the like.
so as long hair so much in fashion before, grew quite out of fashion in his time, Strabo. Alexander used to carry his head on one side, whereupon his Courtlers to imitate him did the like.
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if a great man walk with God, condemn and reprove sin by his works as well as by words, (being as the chief Magistrate of Israel was, mighty in word and deed, Act. 7. 22.) if he pray with his family, keep the Lords day strictly, work out his salvation diligently,
if a great man walk with God, condemn and reprove since by his works as well as by words, (being as the chief Magistrate of Israel was, mighty in word and deed, Act. 7. 22.) if he pray with his family, keep the lords day strictly, work out his salvation diligently,
and how lamentable will it one day be to thee, shouldst thou lead others in the road to Hell? How deep wilt thou sink into hell, that shalt be pressed down under the weight of thy own and thine other mens sins? I remember Luther mentioneth this to be one of the Papists tenents, That if the Pope be so neglectful of his own and his Brethrens salvation,
and how lamentable will it one day be to thee, Shouldst thou led Others in the road to Hell? How deep wilt thou sink into hell, that shalt be pressed down under the weight of thy own and thine other men's Sins? I Remember Luther mentioneth this to be one of the Papists tenants, That if the Pope be so neglectful of his own and his Brothers' salvation,
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and so unprofitable and remiss in his place, that he carries a long with himself innumerable people to be eternally tormented, no mor•al man ought to reprove him for this sin.
and so unprofitable and remiss in his place, that he carries a long with himself innumerable people to be eternally tormented, no mor•al man ought to reprove him for this since.
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2 Sam. What bitter fruits doth God make Israel to feed on, Ier. 15. 2. Such as are for death to death, such as are for famine to famine, such as are for the sword to the sword!
2 Sam. What bitter fruits does God make Israel to feed on, Jeremiah 15. 2. Such as Are for death to death, such as Are for famine to famine, such as Are for the sword to the sword!
I shall branch this Use into three Partic•lars. 1. Execute Justice impartially. 2. Excell in shewing Mercy. 3. Promote Piety to the utmost of your power. First, Execute justice impartially.
I shall branch this Use into three Partic•lars. 1. Execute justice impartially. 2. Excel in showing Mercy. 3. Promote Piety to the utmost of your power. First, Execute Justice impartially.
Such garments did holy Iob wear, I put on Righteousness, and it cloathed me, my Iudgement was as a Robe and a Diadem, Iob 29. 14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornaments.
Such garments did holy Job wear, I put on Righteousness, and it clothed me, my Judgement was as a Robe and a Diadem, Job 29. 14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornament.
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Now saith Iob, others place much of their glory and state in their Robes, in their Purple vestments which strike a reverence in the Subject toward his Superior, adding in the estimation of men Majesty to the person,
Now Says Job, Others place much of their glory and state in their Robes, in their Purple vestments which strike a Reverence in the Subject towards his Superior, adding in the estimation of men Majesty to the person,
Neither fear of greatness (It is a mercy to have Judges, saith Cicero, modo audeant quae sentiunt) nor favour of nearness should make Magistrates deviate from the Rule.
Neither Fear of greatness (It is a mercy to have Judges, Says Cicero, modo audeant Quae sentiunt) nor favour of nearness should make Magistrates deviate from the Rule.
The Graecians placed Justice betwixt Leo and Libra, thereby signifying, that there ought to be both magnanimity in executing, and indifferency in determining.
The Greeks placed justice betwixt Leo and Libra, thereby signifying, that there ought to be both magnanimity in executing, and indifferency in determining.
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But the impartiality of a Ruler is notably set out by the Throne of the house of David, which was placed in the gate of the City, towards the Sun rising, as some observe.
But the impartiality of a Ruler is notably Set out by the Throne of the house of David, which was placed in the gate of the city, towards the Sun rising, as Some observe.
It would be an ornament unto, and tend to the settlement of Magistracy ( for the Throne is established by righteousness, Prov. 16. 12.) if those two Verses which some say are written in letters of gold over the Tribunal in Zant, were practised by every Court of Justice.
It would be an ornament unto, and tend to the settlement of Magistracy (for the Throne is established by righteousness, Curae 16. 12.) if those two Verses which Some say Are written in letters of gold over the Tribunal in Zant, were practised by every Court of justice.
Hic locus odit, amat, punit, conservat, honor at, Nequitiam, pacem, crimina, jura, bonos. In the executing of Justice there are two things mainly to be minded.
Hic locus odit, amat, punit, conservat, honour At, Nequitiam, pacem, Crimes, jura, bonos. In the executing of justice there Are two things mainly to be minded.
Sir, Do not you (or might you not upon inquiry) know of them that prophane Gods day, blaspheme his name, frequent Ale-houses and the like? do you restrain them? Do you fright such offenders with your frowns,
Sir, Do not you (or might you not upon inquiry) know of them that profane God's day, Blaspheme his name, frequent Alehouses and the like? do you restrain them? Do you fright such offenders with your frowns,
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Thou sinnest in others, whilst thou sufferest them to sin, and thou shalt one day suffer with them, Rev. 18. 4. Thou art afraid to offend thy Neighbours, I tell thee, God will make thee know twere better offending all the world, then one God.
Thou Sinnest in Others, while thou sufferest them to since, and thou shalt one day suffer with them, Rev. 18. 4. Thou art afraid to offend thy Neighbours, I tell thee, God will make thee know it better offending all the world, then one God.
A wise King saith Solomon, Prov. 20. 26. scattereth the wicked and bringeth the wheel over them, a kind of punishment then in use, and now in many places.
A wise King Says Solomon, Curae 20. 26. Scattereth the wicked and brings the wheel over them, a kind of punishment then in use, and now in many places.
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Nehemiah would not spare the chief men that prophaned this chiefest of dayes, Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath commandeth you, Exod. 20. Exod. 23. 12. Englands disturbing Gods rest, hath raised God to disturb Englands rest.
Nehemiah would not spare the chief men that Profaned this chiefest of days, Nehemiah 13. 17. This is one of the chief Precepts which the Lord of Sabbath commands you, Exod 20. Exod 23. 12. Englands disturbing God's rest, hath raised God to disturb Englands rest.
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When the French King was perswaded by the Duke of Sully, to banish that generation of Vipers, the Jesuites, he would not, saying, Give me security then for my life.
When the French King was persuaded by the Duke of Sully, to banish that generation of Vipers, the Jesuits, he would not, saying, Give me security then for my life.
Alas, if the Magistrates will not own them, what what shall the godly do! The Devil raiseth all the the Train-bands of hell against them that march to heaven.
Alas, if the Magistrates will not own them, what what shall the godly doe! The devil Raiseth all the the Train-bands of hell against them that march to heaven.
The whole Parish if occasion be, will be gathered together against those that are pious, especially if they be zealous (for Gods glory) against others impieties.
The Whole Parish if occasion be, will be gathered together against those that Are pious, especially if they be zealous (for God's glory) against Others impieties.
God carrieth them upon Eagles wings, Exod. 19. 4. as tenderly as the Eagle her young ones, of which some observe, she carrieth her prey between her Talons,
God Carrieth them upon Eagles wings, Exod 19. 4. as tenderly as the Eagl her young ones, of which Some observe, she Carrieth her prey between her Talons,
Augustus Caesar in whose time Christ was born, was so tender of his people, that when he died they wept saying, Would he had never been born, or never died!
Augustus Caesar in whose time christ was born, was so tender of his people, that when he died they wept saying, Would he had never been born, or never died!
God is the Father of mercies, 1 Cor. 1. 3. Rich in mercy, Ephes. 2. 4. He hath multitudes of tender mercies, Psal. 51. 1. He is abundant in mercy, 1 Pet. 1. 3. His mercy is free, Rom. 9. 15. Great, Psal. 57. 10. Matchless, Jer. 3. 1. Sure, Isa. 55. 1. Mercy as one observeth, is the chief of all Gods attributes,
God is the Father of Mercies, 1 Cor. 1. 3. Rich in mercy, Ephesians 2. 4. He hath Multitudes of tender Mercies, Psalm 51. 1. He is abundant in mercy, 1 Pet. 1. 3. His mercy is free, Rom. 9. 15. Great, Psalm 57. 10. Matchless, Jer. 3. 1. Sure, Isaiah 55. 1. Mercy as one observeth, is the chief of all God's attributes,
Whereas judgement is his strange work, Isa. 28. 21. we read likewise that mercy pleaseth him, Mica. 7. 18. Thus the Gods should be mercifull men, your hearts should be full of mercy,
Whereas judgement is his strange work, Isaiah 28. 21. we read likewise that mercy Pleases him, Mica. 7. 18. Thus the God's should be merciful men, your hearts should be full of mercy,
God doth not afflict willingly, nor grieve the children of men, Lam. 3. 33. There should be bowels of compassion in him that pronounceth sentence of condemnacion.
God does not afflict willingly, nor grieve the children of men, Lam. 3. 33. There should be bowels of compassion in him that pronounceth sentence of condemnation.
Ille dolet quoties cogitur esse ferox. Augustus never pronounced a deadly sentence without deep sorrow. Our Laws forbid Butchers to be Jurors, because it is supposed they will be hard-hearted.
Isle Dolet How often cogitur esse ferox. Augustus never pronounced a deadly sentence without deep sorrow. Our Laws forbid Butchers to be Jurors, Because it is supposed they will be hardhearted.
1. That they should be Fathers, of children, hoping that their paternal affection would incline them to commiseration. 2. That they should not be Eunuches,
1. That they should be Father's, of children, hoping that their paternal affection would incline them to commiseration. 2. That they should not be Eunuchs,
The Laws of Draco are generally condemned, for they were written in blood, and the offender was sure to die of what nature soever his offence was. A. Gell.
The Laws of Draco Are generally condemned, for they were written in blood, and the offender was sure to die of what nature soever his offence was. A. Gell.
Our English Deborah, Queen Elizabeth did not without cause exceedingly prize Seneca's first book of Clemency, because it treated of that which is so needfull to a Prince.
Our English Deborah, Queen Elizabeth did not without cause exceedingly prize Seneca's First book of Clemency, Because it treated of that which is so needful to a Prince.
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Mercy and truth preserve the King, his Throne is established by mercy, Prov. 20. 28. Mercy sometime to them that sin through weakness, may be as profitable,
Mercy and truth preserve the King, his Throne is established by mercy, Curae 20. 28. Mercy sometime to them that sin through weakness, may be as profitable,
It was certainly a cursed speech of that man or rather Monster, (whom the Italian Orator mentioneth) that being a Judge said, To hang many is my Jubile,
It was Certainly a cursed speech of that man or rather Monster, (whom the Italian Orator mentioneth) that being a Judge said, To hang many is my Jubilee,
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As in the work of redemption, Tit. 2. 14. Luke 1. 92. In bestowing his word. (The precepts in it are the perfect rule of godliness, Gal. 6. 16. the promises are pretious encouragements to godliness, 2 Cor. 7. 1. the threatnings are like the Angel with a drawn sword in his hand to deter men from the way of ungodliness, Rom. 1. 18.) And his works of providence are to the same purpose.
As in the work of redemption, Tit. 2. 14. Luke 1. 92. In bestowing his word. (The Precepts in it Are the perfect Rule of godliness, Gal. 6. 16. the promises Are precious encouragements to godliness, 2 Cor. 7. 1. the threatenings Are like the Angel with a drawn sword in his hand to deter men from the Way of ungodliness, Rom. 1. 18.) And his works of providence Are to the same purpose.
Afflictions are like the fire to consume the dross, and purifie the gold, Heb. 12. 6. Mercies are like the warm influences of the vernal Sun to draw forth the Sap of grace,
Afflictions Are like the fire to consume the dross, and purify the gold, Hebrew 12. 6. mercies Are like the warm influences of the vernal Sun to draw forth the Sap of grace,
Their lives should be so exact that they should be able to say as Gideon, Judges. 7. 17. Lock on us and do likewise, or as Paul, Walk as ye have us for an example. Partly by your precepts;
Their lives should be so exact that they should be able to say as gideon, Judges. 7. 17. Lock on us and do likewise, or as Paul, Walk as you have us for an Exampl. Partly by your Precepts;
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as also by taking care that they discharge their trusts faithfully, 2 Chron. 29. 3, 4, 5. 1 Chron. 16. It is observed of Iulian the Apostate, that to root up Christianity he disgraced the Orthodox Ministry, took away Church maintenance and forbad Christian Schools and places of learning; so Sozomen lib. 5. cap.
as also by taking care that they discharge their trusts faithfully, 2 Chronicles 29. 3, 4, 5. 1 Chronicles 16. It is observed of Iulian the Apostate, that to root up Christianity he disgraced the Orthodox Ministry, took away Church maintenance and forbade Christian Schools and places of learning; so Sozomen lib. 5. cap.
Shall it be treason and death to speak thus and thus against men that are mor•al, weak Gods? and shall it not at all be penal to blaspheme the Almighty and Everliving God, in denying his Truths, which are more worth then the whole world? Surely Blasphemies, Idolatry and Heresies, sins against the first Table, are greater (as being more directly and immediately against God) then sins against the second Table, and therefore deserve punishments;
Shall it be treason and death to speak thus and thus against men that Are mor•al, weak God's? and shall it not At all be penal to Blaspheme the Almighty and Everliving God, in denying his Truths, which Are more worth then the Whole world? Surely Blasphemies, Idolatry and Heresies, Sins against the First Table, Are greater (as being more directly and immediately against God) then Sins against the second Table, and Therefore deserve punishments;
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This Popish doctrine is now almost generally entertained, That Magistrates have nothing to do in matters of Religion (as some others Jesuitical tenents are now on foot.) Parsons the English Jesuite in his memorial for Reformation, adviseth that all the Colledges in the Universities with their Revenues, should (not be imployed as now they are,
This Popish Doctrine is now almost generally entertained, That Magistrates have nothing to do in matters of Religion (as Some Others Jesuitical tenants Are now on foot.) Parsons the English Jesuit in his memorial for Reformation, adviseth that all the Colleges in the Universities with their Revenues, should (not be employed as now they Are,
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Hezekiah was a Prince that did also promote Piety, 2 Chron. 29. 2. 3, 4, 5. 25. 30. & in 2 Cbron. 30. & 5. which places are large (therefore not here recited) but full to our purpose, wherein Hezekiah commanded the Levites to sanctifie themselves, to praise the Lord with the words of David, and both Priests and People to keep the Passeover.
Hezekiah was a Prince that did also promote Piety, 2 Chronicles 29. 2. 3, 4, 5. 25. 30. & in 2 Chron. 30. & 5. which places Are large (Therefore not Here recited) but full to our purpose, wherein Hezekiah commanded the Levites to sanctify themselves, to praise the Lord with the words of David, and both Priests and People to keep the Passover.
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And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel. (Observe) And made all that were present in Israel to serve,
And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel. (Observe) And made all that were present in Israel to serve,
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whether it be unto death, or to banishment or confiscation of goods, or imprisoment, Ezra 7. 26. And for this Law holy Ezra blesseth God, v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture, we have the like in Ecclesiastical Writers.
whither it be unto death, or to banishment or confiscation of goods, or imprisonment, Ezra 7. 26. And for this Law holy Ezra Blesses God, v. 27. so Ezra 6. 11. Dan. 3. 29. Beside these patterns in Scripture, we have the like in Ecclesiastical Writers.
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It was an ancient Ceremony in Israel at the Kings Coronation, that when the Crown was set on his head, the Book of God should be given into his hand, 2 Kings 11. 12. to shew that God committed the care of Religion principally to him, that by his power and authority it might be established in his Dominions.
It was an ancient Ceremony in Israel At the Kings Coronation, that when the Crown was Set on his head, the Book of God should be given into his hand, 2 Kings 11. 12. to show that God committed the care of Religion principally to him, that by his power and Authority it might be established in his Dominions.
What besides this, hath turned so Kingdoms into ruined heaps, and Cities into solitary Deferts? If a fruitful land be turned into barrenness, is it not for the iniquity of them that dwell therein!
What beside this, hath turned so Kingdoms into ruined heaps, and Cities into solitary Deferts? If a fruitful land be turned into Barrenness, is it not for the iniquity of them that dwell therein!
Besides, God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers & nursing Mothers to his Church, Isai. 49. 23. which surely was never meant of procuring only their corporal,
Beside, God promises that Magistrates shall in the days of the Gospel be nursing Father's & nursing Mother's to his Church, Isaiah 49. 23. which surely was never meant of procuring only their corporal,
O consider, is it not reasonable as well as religious, that you who rule by God, should rule for God? that that power which you have received from him, should be improved mostly for him? Remember your time is short, your opportunities are many, your work is great,
Oh Consider, is it not reasonable as well as religious, that you who Rule by God, should Rule for God? that that power which you have received from him, should be improved mostly for him? remember your time is short, your opportunities Are many, your work is great,
It was a saying of Becket, sometime Archbishop of Canterbury, when he was perswaded to deal moderately with the King, Clavum teneo & ad somnum me vocas, Do I sit at the stern,
It was a saying of Becket, sometime Archbishop of Canterbury, when he was persuaded to deal moderately with the King, Key Teneo & ad somnum me vocas, Do I fit At the stern,
It is noted of true and sincere Saints, that acted for God in the Regal Office, That their hearts were perfect with the Lord, 1 King. 15. 14. Isai. 38. 3. This spiritnal life in their souls made them warm and zealous for their Saviour.
It is noted of true and sincere Saints, that acted for God in the Regal Office, That their hearts were perfect with the Lord, 1 King. 15. 14. Isaiah 38. 3. This Spiritual life in their Souls made them warm and zealous for their Saviour.
Caleb that followed the Lord fully, had another spirit, a different principle from the ten carnal Princes, Numb. 14. 24. Mens actions will then 〈 ◊ 〉 sacred, when their affections are sanctified.
Caleb that followed the Lord Fully, had Another Spirit, a different principle from the ten carnal Princes, Numb. 14. 24. Men's actions will then 〈 ◊ 〉 sacred, when their affections Are sanctified.
When Iehu 's interest & Gods are conjoyned, as in rooting out the idolatry of Baal, how fiery is Iehu? how furiously doth he drive? He slayeth all the false Prophets, he breaketh down the Images of Baal, and the house of Baal, and maketh it a draugh-house, 2 King. 10. 25, 27. But when Gods Interest and Iehus are divided,
When Iehu is Interest & God's Are conjoined, as in rooting out the idolatry of Baal, how fiery is Iehu? how furiously does he drive? He slays all the false prophets, he breaks down the Images of Baal, and the house of Baal, and makes it a draugh-house, 2 King. 10. 25, 27. But when God's Interest and Jesus Are divided,
as in the Calves at Dan and Bethel, there Iehu must be excused, he will uphold them (as some do by that Monster of Toleration) out of State policy, expecting that they should uphold him, 2 King. 10. 27, 28. But what was the reason of this? Surely the want of this divine principle;
as in the Calves At Dan and Bethel, there Iehu must be excused, he will uphold them (as Some do by that Monster of Toleration) out of State policy, expecting that they should uphold him, 2 King. 10. 27, 28. But what was the reason of this? Surely the want of this divine principle;
but) kitchen fire kindled at a common hearth, and therefore would burn no longer then it had such grols matter as his own credit or profit to feed it ▪ when this suel was taken away, his fire went out;
but) kitchen fire kindled At a Common hearth, and Therefore would burn no longer then it had such grols matter as his own credit or profit to feed it ▪ when this suel was taken away, his fire went out;
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It is a question in Politicks, Whether a wicked man may be a good Magistrate? It is I suppose possible for a wicked man when he is in authority to do some good;
It is a question in Politics, Whither a wicked man may be a good Magistrate? It is I suppose possible for a wicked man when he is in Authority to do Some good;
and what ware is in the shop, such will be on the stall; therefore when God promiseth that men shall walk in his wayes, and keep his judgements, and do them;
and what beware is in the shop, such will be on the stall; Therefore when God promises that men shall walk in his ways, and keep his Judgments, and do them;
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O Sirs, think of it seriously, the terms upon which salvation may be had, are the same to you and the meanest beggar, I•hn 3. 3. If heaven be not in you by the indwelling of Gods Spirit renewing you in the Spirit of your mind, it is impossible that ever you should be in heaven.
Oh Sirs, think of it seriously, the terms upon which salvation may be had, Are the same to you and the Meanest beggar, I•hn 3. 3. If heaven be not in you by the indwelling of God's Spirit renewing you in the Spirit of your mind, it is impossible that ever you should be in heaven.
The Lawyer hath his Littleton and Coke ▪ the Physitian hath his Galen and Hippocrates; the Philosopher hath his Aristotle; the Christian hath the Word of God, a sure and a perfect rule to walk by, Gal. 6. 16. And this Word of God is in a special manner commanded and committed to the Magistrate as his Directory, Iosh. 1. 8. This Bo•k of the Law shall not depart out of thy mouth, (saith God to the chief Governour of Israel) but thou shalt meditate therein day and night, that thou maist observe to do according to all that is written therein:
The Lawyer hath his Littleton and Coke ▪ the physician hath his Galen and Hippocrates; the Philosopher hath his Aristotle; the Christian hath the Word of God, a sure and a perfect Rule to walk by, Gal. 6. 16. And this Word of God is in a special manner commanded and committed to the Magistrate as his Directory, Joshua 1. 8. This Bo•k of the Law shall not depart out of thy Mouth, (Says God to the chief Governor of Israel) but thou shalt meditate therein day and night, that thou Mayest observe to do according to all that is written therein:
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It is a Maxim of the Law of England, that the Law it self ought to be the rule by which all Judges must be regulated, all controversies tryed, and all cases decided.
It is a Maxim of the Law of England, that the Law it self ought to be the Rule by which all Judges must be regulated, all controversies tried, and all cases decided.
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Caesars ambition was to imitate Alexander; Themistocles endeavoured to resemble Miltiades. Do you labour to be like God, to hate sin, to love holiness, to discourage the prophane, to countenance the pious, to be active and zealous both by your patterns and precepts for the glory of God.
Caesars ambition was to imitate Alexander; Themistocles endeavoured to resemble Miltiades. Do you labour to be like God, to hate since, to love holiness, to discourage the profane, to countenance the pious, to be active and zealous both by your patterns and Precepts for the glory of God.
You may look too much to the light within you, which is imperfect and (1 Tit.) defiled (as Q•akers make a Christ of it) but you can never look too much to this light without you, which is perfect and pure, without the least blemish or defect.
You may look too much to the Light within you, which is imperfect and (1 Tit.) defiled (as Q•akers make a christ of it) but you can never look too much to this Light without you, which is perfect and pure, without the least blemish or defect.
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one to keep in the Treasury, and the other to carry about with him as his Vade Mecum. Alphonsus King of Arragon (as some say) read over the Bible fourteen times with Lyra's Notes upon it.
one to keep in the Treasury, and the other to carry about with him as his Vade Mecum. Alphonsus King of Aragon (as Some say) read over the bible fourteen times with Lyra's Notes upon it.
This was the delight, the joy, the counsellor of that Magistrate that was after Gods own heart, Psal. 119. 70. 111, 24. And this made him wiser then his Teachers,
This was the delight, the joy, the Counsellor of that Magistrate that was After God's own heart, Psalm 119. 70. 111, 24. And this made him Wiser then his Teachers,
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Let the Bible be to you as the pillar of fire by night, and the cloud by day to the Israelites, directing you through the Wilderness of this world, till ye come to the true Canaan.
Let the bible be to you as the pillar of fire by night, and the cloud by day to the Israelites, directing you through the Wilderness of this world, till you come to the true Canaan.
It was a memorable saying of King Edward the fixth, when he was crowned, and had three Swords put into his hands, (signifying his power over three Nations, England, France, and Ireland) Deest adhuc unus gladius, viz. Sacrorum Bibliorum volumen;
It was a memorable saying of King Edward the fixth, when he was crowned, and had three Swords put into his hands, (signifying his power over three nations, England, France, and Ireland) Deest Adhoc Unus gladius, viz. Sacred Bibliorum volumen;
The Moralists tell us that actions are much specified from their ends. If your actions are materially good, yet if finally evil, they are denominated wicked.
The Moralists tell us that actions Are much specified from their ends. If your actions Are materially good, yet if finally evil, they Are denominated wicked.
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esteem it thy felicity and priviledge that thou hast more advantages then others, whereby thou mayst exceed others in serviceableness to thy Maker, Preserver, and Redeemer.
esteem it thy felicity and privilege that thou hast more advantages then Others, whereby thou Mayest exceed Others in serviceableness to thy Maker, Preserver, and Redeemer.
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Father, saith he, I have glorified thee on earth. I have finished the work which thou gavest me to do, Iohn 17. This was the Fathers end in your creation, Prov. 16. 4. Revel. 4. ult.
Father, Says he, I have glorified thee on earth. I have finished the work which thou Gavest me to do, John 17. This was the Father's end in your creation, Curae 16. 4. Revel. 4. ult.
The Sons end in your Redemption, Luke 1. 71. 1 Cor. 6. 20. The Spirits end in your Sanctification, Ephes. 2. 10. Iohn 17. 10. Therefore let this be your end;
The Sons end in your Redemption, Lycia 1. 71. 1 Cor. 6. 20. The Spirits end in your Sanctification, Ephesians 2. 10. John 17. 10. Therefore let this be your end;
work industriously for God, and do all that God may be glorified, 1. Cor. 10. 31. We call not those Kings happy, saith Austin, who raigned long, but those who have raigned most for God;
work industriously for God, and do all that God may be glorified, 1. Cor. 10. 31. We call not those Kings happy, Says Austin, who reigned long, but those who have reigned most for God;
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sed extra-mittendo species) by receiving species from the Object, but by sending out species or rays, which do both inlighten the medium, the ayr, and apprehend the Object.
sed extramittendo species) by receiving species from the Object, but by sending out species or rays, which do both inlighten the medium, the air, and apprehend the Object.
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to him the darkness and the light are both alike, Psal. 139. 12. Ponder then this omnipresence and omniscience of God, and walk before him, and be upright, Gen. 17. 1. The Moralist would have his Scholars to live always as in the eye of Cato: O do you live ever as in the eye of God. Beware what thou dost; for God seeth thee:
to him the darkness and the Light Are both alike, Psalm 139. 12. Ponder then this omnipresence and omniscience of God, and walk before him, and be upright, Gen. 17. 1. The Moralist would have his Scholars to live always as in the eye of Cato: Oh do you live ever as in the eye of God. Beware what thou dost; for God sees thee:
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When the Ethiopian Judges were set in their seats of Judicature, certain empty Chairs were placed about them (some say twelve) into which they imagined the holy Angels came.
When the Ethiopian Judges were Set in their seats of Judicature, certain empty Chairs were placed about them (Some say twelve) into which they imagined the holy Angels Come.
Among the Egyptians it is reported, When their Rulers were set, they caused the Image of a Divine Numen to be hung about his neck who sat next to the Judges.
Among the egyptians it is reported, When their Rulers were Set, they caused the Image of a Divine Numen to be hung about his neck who sat next to the Judges.
or as in another place, I have set the Lord always before me, Psal. 16. 8. As if he had spoken, I have not done what seemed good in my own eyes, I have not walked according to my own will,
or as in Another place, I have Set the Lord always before me, Psalm 16. 8. As if he had spoken, I have not done what seemed good in my own eyes, I have not walked according to my own will,
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whether coldly and carelesly, as one indifferent about the discouraging of sin, though sin deal not so mildly with men when it turneth them into intolerable and eternal flames;
whither coldly and carelessly, as one indifferent about the discouraging of since, though since deal not so mildly with men when it turns them into intolerable and Eternal flames;
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He withdraweth not his eyes from the righteous, but with Kings are they on the throne, Job 36. 7. He is totus oculus, all eye, he seeth you through and through;
He withdraweth not his eyes from the righteous, but with Kings Are they on the throne, Job 36. 7. He is totus oculus, all eye, he sees you through and through;
to see whether he will suffer them to be lawless in Religion, and allow out of hellish policy, that which is destructive to Piety, even a cursed Toleration.
to see whither he will suffer them to be lawless in Religion, and allow out of hellish policy, that which is destructive to Piety, even a cursed Toleration.
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Are uncleanness, injustice, oppression, lukewarmness, atheism, bribery fit objects for Gods eye? It was ordered in the Law of Moses, that when any went forth of the Camp to ease Nature, they should dig an hole with a Paddle, and cover it; and the reason is given;
are uncleanness, injustice, oppression, lukewarmness, atheism, bribery fit objects for God's eye? It was ordered in the Law of Moses, that when any went forth of the Camp to ease Nature, they should dig an hold with a Paddle, and cover it; and the reason is given;
therefore shall it be holy, that he see no unclean thing in thee, and turn away from thee, Deut. 23. 13, 14. This Law noteth how the presence of God should keep us from polluting our selves; Sin is the souls execrement;
Therefore shall it be holy, that he see no unclean thing in thee, and turn away from thee, Deuteronomy 23. 13, 14. This Law notes how the presence of God should keep us from polluting our selves; since is the Souls execrement;
How bold should ye be in the discouraging the sturdiest, stateliest Offenders? How forward in the countenancing the poorest, pious Christian, considering that God beholdeth you!
How bold should you be in the discouraging the sturdiest, Stateliest Offenders? How forward in the countenancing the Poorest, pious Christian, considering that God beholdeth you!
What noble acts soever are done for the promoting Godliness, for the stopping the mouth of wickedness by the children of the most High, are all known to the everliving Father, who recordeth them faithfully, and will reward them bountifully;
What noble acts soever Are done for the promoting Godliness, for the stopping the Mouth of wickedness by the children of the most High, Are all known to the everliving Father, who recordeth them faithfully, and will reward them bountifully;
If then ye must die shortly, doth it not behove you to live strictly? If your time be little, should not your work be great for God and your souls? Whether thou wilt think of it,
If then you must die shortly, does it not behove you to live strictly? If your time be little, should not your work be great for God and your Souls? Whither thou wilt think of it,
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The glass of thy Life for ought thou knowest is nigh its last sand. Sure I am thou art now nearer thine unchangeable estate, then ever thou wert:
The glass of thy Life for ought thou Knowest is High its last sand. Sure I am thou art now nearer thine unchangeable estate, then ever thou Wertenberg:
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and doth it not concern thee to walk exactly among men, and to work industriously for God! O how much wilt thou wish at an hour of death, that thou hadst walked humbly with God,
and does it not concern thee to walk exactly among men, and to work industriously for God! Oh how much wilt thou wish At an hour of death, that thou Hadst walked humbly with God,
And I have taken notice in several Churches, where are the Monuments of great persons, that their Effigies must be erected kneeling, with a Bible in their hands, holding their hands up to heaven,
And I have taken notice in several Churches, where Are the Monuments of great Persons, that their Effigies must be erected kneeling, with a bible in their hands, holding their hands up to heaven,
Truly thus it is, Piety that is trampled under feet by you now in your health and life (believe it) will be a pearl of great price with you in your sickness and death;
Truly thus it is, Piety that is trampled under feet by you now in your health and life (believe it) will be a pearl of great price with you in your sickness and death;
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then you would willingly change states with them which are now Objects of your scorn; then you will wish that you had denied your selves, crucified the flesh, glorified God, and walked after the Spirit;
then you would willingly change states with them which Are now Objects of your scorn; then you will wish that you had denied your selves, Crucified the Flesh, glorified God, and walked After the Spirit;
and welfare of your soul, which have been laid about the World and your lusts. O Sirs, when this time cometh, you will have other thoughts of sin and holiness, then now ye have;
and welfare of your soul, which have been laid about the World and your Lustiest. O Sirs, when this time comes, you will have other thoughts of since and holiness, then now you have;
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then surely your apprehensions of a new Nature, and strict Conversation, will change, and you will wish with all your souls for a little of others oyl;
then surely your apprehensions of a new Nature, and strict Conversation, will change, and you will wish with all your Souls for a little of Others oil;
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and take all away, even all thy treasure on earth? then thou wilt wish thou couldst find a treasure in Heaven, that thou mightest die the death of the Righteous,
and take all away, even all thy treasure on earth? then thou wilt wish thou Couldst find a treasure in Heaven, that thou Mightest die the death of the Righteous,
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as the Crab in the Fable told the Serpent (who when she had received her deaths wound for her crooked conditions, stretched out her self straigh•) At oportuit si• Vixisse; that she should have been straight in her life time.
as the Crab in the Fable told the Serpent (who when she had received her death's wound for her crooked conditions, stretched out her self straigh•) At Opportune si• Vixisse; that she should have been straight in her life time.
for the night cometh wherein no man can work, Iohn 9. 4. Is it not sad, that our common observation should be so much verified in the practices of great men, That Bells strike thick while they are rising,
for the night comes wherein no man can work, John 9. 4. Is it not sad, that our Common observation should be so much verified in the practices of great men, That Bells' strike thick while they Are rising,
but stand still and give no sound at all when they are at full pitch! That Magistrates should like the Sun, the higher in the Zodiack, move the slower!
but stand still and give no found At all when they Are At full pitch! That Magistrates should like the Sun, the higher in the Zodiac, move the slower!
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The Spirit of God (which is in all that are sanctified) is compared to fire, Acts 2. therefore they that would not grieve it, must not be •lothful in business,
The Spirit of God (which is in all that Are sanctified) is compared to fire, Acts 2. Therefore they that would not grieve it, must not be •lothful in business,
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but fiery, fervent (seething hot, as the word signifieth) in spirit, serving the Lord, Rom. 12. 11. Hence it was that the Church of Ephesus got letters testimonial from Heaven, Revel. 2. 2. I know thy works and thy labour,
but fiery, fervent (seething hight, as the word signifies) in Spirit, serving the Lord, Rom. 12. 11. Hence it was that the Church of Ephesus god letters testimonial from Heaven, Revel. 2. 2. I know thy works and thy labour,
When Calvin grew sickly, some friends disswaded him from hard studying, but he gave them this answer, Vultisne Christum me invenire otiosum, would you have Christ when he comes (to me by death) to find me idle? So do ye think, that when sinners Iehu - like drive furiously, ye should not like Aegyptians, go heavily, least death find you idle? Observe what became of the idle servant, that hid his talent in a napkin, Matth 25. 30. He was punished with an eternal long night, who would not work in his short day.
When calvin grew sickly, Some Friends dissuaded him from hard studying, but he gave them this answer, Vultisne Christ me invenire Idle, would you have christ when he comes (to me by death) to find me idle? So do you think, that when Sinners Iehu - like drive furiously, you should not like egyptians, go heavily, least death find you idle? Observe what became of the idle servant, that hid his talon in a napkin, Matthew 25. 30. He was punished with an Eternal long night, who would not work in his short day.
Ye that examine and try others, shall then be examined and tryed your selves, and ye that acquit or condemn others, shall then be acquitted or condemned your selves.
You that examine and try Others, shall then be examined and tried your selves, and you that acquit or condemn Others, shall then be acquitted or condemned your selves.
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Peter maketh this argument a strong enforcement to holiness, 2 Pet. 3. 10, 11. The day of the Lord will come as a thief in the night, in which the Heavens shall pass away with a great noise,
Peter makes this argument a strong enforcement to holiness, 2 Pet. 3. 10, 11. The day of the Lord will come as a thief in the night, in which the Heavens shall pass away with a great noise,
seeing then that all these things shall be dissolved, what manner of p•rsons ought we to be in all holy conversation and godliness? Observe, the certainty of it, The day of the Lord will come;
seeing then that all these things shall be dissolved, what manner of p•rsons ought we to be in all holy Conversation and godliness? Observe, the certainty of it, The day of the Lord will come;
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Tertullian observed of all those that profest Christianity in his time, none lived so loosely as those that did not believe the certainty of the day of judgement;
Tertullian observed of all those that professed Christianity in his time, none lived so loosely as those that did not believe the certainty of the day of judgement;
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The books of Gods Omniscience and mans Conscience, saith one, shall be then opened, and secret sins shall be then as legible as if it were written with the brightest star,
The books of God's Omniscience and men Conscience, Says one, shall be then opened, and secret Sins shall be then as legible as if it were written with the Brightest star,
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or the most glittering Sun-beams upon a wall of Chrystal, Eccles. 12. ult. And it is said to be at night, propter improvisionem, &c. because of most mens unpreparedness for it.
or the most glittering Sunbeams upon a wall of Crystal, Eccles. 12. ult. And it is said to be At night, propter improvisionem, etc. Because of most men's unpreparedness for it.
Well may it be called the great and terrible day of the Lord, when the Judge will be a consuming fire, Heb. 12. 29. and shall come in flaming fire, 1 Thes. 1. 6, 7. try them by a fiery law, Deut. 33. 2. before a tribunal of fire, Ezek. 1. 27. plead with them in flames of fire, Isa. 60. 15. and condemn ungodly ones to eternal fire.
Well may it be called the great and terrible day of the Lord, when the Judge will be a consuming fire, Hebrew 12. 29. and shall come in flaming fire, 1 Thebes 1. 6, 7. try them by a fiery law, Deuteronomy 33. 2. before a tribunal of fire, Ezekiel 1. 27. plead with them in flames of fire, Isaiah 60. 15. and condemn ungodly ones to Eternal fire.
As often as I think of that day, my whole body trembleth, saith Hierom. Observe 4. the Apostles inference from it, What manner of persons ought we to be in all holy conversation and godliness!
As often as I think of that day, my Whole body Trembleth, Says Hieronymus Observe 4. the Apostles Inference from it, What manner of Persons ought we to be in all holy Conversation and godliness!
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What manner of persons ought we to be in all holy conversation and godliness? Surely if any argument imaginable can perswade to purity, this terrible day can do it.
What manner of Persons ought we to be in all holy Conversation and godliness? Surely if any argument imaginable can persuade to purity, this terrible day can do it.
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The sound of the last Trump may well cause a retreat, and call us off from an eager persuit of the flesh and world, Eccles. 11. 9. and it may also stir you up to purity,
The found of the last Trump may well cause a retreat, and call us off from an eager pursuit of the Flesh and world, Eccles. 11. 9. and it may also stir you up to purity,
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The Throne of Christ is a white Throne, Rev. 20. 11. and O with what trembling heart wilt thou O black sinner stand before this white Throne, 1 Pet. 4. 18. If the righteous be scarcely saved (not in regard of the uncertainty,
The Throne of christ is a white Throne, Rev. 20. 11. and O with what trembling heart wilt thou Oh black sinner stand before this white Throne, 1 Pet. 4. 18. If the righteous be scarcely saved (not in regard of the uncertainty,
for by that you shall be judged for your eternal life or death, Iohn 12. 36. Ah how exactly shouldst thou live, that must be tryed for thine endless estate by so strict a law!
for by that you shall be judged for your Eternal life or death, John 12. 36. Ah how exactly Shouldst thou live, that must be tried for thine endless estate by so strict a law!
Matth. 12. 35. How wary shouldst thou be in all thy deeds, believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh,
Matthew 12. 35. How wary Shouldst thou be in all thy Deeds, believing that thou shalt appear At the Judgement Seat of christ to give an account of every thing done in the body of Flesh,
Christ will then demand, how ye improved the many advantages, and opportunities which he put into your hands for the magnifying his Name, countenancing his people, propagating his Gospel, punishing his enemies,
christ will then demand, how you improved the many advantages, and opportunities which he put into your hands for the magnifying his Name, countenancing his people, propagating his Gospel, punishing his enemies,
you were loth to offend your neighbours, or you were unwilling to get the ill will of great ones, that under pretence of love to all the people of God, would have his blasphemous adversaries spared, nay encouraged.
you were loath to offend your neighbours, or you were unwilling to get the ill will of great ones, that under pretence of love to all the people of God, would have his blasphemous Adversaries spared, nay encouraged.
See whether that Jesuitical tenent, That Magistrates must only be second-table men, that they have nothing do in matters of Religion, will hold water at that day.
See whither that Jesuitical tenent, That Magistrates must only be second table men, that they have nothing do in matters of Religion, will hold water At that day.
go Dixi Concessio est, qua tamen ostendit Propheta, nihil perversis Iudicibus praesidii fore in facta persona quam illis Deus imposuit. Calv. in loc.
go i have said Concessio est, qua tamen ostendit Propheta, nihil perversis Iudicibus praesidii before in facta persona quam illis Deus imposuit. Calvin in loc.
It is ordinary in the Hebrew to adde the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordinary man, an excellent man. It is said of the Church compared to a Vine, She sent forth her branches as goodly Cedars, Psal. 80. 10. so we read it; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars; and so in many other places, because all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majesty which is in him.
It is ordinary in the Hebrew to add the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordinary man, an excellent man. It is said of the Church compared to a Vine, She sent forth her branches as goodly Cedars, Psalm 80. 10. so we read it; But in Hebrew As the Cedars of God, that is, tall, and excellent Cedars; and so in many other places, Because all the creature excellencies Are derived from him, and Are but a drop, a beam, a print of that Glory and Majesty which is in him.
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This is a godlike prerogative. God is cloathed with Mijesty and honour, Psal. 104. 1. The blessed and only Potentate, to whom all people must pay this tribute. In this the Gods on earth resemble him.
This is a godlike prerogative. God is clothed with Majesty and honour, Psalm 104. 1. The blessed and only Potentate, to whom all people must pay this tribute. In this the God's on earth resemble him.
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This is a Godlike priviledge, Isa 33. 21. to make laws for men, to prescribe what creatures shall do; and what they shall forbear ▪ Zanch ▪ d• Magistrat.
This is a Godlike privilege, Isaiah 33. 21. to make laws for men, to prescribe what creatures shall do; and what they shall forbear ▪ Zanchius ▪ d• Magistrate.
Propheta ad regum insignia vel pomp as alludens, dicit judicium & justitiam effe •alturam solii e•us, acsi deceret loco sceptri, vel purpurae vil diadematis, his iasignibus ornari deum quò justus, & aequus in indi judex.
Propheta ad regum insignia vel pomp as alludens, dicit judicium & justitiam effe •alturam Solii e•us, acsi deceret loco sceptri, vel purpurae vil diadematis, his iasignibus Adorned God quò justus, & aequus in Indi Judge.
Of Trajan the Emperour it is said that he neither feared nor hated any man, but that he heard the causes of his subjects witho•t prejudicate impiety, examined them without finister obliquity, and judged them without uniust partiality.
Of Trajan the Emperor it is said that he neither feared nor hated any man, but that he herd the Causes of his subject's witho•t prejudicate impiety, examined them without finister obliquity, and judged them without unjust partiality.
Politick Government was probably then instituted, when man was first created under the Old Covenant of works; for it is a natural blessing, and grounded upon the fifth Command of the Moral Law, which commenced upon mans first Creation before Adams fall, and the rather may we thus judge, because it is a law of Nature, which was binding in mans estate of innocency; besides, Christ himself who knew no sin, yet minded this duty of subjection, Luke 2 •1. 1 Col. 16. 22. M•tth. 22. 23.
Politic Government was probably then instituted, when man was First created under the Old Covenant of works; for it is a natural blessing, and grounded upon the fifth Command of the Moral Law, which commenced upon men First Creation before Adams fallen, and the rather may we thus judge, Because it is a law of Nature, which was binding in men estate of innocency; beside, christ himself who knew no since, yet minded this duty of subjection, Lycia 2 •1. 1 Col. 16. 22. M•tth. 22. 23.
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Augustine thinketh that all civil subjection of one man to another came in by sin, though not all natural subjection of children to pa ents. De civit. Dei, lib. 19.
Augustine Thinketh that all civil subjection of one man to Another Come in by since, though not all natural subjection of children to Paul ents. De Civit. Dei, lib. 19.
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Ho•or est agnitio dignitatis vel excellen•iae illius quae est in alio cum ejusdem debita testificatione. Agni•io simul dicitur & testificatio, quia ne { que } in externa observantia sola ne { que } in interna consistit, sed in Htro { que }. Ames. Med.
Ho•or est agnitio dignitatis vel excellen•iae Illius Quae est in Alio cum ejusdem Debita testification. Agni•io simul dicitur & testification, quia ne { que } in External observantia sola ne { que } in Interna consistit, sed in Htro { que }. Ames. Med.
Moses was a pious patient man, yet he telleth us notwithstanding all his strength of grace, Non possum portare, I am not able to bear all this people. Numb. 11. 14.
Moses was a pious patient man, yet he Telleth us notwithstanding all his strength of grace, Non possum portare, I am not able to bear all this people. Numb. 11. 14.
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NONLATINALPHABET capitat•o, Poll money which men pay by the poll, or according to their estates; NONLATINALPHABET, vectigal, due for merchandize. Beza.
capitat•o, Poll money which men pay by the Poll, or according to their estates;, vectigal, due for merchandise. Beza.
Tiberius did not approve that shepherd that flayed his sheep instead of clipping; Nor T•lly him who cut the wings, so that they could never grow after. Magistrates are set for the good of the people; and therefore should be moderate in demanding their goods.
Tiberius did not approve that shepherd that flayed his sheep instead of clipping; Nor T•lly him who Cut the wings, so that they could never grow After. Magistrates Are Set for the good of the people; and Therefore should be moderate in demanding their goods.
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Of •onosus the Empero•r it was said, He was born non ut vivat, sed ut bibat. And when being overcome by Probus, he hanged himself it was commonly jested, That a tankard hung there, not a man.
Of •onosus the Empero•r it was said, He was born non ut vivat, sed ut bibat. And when being overcome by Probus, he hanged himself it was commonly jested, That a tankard hung there, not a man.
Pope urban wrote to a Prelate in his time scoffingly, Monacho fervido, Abbati calido, Episcopo tepido & Archiepiscopo frigido; still the higher in means, the worse in manners.
Pope urban wrote to a Prelate in his time scoffingly, Monacho fervido, Abbati calido, Bishop tepido & Archbishop frigido; still the higher in means, the Worse in manners.
It was a strange yet true saying, There was more justice in hell then in France; there the guilty are punished, be they never so great, they do not escape; but in France it is otherwise; may it not be said so of England?
It was a strange yet true saying, There was more Justice in hell then in France; there the guilty Are punished, be they never so great, they do not escape; but in France it is otherwise; may it not be said so of England?
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•iero in the beginning of his Empire being requested to set his hand to a warrant for the execution of an offender, would say, Utinam nescirem literas.
•iero in the beginning of his Empire being requested to Set his hand to a warrant for the execution of an offender, would say, Utinam nescirem literas.
Christinus nulla • re magis dignosci potest quam si D•o factas contumelias & blasphemias severissime u•c scatur, suas obliviscatur. Gnevara in ep. ad Car. 5.
Christian nulla • re magis dignosci potest quam si D•o factas contumelias & blasphemias severissime u•c scatur, suas obliviscatur. Gnevara in Epistle. ad Car. 5.
It is observable that in the Kings and Chronicles, when Henry the sixt mentioneth the lives of the Kings of Israel, he doth in the first place take notice how they de•lt in matters of Religion, whether they brake down the graven Images, or cut down the groves, or tooke away the high places, or the like.
It is observable that in the Kings and Chronicles, when Henry the sixt mentioneth the lives of the Kings of Israel, he does in the First place take notice how they de•lt in matters of Religion, whither they brake down the graved Images, or Cut down the groves, or took away the high places, or the like.
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