A sermon preached at the magnificent coronation of the most high and mighty King Charles the IId King of Great Britain, France, and Ireland, Defender of the Faith, &c. : at the Collegiate Church of S. Peter Westminster the 23d of April, being S. George's Day, 1661 / by George Lord Bishop of Worcester.
THe Queen of the South, (saith our Saviour, meaning the Queen of Sheba ) came from the uttermost parts of the Earth, to hear the VVisdome of Solomon, Luk. 11.31.
THe Queen of the South, (Says our Saviour, meaning the Queen of Sheba) Come from the uttermost parts of the Earth, to hear the VVisdome of Solomon, Luk. 11.31.
And we reade in the fourth of the first Book of the Kings, that not onely the Queen of the South, but some of all sorts of People were sent from all the Kings of the Earth that had heard of him, upon the Same Errand,
And we read in the fourth of the First Book of the Kings, that not only the Queen of the South, but Some of all sorts of People were sent from all the Kings of the Earth that had herd of him, upon the Same Errand,
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namely, to Hear his VVisdome, and to Learn of him, how to Govern Themselves and their Subjects as he did, that they might be as Happy in Themselves and their Government as he was.
namely, to Hear his VVisdome, and to Learn of him, how to Govern Themselves and their Subject's as he did, that they might be as Happy in Themselves and their Government as he was.
For though it hath pleased God to suffer all that this great King and Wise Philosopher hath written of natural Speculation ( from the Cedar to the Hysope,
For though it hath pleased God to suffer all that this great King and Wise Philosopher hath written of natural Speculation (from the Cedar to the Hyssop,
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or in those relations which one man hath unto another, as the Politicks and Oeconomicks ) in order to the making of us honest Men, good subjects, good neighbors, and good Christians, whatsoever I say was written by Solomon to any of these ends, is all of it,
or in those relations which one man hath unto Another, as the Politics and Economics) in order to the making of us honest Men, good subject's, good neighbours, and good Christians, whatsoever I say was written by Solomon to any of these ends, is all of it,
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the Book of the Canticles being an Holy charm, as it were, to draw us unto Christ, and to make us in love with him, by an Allegorical, but most Emphatical discription of Christs Loveliness in Himself,
the Book of the Canticles being an Holy charm, as it were, to draw us unto christ, and to make us in love with him, by an Allegorical, but most Emphatical description of Christ Loveliness in Himself,
And the other of Ecclesiastes being an holy Satyre against the world and worldly things, written on purpose to wean us from them, by shewing us the vanity and vexation of them.
And the other of Ecclesiastes being an holy Satire against the world and worldly things, written on purpose to wean us from them, by showing us the vanity and vexation of them.
but as by a man of understanding and knowledge, it means (as you shall see it does) a man that understands and knows what God would have him to do and does it, so it is Theological ;
but as by a man of understanding and knowledge, it means (as you shall see it does) a man that understands and knows what God would have him to do and does it, so it is Theological;
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Howsoever being by command of my Superiours to speak before a great King at such a solemn time, and upon such an extraordinary occasion as This, I would not presume to do it,
Howsoever being by command of my Superiors to speak before a great King At such a solemn time, and upon such an extraordinary occasion as This, I would not presume to do it,
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so was he most able to foresee and judge how and by what means a State and Kingdom might either be ruin'd or preserv'd, and the date thereof either shortned or prolonged.
so was he most able to foresee and judge how and by what means a State and Kingdom might either be ruined or preserved, and the date thereof either shortened or prolonged.
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yet if the generality of the People be wicked and willful, God doth usually punish the madness and folly of such a People, with permitting them to be instruments of their own misery, by changing the best form of Government under one lawful Hereditary Prince, into the worst kind of Tyranny, under many lawless Vsurpers and Oppressors. For it is for the transgression of a land, saith the Wiseman in my Text, that the Princes thereof are many:
yet if the generality of the People be wicked and wilful, God does usually Punish the madness and folly of such a People, with permitting them to be Instruments of their own misery, by changing the best from of Government under one lawful Hereditary Prince, into the worst kind of Tyranny, under many lawless Usurper's and Oppressors's. For it is for the Transgression of a land, Says the Wiseman in my Text, that the Princes thereof Are many:
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and divides the Latter Clause of it from the Former, we may collect that what follows this dividing Particle is to be understood in opposition to that which is before it.
and divides the Latter Clause of it from the Former, we may collect that what follows this dividing Particle is to be understood in opposition to that which is before it.
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1. That plurality of Princes, or the government of a Nation or Land by many Princes, is a National Judgement, or a Great judgement of God upon a Nation.
1. That plurality of Princes, or the government of a nation or Land by many Princes, is a National Judgement, or a Great judgement of God upon a nation.
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2. That Monarchy, or the government of a people by one Soveraign Prince onely, (especially if he be a Man of Understanding and knowledge,) is a great National blessing, or a great blessing of God upon a Nation.
2. That Monarchy, or the government of a people by one Sovereign Prince only, (especially if he be a Man of Understanding and knowledge,) is a great National blessing, or a great blessing of God upon a nation.
And that this Nation of ours, which was so neer perishing under the Conduct of many, shall by one man of understanding and knowledge not onely be recovered from its former distempers and dangers for the present, (as thanks be to God for it, it is in a great measure) but setled and established,
And that this nation of ours, which was so near perishing under the Conduct of many, shall by one man of understanding and knowledge not only be recovered from its former distempers and dangers for the present, (as thanks be to God for it, it is in a great measure) but settled and established,
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But as the Passover, the greatest of the Jewish Festivals, was not to be celebrated without eating of soure herbs, to put them in mind of their former slavery,
But as the Passover, the greatest of the Jewish Festivals, was not to be celebrated without eating of sour herbs, to put them in mind of their former slavery,
and the Causes of them, to the end that God being first justified in his late great judgements deservedly inflicted upon us, may afterwards be the more heartily magnified for his present great mercies undeservedly vouchsafed unto us.
and the Causes of them, to the end that God being First justified in his late great Judgments deservedly inflicted upon us, may afterwards be the more heartily magnified for his present great Mercies undeservedly vouchsafed unto us.
And first for the proof of it à priore, or from the cause, we need go no further then my Text, which makes good this Conclusion in all the parts of it.
And First for the proof of it à priore, or from the cause, we need go no further then my Text, which makes good this Conclusion in all the parts of it.
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from whence by the way we may observe likewise, That if plurality of Princes be for transgression, then if there had been no transgression, there would not have been a government by plurality of Princes ;
from whence by the Way we may observe likewise, That if plurality of Princes be for Transgression, then if there had been no Transgression, there would not have been a government by plurality of Princes;
and consequently, that such a government is originally neither from God, nor from Nature, nor from the Dictates of Right reason, but from sin, which is alwayes the Meritorious,
and consequently, that such a government is originally neither from God, nor from Nature, nor from the Dictates of Right reason, but from since, which is always the Meritorious,
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for it is prevarication, which is the literal, proper and most emphatical signification of the word NONLATINALPHABET And prevarication (as the Civilians tell us) is a betraying of the cause and interest we would seem to maintain.
for it is prevarication, which is the literal, proper and most emphatical signification of the word And prevarication (as the Civilians tell us) is a betraying of the cause and Interest we would seem to maintain.
or when Lawyers, whose office is to be guardians of liberty and property, do by false glosses upon the Law justifie or excuse those that invade, and oppress, and destroy both;
or when Lawyers, whose office is to be guardians of liberty and property, do by false Glosses upon the Law justify or excuse those that invade, and oppress, and destroy both;
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or lastly, when any Man, Sect, or party of men, pretending to serve God, and the King, do indeed serve themselves and their own wicked designs against God and the King. This is prevarication, and for such prevarication as this, doth God punish a Land (saith my Text) with many Princes ;
or lastly, when any Man, Sect, or party of men, pretending to serve God, and the King, do indeed serve themselves and their own wicked designs against God and the King. This is prevarication, and for such prevarication as this, does God Punish a Land (Says my Text) with many Princes;
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I proceed to the proof of it à posteriore, or from its effects. For as great national sins are the cause, so great national miseries are the effects of many Princes ;
I proceed to the proof of it à Posterior, or from its effects. For as great national Sins Are the cause, so great national misery's Are the effects of many Princes;
And first, it is true in it self and in the general, That where there are many Princes in a Land, there the People must needs be exposed to many and great miseries.
And First, it is true in it self and in the general, That where there Are many Princes in a Land, there the People must needs be exposed to many and great misery's.
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But then by Princes we are not to understand such Princes as the hundred twenty seven were, that were feasted by Ahashuerus, under whom they were the Governours of so many several Provinces, nor such Princes as are now in France, Poland, Naples and other Kingdomes, who are but Princes in name onely ;
But then by Princes we Are not to understand such Princes as the hundred twenty seven were, that were feasted by Ahasuerus, under whom they were the Governors of so many several Provinces, nor such Princes as Are now in France, Poland, Naples and other Kingdoms, who Are but Princes in name only;
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as when the Sun of Soveraign Majesty, from whence they borrow and derive their light, is either Eclipsed by their Magnitude, (as it was in England in the time of the Barons wars) or clouded by their multitude;
as when the Sun of Sovereign Majesty, from whence they borrow and derive their Light, is either Eclipsed by their Magnitude, (as it was in England in the time of the Barons wars) or clouded by their multitude;
for then, how could they be oppos'd to a single person, seeing in that sense they would all of them be but so many single persons succeeding one another? And besides, I cannot see,
for then, how could they be opposed to a single person, seeing in that sense they would all of them be but so many single Persons succeeding one Another? And beside, I cannot see,
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And this may be either when the Country is Cantoned into many several Independent principalities, by setting up many petty Soveraignties instead of one, or when the Soveraign power over a whole Nation is shared and exercised by many ;
And this may be either when the Country is Cantoned into many several Independent principalities, by setting up many Petty Sovereignties instead of one, or when the Sovereign power over a Whole nation is shared and exercised by many;
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and making several distinct bodies of the several members of the same body Politick, it is that which was attempted by Korah, Dathan and Abiram, when they told Moses he took too much upon him, because he alone did govern in chief all the twelve Tribes of Israel.
and making several distinct bodies of the several members of the same body Politic, it is that which was attempted by Korah, Dathan and Abiram, when they told Moses he took too much upon him, Because he alone did govern in chief all the twelve Tribes of Israel.
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as you may read in the fifteenth Chapter of the Book of Numbers. The same was afterwards attempted by Abner upon a pretence of zeal for his Masters House,
as you may read in the fifteenth Chapter of the Book of Numbers. The same was afterwards attempted by Abner upon a pretence of zeal for his Masters House,
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But that which was but attempted by Dathan and Abner, was shortly after effected by Jeroboam, who divided Israel from Judah, beginning a War, which neither he nor his successors could ever see an end of;
But that which was but attempted by Dathan and Abner, was shortly After effected by Jeroboam, who divided Israel from Judah, beginning a War, which neither he nor his Successors could ever see an end of;
And thus (to say nothing of other Nations, which of old and of late have been thus Cantoned ) our own Country of England, of a Monarchy became an Heptarchy, by setting up of seven several Soveraignties in the time of the Saxons, which never left encroaching and warring upon one another, till all of them were reduced again under one.
And thus (to say nothing of other nations, which of old and of late have been thus Cantoned) our own Country of England, of a Monarchy became an Heptarchy, by setting up of seven several Sovereignties in the time of the Saxons, which never left encroaching and warring upon one Another, till all of them were reduced again under one.
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By all which Instances it is evident enough, that there cannot be many Soveraign princes over several parts or provinces of the same countrey, without much effusion of blood in the erecting,
By all which Instances it is evident enough, that there cannot be many Sovereign Princes over several parts or Provinces of the same country, without much effusion of blood in the erecting,
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For even in a Senate, (where many govern in chief with equal Authority) supposing them (as we must needs suppose them to be) men subject to the same passions, appetites,
For even in a Senate, (where many govern in chief with equal authority) supposing them (as we must needs suppose them to be) men Subject to the same passion, appetites,
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and where there are jealousies and emulations, and no superiour authority to check and over-rule them, there must needs be factions and divisions also;
and where there Are jealousies and emulations, and no superior Authority to check and overrule them, there must needs be factions and divisions also;
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and where there are factions and divisions among those that govern, there the government it self must needs be obnoxious to many dangers and difficulties, both in administration of Justice at home,
and where there Are factions and divisions among those that govern, there the government it self must needs be obnoxious to many dangers and difficulties, both in administration of justice At home,
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there being nothing more natural or more usual in such kind of States, then the sacrificing of the publick Interest to private and particular concernments;
there being nothing more natural or more usual in such kind of States, then the sacrificing of the public Interest to private and particular concernments;
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whilst every man is apt to gratifie himself, and his own covetousness, ambition, or animosity, by becoming a pensioner to any other State that will give most for him;
while every man is apt to gratify himself, and his own covetousness, ambition, or animosity, by becoming a pensioner to any other State that will give most for him;
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As we see it hapned in the State of Carthage, where Hanno and the rest of his faction, to comply with their own envie and Malice against Hannibal, they forced that great Captain to quit Italy, and the prosecution of his Victories for want of supplies,
As we see it happened in the State of Carthage, where Hanno and the rest of his faction, to comply with their own envy and Malice against Hannibal, they forced that great Captain to quit Italy, and the prosecution of his Victories for want of supplies,
though by drawing Hannibal out of Italy, they drew the Romanes into Africk, and saw Carthage and themselves made slaves to Rome, rather then they would endure Rome should be subdued by Hannibal. So powerful,
though by drawing Hannibal out of Italy, they drew the Romans into Africa, and saw Carthage and themselves made slaves to Room, rather then they would endure Room should be subdued by Hannibal. So powerful,
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and so mischievous are the passions of Covetousness, Ambition, Envy, Malice, and Revenge, where there is no Authority to prevent or restrain the dangerous malignity,
and so mischievous Are the passion of Covetousness, Ambition, Envy, Malice, and Revenge, where there is no authority to prevent or restrain the dangerous malignity,
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and effects of them, as there is not, where the Soveraignty is equally shared amongst many. And yet though they differ in all things els, they will alwayes agree in this, to enrich their own private families as much as they can, by drawing, not as much as is needful,
and effects of them, as there is not, where the Sovereignty is equally shared among many. And yet though they differ in all things Else, they will always agree in this, to enrich their own private families as much as they can, by drawing, not as much as is needful,
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And yet such is the simplicity, and folly of some deluded people, that they could be content to beggar themselves and to become slaves indeed, to purchase the empty name of a free State, or a free born People;
And yet such is the simplicity, and folly of Some deluded people, that they could be content to beggar themselves and to become slaves indeed, to purchase the empty name of a free State, or a free born People;
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but the tyranny of a State is, as the State it self is, immutable and immortal. A tyrannical State being nothing else but a standing tyranny, or a succession of several men in the same tyranni•al form of government.
but the tyranny of a State is, as the State it self is, immutable and immortal. A tyrannical State being nothing Else but a standing tyranny, or a succession of several men in the same tyranni•al from of government.
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Whereunto may be added, that a Soveraign Prince knowing himself, and none but himself lyable both to the blame and shame of whatsoever is amiss in matter of Government,
Whereunto may be added, that a Sovereign Prince knowing himself, and none but himself liable both to the blame and shame of whatsoever is amiss in matter of Government,
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as having no partner or sharer in it, upon whom for excusing himself, he may transferr the blame of it, he will alwayes have the restraint of shame (if he have not the restraint of conscience ) upon him;
as having no partner or sharer in it, upon whom for excusing himself, he may transfer the blame of it, he will always have the restraint of shame (if he have not the restraint of conscience) upon him;
But where the Soveraignty is in many, and all of them for all things they do equally accountable in the general, none of them thinks himself accountable either to God or man,
But where the Sovereignty is in many, and all of them for all things they do equally accountable in the general, none of them thinks himself accountable either to God or man,
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as it is in a Democracy, or that which is commonly called a Republick, which notwithstanding all its vain pretences to freedome, Equity and Equality, is absolutely the worst of all kind of Government whatsoever.
as it is in a Democracy, or that which is commonly called a Republic, which notwithstanding all its vain pretences to freedom, Equity and Equality, is absolutely the worst of all kind of Government whatsoever.
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yet it is much more monstrous and unnatural, when that which should be the body is the head, or when the body and the head are but one confus'd, undistinguish'd mass or lump;
yet it is much more monstrous and unnatural, when that which should be the body is the head, or when the body and the head Are but one confused, undistinguished mass or lump;
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for what can be more unreasonable then that the wisest, the justest, the most valiant and most virtuous persons (which are alwayes the fewest ) should be governed by such as are fools,
for what can be more unreasonable then that the Wisest, the Justest, the most valiant and most virtuous Persons (which Are always the fewest) should be governed by such as Are Fools,
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so it is most insolent, injurious and tyrannical in its managery and administration. And that first in regard of the peoples folly and credulity, which makes them apt to be abused and deceived by false informations and misrepresentations of Things and Persons;
so it is most insolent, injurious and tyrannical in its managery and administration. And that First in regard of the peoples folly and credulity, which makes them apt to be abused and deceived by false informations and misrepresentations of Things and Persons;
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and apt to be perswaded by those that flatter them most, against those that counsel them best, mistaking their friends for their enemies, and enemies for their friends;
and apt to be persuaded by those that flatter them most, against those that counsel them best, mistaking their Friends for their enemies, and enemies for their Friends;
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Secondly, in regard of their levity and inconstancy, which makes them rash and inconsiderate in their deliberations, sudden and precipitate in their Resolutions,
Secondly, in regard of their levity and inconstancy, which makes them rash and inconsiderate in their deliberations, sudden and precipitate in their Resolutions,
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and oftentimes condemning and executing as Traitors and Malefactors those whom they had a little before applauded and adored as their Tutelary gods and saviours.
and oftentimes condemning and executing as Traitors and Malefactors those whom they had a little before applauded and adored as their Tutelary God's and Saviors.
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or virtuous, or valiant any man is in a popular State, or the more he hath deserved of his Countrey by noble and Heroical actions, the less safe he is,
or virtuous, or valiant any man is in a popular State, or the more he hath deserved of his Country by noble and Heroical actions, the less safe he is,
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And thus should Julius Caesar (after he had added Gaul, Germany and Brittany to the Romane Empire) have been rewarded by the same People of Rome, if he had not prevented it, by taking that power, they would have used against him, away from them.
And thus should Julius Caesar (After he had added Gaul, Germany and Brittany to the Roman Empire) have been rewarded by the same People of Room, if he had not prevented it, by taking that power, they would have used against him, away from them.
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and when the best subjects, after they have done the best service, have no way, but by Rebellion and Parricide, to secure themselves, against their own Country.
and when the best subject's, After they have done the best service, have no Way, but by Rebellion and Parricide, to secure themselves, against their own Country.
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and much more in a Popular State, where they are under no restraint, to be suddenly incensed and transported by the violence of their own Passions beyond all rules and bounds of Religion, of Reason, of Modesty, of common Honesty,
and much more in a Popular State, where they Are under no restraint, to be suddenly incensed and transported by the violence of their own Passion beyond all rules and bounds of Religion, of Reason, of Modesty, of Common Honesty,
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Espe•ially when those that are so apt to kindle of themselves, are set on fire and inflamed by their seditious Demagogues, I mean their Orators and Preachers, who being men of turbulent and unquiet spirits, are never pleased themselves,
Espe•ially when those that Are so apt to kindle of themselves, Are Set on fire and inflamed by their seditious Demagogues, I mean their Orators and Preachers, who being men of turbulent and unquiet spirits, Are never pleased themselves,
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nor will ever suffer the people to be content with their present condition, but are alwayes either secretly whispering false fears and dangers into their heads,
nor will ever suffer the people to be content with their present condition, but Are always either secretly whispering false fears and dangers into their Heads,
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which I am afraid will hardly be done by fasting and prayer onely. Such were Corath, Dathan, and Abiram, who stirred up the people against Moses and Aaron ;
which I am afraid will hardly be done by fasting and prayer only. Such were Corath, Dathan, and Abiram, who stirred up the people against Moses and Aaron;
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such was Sheba the son of Bichri, who blew a Trumpet and said, VVe have no part in David, neither have we any portion in the son of Jesse, Every man to his Tents O Israel :
such was Sheba the son of Bichri, who blew a Trumpet and said, We have no part in David, neither have we any portion in the son of Jesse, Every man to his Tents Oh Israel:
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and to chuse Barabbas rather then Jesus. Such was Demetrius the Silver-smith, who with one Seditious Oration filled with uproar the whole City of Ephesus. To conclude, such were Cleon the Tanner of Athens, the Gracchi at Rome, and many other seditious Orators in both those Common-wealths;
and to choose Barabbas rather then jesus. Such was Demetrius the Silversmith, who with one Seditious Oration filled with uproar the Whole city of Ephesus. To conclude, such were Cleon the Tanner of Athens, the Gracchi At Room, and many other seditious Orators in both those Commonwealths;
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and by how much more dangerous it is, for men to be misguided by their consciences, then by their passions, the one being but a fit of frenzie, which will soon over,
and by how much more dangerous it is, for men to be misguided by their Consciences, then by their passion, the one being but a fit of frenzy, which will soon over,
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And in this respect a popular State is much worse amongst Christians then ever it was or could be among Heathens. And yet even amongst Heathens, it was by the wisest of them accounted the worst of all Goverments,
And in this respect a popular State is much Worse among Christians then ever it was or could be among heathens. And yet even among heathens, it was by the Wisest of them accounted the worst of all Governments,
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even when it is orderly and regular (I mean as orderly and regular as a Popular State can be) and that is when the body of the People governs it self by Lawes,
even when it is orderly and regular (I mean as orderly and regular as a Popular State can be) and that is when the body of the People governs it self by Laws,
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but there is a kind of popular Government, when a part of the people being got into Arms, Governs by the sword and military Officers of their own choosing,
but there is a kind of popular Government, when a part of the people being god into Arms, Governs by the sword and military Officers of their own choosing,
because besides its being subject to all the evils and inconveniences before spoken of, it is alwayes able to do all the mischiefs it hath a mind to do, without opposition in the doing of it,
Because beside its being Subject to all the evils and inconveniences before spoken of, it is always able to do all the mischiefs it hath a mind to do, without opposition in the doing of it,
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namely, the setting up of two Scepters, two Lavv-givers, or tvvo Supream Judicatories, the one Civil, and the other Ecclesiastical in one and the same State;
namely, the setting up of two Sceptres, two Lavv-givers, or tvvo Supreme Judges, the one Civil, and the other Ecclesiastical in one and the same State;
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And consequently when they differ (as they must needs do often) about the rights and extent of their several Jurisdictions, the People will not know which of them to obey, being threatned by the material sword, if they obey the one,
And consequently when they differ (as they must needs do often) about the rights and extent of their several Jurisdictions, the People will not know which of them to obey, being threatened by the material sword, if they obey the one,
whether it be by Cantoning the Countrey into parts, or by sharing the Soveraignty of the whole, either amongst many, as in Aristocracy, or amongst all, as in a Democracy, or amongst the Sword-men onely, as in a Stratocracy ;
whither it be by Cantoning the Country into parts, or by sharing the Sovereignty of the Whole, either among many, as in Aristocracy, or among all, as in a Democracy, or among the Swordmen only, as in a Stratocracy;
or lastly by dividing the soul of the State from the Body, the Church from the Commonwealth, and by making two Soveraigns, one in causes Civil, and the other in causes Ecclesiastical over the same subjects,
or lastly by dividing the soul of the State from the Body, the Church from the Commonwealth, and by making two Sovereigns, one in Causes Civil, and the other in Causes Ecclesiastical over the same subject's,
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In all which cases I say it is a Judgement of God upon a Nation to have more Princes then one, as I hope I have made it appear both from the causes and effects of it.
In all which cases I say it is a Judgement of God upon a nation to have more Princes then one, as I hope I have made it appear both from the Causes and effects of it.
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as he doth Beasts, by our senses, and to visit us of late, as much or perhaps more then ever he did any nation vvith this very Judgement, I mean plurality of Princes in all its kinds and degrees,
as he does Beasts, by our Senses, and to visit us of late, as much or perhaps more then ever he did any Nation with this very Judgement, I mean plurality of Princes in all its Kinds and Degrees,
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I mean, assoon as vve had rejected that EXCELLENT PRINCE, who onely had right by all Lavves Humane and Divine to reign over us, presently many of our fellovv subjects took upon them to be our Princes,
I mean, As soon as we had rejected that EXCELLENT PRINCE, who only had right by all Laws Humane and Divine to Reign over us, presently many of our fellow subject's took upon them to be our Princes,
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And that first in an Aristocratical way, as a Senate or Council of State, wherein nothing could be done without consent of some of the Nobility and Gentry. But it was not long (after Royalty was gone,) but Nobility followed, and was excluded also.
And that First in an Aristocratical Way, as a Senate or Council of State, wherein nothing could be done without consent of Some of the Nobilt and Gentry. But it was not long (After Royalty was gone,) but Nobilt followed, and was excluded also.
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if they had out-liv'd their great Sultan, they would have Canton'd the Kingdome, and erected their several Provinces into so many several Principalities.
if they had outlived their great Sultan, they would have Cantoned the Kingdom, and erected their several Provinces into so many several Principalities.
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or person almost hath been without feeling some or other the terrible effects of this Judgement. How many have lost their Limbs, their Liberty, their Country, their estates, their friends,
or person almost hath been without feeling Some or other the terrible effects of this Judgement. How many have lost their Limbs, their Liberty, their Country, their estates, their Friends,
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and have been reduced to extream poverty, both at home and abroad? How many noble and Ancient Families have been ruin'd? How many goodly buildings and Churches (the glorious evidences and Monuments of our Ancestors Piety and charity) have been prophaned and defaced? How many poor innocent persons of both sexes, all ages,
and have been reduced to extreme poverty, both At home and abroad? How many noble and Ancient Families have been ruined? How many goodly buildings and Churches (the glorious evidences and Monuments of our Ancestors Piety and charity) have been Profaned and defaced? How many poor innocent Persons of both sexes, all ages,
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and of all Degrees without possibility of help, or hope of remedy? Lastly, how many poor souls, for which Christ dyed, have been betrayed into Rebellion and Sacriledge, Schism and Heresie, Uncharitableness and Cruelty, by the horrible abuse of Preaching, Praying, Fasting, Vowing, and all other the sacred ordinances of God?
and of all Degrees without possibility of help, or hope of remedy? Lastly, how many poor Souls, for which christ died, have been betrayed into Rebellion and Sacrilege, Schism and Heresy, Uncharitableness and Cruelty, by the horrible abuse of Preaching, Praying, Fasting, Vowing, and all other the sacred ordinances of God?
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but this in my Text, It was for her Transgression, it was for the Transgression of the Land, it was for our National sins of Atheism, of Profaneness, of Sacriledge, of Hypocrisie, of Idleness, of Gluttony,
but this in my Text, It was for her Transgression, it was for the Transgression of the Land, it was for our National Sins of Atheism, of Profaneness, of Sacrilege, of Hypocrisy, of Idleness, of Gluttony,
or Drunkenness, of uncleanness, of Pride, of Heresie, together with our prevarication against God, or ▪ our treacherous dealing with God, in pretending to serve him best, when we dishonour'd him most;
or drunkenness, of uncleanness, of Pride, of Heresy, together with our prevarication against God, or ▪ our treacherous dealing with God, in pretending to serve him best, when we dishonoured him most;
These I say were our National sins, and by these or some of these we have all of us contributed to the provocation of this Judgement. So that they were not the sins of the Court onely,
These I say were our National Sins, and by these or Some of these we have all of us contributed to the provocation of this Judgement. So that they were not the Sins of the Court only,
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nor of the City onely, nor of the Countrey onely, nor of any one particular order of men (whether Clergy or Laity ) and much less of any one particular man or party of men, that we can say were singly and abstractedly the cause of our Calamities;
nor of the city only, nor of the Country only, nor of any one particular order of men (whither Clergy or Laity) and much less of any one particular man or party of men, that we can say were singly and abstractedly the cause of our Calamities;
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they were therefore the sins of the whole Nation, the sins of All and every One of us, which rising up as a Cloud from us, fell down again in a showre of Judgements upon us;
they were Therefore the Sins of the Whole nation, the Sins of All and every One of us, which rising up as a Cloud from us, fell down again in a shower of Judgments upon us;
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For if the best of us had been as good as we might, and ought to have been, it would not have been in the power of the worst of us, to have made us so miserable as we were.
For if the best of us had been as good as we might, and ought to have been, it would not have been in the power of the worst of us, to have made us so miserable as we were.
Which as at first it was the effect of our sins, so it hath been ever since the cause of our Miseries. And as the Consideration of the former, namely, that our having of many Princes was an effect of the sins of us all,
Which as At First it was the Effect of our Sins, so it hath been ever since the cause of our Misery's. And as the Consideration of the former, namely, that our having of many Princes was an Effect of the Sins of us all,
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or of our National sins, will make us instead of judging, condemning, upbraiding, and hating one another, to judge, condemn and abhorre our selves, and consequently to justifie God in his Judgements upon us all;
or of our National Sins, will make us instead of judging, condemning, upbraiding, and hating one Another, to judge, condemn and abhor our selves, and consequently to justify God in his Judgments upon us all;
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so the consideration of the later, namely, that the having of many Princes hath been the cause of all our late many and great miseries, will First Convince us of our former folly, in believing, so easily as we did, those, that upon false pretences of bettering our condition by a change, did perswade us (as the Serpent did Eve ) out of the Paradise we were in,
so the consideration of the later, namely, that the having of many Princes hath been the cause of all our late many and great misery's, will First Convince us of our former folly, in believing, so Easily as we did, those, that upon false pretences of bettering our condition by a change, did persuade us (as the Serpent did Eve) out of the Paradise we were in,
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And Lastly, it will make us the more thankfully sensible of Gods infinite goodness and mercy, in Delivering us from the slavery we were in under the Tyranny of many (which is,
And Lastly, it will make us the more thankfully sensible of God's infinite Goodness and mercy, in Delivering us from the slavery we were in under the Tyranny of many (which is,
as we have found it to be, the greatest of National Judgements,) and Restoring us again to our former freedome and happiness under one Lawful Hereditary Soveraign Prince, which is (and I hope we shall find to be so) the greatest of National blessings.
as we have found it to be, the greatest of National Judgments,) and Restoring us again to our former freedom and happiness under one Lawful Hereditary Sovereign Prince, which is (and I hope we shall find to be so) the greatest of National blessings.
ANd this was my second Conclusion, deduced from these words in my Text. But by a man of understanding and knowledge the State thereof shall be prolonged :
ANd this was my second Conclusion, deduced from these words in my Text. But by a man of understanding and knowledge the State thereof shall be prolonged:
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where (as I told you before) by a man of understanding and knowledge as there must needs be meant one single Person in opposition to those Many which the former Clause of My Text speaks of;
where (as I told you before) by a man of understanding and knowledge as there must needs be meant one single Person in opposition to those Many which the former Clause of My Text speaks of;
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so by That one single Person must needs be meant such an one as is a Prince, a Soveraign Prince, because the man here spoken of is opposed not to many simply and indefinitely, but to many Princes.
so by That one single Person must needs be meant such an one as is a Prince, a Sovereign Prince, Because the man Here spoken of is opposed not to many simply and indefinitely, but to many Princes.
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and exceeds all I have named, or can name, in deserving from his Prince and from his Country, by his Courage in attempting, his Prudence in conducting,
and exceeds all I have nam, or can name, in deserving from his Prince and from his Country, by his Courage in attempting, his Prudence in conducting,
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and his Felicity in effecting, that generous, glorious and Heroicall design, whereby he hath at once redeemed his Country both from slavery and infamy, by restoring the King to His People,
and his Felicity in effecting, that generous, glorious and Heroical Design, whereby he hath At once redeemed his Country both from slavery and infamy, by restoring the King to His People,
and withall, hath purchased unto himself Honour without Envie, Greatness with Safety, and (which is the best reward of virtue in this world) a perpetual satisfaction and complacency in himself,
and withal, hath purchased unto himself Honour without Envy, Greatness with Safety, and (which is the best reward of virtue in this world) a perpetual satisfaction and complacency in himself,
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though it be true (as I have said before) that any private man may do something (at least by his prayers ) and some private men may do much towards the preserving and prolonging of a State,
though it be true (as I have said before) that any private man may do something (At least by his Prayers) and Some private men may do much towards the preserving and prolonging of a State,
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if they be men of understanding and knowledge, that is, if they understand and know how to serve their Countrey, by serving of their Prince, either in Peace by their Counsels,
if they be men of understanding and knowledge, that is, if they understand and know how to serve their Country, by serving of their Prince, either in Peace by their Counsels,
yet it is the Prince himself, who understanding and knowing how to serve himself of several mens abilities in their several professions, doth indeed preserve and prolong the State of his Countrey.
yet it is the Prince himself, who understanding and knowing how to serve himself of several men's abilities in their several professions, does indeed preserve and prolong the State of his Country.
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And first, in order to the procuring and prolonging the happiness of a Nation, it must have one Soveraign Prince (that is) the Government of it must be Monarchical :
And First, in order to the procuring and prolonging the happiness of a nation, it must have one Sovereign Prince (that is) the Government of it must be Monarchical:
from whence we may undoubtingly conclude, that at least, for us of this Nation, there is no other form of Government but Monarchy, under which we ever were, or ever can be happy.
from whence we may undoubtingly conclude, that At least, for us of this nation, there is no other from of Government but Monarchy, under which we ever were, or ever can be happy.
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nor no precept of subjection to any other Government, of his prescribing: Those we are commanded to submit to by Gods word, being either, NONLATINALPHABET, Kings as Supream ;
nor no precept of subjection to any other Government, of his prescribing: Those we Are commanded to submit to by God's word, being either,, Kings as Supreme;
or NONLATINALPHABET, such as are sent and set over us by Kings, as is evident from the whole Book of God in general, and from 1 Pet. 2. v. 13, 14. in particular.
or, such as Are sent and Set over us by Kings, as is evident from the Whole Book of God in general, and from 1 Pet. 2. v. 13, 14. in particular.
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And indeed till the world was above 3000. years old, there was no other Government in it but Monarchy only. For in Homers time all Greece had Kings, and they were the Graecians from whom the NONLATINALPHABET and the NONLATINALPHABET, Aristocracy and Democracy had their beginning.
And indeed till the world was above 3000. Years old, there was no other Government in it but Monarchy only. For in Homers time all Greece had Kings, and they were the Greeks from whom the and the, Aristocracy and Democracy had their beginning.
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For the Greeks being men of subtle wits and unquiet spirits, finding Monarchy to be a curb to their Ambition, they devised such forms of Government, wherein the Soveraignty being not Confin'd unto one, but Shar'd amongst many, Every man might hope to have his turn and his part in it:
For the Greeks being men of subtle wits and unquiet spirits, finding Monarchy to be a curb to their Ambition, they devised such forms of Government, wherein the Sovereignty being not Confined unto one, but Shared among many, Every man might hope to have his turn and his part in it:
And indeed nature it self doth seem to recommend it, and that not onely because every Species of all Creatures whatsoever seems to have a subordination to some one of the same kind ;
And indeed nature it self does seem to recommend it, and that not only Because every Species of all Creatures whatsoever seems to have a subordination to Some one of the same kind;
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but likewise because amongst men also, those that have no other Rule but the light of nature to live by, I mean, those of America, and other lately discovered Nations,
but likewise Because among men also, those that have no other Rule but the Light of nature to live by, I mean, those of America, and other lately discovered nations,
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so of Monarchies, that which is by Succession is much more natural and much more according to Divine Institution, then any other kind of Monarchy. I mean,
so of Monarchies, that which is by Succession is much more natural and much more according to Divine Institution, then any other kind of Monarchy. I mean,
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but he must have it from God himself, either by Gods own Immediate designation, as Moses and the Judges had (for the Judges were Kings ) and as Saul and David had;
but he must have it from God himself, either by God's own Immediate designation, as Moses and the Judges had (for the Judges were Kings) and as Saul and David had;
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According unto which Method, as Families grew into Nations, so Paternal government grew into Regal, and consequently an Vsurper, as he hath no claim to Divine Institution,
According unto which Method, as Families grew into nations, so Paternal government grew into Regal, and consequently an Usurper, as he hath no claim to Divine Institution,
so he hath no title to Divine benediction or protection. And besides, because what is Gotten by the sword, must be Maintained by the sword, an Vsurper must be a Tyrant, whether he will, or no.
so he hath no title to Divine benediction or protection. And beside, Because what is Got by the sword, must be Maintained by the sword, an Usurper must be a Tyrant, whither he will, or no.
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which seldome lasts Long, or ends Well, for he that takes the sword shall perish by the sword, saith our Saviour. Mat. 26.52. Again, as Monarchy by Vsurpation is Res sine titulo, so Monarchy by Election is titulus sine re, a Title without the Thing;
which seldom lasts Long, or ends Well, for he that Takes the sword shall perish by the sword, Says our Saviour. Mathew 26.52. Again, as Monarchy by Usurpation is Rest sine Titulo, so Monarchy by Election is titulus sine re, a Title without the Thing;
And therefore, how He that is Elected by those that have not the power of Life and Death, comes to have the power of life and death, and consequently how he comes to be a King, is,
And Therefore, how He that is Elected by those that have not the power of Life and Death, comes to have the power of life and death, and consequently how he comes to be a King, is,
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yet considering first, the Dangers and Inconveniences of Inter-regnum's or Cessations of Government betwixt the Death of one King and the Election of another;
yet considering First, the Dangers and Inconveniences of Inter-regnum's or Cessations of Government betwixt the Death of one King and the Election of Another;
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divided from that of the Publick, and consequently, that it is more then probable, that he will have more respect to the interest of his Family, wherein he is to be Succeeded by his Children,
divided from that of the Public, and consequently, that it is more then probable, that he will have more respect to the Interest of his Family, wherein he is to be Succeeded by his Children,
and because, where the Princes and the Publick Interest is the same (as it is in Hereditary Monarchy ) there is no need of Defrauding the one, to Provide for the other, as there is in Elective Kingdomes.
and Because, where the Princes and the Public Interest is the same (as it is in Hereditary Monarchy) there is no need of Defrauding the one, to Provide for the other, as there is in Elective Kingdoms.
But a Political Monarch governs his Subjects as a Father doth his Children, by Equal and Just Lawes, made with their own consent to them, The former is the Government of the Turk and Muscovite ;
But a Political Monarch governs his Subject's as a Father does his Children, by Equal and Just Laws, made with their own consent to them, The former is the Government of the Turk and Muscovite;
and therefore such a kind of Monarchy as Ours, is not onely the most just and reasonable, but the most plausible and popular Government of all others. Especially,
and Therefore such a kind of Monarchy as Ours, is not only the most just and reasonable, but the most plausible and popular Government of all Others. Especially,
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for Woe unto thee, O Land, (saith the same Wiseman) when thy King is a child, Ecclesiastes 10.16. But blessed art thou, O Land, (saith he in the very next words) when thy King is the son of Nobles ;
for Woe unto thee, Oh Land, (Says the same Wiseman) when thy King is a child, Ecclesiastes 10.16. But blessed art thou, Oh Land, (Says he in the very next words) when thy King is the son of Nobles;
not an Vpstart or a man of mean birth, because such a One being to govern better men then himself, he thinks there is no way to •revent their Contempt of him,
not an Upstarted or a man of mean birth, Because such a One being to govern better men then himself, he thinks there is no Way to •revent their Contempt of him,
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whereas Those ▪ that are born great, need not venture the being hated, for fear of not being Reverenc'd by their Subjects, who have alwayes an inbred reverence to the Royal Blood and Family (if they be not Debauch'd from it);
whereas Those ▪ that Are born great, need not venture the being hated, for Fear of not being Reverenced by their Subject's, who have always an inbred Reverence to the Royal Blood and Family (if they be not Debauched from it);
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the same things said or done by a comely or uncomely, by a graceful or ungraceful person, have very different operations and effects in the minds of men.
the same things said or done by a comely or uncomely, by a graceful or ungraceful person, have very different operations and effects in the minds of men.
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Philip de Comines tells us, that our Edward the fourth (who, as he saith, was the goodliest Gentleman that ever he saw) got twice possession of London and the Crown, by the favour of the people, whom the beauty and excellenlency of his shape had gain'd unto him:
Philip de Comines tells us, that our Edward the fourth (who, as he Says, was the Goodliest Gentleman that ever he saw) god twice possession of London and the Crown, by the favour of the people, whom the beauty and excellenlency of his shape had gained unto him:
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or such an one as Absalom was, in whom (besides his goodly Head of Hair) from the sole of his foot to the crown of his head (saith the Text) there was no blemish :
or such an one as Absalom was, in whom (beside his goodly Head of Hair) from the sole of his foot to the crown of his head (Says the Text) there was no blemish:
And no doubt it was by this silent Rhetorick (I mean, the comeliness and gracefulness of his person) as well as by his courteous and fair language, that he stole away the hearts of the people, which though it ill became a Subject, yet nothing can more become a Soveraign Prince,
And no doubt it was by this silent Rhetoric (I mean, the comeliness and gracefulness of his person) as well as by his courteous and fair language, that he stole away the hearts of the people, which though it ill became a Subject, yet nothing can more become a Sovereign Prince,
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then to have it in his power to Captivate by his Looks and by his Words the hearts of his People at his pleasure, without being at any Charge at all for it.
then to have it in his power to Captivate by his Looks and by his Words the hearts of his People At his pleasure, without being At any Charge At all for it.
Courtesie, and Affability of Speech and behaviour, together with Gravity, and yet Serenity, and Benigness of Aspect, there be a Vigorous Manliness in his Mind,
Courtesy, and Affability of Speech and behaviour, together with Gravity, and yet Serenity, and Benigness of Aspect, there be a Vigorous Manliness in his Mind,
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yet if he have not judgement and discretion to make use of that Knowledge, or if that Knowledge make him never a whit the wiser, it were as good for Himself,
yet if he have not judgement and discretion to make use of that Knowledge, or if that Knowledge make him never a whit the Wiser, it were as good for Himself,
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yet will not his foolishness depart from him; Prov. 27.22. which makes good our English Proverb, that the greatest Clerks, are not alwayes the wisest men ;
yet will not his foolishness depart from him; Curae 27.22. which makes good our English Proverb, that the greatest Clerks, Are not always the Wisest men;
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for these are the men, whose understanding and knowledge the Devil makes use of, as he doth of his own Serpentine subtilty for the disturbing, distracting,
for these Are the men, whose understanding and knowledge the devil makes use of, as he does of his own Serpentine subtlety for the disturbing, distracting,
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To conclude, by a man of understanding in my Text, is meant one that hath an understanding heart, as well as an understanding head, Vir cordatus, as the old Latines called a wise man.
To conclude, by a man of understanding in my Text, is meant one that hath an understanding heart, as well as an understanding head, Vir cordatus, as the old Latins called a wise man.
and a very fool in the sense of the Scripture, which calls every good man a wiseman, and every wicked man a fool, according to that of DAVID, The fool hath said in his heart there is no God, Psalm 14. and according to that of Job, To fear the Lord, That is wisdome,
and a very fool in the sense of the Scripture, which calls every good man a Wiseman, and every wicked man a fool, according to that of DAVID, The fool hath said in his heart there is no God, Psalm 14. and according to that of Job, To Fear the Lord, That is Wisdom,
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Besides, a Prince that hath not a sound and solid Judgement of his own, though he have never so wise a Counsel, yet he can never be sure that he is well advised by them.
Beside, a Prince that hath not a found and solid Judgement of his own, though he have never so wise a Counsel, yet he can never be sure that he is well advised by them.
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Because the wisest and best men are but men, that is, such as may have an Eye to themselves, and their own particular interest, more then to the Publick:
Because the Wisest and best men Are but men, that is, such as may have an Eye to themselves, and their own particular Interest, more then to the Public:
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But that other Question, Whether a Prince ought to be Virtuous and Religious indeed, or in appearance onely, is very ill decided, by the same Machiavel :
But that other Question, Whither a Prince ought to be Virtuous and Religious indeed, or in appearance only, is very ill decided, by the same Machiavel:
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Whereas no doubt if it be necessary for him to appear Virtuous and Religious, it must needs be much more necessary for him to be virtuous and Religious:
Whereas no doubt if it be necessary for him to appear Virtuous and Religious, it must needs be much more necessary for him to be virtuous and Religious:
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For whatsoever advantages he may have upon the People by seeming so, the same and more hee may have by being so, besides the blessing of God upon him and his People for his sake:
For whatsoever advantages he may have upon the People by seeming so, the same and more he may have by being so, beside the blessing of God upon him and his People for his sake:
Besides, I cannot see how a Prince can be said to be a man of understanding, if he do not master his passions by his reason, and if he do so he must needs be vertuous in Deed, and not in Appearance onely;
Beside, I cannot see how a Prince can be said to be a man of understanding, if he do not master his passion by his reason, and if he do so he must needs be virtuous in Deed, and not in Appearance only;
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and therefore he must be a man of understanding, not in Machiavels sense (which is to be a man of Falshood and Dissimulation) but in Solomon's sense, which is to be a man of Virtue and Religion.
and Therefore he must be a man of understanding, not in Machiavels sense (which is to be a man of Falsehood and Dissimulation) but in Solomon's sense, which is to be a man of Virtue and Religion.
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for he will Understand that his Understanding it self must be perfected by Knowledge. For though the Understanding be Naturally, Morally, and Religiously never so well disposed;
for he will Understand that his Understanding it self must be perfected by Knowledge. For though the Understanding be Naturally, Morally, and Religiously never so well disposed;
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so ought that capacity to be filled, and beautified and adorned with the best, the choicest, the most necessary and most excellent notions, maxims and habits, that humane nature is capable of,
so ought that capacity to be filled, and beautified and adorned with the best, the Choicest, the most necessary and most excellent notions, maxims and habits, that humane nature is capable of,
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I remember I have read that Philip of Macedon finding his Son Alexander playing skilfully upon the Lute, Art thou not asham'd my Son (said he) to be so skilful a Musician ? Thereby implying, that to lose their precious time in learning little and low arts doth not become Princes.
I Remember I have read that Philip of Macedon finding his Son Alexander playing skilfully upon the Lute, Art thou not ashamed my Son (said he) to be so skilful a Musician? Thereby implying, that to loose their precious time in learning little and low arts does not become Princes.
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The truth is, that all knowledge worthy of a Prince is reducible to these two heads, the Art and Science of governing himself, and the Art and Science of Governing his people.
The truth is, that all knowledge worthy of a Prince is reducible to these two Heads, the Art and Science of governing himself, and the Art and Science of Governing his people.
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In the First of these considerations, he is to devest himself of all his Majesty, and to look upon himself as made of the same Clay, and of the same brittle Constitution that other men are;
In the First of these considerations, he is to devest himself of all his Majesty, and to look upon himself as made of the same Clay, and of the same brittle Constitution that other men Are;
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And for this reason a Prince is to consider how careful he is to be of Governing himself, not according to that Licence, which his Exemption from the penalty of humane Laws may prompt him to,
And for this reason a Prince is to Consider how careful he is to be of Governing himself, not according to that Licence, which his Exemption from the penalty of humane Laws may prompt him to,
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And therefore the best way for a Soveraigne Prince, who is not subject to the Judgement of Men, to secure himself from the Judgement of God, is to Judge himself, and to exercise his Kingly authority, First within and upon himself.
And Therefore the best Way for a Sovereign Prince, who is not Subject to the Judgement of Men, to secure himself from the Judgement of God, is to Judge himself, and to exercise his Kingly Authority, First within and upon himself.
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and that no Conquest is so glorious as that over a mans own Self; For he that hath once master'd himself, will afterwards find nothing too hard for him.
and that no Conquest is so glorious as that over a men own Self; For he that hath once mastered himself, will afterwards find nothing too hard for him.
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I mean, as he is Gods Representative unto the People, and to Govern the People in Gods stead. Now as in the former Consideration he could not be too humble, so in this Consideration, he cannot be too Majesticall,
I mean, as he is God's Representative unto the People, and to Govern the People in God's stead. Now as in the former Consideration he could not be too humble, so in this Consideration, he cannot be too Majestical,
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nor too careful of keeping up the Dignity of his Quality, nor in exacting that Reverence which is due to Gods Vicegerent from the Greatest as well as from the meanest of his Subjects;
nor too careful of keeping up the Dignity of his Quality, nor in exacting that reverence which is due to God's Vicegerent from the Greatest as well as from the Meanest of his Subject's;
For tanti eris aliis, quanti tibi fueris, is a Truth, which all men in authority, especially Soveraign Princes, ought to consider, and to behave themselves accordingly ;
For tanti eris Others, quanti tibi fueris, is a Truth, which all men in Authority, especially Sovereign Princes, ought to Consider, and to behave themselves accordingly;
For there be many things that are not onely excusable, but commendable in private men that are not so in Princes. And even of things that are lawfull in themselves, all are not expedient for all persons of all Conditions.
For there be many things that Are not only excusable, but commendable in private men that Are not so in Princes. And even of things that Are lawful in themselves, all Are not expedient for all Persons of all Conditions.
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And here the Rule is, That such things that are most agreeable to our Inclination, are to give place to such things as best become our Condition, especially when our condition is such as that many thousands besides our selves are concern'd in it.
And Here the Rule is, That such things that Are most agreeable to our Inclination, Are to give place to such things as best become our Condition, especially when our condition is such as that many thousands beside our selves Are concerned in it.
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as when any suggestion from within, or temptation from without, prompts them to the doing of any thing unworthy of them, they would say unto themselves as NEHEMIAH did Shall such a man as I, that am the Representative of God, and therefore ought to be like God in Greatness, in Goodness, in Justice, in M•rcy, in rewarding those that do well,
as when any suggestion from within, or temptation from without, prompts them to the doing of any thing unworthy of them, they would say unto themselves as NEHEMIAH did Shall such a man as I, that am the Representative of God, and Therefore ought to be like God in Greatness, in goodness, in justice, in M•rcy, in rewarding those that do well,
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or sinful, or unjust, or cruel, or that may any way dishonour the Person I represent? Again, Shall such a Man as I, that am appointed by God to govern others, shew my self so weak,
or sinful, or unjust, or cruel, or that may any Way dishonour the Person I represent? Again, Shall such a Man as I, that am appointed by God to govern Others, show my self so weak,
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as not to be able to govern my self, and mine own Passions? Lastly, Shall such a Man as I, that am to be an example to all other, carry my self so that others by my example may be the worse Subjects unto God,
as not to be able to govern my self, and mine own Passion? Lastly, Shall such a Man as I, that am to be an Exampl to all other, carry my self so that Others by my Exampl may be the Worse Subjects unto God,
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Princes ought, for their Peoples sake as well as for their own, to be very careful how they behave themselves, especially in publick, where all mens eyes are upon them.
Princes ought, for their Peoples sake as well as for their own, to be very careful how they behave themselves, especially in public, where all men's eyes Are upon them.
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as likewise to discountenance, discourage, cashiere, and punish such as are vicious, and impious, especially Atheistical and profane persons ▪ who are the Plague-sores of Courts and States,
as likewise to discountenance, discourage, cashier, and Punish such as Are vicious, and impious, especially Atheistical and profane Persons ▪ who Are the Plague-sores of Courts and States,
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As appears by the many Reformations that were made in the Kingdom and Church of Judah, whereas none at all were made in the Kingdome and Church of Israel ;
As appears by the many Reformations that were made in the Kingdom and Church of Judah, whereas none At all were made in the Kingdom and Church of Israel;
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and they are pious and good Kings that must make a pious and good People, by providing such subordinate Governours under themselves both in Church and State, I mean such Magistrates and Judges for the one,
and they Are pious and good Kings that must make a pious and good People, by providing such subordinate Governors under themselves both in Church and State, I mean such Magistrates and Judges for the one,
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And now when a Soveraign Prince knows how to govern himself both in relation to God and to his People, he will the better know how to govern his People in relation to Himself, and in order to His own and their Happiness.
And now when a Sovereign Prince knows how to govern himself both in Relation to God and to his People, he will the better know how to govern his People in Relation to Himself, and in order to His own and their Happiness.
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but in Arte benè imperandi, in the Art of governing well, (which is Ars NONLATINALPHABET, the Mistris of all Arts,) Princes ought to excel all men. Tu regere imperio populos Romane memento; Parcere subjectis, & debellare superbos: Hae tibi erunt Artes.
but in Arte benè Commanding, in the Art of governing well, (which is Ars, the Mistress of all Arts,) Princes ought to excel all men. Tu Regere Imperial populos Roman memento; Parcere subjectis, & Debellare Superbos: Hae tibi erunt Arts
But no man can excel in any Art that doth not study it, and with intension of mind apply himself to it, by making use of those Means that are Necessary for the acquiring of it,
But no man can excel in any Art that does not study it, and with intention of mind apply himself to it, by making use of those Means that Are Necessary for the acquiring of it,
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I remember Xenophon in his NONLATINALPHABET observing that all kind of Cattel are ordinarily and easily govern'd by those that have the charge of them, without Rebelling against them, or Revolting from them;
I Remember Xenophon in his observing that all kind of Cattle Are ordinarily and Easily governed by those that have the charge of them, without Rebelling against them, or Revolting from them;
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and yet that Societies of men, who are reasonable Creatures (and for that Reason one would think much more Governable) are rarely and difficultly kept in order by their Princes seems very much to wonder at it:
and yet that Societies of men, who Are reasonable Creatures (and for that Reason one would think much more Governable) Are rarely and difficultly kept in order by their Princes seems very much to wonder At it:
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and Manners, as easily and quietly as ever any Herd of Cattel was govern'd by their Herdsman, he concludes it is neither impossible nor very difficult to do as he did,
and Manners, as Easily and quietly as ever any Heard of Cattle was governed by their Herdsman, he concludes it is neither impossible nor very difficult to do as he did,
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In order to the former, it is a great felicity when a Prince, before he begins to govern at home, hath seen much of the World abroad, especially those parts of the World with which he is likely to have most to do;
In order to the former, it is a great felicity when a Prince, before he begins to govern At home, hath seen much of the World abroad, especially those parts of the World with which he is likely to have most to do;
when he hath learn'd their Languages, observ'd their Manners, by conversing with them in their Camps, and in their Courts, and hath considered ▪ their Interests, both as they relate to his own, and to other Nations.
when he hath learned their Languages, observed their Manners, by conversing with them in their Camps, and in their Courts, and hath considered ▪ their Interests, both as they relate to his own, and to other nations.
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This is a great advantage, I say, in order to his future Government, when a Prince happens to have such an Education. And hence it is that both Homer and Virgil (the one in his Ulysses, and the other in his Aeneas ) meaning to give us the pattern or Idea of a perfect Prince, they make them both to be long abroad amongst foreign Nations, before they settle at home ;
This is a great advantage, I say, in order to his future Government, when a Prince happens to have such an Education. And hence it is that both Homer and Virgil (the one in his Ulysses, and the other in his Aeneas) meaning to give us the pattern or Idea of a perfect Prince, they make them both to be long abroad among foreign nations, before they settle At home;
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Neither is it amiss for a Prince, in order to the felicity of his future Government, to be for a time under a Cloud, and to be Hardned both in his Body and his Mind by suffering Affliction,
Neither is it amiss for a Prince, in order to the felicity of his future Government, to be for a time under a Cloud, and to be Hardened both in his Body and his Mind by suffering Affliction,
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However, it is evident, that even after he was King, God would not admit him to the Exercise of his Kingly Power, till he had spent some years under this Discipline ;
However, it is evident, that even After he was King, God would not admit him to the Exercise of his Kingly Power, till he had spent Some Years under this Discipline;
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Neither do I doubt, but our David will do, as that other David tells us He did, He will rule us prudently with all his power. Psal. 78.71. But Ars longa, vita brevis ;
Neither do I doubt, but our David will do, as that other David tells us He did, He will Rule us prudently with all his power. Psalm 78.71. But Ars Longam, vita brevis;
He must take in therefore the experience of former Ages, as well as of his own, and consequently he must spend some time in Books as well as in business ;
He must take in Therefore the experience of former Ages, as well as of his own, and consequently he must spend Some time in Books as well as in business;
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especially in Histories, whereby he shall be truly and impartially inform'd, how, and by what means some Princes in all Ages have made themselves happy and glorious, and others have made themselves ▪ miserable and infamous :
especially in Histories, whereby he shall be truly and impartially informed, how, and by what means Some Princes in all Ages have made themselves happy and glorious, and Others have made themselves ▪ miserable and infamous:
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And (considering that ordinarily the same Causes produce the same Effects) a wise Prince will imitate them in his Actions, to whom he desires to be most like in his Fortune and Reputation.
And (considering that ordinarily the same Causes produce the same Effects) a wise Prince will imitate them in his Actions, to whom he Desires to be most like in his Fortune and Reputation.
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but may know the particular temper and humour of his own People, and how he is to apply himself to them, to make himself honour'd ▪ and obeyed, and beloved by them;
but may know the particular temper and humour of his own People, and how he is to apply himself to them, to make himself honoured ▪ and obeyed, and Beloved by them;
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But though all that is written in Gods Book was written for our Instruction, yet because all of it was not written for the Instruction of Kings, as they are Kings, I wish Kings would find leisure to read so much of it at least,
But though all that is written in God's Book was written for our Instruction, yet Because all of it was not written for the Instruction of Kings, as they Are Kings, I wish Kings would find leisure to read so much of it At least,
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together with the Psalms of David, and the Proverbs of Solomon, wherein they will find the best Instruction that can be given them in order to the same end, by way of Precept and Counsel.
together with the Psalms of David, and the Proverbs of Solomon, wherein they will find the best Instruction that can be given them in order to the same end, by Way of Precept and Counsel.
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Or if this be still too much, that they would but read once a week the Votum Davidis, that Vow of David, (as I may so call it) I mean the 101. Psalm, which though it be but a very short one, yet,
Or if this be still too much, that they would but read once a Week the Votum Davidis, that Voelli of David, (as I may so call it) I mean the 101. Psalm, which though it be but a very short one, yet,
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And now when a lawfull Hereditary Soveraign Prince is thus Qualified, when he is of as Ancient and as Royal an Extraction as any Prince can be (as having all the Royal Bloud of Europe concentred in his Veins) when he is Comely in his •erson, Healthfull and Vigorous in his Constitution, Graceful and Obliging in his Behaviour, of a Clear, sound and and solid Understanding, Improved by an Extraordinary Education, Seasoned by Affliction, Confirmed and •erfected by the Knowledge of Men, Books, and Business;
And now when a lawful Hereditary Sovereign Prince is thus Qualified, when he is of as Ancient and as Royal an Extraction as any Prince can be (as having all the Royal Blood of Europe concentred in his veins) when he is Comely in his •erson, Healthful and Vigorous in his Constitution, Graceful and Obliging in his Behaviour, of a Clear, found and and solid Understanding, Improved by an Extraordinary Education, Seasoned by Affliction, Confirmed and •erfected by the Knowledge of Men, Books, and Business;
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and by a careful and constant prosecution of it, have we not reason to believe that such a Prince is mark'd out by the Divine Providence for some Great and Glorious Work,
and by a careful and constant prosecution of it, have we not reason to believe that such a Prince is marked out by the Divine Providence for Some Great and Glorious Work,
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and so long shaken and shatter'd, as This of ours hath been? And what more Evident Prognosticks can we have, that this, and none but this is the Man mark'd out by Heaven for the effecting of this great and glorious work,
and so long shaken and shattered, as This of ours hath been? And what more Evident Prognostics can we have, that this, and none but this is the Man marked out by Heaven for the effecting of this great and glorious work,
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then those, which the Star at his Birth did point to, and which we our selves have since seen come to pass with our own Eyes? especially in the two most Memorable and most Remarkable Particulars;
then those, which the Star At his Birth did point to, and which we our selves have since seen come to pass with our own Eyes? especially in the two most Memorable and most Remarkable Particulars;
And Secondly, His as much if not more miraculous Restitution to his Crown, after his second Exile. The immediate hand of God indeed was visible in them both ;
And Secondly, His as much if not more miraculous Restitution to his Crown, After his second Exile. The immediate hand of God indeed was visible in them both;
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and after the Government it self of his Kingdome had been so often changed, and after a new generation of men, that knew not Joseph, was sprung up in it;
and After the Government it self of his Kingdom had been so often changed, and After a new generation of men, that knew not Joseph, was sprung up in it;
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And all this, without blood, without blows, without bargain, and without any obligation ▪ at all to any Foreign Prince or State for it? And is not this as much as if God should have said to us in plain terms, Behold the Man ; behold your King ;
And all this, without blood, without blows, without bargain, and without any obligation ▪ At all to any Foreign Prince or State for it? And is not this as much as if God should have said to us in plain terms, Behold the Man; behold your King;
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Behold the Man, that must build up the Walls of Jerusalem, and make up the breaches in Sion, by Restoring and Setling whatsoever is yet wanting, either in regard of our Civil concernments, or our Spiritual:
Behold the Man, that must built up the Walls of Jerusalem, and make up the Breaches in Sion, by Restoring and Settling whatsoever is yet wanting, either in regard of our Civil concernments, or our Spiritual:
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and Settle all our Distractions? Lastly, Behold the Man, that was Design'd by the Divine Providence, that hath been Preserved by the Divine Power, that is Qualified by the Divine Wisdome,
and Settle all our Distractions? Lastly, Behold the Man, that was Designed by the Divine Providence, that hath been Preserved by the Divine Power, that is Qualified by the Divine Wisdom,
as to be convinc'd, That our Old Government, without any alteration at all in the Fundamentals of it, is best for us. And by the old Government, I mean the thing, as well as the name of Monarchy ;
as to be convinced, That our Old Government, without any alteration At all in the Fundamentals of it, is best for us. And by the old Government, I mean the thing, as well as the name of Monarchy;
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For, where there are two Supremes, there can be no Monarchy. Now we know, that Monarchy is from God, and therefore we may know, that whatsoever is Destructive to Monarchy,
For, where there Are two Supremes, there can be no Monarchy. Now we know, that Monarchy is from God, and Therefore we may know, that whatsoever is Destructive to Monarchy,
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then, but not till then, we may expect, that the Ancient Splendour and Honour, together with the Peace, Prosperity and Security of the English Nation will be Restored and Setled also.
then, but not till then, we may expect, that the Ancient Splendour and Honour, together with the Peace, Prosperity and Security of the English nation will be Restored and Settled also.
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For which of us would have Believed a little above a year agoe, that ever he should have lived to have seen this Day ? Nay, who is there amongst us, that upon condition he might have liv'd to see this Day, would not have been content to have Dy'd the next Day after? And now we do see it, do we not almost doubt,
For which of us would have Believed a little above a year ago, that ever he should have lived to have seen this Day? Nay, who is there among us, that upon condition he might have lived to see this Day, would not have been content to have Died the next Day After? And now we do see it, do we not almost doubt,
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so sudden, so wonderfull a Change from what we were of late, to what we are now, as Saint Paul saith of the calling of the Jews, that it is like the Resurrection from the Dead ? Certainly, no Joy on Earth can exceed it,
so sudden, so wonderful a Change from what we were of late, to what we Are now, as Saint Paul Says of the calling of the jews, that it is like the Resurrection from the Dead? Certainly, no Joy on Earth can exceed it,
or Revelation from God, certainly that great and blessed Saint, that happy and glorious Martyr, the Father of our present Soveraign, was never so much Grieved with the Injuries and Indignitities that were done unto himself, as he is now well-pleased with this Dayes Solemnity, and with the Due Rights and Honours which are now, with so universal a Chearfulness paid unto his Son. And therefore with Angels ▪ and Archangels,
or Revelation from God, Certainly that great and blessed Saint, that happy and glorious Martyr, the Father of our present Sovereign, was never so much Grieved with the Injuries and Indignitities that were done unto himself, as he is now well-pleased with this Days Solemnity, and with the Due Rights and Honours which Are now, with so universal a Cheerfulness paid unto his Son. And Therefore with Angels ▪ and Archangels,
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and joyn with the Heavenly Quire in that Heavenly Anthem, which was first sung at the Birth of our Saviour, and may most seasonably be sung over again at the Inauguration of our King, Glory be to God in the highest, on Earth Peace, Good will towards men.
and join with the Heavenly Choir in that Heavenly Anthem, which was First sung At the Birth of our Saviour, and may most seasonably be sung over again At the Inauguration of our King, Glory be to God in the highest, on Earth Peace, Good will towards men.
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And may this Day be Annually and for ever repeated with the same Joy and Exultation wherewith it is now Celebrated. Let the King have alwayes more and more cause to bless God for his People, and let the People have alwayes more and more cause to bless God for their King ;
And may this Day be Annually and for ever repeated with the same Joy and Exultation wherewith it is now Celebrated. Let the King have always more and more cause to bless God for his People, and let the People have always more and more cause to bless God for their King;
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and let the prolonging of dayes to the one, be the prolonging of happiness to the other. And to this End, may he live to see his Subjects, as well as his Children, to the third and fourth Generation.
and let the prolonging of days to the one, be the prolonging of happiness to the other. And to this End, may he live to see his Subject's, as well as his Children, to the third and fourth Generation.
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And when he hath setled Gods House, and his own, the Church and the State, and seen them both flourish, and like to continue in a flourishing condition;
And when he hath settled God's House, and his own, the Church and the State, and seen them both flourish, and like to continue in a flourishing condition;
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