The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ...
therefore I will poure out my wrath upon them like water. Ephraim is oppressed and broken in judgement, because he willingly walked after the Commandement.
Therefore I will pour out my wrath upon them like water. Ephraim is oppressed and broken in judgement, Because he willingly walked After the Commandment.
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A Sharpe and harsh Scripture, unsutable therefore may some perhaps say for a Noble Auditory, Great mens delicate eares cannot endure scratching expressions, it is granted,
A Sharp and harsh Scripture, unsuitable Therefore may Some perhaps say for a Noble Auditory, Great men's delicate ears cannot endure scratching expressions, it is granted,
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and every good Preacher must act the part, not so much of a Cook to dresse savoury meat for the palate, as of a Physitian to prescribe wholsome (though bitter) potions for the soul.
and every good Preacher must act the part, not so much of a Cook to dress savoury meat for the palate, as of a physician to prescribe wholesome (though bitter) potions for the soul.
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God hath not poured out so many favours upon us like oile, but the sins of Princes and People may after all provoke him to poure out wrath like water ;
God hath not poured out so many favours upon us like oil, but the Sins of Princes and People may After all provoke him to pour out wrath like water;
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Deservedly therefore doth the Magistrate renew these Fasts, and no lesse justly ought the Minister facere opus Dei in die suo on these days of humbling to use means of humbling, both by tart reprehensions of sin,
Deservedly Therefore does the Magistrate renew these Fasts, and no less justly ought the Minister facere opus Dei in die Sue on these days of humbling to use means of humbling, both by tart reprehensions of since,
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& smart denunciations of wrath, that the one may be repented, the other prevented: which was the ayme of God by the Prophet, in the words now read; The Princes of Judah, &c.
& smart denunciations of wrath, that the one may be repented, the other prevented: which was the aim of God by the Prophet, in the words now read; The Princes of Judah, etc.
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It is the observation of learned Rivet on this Booke that Hosea in its severall parcels puts on the habit of various persons, Vati•, Praeconis, Patris, 〈 ◊ 〉, Judicis, of a Prophet foretelling, Herald proclayming, Father chiding, Friend counselling, and Judge censuring;
It is the observation of learned Rivet on this Book that Hosea in its several parcels puts on the habit of various Persons, Vati•, Praeconis, Patris, 〈 ◊ 〉, Judges, of a Prophet foretelling, Herald proclaiming, Father chiding, Friend counseling, and Judge censuring;
The doom is as ample as the charge, pronounced severally against Judah and her Princes in the close of the 10th. Verse, I will poure out my wrath upon them like water.
The doom is as ample as the charge, pronounced severally against Judah and her Princes in the close of the 10th. Verse, I will pour out my wrath upon them like water.
And now (mee thinks) my text like an ingenuous picture looks upon all here present, in which both Nobles and People may behold their sin and danger represented.
And now (me thinks) my text like an ingenuous picture looks upon all Here present, in which both Nobles and People may behold their since and danger represented.
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and let it be the prayer of us all that the grace of the Spirit may be poured on us like water, so as we may willingly walke after the commandements which shall from God be delivered to us, and the Word of the Lord (so the Cald•e reads it) may be as a moth to our sins, and rottennesse to our corruptions.
and let it be the prayer of us all that the grace of the Spirit may be poured on us like water, so as we may willingly walk After the Commandments which shall from God be Delivered to us, and the Word of the Lord (so the Cald•e reads it) may be as a moth to our Sins, and rottenness to our corruptions.
his Sermons contain plain detections, full convictions, and impartiall arraignments, of all sorts of sinners, none are spared, neither Prince, Priest, nor People;
his Sermons contain plain detections, full convictions, and impartial arraignments, of all sorts of Sinners, none Are spared, neither Prince, Priest, nor People;
it is Gods command to Ieremiah, that hee should not be afraid of any of their faces to whom he sent him ; Chap. 1.8. the truth is as Mauritius said of Phocas, Si timidus est homic••a est, if we feare their faces, wee kill their souls;
it is God's command to Jeremiah, that he should not be afraid of any of their faces to whom he sent him; Chap. 1.8. the truth is as Mauritius said of Phocas, Si Timidus est homic••a est, if we Fear their faces, we kill their Souls;
when he should be shooting arrows at their sins, and pricking their consciences with the needle of rebuke, what more odious? Of all persons, Nobles stand in most need of plain (though humble) admonitions these are the best dainties wee can present them with, as being Novelties all the yeere long,
when he should be shooting arrows At their Sins, and pricking their Consciences with the needle of rebuke, what more odious? Of all Persons, Nobles stand in most need of plain (though humble) admonitions these Are the best dainties we can present them with, as being Novelties all the year long,
Let therefore the Philosophers resolve be taken up by all Preachers, mori malo quam simulare, rather to dye then to dissemble, ever remembring that as Philosophy,
Let Therefore the Philosophers resolve be taken up by all Preachers, Mori Malo quam simulare, rather to die then to dissemble, ever remembering that as Philosophy,
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But what is the offence that these great Delinquents are charged withall? they were like them sayth the text, that remove the bound. Saint Hierom calls Hos•a, vatem commaticum & per senten•ias loquentem, one whose expressions are both sententious and aenigmaticall, couching much in a little;
But what is the offence that these great Delinquents Are charged withal? they were like them say the text, that remove the bound. Saint Hieronymus calls Hos•a, vatem commaticum & per senten•ias loquentem, one whose expressions Are both sententious and enigmatical, couching much in a little;
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give me leave only to present you with a double construction, the one literall, the other metaphoricall, both probable and profitable for our instruction.
give me leave only to present you with a double construction, the one literal, the other metaphorical, both probable and profitable for our instruction.
but truth, as the Greeks somtimes use for NONLATINALPHABET for NONLATINALPHABET, and so the fault here taxed is Avaritia Principum the covetousnes of the Princes in that they were, in alienas fortunas invadentes, unjust usurpers of other mens Rights and possessions.
but truth, as the Greeks sometimes use for for, and so the fault Here taxed is Avaritia Principum the covetousness of the Princes in that they were, in alienas fortunas invadentes, unjust usurpers of other men's Rights and possessions.
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How hainous a sin this is appears by that strict prohibition which God himselfe gives against removing of neighbours Landmarks, Deut. 19.14. backt with an execration, chap. 29.17. and that seconded with a woe by the Prophet Isaiah 5.8.
How heinous a since this is appears by that strict prohibition which God himself gives against removing of neighbours Landmarks, Deuteronomy 19.14. backed with an execration, chap. 29.17. and that seconded with a woe by the Prophet Isaiah 5.8.
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A crime then it is, and that most incident to Princes, it too often falling out that potentiae incrementum sceleris occasio majoris, the greatnesse of their power seems to warrant the vastnesse of their desires: Two instances among others are most remarkable;
A crime then it is, and that most incident to Princes, it too often falling out that potentiae Incrementum sceleris Occasion majoris, the greatness of their power seems to warrant the vastness of their Desires: Two instances among Others Are most remarkable;
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& cur tu orbem terrarum? why do you ransack the whole world? Indeed that Proverb of the Sea is too often verified of great men, that they are ill neighbours, their covetous desires being aptly resembled by Saint Basil to fire which burns from house to house,
& cur tu orbem terrarum? why do you ransack the Whole world? Indeed that Proverb of the Sea is too often verified of great men, that they Are ill neighbours, their covetous Desires being aptly resembled by Saint Basil to fire which burns from house to house,
what shall be his portion, qui avidè rapit aliena? if those fists which too closely keep their own, shall be cut off, what shall become of those hands that are opened to grasp other mens estates;
what shall be his portion, qui avidè rapit Aliena? if those fists which too closely keep their own, shall be Cut off, what shall become of those hands that Are opened to grasp other men's estates;
let men learn of them, and especially let Magistrates remember that note of Cajetan upon Exod. 18.20. though it might suffice a private man not to be covetous, yet it is required of them to be haters of covetousnesse.
let men Learn of them, and especially let Magistrates Remember that note of Cajetan upon Exod 18.20. though it might suffice a private man not to be covetous, yet it is required of them to be haters of covetousness.
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I end this with one short consectary, if it be a sin with an Anathema to remove our neighbours, what is it to alienate the Churches bounds? Solomons Proverb resolves it fully, it is a snare to him who devoures that which is holy, chap. 20.25. O take heed of a sacrilegious surfet, a disease so perilous, that envy it self cannot wish a worse to an enemy.
I end this with one short consectary, if it be a since with an Anathema to remove our neighbours, what is it to alienate the Churches bounds? Solomons Proverb resolves it Fully, it is a snare to him who devours that which is holy, chap. 20.25. O take heed of a sacrilegious surfeit, a disease so perilous, that envy it self cannot wish a Worse to an enemy.
Cecil Lord Burleigh gave advise to his sonne, that hee should build no great house upon any Impropriation, wel-knowing it would be built upon a sandy foundation;
Cecil Lord Burleigh gave Advice to his son, that he should built no great house upon any Impropriation, well-knowing it would be built upon a sandy Foundation;
2 The other interpretation, though Metaphoricall in regard of the phrase, yet is most proper in respect of the sence, sutable to the note of similitude,
2 The other Interpretation, though Metaphorical in regard of the phrase, yet is most proper in respect of the sense, suitable to the note of similitude,
Pareus seems to understand it of the latter only, Zanchius chiefly, yet comprising both, and not without good reason, since not only the names (which in the Latine are derived from binding) but the natures of Religion and Law have Analogy with a bound;
Pareus seems to understand it of the latter only, Zanchius chiefly, yet comprising both, and not without good reason, since not only the names (which in the Latin Are derived from binding) but the nature's of Religion and Law have Analogy with a bound;
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by it were the Jews known from the Apostate Israelites and the Idolatrous Heathen, in which regard, God sayth of them, I have severed you from other people that yee should be mine. Levit. 20.26. and this it is which separates us Protestants from Papists and Pagans, Hereticks vvithin, and Ethnicks vvithout the Pale of the Church.
by it were the jews known from the Apostate Israelites and the Idolatrous Heathen, in which regard, God say of them, I have severed you from other people that ye should be mine. Levit. 20.26. and this it is which separates us Protestants from Papists and Pagans, Heretics within, and Ethnics without the Pale of the Church.
and surely it is the Lavv vvhich administers too, and upholds every one in their due, that might overcome not right, upon vvhich ground the Philosopher was wont to say we must fight for our Laws rather then cur Walls, since a City may be safe without these, but not without them.
and surely it is the Law which administers too, and upholds every one in their endue, that might overcome not right, upon which ground the Philosopher was wont to say we must fight for our Laws rather then cur Walls, since a city may be safe without these, but not without them.
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and thus the crime reproved is socordia prinoipum, the Princes extreame sluggishnesse in not administring justice and maintayning Gods worship according to his laws, neglectis legibus neglectoque cultu divino NONLATINALPHABET induxerunt, they cast off all care of Equity and Piety, quod libuit licuit, every man did what was right in his own eyes.
and thus the crime reproved is socordia prinoipum, the Princes extreme sluggishness in not administering Justice and maintaining God's worship according to his laws, neglectis legibus neglectoque cultu divino induxerunt, they cast off all care of Equity and Piety, quod libuit Lucuit, every man did what was right in his own eyes.
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and when is that, but as the same Father excellently, cum bona jubeat, mala prohibeat, non solùm quae pertinent ad humanam societatem, verùm etiam quae ad humanam religionem? When they both command those goods things,
and when is that, but as the same Father excellently, cum Bona jubeat, mala prohibeat, non solùm Quae pertinent ad humanam societatem, verùm etiam Quae ad humanam religionem? When they both command those goods things,
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Indeed strange it were that those who are expresly styled Gods, should have nothing to do in the matters concerning God, or that this care should lesse concern Christian Governours (which some affirm) then the Jewish Kings.
Indeed strange it were that those who Are expressly styled God's, should have nothing to do in the matters Concerning God, or that this care should less concern Christian Governors (which Some affirm) then the Jewish Kings.
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That which S. Paul requires to be the end of the peoples prayer for the Magistrate, ought doubtlesse to be the end of the Magistrates care for the people,
That which S. Paul requires to be the end of the peoples prayer for the Magistrate, ought doubtless to be the end of the Magistrates care for the people,
namely, That we may lead a peaceable and quiet life in all godlines & honesty, 1 Tim. 2.2. I grant, as Law is the bound of a Commonwealth, so right Reason is the limit of Law;
namely, That we may led a peaceable and quiet life in all godliness & honesty, 1 Tim. 2.2. I grant, as Law is the bound of a Commonwealth, so right Reason is the limit of Law;
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and as Religion is the bound of a Church, so Scriptures are the limit of Religion, beyond which nothing ought to be required as essentiall and necessary:
and as Religion is the bound of a Church, so Scriptures Are the limit of Religion, beyond which nothing ought to be required as essential and necessary:
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yet this hindereth not but that Magistrates through their own industry, and the advice of learned Councels or Synods, ought to find out and establish that Religion which is most consonant to sacred Writ.
yet this hindereth not but that Magistrates through their own industry, and the Advice of learned Counsels or Synods, ought to find out and establish that Religion which is most consonant to sacred Writ.
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and it is a just Quaere, whether they who would not have the Magistrate compell them, (had they power) would not compell the Magistrate? Wee must indeed distinguish inter violentam conscientiarum coactionem, & publici exerciti• prohibitionem. That all mens judgments should in every thing assent to the rule established, cannot be expected;
and it is a just Quaere, whither they who would not have the Magistrate compel them, (had they power) would not compel the Magistrate? we must indeed distinguish inter violentam conscientiarum coactionem, & publici exerciti• prohibitionem. That all men's Judgments should in every thing assent to the Rule established, cannot be expected;
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and shall divers Religions be allowed in the Gospel? I have read indeed of a Turk who resembled the diversity of Religions in his Empire, to the variety of flowers in a garden;
and shall diverse Religions be allowed in the Gospel? I have read indeed of a Turk who resembled the diversity of Religions in his Empire, to the variety of flowers in a garden;
A strict obligation of weaker consciences •o things meerly indifferent, may prove injurious: sure I am, a free toleration of divulging errours in matters necessary, will prove pernicious.
A strict obligation of Weaker Consciences •o things merely indifferent, may prove injurious: sure I am, a free toleration of divulging errors in matters necessary, will prove pernicious.
then to have liberty, or rather a licentiousnesse of transgressing Religions bound, to the eternall hazard of their souls? It is the offenee here charged upon the Princes of Judah, they were like them that remove the bound.
then to have liberty, or rather a licentiousness of transgressing Religions bound, to the Eternal hazard of their Souls? It is the offenee Here charged upon the Princes of Judah, they were like them that remove the bound.
An hainous and pernicious sin in Magistrates, to affect novelties in Religion. True it is, the bound of humane Laws is alterable, and yet not easily; Salvenda, non rumpenda consuetudo ;
an heinous and pernicious since in Magistrates, to affect novelties in Religion. True it is, the bound of humane Laws is alterable, and yet not Easily; Salvenda, non rumpenda consuetudo;
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and walk therein, and you shall find rest to your souls, sayth the Lord by the Prophet, Jer. 6.16. St. Paul willeth Timothy to avoid NONLATINALPHABET; St. Ambrose reads it NONLATINALPHABET: they are neer a kin:
and walk therein, and you shall find rest to your Souls, say the Lord by the Prophet, Jer. 6.16. Saint Paul wills Timothy to avoid; Saint Ambrose reads it: they Are near a kin:
3 Praecedendo, by not only conniving, but commanding, nor commanding only, but practising themselves the violation of this bound, being like those Kings of the earth, mentioned Psal. 2.3. who said, Let us break their bonds asunder, and cast away their cords far from us.
3 Praecedendo, by not only conniving, but commanding, nor commanding only, but practising themselves the violation of this bound, being like those Kings of the earth, mentioned Psalm 2.3. who said, Let us break their bonds asunder, and cast away their cords Far from us.
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Mobile mutatur semper cum Principe vulgus. If Nero like Musique, all Rome will turn Fidlers: The Egyptians, if their Kings be lame or blind, will maym themselves.
Mobile mutatur semper cum Principe vulgus. If Nero like Music, all Room will turn Fiddlers: The egyptians, if their Kings be lame or blind, will maim themselves.
No wonder then the Prophet puts the peoples sin on the Princes account, chiefly complaining of them, that they were like those that remove the Bound.
No wonder then the Prophet puts the peoples since on the Princes account, chiefly complaining of them, that they were like those that remove the Bound.
Oh that there were not too just cause of removing the Bound from Judah to England! Shall wee reflect upon the former times? Might wee not then have beheld in the Commonwealth the Bound of Legall rule too much changed into Arbitrary government;
O that there were not too just cause of removing the Bound from Judah to England! Shall we reflect upon the former times? Might we not then have beheld in the Commonwealth the Bound of Legal Rule too much changed into Arbitrary government;
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in the Church, the Bound of Orthodox Protestant Religion grosly invaded and innovated? what else meant the open allowance of Sabbath prophanation, the manifest connivance at preaching,
in the Church, the Bound of Orthodox Protestant Religion grossly invaded and innovated? what Else meant the open allowance of Sabbath profanation, the manifest connivance At preaching,
nay printing Arminian, yea Popish doctrines? the illegall introductions of superstitious Ceremonies, Tables removed, Crucifixes erected, Adoration towards Altars practised? So truly was it then said (by a reverend Divine now with God) England was a little place, but a great deal of Rome in it.
nay printing Arminian, yea Popish doctrines? the illegal introductions of superstitious Ceremonies, Tables removed, Crucifixes erected, Adoration towards Altars practised? So truly was it then said (by a reverend Divine now with God) England was a little place, but a great deal of Room in it.
Ecclesiae, (so Ribera allegorizeth the Text) the then Governours of our Church, had not through their allowance and practice been the fautors, yea, authors of these abuses.
Ecclesiae, (so Ribera allegorizeth the Text) the then Governors of our Church, had not through their allowance and practice been the fautors, yea, Authors of these Abuses.
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There were some amongst the Philosophers of old, qui jactabant solaecismos suos esse laudes & gemmas philosophiae ▪ Who accounted their rude Barbarismes as the ornaments of Philosophy.
There were Some among the Philosophers of old, qui jactabant solaecismos suos esse laudes & gemmas Philosophiae ▪ Who accounted their rude Barbarisms as the Ornament of Philosophy.
and our Presses market-places, for men to vent their false wares and counterfeit doctrines? They all pretend to set the right bound, build the Lords house;
and our Presses market-places, for men to vent their false wares and counterfeit doctrines? They all pretend to Set the right bound, built the lords house;
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Shall I sigh out my sad thoughts in that patheticall complaint of Vincentius Lyrenensis? The raging madnesse of many mens minds, impiety of their blinded eyes,
Shall I sighs out my sad thoughts in that pathetical complaint of Vincentius Lyrenensis? The raging madness of many men's minds, impiety of their blinded eyes,
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and itching humour after errours, cannot be sufficiently wondred at whilst not content with those beams of Divine truth that have shone among us, they daily seek for NEW LIGHTS;
and itching humour After errors, cannot be sufficiently wondered At while not content with those beams of Divine truth that have shone among us, they daily seek for NEW LIGHTS;
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not sitting to judge others at your Bar, but to judge your selves at Gods Bar. As for mee, I censure you not ▪ lest I be found amongst Judes filthy dreamers, who despise dominion and speak evill of dignities.
not sitting to judge Others At your Bar, but to judge your selves At God's Bar. As for me, I censure you not ▪ lest I be found among Jude's filthy dreamers, who despise dominion and speak evil of dignities.
when the people are regulated by the Magistrate, and the Magistrate by the Law, You must not think loosnesse and licentiousnesse to be the proper fruits of Greatnesse, to swallow up your sins in your wide Titles,
when the people Are regulated by the Magistrate, and the Magistrate by the Law, You must not think looseness and licentiousness to be the proper fruits of Greatness, to swallow up your Sins in your wide Titles,
And the day is comming, when every licentious Nobleman shall cry out (as Leo the eleventh said to his Confessor, Quam melius fuisset mihi si Mon•st•rii quam Coeli claves tenuissem? How much better had it been for me to have climbed the ropes,
And the day is coming, when every licentious Nobleman shall cry out (as Leo the eleventh said to his Confessor, Quam Better fuisset mihi si Mon•st•rii quam Coeli claves tenuissem? How much better had it been for me to have climbed the ropes,
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Say to your selves, O ye Princes of the earth, with Nehemiah, Shall such an o•e as I flie? shall I whom God hath honoured so much, dishonour him by oaths so greatly? who am placed in an higher sphere then others be either a dim,
Say to your selves, Oh you Princes of the earth, with Nehemiah, Shall such an o•e as I fly? shall I whom God hath honoured so much, dishonour him by Oaths so greatly? who am placed in an higher sphere then Others be either a dim,
or a wandring star? Shall I who am most obliged to God by the bonds of wealth and power, exceed the bounds of truth and justice? Whom he hath made a ruler of the people, not rule my self and my own family? God forbid.
or a wandering star? Shall I who am most obliged to God by the bonds of wealth and power, exceed the bounds of truth and Justice? Whom he hath made a ruler of the people, not Rule my self and my own family? God forbid.
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Improve your place and power (my honoured Lords) that the bound of Law between people and people may be mayntained, without which a Common-wealth is but a wilde Forrest, wherein like beasts one devoures another;
Improve your place and power (my honoured lords) that the bound of Law between people and people may be maintained, without which a Commonwealth is but a wild Forest, wherein like beasts one devours Another;
But I will not looke into Whirl-pooles of State, lest my head turn giddy: Religion is my errand, that the Bound thereof may be upheld against Errour and Prophanesse;
But I will not look into Whirlpools of State, lest my head turn giddy: Religion is my errand, that the Bound thereof may be upheld against Error and Profaneness;
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Right Honourable, our Mother the Church is now in sore travell, you are her Midwives, the Childe shee brings forth will be eyther Ichabod or a Benoni, if it prove the Ichabod of a Toleration, the glory will depart from her;
Right Honourable, our Mother the Church is now in soar travel, you Are her Midwives, the Child she brings forth will be either ichabod or a Benoni, if it prove the ichabod of a Toleration, the glory will depart from her;
Oh let your thankfulnesse to God for preserving the bounds of your possessions appeare, by your mayntaining the bound of his worship, suffer not your selves I beseech you by selfe-respects and politicke Principles to be withdrawne from this worke ▪ hee that pieceth Gods providence with carnall policy, is like a greedy Gamester who having got all his game in his owne hand, steals a needlesse card to assure himself of winning, and thereby looseth all.
O let your thankfulness to God for preserving the bounds of your possessions appear, by your maintaining the bound of his worship, suffer not your selves I beseech you by self-respects and politic Principles to be withdrawn from this work ▪ he that pieceth God's providence with carnal policy, is like a greedy Gamester who having god all his game in his own hand, steals a needless carded to assure himself of winning, and thereby loses all.
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That practice of Pompey deserveth your observation and imitation, who when his souldiers would needs leave the Campe, threw himself down at the narrow passage,
That practice of Pompey deserveth your observation and imitation, who when his Soldiers would needs leave the Camp, threw himself down At the narrow passage,
but conscience made uncapable for a time, may it never be the reproach of this once famous Church of England, that her Priests were made the lowest of the People,
but conscience made uncapable for a time, may it never be the reproach of this once famous Church of England, that her Priests were made the lowest of the People,
3 Speedily appoint due penalties for those who wilfully remove the bound, such as are odious Blasphemers, obstinate Hereticks, and notoriously prophane persons.
3 Speedily appoint due penalties for those who wilfully remove the bound, such as Are odious Blasphemers, obstinate Heretics, and notoriously profane Persons.
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but as you take with you words, so take to you the sword, and thinke God sayth to you as he did to Joshua, Wherefore lie you on your faces? up and be doing, take away the accursed •••ours from among you? That of Saint Bernard is true,
but as you take with you words, so take to you the sword, and think God say to you as he did to joshua, Wherefore lie you on your faces? up and be doing, take away the accursed •••ours from among you? That of Saint Bernard is true,
it was a Divine speech of Seneca, Violatarum religionum apud diversas gentes diversa statuitur peena •pud•mines aliqua, divers Nations appoint various punishments, all some,
it was a Divine speech of Senecca, Violatarum Religions apud diversas gentes diversa statuitur peena •pud•mines Any, diverse nations appoint various punishments, all Some,
and shall it deserve lesse to belch out blasphemy against any of the three Persons in the sacrd Trinity? Is it an offence worthy of punishment to abuse the Sonne of a King,
and shall it deserve less to belch out blasphemy against any of the three Persons in the sacrd Trinity? Is it an offence worthy of punishment to abuse the Son of a King,
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and shall those that adulterate Gods sacred Word goe free? Fidem •e servare Deo levius quàm homini? Is it a more veniall offence to breake faith with God then man? I speake not this to cast a blemish upon your Honours;
and shall those that adulterate God's sacred Word go free? Fidem •e servare God Levius quàm Homini? Is it a more venial offence to break faith with God then man? I speak not this to cast a blemish upon your Honours;
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I have learned so much State-Divinity as to distinguish between voluntas sign• & beneplaceti, I well know the by•s'd Boul may fe•ch a compasse to touch the Jack;
I have learned so much State-Divinity as to distinguish between Voluntas sign• & beneplaceti, I well know the by•sed Boul may fe•ch a compass to touch the Jack;
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dumb Zach••y begat him who was the voyce of a cryer, neither doubt I but your former silence will end in a loud decrying of all hetrodox opinions and practises;
dumb Zach••y begat him who was the voice of a crier, neither doubt I but your former silence will end in a loud decrying of all heterodox opinions and practises;
when beaten on the face with sprigs of Rosemary by their friends ▪ would cry out, Oh you kill me you kill me, whereas indeed they had killed them in not doing it,
when beaten on the face with sprigs of Rosemary by their Friends ▪ would cry out, O you kill me you kill me, whereas indeed they had killed them in not doing it,
Let this work be wisely, faithfully speedily accomplished, so shall the power of Religion be advanced, the name of God honoured, the mouthes of your enemies stopped, the feet of wanderers reduced, the hearts of the Gospels friends comforted,
Let this work be wisely, faithfully speedily accomplished, so shall the power of Religion be advanced, the name of God honoured, the mouths of your enemies stopped, the feet of wanderers reduced, the hearts of the Gospels Friends comforted,
and thus I have given a dispatch to this first branch of the charge, referring to the Princes of Judah, to which as being most sutable to the Auditory, I have allowed an elder brothers portion of time;
and thus I have given a dispatch to this First branch of the charge, referring to the Princes of Judah, to which as being most suitable to the Auditory, I have allowed an elder Brother's portion of time;
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the vulgar Latine as if it were NONLATINALPHABET à NONLATINALPHABET that signifieth filthinesse; by both expressions they understand Idols, which the Scripture thinks worthy of no better names;
the Vulgar Latin as if it were à that signifies filthiness; by both expressions they understand Idols, which the Scripture thinks worthy of no better names;
in regard of the former they are somtimes called NONLATINALPHABET quasi NONLATINALPHABET not Gods, without strength, or rather from NONLATINALPHABET nothing, of no value;
in regard of the former they Are sometimes called quasi not God's, without strength, or rather from nothing, of no valve;
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so true is that of Saint Paul, an Idoll is nothing in the World ▪ in regard of the latter they are elswhere styled NONLATINALPHABET a stercus, dunghill-gods sending up an unsavoury smell in the nostrils of the true Jehovah ;
so true is that of Saint Paul, an Idol is nothing in the World ▪ in regard of the latter they Are elsewhere styled a Stercus, dunghill-gods sending up an unsavoury smell in the nostrils of the true Jehovah;
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and thus the phrase is most usuall in Scripture of walking af•er Idols, and going after vani•y, in both which constructions the accusation seems to be framed against the Kings as well people of Israel who were guilty of grosse Idolatries.
and thus the phrase is most usual in Scripture of walking af•er Idols, and going After vani•y, in both which constructions the accusation seems to be framed against the Kings as well people of Israel who were guilty of gross Idolatries.
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The most received reading is NONLATINALPHABET a NONLATINALPHABET praecepit according to our translation, the Commandement, and so the fault was the peoples in walking after it;
The most received reading is a praecepit according to our Translation, the Commandment, and so the fault was the peoples in walking After it;
his suspitious heart, no doubt, told him that Religion is a friend to loyalty, and if they still continued to worship the true God, they would ere long have embraced th•ir right King;
his suspicious heart, no doubt, told him that Religion is a friend to loyalty, and if they still continued to worship the true God, they would ere long have embraced th•ir right King;
the Prophet cals Idols delectable things ; which being once imbraced are not easily rejected. — Facilis discensus — Sed revocare gradum — It is a swimming down the stream; to stop is difficult;
the Prophet calls Idols delectable things; which being once embraced Are not Easily rejected. — Facilis discensus — Said revocare Gradum — It is a swimming down the stream; to stop is difficult;
sure I am, the will ne•ver wants attendance, What the primum mobile is in the heavens, that the Wall is in the soul, carrying all the faculties about with its own motion:
sure I am, the will ne•ver Wants attendance, What the primum mobile is in the heavens, that the Wall is in the soul, carrying all the faculties about with its own motion:
and the Foot a Lacquey to the Wil: where she commands, the Head plots, the Mouth talks, the Eye looks, the Hands worke, and the Feet walke. He willingly walked. ]
and the Foot a Lackey to the Will: where she commands, the Head plots, the Mouth talks, the Eye looks, the Hands work, and the Feet walk. He willingly walked. ]
The Prophet layes the Accusation against Ephraim in this form, for these two reasons: 1. Ut omnem excusationem tolleret, that their fig-leaves of excuse might be pluckt off.
The Prophet lays the Accusation against Ephraim in this from, for these two Reasons: 1. Ut omnem excusationem tolleret, that their Fig leaves of excuse might be plucked off.
the more sin pleaseth us, the more it displeaseth God, & eò plus malitiae quò plus complacentia, the more complacency we take in, the more maliciousnesse goeth along with any wicked action.
the more since Pleases us, the more it displeaseth God, & eò plus malitiae quò plus Complacentia, the more complacency we take in, the more maliciousness Goes along with any wicked actium.
The word here used notes a fulnesse of consent to, and acquiescencie in any object, their obedience was not a mixt act of the will, partly forced through feare;
The word Here used notes a fullness of consent to, and acquiescency in any Object, their Obedience was not a mixed act of the will, partly forced through Fear;
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here was no fiery furnace, nor roaring lyons prepared to awe them, only a bare command, with a plausible pretence of ease, It is too much for you to go up to Hierusalem ;
Here was no fiery furnace, nor roaring lyons prepared to awe them, only a bore command, with a plausible pretence of ease, It is too much for you to go up to Jerusalem;
The former of these excuseth in part, but not wholly; the latter greatly aggravate. The first was Peters case, whom carnall feare induced to deny his master.
The former of these excuseth in part, but not wholly; the latter greatly aggravate. The First was Peter's case, whom carnal Fear induced to deny his master.
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they chose to imbrace the Kings command before Gods, and willingly walked after it. Oh see how forward the Vulgar are to receive injunctions from their Rulers!
they chosen to embrace the Kings command before God's, and willingly walked After it. O see how forward the vulgar Are to receive injunctions from their Rulers!
and yet our Saviour tels us, he that loves father or mother more then him, is not worthy of him ; Mat. 10.37. Amandus generator, sed praep•nendus creator, Parents must be honoured, but God preferred;
and yet our Saviour tells us, he that loves father or mother more then him, is not worthy of him; Mathew 10.37. Amandus generator, sed praep•nendus creator, Parents must be honoured, but God preferred;
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it was a just resolve of Luther in divine matters, cedo nulli, a remarkable speech of Socrates though an Heathen NONLATINALPHABET not much unlike that of the Apostle.
it was a just resolve of Luther in divine matters, Cedo None, a remarkable speech of Socrates though an Heathen not much unlike that of the Apostle.
We ought to obey God rather then men, it is true, when the supream authority injoyns what God inhibits, we must patiently undergoe the punishment inflicted.
We ought to obey God rather then men, it is true, when the supreme Authority enjoins what God inhibits, we must patiently undergo the punishment inflicted.
The second Generall, to wit, the severity of the doom, and that as it is pronounced severally. 1 Against the Princes of Judah, in the end of the tenth verse, I will poure out my wrath upon them like water.
The second General, to wit, the severity of the doom, and that as it is pronounced severally. 1 Against the Princes of Judah, in the end of the tenth verse, I will pour out my wrath upon them like water.
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The Seventy translate it by a word as emphaticall, being a military expression, noting that violence which the Souldier useth aga•nst a City scaling the W•lls, batt•ring the forts, till he hath force• a passage.
The Seventy translate it by a word as emphatical, being a military expression, noting that violence which the Soldier uses aga•nst a city scaling the W•lls, batt•ring the forts, till he hath force• a passage.
so true is that of the Psalmist, Who may stand in thy sight when thou art angry? Psal. 76.7. It is not unworthy your observation, the fit analogie between the sinne and the punishment ;
so true is that of the Psalmist, Who may stand in thy sighed when thou art angry? Psalm 76.7. It is not unworthy your observation, the fit analogy between the sin and the punishment;
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as their transgression was above measure, so Gods judgment is without measure. It is St. Chrysostoms Note concerning that fiery s•owre ▪ which God rained upon Sodome :
as their Transgression was above measure, so God's judgement is without measure. It is Saint Chrysostom Note Concerning that fiery s•owre ▪ which God reigned upon Sodom:
such is Gods wrath against the wicked. Nay more; I will poure it like water. ] I finde one upon the Text, taking the Metaphor in way of mitigation: Aqua est mundare sordes ;
such is God's wrath against the wicked. Nay more; I will pour it like water. ] I find one upon the Text, taking the Metaphor in Way of mitigation: Aqua est mundare sordes;
In which regard he propos•th this as a pattern to all Magistrates, whose ayme in punishing offenders should be, ut el••nt, non obruant, to purge them from their faults, not overwhelme them in ruine.
In which regard he propos•th this as a pattern to all Magistrates, whose aim in punishing offenders should be, ut el••nt, non obruant, to purge them from their Faults, not overwhelm them in ruin.
Conceive the allusion to the Floud, when the windows of heaven were opened, th• fountains of the great deep broken up, and the whole face of the earth cover•d with waters? what more violent? in which neyther men nor beasts (but those in the Ark) escaped, A further demonstration of Gods inevitable and irresistable wrath:
Conceive the allusion to the Flood, when the windows of heaven were opened, th• fountains of the great deep broken up, and the Whole face of the earth cover•d with waters? what more violent? in which neither men nor beasts (but those in the Ark) escaped, A further demonstration of God's inevitable and irresistible wrath:
2 Poure out our hearts like water in humble supplications at the throne of grace, both for pardon of sinne and preventing of judgement, fervent prayer keeps the keys of heaven:
2 Pour out our hearts like water in humble supplications At the throne of grace, both for pardon of sin and preventing of judgement, fervent prayer keeps the keys of heaven:
Saepe Jovem vidi cum jam sua fulmina vellet Mittere thured to sustinuisse manum. When we open our mouthes in humility, God withholds his hand of Severity;
Saepe Jovem Vidi cum jam sua Thunderbolts vellet Mittere thured to sustinuisse manum. When we open our mouths in humility, God withholds his hand of Severity;
it was the way prescribed the men of Athens by the Oracle for the removing of a great plague duplare Aram to double their sacrifices on the Altar, indeed Oratio posita est per quamira Dei suspenditur, venia procuratur, poena refugitur, & praemiorum largitas impetratur, devout prayers are the best means of appea•ing anger, procuring pardon, avoyding punishments,
it was the Way prescribed the men of Athens by the Oracle for the removing of a great plague duplare Aram to double their Sacrifices on the Altar, indeed Oratio Posita est per quamira Dei suspenditur, Venia procuratur, poena refugitur, & praemiorum largitas impetratur, devout Prayers Are the best means of appea•ing anger, procuring pardon, avoiding punishments,
The Hebrew participles are of the passive voyce, and so better rendred, Ephraim is opprest, &c. According to which version they admit of a three-fold reference;
The Hebrew participles Are of the passive voice, and so better rendered, Ephraim is oppressed, etc. According to which version they admit of a threefold Referente;
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It is the complaint of Israel, in the 16 verse of the former chapter, That her Rulers with shame doe love, [ Give ye ▪ ] No marvell if bribes obstruct the course of justice,
It is the complaint of Israel, in the 16 verse of the former chapter, That her Rulers with shame do love, [ Give you ▪ ] No marvel if Bribes obstruct the course of Justice,
and covetousnesse prove the mother of oppression. A sore judgement upon any people, when their Princes are not shepherds, but wolves; Rulers, but ruiners;
and covetousness prove the mother of oppression. A soar judgement upon any people, when their Princes Are not shepherd's, but wolves; Rulers, but ruiners;
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The word which we translate broken, notes a crime peculiar to inferior Officers, who oft-times affright the people with the Magistrates power, that they may extort money from them for their own profit.
The word which we translate broken, notes a crime peculiar to inferior Officers, who ofttimes affright the people with the Magistrates power, that they may extort money from them for their own profit.
Secundum merita Subdi•orum disponuntur acta Regentum, saith Gregory. Extorting Magistrates are used as whips to scourge the wickednesse of the multitude:
Secundum Merita Subdi•orum disponuntur acta Regentum, Says Gregory. Extorting Magistrates Are used as whips to scourge the wickedness of the multitude:
The number of our Samuels is very small that can say to the people ▪ Behold, here I am, witnesse against me before the Lord and before the Parliament, whose oxe have I taken,
The number of our Samuels is very small that can say to the people ▪ Behold, Here I am, witness against me before the Lord and before the Parliament, whose ox have I taken,
or whose •ss• have I taken, or whom have I defrauded, whom have I opprest or of whose hand have I received any bribe to blinde mine eyes therewith? However, I could wish they would take up the last clause,
or whose •ss• have I taken, or whom have I defrauded, whom have I oppressed or of whose hand have I received any bribe to blind mine eyes therewith? However, I could wish they would take up the last clause,
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because they were fat: yea ▪ some amongst us have been no better then bushes or brambles to teare off the fleece of innocent sheep, who have come to them for shelter;
Because they were fat: yea ▪ Some among us have been no better then Bushes or brambles to tear off the fleece of innocent sheep, who have come to them for shelter;
2 Others refer this oppression to a forreign enemy, to wit the Assyrians, by whom they were carryed captive, used as slaves, & omne judicii levamentum periit, and all the doors of justice were shut upon them.
2 Others refer this oppression to a foreign enemy, to wit the Assyrians, by whom they were carried captive, used as slaves, & omne Judicii levamentum Periit, and all the doors of Justice were shut upon them.
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This though it came not upon the Israelites till afterwards, is (according to the Propheticall manner) set down in the present tense, to note the certainty of the accomplishment.
This though it Come not upon the Israelites till afterwards, is (according to the Prophetical manner) Set down in the present tense, to note the certainty of the accomplishment.
it was so threatned by Moses, that if Israel would not serve the Lord in abundance, they should serve their enemies in cold, hunger, and nakednesse. It was afterwards frequently verified upon them in the time of the Judges;
it was so threatened by Moses, that if Israel would not serve the Lord in abundance, they should serve their enemies in cold, hunger, and nakedness. It was afterwards frequently verified upon them in the time of the Judges;
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the Philistines and Ammonites vexed them 18 yeers, and after that they were delivered into the hands of the Philistines 40 yeers: & in the time of their Kings,
the philistines and Ammonites vexed them 18 Years, and After that they were Delivered into the hands of the philistines 40 Years: & in the time of their Kings,
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when Ephraim walked after Idols, God often sent the Assyrians to ride over them. The word oppressed according to the Chaldee, is read Praedae expositus, Ephraim became a prey ;
when Ephraim walked After Idols, God often sent the Assyrians to ride over them. The word oppressed according to the Chaldee, is read Praedae expositus, Ephraim became a prey;
The Vulgar read it, calumniam patiens: Indeed what greater disgrace, then that Ephraim, Gods own people, should be opprest by Heathen, that were worse & viler then themselves? It is the heighth of reproach a father casts on his childe,
The vulgar read it, calumniam Patient: Indeed what greater disgrace, then that Ephraim, God's own people, should be oppressed by Heathen, that were Worse & Viler then themselves? It is the height of reproach a father Cast on his child,
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It was not without just cause that David being put to his choise by God, resolveth rather to fall into the hands of God then man. Strange invaders can never finde in their hearts to say that to themselves, which God did to his destroying Angel, It is enough, put up thy sword:
It was not without just cause that David being put to his choice by God, resolves rather to fallen into the hands of God then man. Strange invaders can never find in their hearts to say that to themselves, which God did to his destroying Angel, It is enough, put up thy sword:
1 What singular cause have we then to magnifie the goodnesse of our God, who in the midst of our home insurrections preserved us from eternall invasions! That when we were unnaturally tearing each other in peeces, a third party came not to devoure us both, what was it but his mercie? How should we say in Davids words ▪ Blessed be the Lord that gave us not as a prey to the teeth of other Nations!
1 What singular cause have we then to magnify the Goodness of our God, who in the midst of our home insurrections preserved us from Eternal invasions! That when we were unnaturally tearing each other in Pieces, a third party Come not to devour us both, what was it but his mercy? How should we say in Davids words ▪ Blessed be the Lord that gave us not as a prey to the teeth of other nations!
2 What a prevailing motive ought this to be against all sin, especially Idolatry? When the people of Israel had made them gods to goe before them, the Text sayth, they were naked among their enemies ;
2 What a prevailing motive ought this to be against all since, especially Idolatry? When the people of Israel had made them God's to go before them, the Text say, they were naked among their enemies;
When Phocas had built a strong wall in his palace, hee heard in the night a voice thus saying, O King, though thou build as high as the clouds, the City will easily be taken,
When Phocas had built a strong wall in his palace, he herd in the night a voice thus saying, Oh King, though thou built as high as the Clouds, the city will Easily be taken,
but Imaginations) cry loud in Gods eares what can we expect but that God should lift up an ensigne to the Nations from far, and hisse unto them from the end of the earth, that they may come with speed to destroy us? Let us therefo•e by timely repentance break off our sins, that we be not broken in judgment ;
but Imaginations) cry loud in God's ears what can we expect but that God should lift up an ensign to the nations from Far, and hiss unto them from the end of the earth, that they may come with speed to destroy us? Let us therefo•e by timely Repentance break off our Sins, that we be not broken in judgement;
and let it be our earnest petition to the Almighty, that however he deal with us, hee would not sell us into the hands of barbarous Turks, or Idolatrous Papists ;
and let it be our earnest petition to the Almighty, that however he deal with us, he would not fell us into the hands of barbarous Turks, or Idolatrous Papists;
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The Devill instigates the Sabeans, out of malice; they surprised his possessions, out of covetousnesse; God permitted and ordered it in wisdom and justice;
The devil instigates the Sabeans, out of malice; they surprised his possessions, out of covetousness; God permitted and ordered it in Wisdom and Justice;
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What Eliphaz sayth of affliction in generall, is true of oppression in particular; it comes not forth of the dust, neyther doth it spring out of the ground.
What Eliphaz say of affliction in general, is true of oppression in particular; it comes not forth of the dust, neither does it spring out of the ground.
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Joseph, though sold by his envious brethren into Egypt, sayth, God hath sent me hither. David being railed upon by Shimei, said, God had bid him curse.
Joseph, though sold by his envious brothers into Egypt, say, God hath sent me hither. David being railed upon by Shimei, said, God had bid him curse.
Job being robbed by the Sabeans, said, God hath taken away: And concerning the Israelites bondage under the Egyptians, the Psalmist sayth, He turned their heart to hate his people, and deal sub••lly with his servants.
Job being robbed by the Sabeans, said, God hath taken away: And Concerning the Israelites bondage under the egyptians, the Psalmist say, He turned their heart to hate his people, and deal sub••lly with his Servants.
So God himself sayth of the Assyrian, He meaneth not so, neither doth his heart thinke and therefore resolveth after hee hath performed his whole work upon mount Sion and Jerusalem, to punish the fruits of the stout heart of the King of Assyria,
So God himself say of the assyrian, He means not so, neither does his heart think and Therefore resolves After he hath performed his Whole work upon mount Sion and Jerusalem, to Punish the fruits of the stout heart of the King of Assyria,
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so let us, whilest we accuse the cruelty of our enemies who are the instruments, excuse the severity of God who is the efficient of all those evils (as they are punishments) which fall upon us;
so let us, whilst we accuse the cruelty of our enemies who Are the Instruments, excuse the severity of God who is the efficient of all those evils (as they Are punishments) which fallen upon us;
And so I passe to the last, and fatall doom, which was denounced joyntly against both the Kingdoms, in the 12th. verse, I will be unto Ephraim as a moth, and unto the house of Judah as rottennesse.
And so I pass to the last, and fatal doom, which was denounced jointly against both the Kingdoms, in the 12th. verse, I will be unto Ephraim as a moth, and unto the house of Judah as rottenness.
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The Originall wants the Verb, which is easily supplyed by Interpreters, onely with this difference (which is not materiall) some render it I have been ;
The Original Wants the Verb, which is Easily supplied by Interpreters, only with this difference (which is not material) Some render it I have been;
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The 70 much vary in the translation of the words, mistaking and misplacing, and so read for moth NONLATINALPHABET, which signifieth a trouble; and for rottennesse NONLATINALPHABET a prick:
The 70 much vary in the Translation of the words, mistaking and misplacing, and so read for moth, which signifies a trouble; and for rottenness a prick:
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The Romans Axe which was carried before the Consul, had a bundle of rods tyed about it, that while it was unloosing he might bethinke himselfe of the sentence past.
The Romans Axe which was carried before the Consul, had a bundle of rods tied about it, that while it was unloosing he might bethink himself of the sentence past.
to intimate how slow Judges ought to be in execution of judgement. 2 Potentia in efficacitate, the greatnesse of his power in the prevalencie of his punishments.
to intimate how slow Judges ought to be in execution of judgement. 2 Potentia in efficacitate, the greatness of his power in the prevalency of his punishments.
A good item for Governours, Vari•m delinquentibus poenam imponer•, pro criminum varie•ate, to make a just distinction between delinquents out of malice and conscience, principals and accessaries, ringleaders and followers.
A good item for Governors, Vari•m delinquentibus poenam imponer•, Pro crimen varie•ate, to make a just distinction between delinquents out of malice and conscience, principals and accessaries, ringleaders and followers.
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the moth frets secretly, the worm eats insensibly, so doth God destroy a people ( nemin• observant• aut cavent• ) by those wayes and meanes which they least thinke of;
the moth frets secretly, the worm eats insensibly, so does God destroy a people (nemin• observant• Or cavent•) by those ways and means which they least think of;
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The Vulgar reade the last clause of the former Verse, He walked after filthinesse ; and so very fitly follows the resemblance of a Moth which is caused by filth,
The vulgar read the last clause of the former Verse, He walked After filthiness; and so very fitly follows the resemblance of a Moth which is caused by filth,
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an Eagle struck to the heart with a shaft feathered by his own wings; and the Motto, Pr•pr•is configimur alis. It is our own iniquities that prove our ruine.
an Eagl struck to the heart with a shaft feathered by his own wings; and the Motto, Pr•pr•is configimur Aloes. It is our own iniquities that prove our ruin.
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Great States, as buildings, (say Politicians) are crushed with their own weight; Persons and Kingdomes are destroyed (sayth the Divine) through their own wickednesse;
Great States, as buildings, (say Politicians) Are crushed with their own weight; Persons and Kingdoms Are destroyed (say the Divine) through their own wickedness;
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so true is that of the Prophet, Thy destruction is of thy self, ô Israel, Hos. 13.9. It is farther observed of the Worme ▪ that it is br•d of juci• trees, especially when cut in the Full moon.
so true is that of the Prophet, Thy destruction is of thy self, o Israel, Hos. 13.9. It is farther observed of the Worm ▪ that it is br•d of juci• trees, especially when Cut in the Full moon.
too many of the worlds dar•••g• ma• cry out as the sick woman in the fable, NONLATINALPHABET Woe to us, the good things we enjoy wound •s by their embraces:
too many of the world's dar•••g• ma• cry out as the sick woman in the fable, Woe to us, the good things we enjoy wound •s by their embraces:
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That both Judah and Ephraim ▪ notwithstanding their prosperity, because of their iniquity, shall by little and little be secretly and certainly ruined.
That both Judah and Ephraim ▪ notwithstanding their Prosperity, Because of their iniquity, shall by little and little be secretly and Certainly ruined.
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And now if any aske when, or how this was verified? I answer, God was as a moth to Ephraim partly by those many intestine conspiracies among themselves,
And now if any ask when, or how this was verified? I answer, God was as a moth to Ephraim partly by those many intestine conspiracies among themselves,
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in the assaults made upon them partly by their brethren the Israelites, chiefly by the Kings of Assyria and Babylon, till at length Jerusalem was besieged and taken, the Temple burnt,
in the assaults made upon them partly by their brothers the Israelites, chiefly by the Kings of Assyria and Babylon, till At length Jerusalem was besieged and taken, the Temple burned,
It is not long (beloved) since God was a Lyon, when two Armies were roaring one against another in the noise of Cannons, yee tearing each others bowels in pieces:
It is not long (Beloved) since God was a lion, when two Armies were roaring one against Another in the noise of Cannons, ye tearing each Others bowels in Pieces:
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Again tell mee, is not God a moth to the State, in the generall decay of Trade, especially that Staple-trade of the Kingdome, by which so many Poore are mayntained,
Again tell me, is not God a moth to the State, in the general decay of Trade, especially that Stapletrade of the Kingdom, by which so many Poor Are maintained,
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and Merchants enriched? Is hee not as a worme to the Church ▪ in the impayring and with-holding of our Ministers mayntenance? It is hard to say whether was the worse ▪ Julians persecution, who substracted fuell ;
and Merchant's enriched? Is he not as a worm to the Church ▪ in the impairing and withholding of our Ministers maintenance? It is hard to say whither was the Worse ▪ Julians persecution, who substracted fuel;
or Diocletians, who threw on water. The links of this chain are inseparable; Religion upholds the Commonweal•h, Ministers propagate Religion, and Mayntenance incourageth Ministers, guesse then your selves,
or Diocletians, who threw on water. The links of this chain Are inseparable; Religion upholds the Commonweal•h, Ministers propagate Religion, and Maintenance Encourageth Ministers, guess then your selves,
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Once more, Who is there that with weeping eyes beholds ou• bleeding divisions, in the body of the State ▪ by a too long and unhappy separation of Head from Members, till the reunion of whom neyther can be happy;
Once more, Who is there that with weeping eyes beholds ou• bleeding divisions, in the body of the State ▪ by a too long and unhappy separation of Head from Members, till the reunion of whom neither can be happy;
And not say, that God is a moth and rottennesse to us? It is true, there are some particular persons, Privatins degeneres in public•m exitiosi, qui nihil spei nisi per discordias habent ;
And not say, that God is a moth and rottenness to us? It is true, there Are Some particular Persons, Privatins degeneres in public•m exitiosi, qui nihil Spei nisi per Discord habent;
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humbly to beseech, that you would improve •he utmost of that power God hath put into your hands for •ebrushing away of these Moths, and killing these Worms.
humbly to beseech, that you would improve •he utmost of that power God hath put into your hands for •ebrushing away of these Moths, and killing these Worms.
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that our Swords may be turned into Plough-shares, and our Speares into Pruning-•ooks, and every man may sit under his own vine and under his fig-tree, and none make them afraid.
that our Swords may be turned into Ploughshares, and our Spears into Pruning-•ooks, and every man may fit under his own vine and under his Fig tree, and none make them afraid.
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Be sensible of, and apply all good meanes presented by Petitioners, or invented by your Wisdoms, to the cure of that wound which the decay of Clothing hath made.
Be sensible of, and apply all good means presented by Petitioners, or invented by your Wisdoms, to the cure of that wound which the decay of Clothing hath made.
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and himselfe devoured of wild beasts) be the portion of all malignant Incendia•i•s, whilest th• whole Kingdom shall build up altars to the Lord and call them Jehovah Shalom, saying, The Lord hath blest his people with Peace.
and himself devoured of wild beasts) be the portion of all malignant Incendia•i•s, whilst th• Whole Kingdom shall built up Altars to the Lord and call them Jehovah Shalom, saying, The Lord hath blessed his people with Peace.
2 In generall. What counsell more sutable to the Text or Time, then that of Repentance? Our sins have been a moth to the Land, let Repentance be a moth to our sinnes, every day gnawing our corruptions till they die.
2 In general. What counsel more suitable to the Text or Time, then that of Repentance? Our Sins have been a moth to the Land, let Repentance be a moth to our Sins, every day gnawing our corruptions till they die.
as Caesar did, Méne servare ut sint qui me perdant? Shall I hug a snake in my bosome, to poyson me? nourish Wolves young ones, to teare me? shall I imbrace that in my soule which will be a worm to gnaw my conscience,
as Caesar did, Méne servare ut sint qui me perdant? Shall I hug a snake in my bosom, to poison me? nourish Wolves young ones, to tear me? shall I embrace that in my soul which will be a worm to gnaw my conscience,
Know therefore that in the cragged shell of these threatnings are contained the pearls of pr•cious Comforts, Mutatus mutatum inveniet: If we change our sinning into repenting, God will change his thunderbolts of anger into shining beams of love.
Know Therefore that in the cragged shell of these threatenings Are contained the Pearls of pr•cious Comforts, Mutatus mutatum inveniet: If we change our sinning into repenting, God will change his thunderbolts of anger into shining beams of love.
When wee shall see Plenty triumphing over Famine in the Country, Riches over Poverty in the City, Justice over Tyrannie in our Courts, Reformation over Toleration in the Kingdome:
When we shall see Plenty triumphing over Famine in the Country, Riches over Poverty in the city, justice over Tyranny in our Courts, Reformation over Toleration in the Kingdom:
Inde datae leges ne sortior omnia posset. Ovid. Cives non minùs oportet pugnare pro legibus quam pro moenibus; absque legibus nullo pacto possit esse civitas incolumis, absque maenibus possit. Heracl.
Inde Datae leges ne sortior omnia posset. Ovid. Cives non minùs oportet pugnare Pro legibus quam Pro moenibus; absque legibus nullo pacto possit esse Civitas incolumis, absque maenibus possit. Heraclitus.
Haec vox in usu apud Jureconsultos. Est au•em concussionis crim•n cum quis ab co quem Magistratus terrore a••cit, eius periculi devitandi causa pecuniam extor•uet Riv. NONLATINALPHABET Significat opprimere verbis & factis, vi & fraude.
Haec vox in usu apud Jureconsultos. Est au•em concussionis crim•n cum quis ab counterfeit Whom Magistratus terrore a••cit, eius periculi devitandi causa pecuniam extor•uet Riv Significat opprimere verbis & factis, vi & fraud.
