England's beauty in seeing King Charles the Second restored to majesty preached by Tho. Reeve ... in the parish church of Waltham Abbey in the county of Essex.
for thus saith his Commissioner General, Am I now come up without the Lord against this place to destroy it? the Lord said to me, Go up against this Land, and destroy it. 2 Kings 18.25. so that, prey is piety, and rapacity is religion, the Lords name must be the Patent to the most injurious courses in the world.
for thus Says his Commissioner General, Am I now come up without the Lord against this place to destroy it? the Lord said to me, Go up against this Land, and destroy it. 2 Kings 18.25. so that, prey is piety, and rapacity is Religion, the lords name must be the Patent to the most injurious courses in the world.
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Senacherib 's host is consecrated by Rabshakeh to be an Army of Saints, this same hallowing of Camps (where souldiers diverse times are little better then Scorpions) is but an old Paradoxe of Rabshakchs military Divinity;
Sennacherib is host is consecrated by Rabshakeh to be an Army of Saints, this same hallowing of Camps (where Soldiers diverse times Are little better then Scorpions) is but an old Paradox of Rabshakchs military Divinity;
v. 7. And what then are the consequents of this fruitlesse mediation? what but wofull skars? Resolve such an implacable enemy, Venturum excidio Lybiae, —
v. 7. And what then Are the consequents of this fruitless mediation? what but woeful skars? Resolve such an implacable enemy, Venturum excidio Libya, —
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Rabshakeh said, that he did come from God, but if all the Eumenides had made him Captain General, could he have been the Authour of more dismal outrages? No place, right, calling, covenant, matter, or man were regarded;
Rabshakeh said, that he did come from God, but if all the Eumenides had made him Captain General, could he have been the Author of more dismal outrages? No place, right, calling, Covenant, matter, or man were regarded;
Calamity enough, but is this misery endless? No, God whose name had been abused, his covenant violated and his people oppressed, at last doth look down upon their ruthes,
Calamity enough, but is this misery endless? No, God whose name had been abused, his Covenant violated and his people oppressed, At last does look down upon their ruthes,
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V. 13. It's true, Temporizers and Neuters had sad apprehensions, as if this dolefull stare could never be altered, they cry out, Funditus occidimus, nec habet fortuna regressum.
V. 13. It's true, Temporizers and Neuters had sad apprehensions, as if this doleful stare could never be altered, they cry out, Funditus occidimus, nec habet fortuna regressum.
Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with the everlasting burnings? V. 14. But shall there be no more auspicious thing to be expected by the righteous? yes, they that have not wavered in this time of tryal,
Who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burnings? V. 14. But shall there be no more auspicious thing to be expected by the righteous? yes, they that have not wavered in this time of trial,
and bloud, these men shall have ample, and stable felicity, for He that walketh righteously, and hath spoken uprightly, he that despiseth the gaine of oppression,
and blood, these men shall have ample, and stable felicity, for He that walks righteously, and hath spoken uprightly, he that despises the gain of oppression,
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Well, here are pledges for the peoples happinesse, but what newes for the King? What must he alwayes live in streights? no, his enemies shall be dispersed strangely,
Well, Here Are pledges for the peoples happiness, but what news for the King? What must he always live in straights? no, his enemies shall be dispersed strangely,
In the Text consider with me, 1. The opening of a Cabinet, or a clear manifestation, Thine eyes shall see 2. The Gemme presented, The King 3. The lustre of the same, In his Beauty.
In the Text Consider with me, 1. The opening of a Cabinet, or a clear manifestation, Thine eyes shall see 2. The Gem presented, The King 3. The lustre of the same, In his Beauty.
Retarding, which doth delay a blessing, is very irksome to us, — NONLATINALPHABET, NONLATINALPHABET, To expect long, and at last to return empty is tedious, and vexations. Nunquam expectatio tranquillitasque simul cohabitant.
Retarding, which does Delay a blessing, is very irksome to us, —,, To expect long, and At last to return empty is tedious, and vexations. Never expectatio tranquillitasque simul cohabitant.
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The brests of consolation yield us no sweetnesse, till we milk out, and be delighted with the abundance of glory. Es. 66.11. Espousals do not satisfy a bride, but actual wedding.
The breasts of consolation yield us no sweetness, till we milk out, and be delighted with the abundance of glory. Es. 66.11. Espousals do not satisfy a bride, but actual wedding.
Sensible comforts are most satisfactory, not those which have their prediction, but their production, such as are come to an accomplishment, and are brought to eye-sight. Thine eyes shall see.
Sensible comforts Are most satisfactory, not those which have their prediction, but their production, such as Are come to an accomplishment, and Are brought to eyesight. Thine eyes shall see.
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1. This doth shew first that God is the God of sights, the thing that is hid he can bring forth to light. Job 28.11. He can shew wonders in the Heavens, and the Earth. Joel 2.28.
1. This does show First that God is the God of sights, the thing that is hid he can bring forth to Light. Job 28.11. He can show wonders in the Heavens, and the Earth. Joel 2.28.
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and say, Who hath heard such a thing? and who hath seen such things. Es. 66.8. How great are his signes? how mighty are his wonders? Dan. 4.3. oh then we that are all for rare things, and strange sights, why do we not cleave close to God? is there any which can so dazle our eyes? Is not he the God of objects? yes, he is the great NONLATINALPHABET, Wonder-worker, dedit oculis, quod vix comprehendere potest oculus.
and say, Who hath herd such a thing? and who hath seen such things. Es. 66.8. How great Are his Signs? how mighty Are his wonders? Dan. 4.3. o then we that Are all for rare things, and strange sights, why do we not cleave close to God? is there any which can so dazzle our eyes? Is not he the God of objects? yes, he is the great, Wonder-worker, dedit oculis, quod vix comprehendere potest oculus.
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If we would be Spectatours of bright things, then we should never separate our selves from him who doth make every thing to shine with radiant beames, no, we should frui Deo, sicut luce oculus, enjoy God, as the eye doth the light.
If we would be Spectators of bright things, then we should never separate our selves from him who does make every thing to shine with radiant beams, no, we should frui God, sicut luce oculus, enjoy God, as the eye does the Light.
the extasying sights are for the righteous, they are the pure eyes which see ravishments, God doth reserve his prime Objects for his Hidden Ones, for them that are unto him as the apple of his eye,
the extasying sights Are for the righteous, they Are the pure eyes which see ravishments, God does reserve his prime Objects for his Hidden Ones, for them that Are unto him as the apple of his eye,
Totus manus est, He is all hand. Deus in una existentia omnia praehabet. God in his one existency hath the anticipation of all things which can be shewn.
Totus manus est, He is all hand. Deus in una existentia omnia praehabet. God in his one existency hath the anticipation of all things which can be shown.
but by indivision, eminency, and excesse, he being the Abstract of all the concrete excellencies in the world, for he is not hoc, aut hoc, sed omnia, this, or that, but all things.
but by indivision, eminency, and excess, he being the Abstract of all the concrete excellencies in the world, for he is not hoc, Or hoc, sed omnia, this, or that, but all things.
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There is in God universitatis admirabilis pulchritudo, the admirable beauty of the whole universe, therefore those things which come from him are not onely good, but valde bona, very good.
There is in God universitatis admirabilis pulchritudo, the admirable beauty of the Whole universe, Therefore those things which come from him Are not only good, but Valde Bona, very good.
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If potent man (as thou thinkest) can make thee see strange things, what can the Omnipotent God? he can present to thee terrible things (that is, admirable things) which thou lookedst not for, even fill thy eyes with Wonders; that thou shalt say, whence come these Objects? who ever thought to have seen such things? oh the mysteries of Divine Providence!
If potent man (as thou Thinkest) can make thee see strange things, what can the Omnipotent God? he can present to thee terrible things (that is, admirable things) which thou lookedest not for, even fill thy eyes with Wonders; that thou shalt say, whence come these Objects? who ever Thought to have seen such things? o the Mysteres of Divine Providence!
oh the splendour of Gods actings! The like was never seen in Israel. Mat. 9.33. they were all amazed, and glorified God, saying, we never saw it on this sort. Mark 2.12. Who is like unto thee oh Lord amongst the Gods? who is like unto thee, glorious in holinesse, fearfull in praises, doing wonders? Exod. 15.11.
o the splendour of God's actings! The like was never seen in Israel. Mathew 9.33. they were all amazed, and glorified God, saying, we never saw it on this sort. Mark 2.12. Who is like unto thee o Lord among the God's? who is like unto thee, glorious in holiness, fearful in praises, doing wonders? Exod 15.11.
an end of all thy tryals, all thy old disasters are gone, God will create all things new things. Is. 43.19. and call thee by a new name. Is. 62.2. and build new gates to the House of the Lord. Jer. 26.10. and unto the Jewes shall arise a new light, and joy, and gladnesse, and honour. Ester. 8.16. let not the faces of thy present enemies too much daunt thee, for the Aegyptians whom thou hast seen to day, thou shalt see no more hereafter. Exod. 14.13.
an end of all thy trials, all thy old disasters Are gone, God will create all things new things. Is. 43.19. and call thee by a new name. Is. 62.2. and built new gates to the House of the Lord. Jer. 26.10. and unto the Jews shall arise a new Light, and joy, and gladness, and honour. Ester. 8.16. let not the faces of thy present enemies too much daunt thee, for the egyptians whom thou hast seen to day, thou shalt see no more hereafter. Exod 14.13.
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and her foundations with Saphirs, her very windows shall be made of Emeralds, and all her gates of shining stones. Is. 54.11.12. thou shalt see Jerusalem a quiet habitation, the City of solemnities, and set up as the praise of Nations.
and her foundations with Saphirs, her very windows shall be made of Emeralds, and all her gates of shining stones. Is. 54.11.12. thou shalt see Jerusalem a quiet habitation, the city of solemnities, and Set up as the praise of nations.
thou maist see a new face, a new fashion, a new form, a new frame, a new Church, a new State, God may bring forth the first Dominion, raise up the Tabernacle of David that is fallen, close up breaches,
thou Mayest see a new face, a new fashion, a new from, a new frame, a new Church, a new State, God may bring forth the First Dominion, raise up the Tabernacle of David that is fallen, close up Breaches,
she that was called Desolate, Forsaken, may be called Hephzibah, Beulah, my Delight is in her, or my amiable spouse. Is. 62.4. she that hath been quenched to the last spark may prove a firebrand in the sheaf. Zach. 12.6. she that hath been drunken with miseries may turn to be a cup of poyson to all them that are round about her. Zach. 12.2. she that have lain amongst the pots may have silver wings given her, and feathers like gold. Ps. 68.13. Sion that hath been beaten with instruments of iron may arise and thresh. Micah 4.13. Jerusalem that lay in the dust may have her old old wast places repaired, & foundations laid for many generations. Es. 58.12.
she that was called Desolate, Forsaken, may be called Hephzibah, Beulah, my Delight is in her, or my amiable spouse. Is. 62.4. she that hath been quenched to the last spark may prove a firebrand in the sheaf. Zach 12.6. she that hath been drunken with misery's may turn to be a cup of poison to all them that Are round about her. Zach 12.2. she that have lain among the pots may have silver wings given her, and Feathers like gold. Ps. 68.13. Sion that hath been beaten with Instruments of iron may arise and thresh. micah 4.13. Jerusalem that lay in the dust may have her old old waste places repaired, & foundations laid for many generations. Es. 58.12.
yet God can make the shadowes to return back many degrees, as he did upon the Dyal of Ahaz; when a grievous drought hath remained many years amongst the Saints, God can make a little cloud to appear,
yet God can make the shadows to return back many Degrees, as he did upon the Dyal of Ahaz; when a grievous drought hath remained many Years among the Saints, God can make a little cloud to appear,
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and the hils in a balance, which doth dry up rivers, cleave the rocks, break the heads of the Dragons, which doth account all the Inhabitants of the earth but as grashoppers to him,
and the hills in a balance, which does dry up Rivers, cleave the Rocks, break the Heads of the Dragons, which does account all the Inhabitants of the earth but as grasshoppers to him,
even to fixe them upon man, rather then God! For man we see, and think that by him we onely see, that none presents objects to our eyes, but this Inferiour Deity.
even to fix them upon man, rather then God! For man we see, and think that by him we only see, that none presents objects to our eyes, but this Inferior Deity.
or to magnify the stream in stead of the Spring-head, so that whereas we should adore God, we have mens persons in admiration. Jude 11. and for giving him in Heaven the just glory of all his free favours we bestow upon men flattering titles. Job 32.22. whereby in stead of ascribing praise to the true Authour of our felicity, we deify the Creature;
or to magnify the stream in stead of the Springhead, so that whereas we should adore God, we have men's Persons in admiration. U^de 11. and for giving him in Heaven the just glory of all his free favours we bestow upon men flattering titles. Job 32.22. whereby in stead of ascribing praise to the true Author of our felicity, we deify the Creature;
or sacrifice to our own nets, and to burn incense to our own yame, just as Hellespontius who would needs have Xerxes to be Jupiter in the shape of a Persian,
or sacrifice to our own nets, and to burn incense to our own yame, just as Hellespontius who would needs have Xerxes to be Jupiter in the shape of a Persian,
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or the Athenians, who because Demetrius Poliorcetes won Munychia from Cassander, whereby they were freed from the Macedonian tyranny, would needs have him received into the number of the gods,
or the Athenians, who Because Demetrius Poliorcetes wone Munychia from Cassander, whereby they were freed from the Macedonian tyranny, would needs have him received into the number of the God's,
and Tribonian, who because Justinian had been very succesfull in all his enterprises called him an immortal creature, promising him that he should never dye,
and tribonian, who Because Justinian had been very successful in all his enterprises called him an immortal creature, promising him that he should never die,
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But when man hath plaid the Parasite never so long with his fellow-creature, is it man that is the principal Agent? no, God knows, he cannot of himself make one hair white, or black.
But when man hath played the Parasite never so long with his fellow-creature, is it man that is the principal Agent? no, God knows, he cannot of himself make one hair white, or black.
God is such an absolute former of all things, that ne pluviae gutta è coelo cadat nisi suo nutu, not a drop of rain can fall out of the clouds, but by his appointment;
God is such an absolute former of all things, that ne pluviae gutta è coelo cadat nisi Sue Nutu, not a drop of rain can fallen out of the Clouds, but by his appointment;
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What then? shall man be worshipped? no Thus diis, Incense both belong to God, it is the good will of him that dwelt in the bush. Deut. 33.16. which doth make every thing prosperous to us. Set aside Gods assistance;
What then? shall man be worshipped? no Thus Dis, Incense both belong to God, it is the good will of him that dwelled in the bush. Deuteronomy 33.16. which does make every thing prosperous to us. Set aside God's assistance;
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what can the feeble arm of man do? no, He hath wrought all our works for us. Is. 26.12. I will magnify my self (saith the Lord) and Sanctify my self, and will be known in all Nations. Ezech. 28.23.
what can the feeble arm of man do? no, He hath wrought all our works for us. Is. 26.12. I will magnify my self (Says the Lord) and Sanctify my self, and will be known in all nations. Ezekiel 28.23.
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then shall they see eye to eye, Is. 52.8. Then, and not till then. Here then is your Architectonical Agent, therefore we ought to ascribe greatnesse to him. Deut. 32.3. and speak of the glorious honour of his Majesty, and his wondrous works. Ps. 145.5.
then shall they see eye to eye, Is. 52.8. Then, and not till then. Here then is your Architectonical Agent, Therefore we ought to ascribe greatness to him. Deuteronomy 32.3. and speak of the glorious honour of his Majesty, and his wondrous works. Ps. 145.5.
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Away then with the cryes, and ingeminated praises that are given to men, let not these be so much as spoken of, till God hath had the first song, the new song, and his song of degrees;
Away then with the cries, and ingeminated praises that Are given to men, let not these be so much as spoken of, till God hath had the First song, the new song, and his song of Degrees;
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because man cannot shew us a sight, nor bring to our view (of himself) the least thing, which can delight and affect the eye-sight, no, it is God onely, that doth say,
Because man cannot show us a sighed, nor bring to our view (of himself) the least thing, which can delight and affect the eyesight, no, it is God only, that does say,
Quicquid tolerandum, quicquid operandum, pondus diei, & aestus sustinenda sunt. Every thing is to be endured, every thing waited for, we must undergo the heat,
Quicquid tolerandum, quicquid operandum, pondus Die, & Aestus sustinenda sunt. Every thing is to be endured, every thing waited for, we must undergo the heat,
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A steady Professour, if he cannot have his desires instantly satisfied, non proruat ad excessum murmurationis, must not break out into the excesse of murmuring.
A steady Professor, if he cannot have his Desires instantly satisfied, non proruat ad excessum murmurationis, must not break out into the excess of murmuring.
Too much speed is both improvident, and blind; therefore saith the faithfull, We haved waited for the in the way of thy judgements. Is. 26.8. that is they were not too eager to have the judgement over till God thought it fit.
Too much speed is both improvident, and blind; Therefore Says the faithful, We haved waited for thee in the Way of thy Judgments. Is. 26.8. that is they were not too eager to have the judgement over till God Thought it fit.
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We must not rip up the dugge for milk, not force the child out of the womb till the hour of deliverance be come, not launch forth till the tide be come in, not desire to tast of fruits till Gods Sun-beams have ripened them;
We must not rip up the dug for milk, not force the child out of the womb till the hour of deliverance be come, not launch forth till the tide be come in, not desire to taste of fruits till God's Sunbeams have ripened them;
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it is the torment of religion to be too passionate upon blessings, they are sick Christians which are wishing for light before the day-starre do appear.
it is the torment of Religion to be too passionate upon blessings, they Are sick Christians which Are wishing for Light before the daystar do appear.
and they endure their winter-agues patiently, till the running of the bloud at spring-tide. None entertain favours with more fervour, nor expect them with more faith.
and they endure their winter-agues patiently, till the running of the blood At springtide. None entertain favours with more fervour, nor expect them with more faith.
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thou must live with expectation, till Gods time of exhibition come; for the Vision is yet for an appointed time, though it tarry, wait. Habbac. 2.3. It is a sin to limit the Holy one of Israel. Ps. 78.41. to confine God to our own seasons, or punctilioes.
thou must live with expectation, till God's time of exhibition come; for the Vision is yet for an appointed time, though it tarry, wait. Habbac. 2.3. It is a sin to limit the Holy one of Israel. Ps. 78.41. to confine God to our own seasons, or Punctilioes.
or he must deliver us when we call for freedome, or else he does put a sword into our enemies hands to slay us. Exod. 5.21. Is not this the general cry, we are not helped, we shall not be helped;
or he must deliver us when we call for freedom, or Else he does put a sword into our enemies hands to slay us. Exod 5.21. Is not this the general cry, we Are not helped, we shall not be helped;
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why should we wait upon the Lord any longer? 2 Kings 6.33. What do our States-men comfort us? do our pulpits bid us hope for better times? both of us seemed but as Impostours to them;
why should we wait upon the Lord any longer? 2 Kings 6.33. What do our Statesmen Comfort us? do our pulpits bid us hope for better times? both of us seemed but as Impostors to them;
Sure I am, for our selves, that if we preached unto them, that upon true repentance they might yet expect a redemption out of all miseries, they were ready to deride us,
Sure I am, for our selves, that if we preached unto them, that upon true Repentance they might yet expect a redemption out of all misery's, they were ready to deride us,
For wherefore hath God made the seeing eye, but that when it doth see, what it would see, it should see it with a transportment? then the eyes should be lift up to Heaven,
For Wherefore hath God made the seeing eye, but that when it does see, what it would see, it should see it with a transportment? then the eyes should be lift up to Heaven,
and know we not what it is to be Eye-witnesses of his goodnesse, and kindnesse? what stupid Spectatours are we? how blind are our eyes? then we deserve not such a present,
and know we not what it is to be Eyewitnesses of his Goodness, and kindness? what stupid Spectators Are we? how blind Are our eyes? then we deserve not such a present,
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and can ye not hear? hath he replenished the Nation with astonishable sights, and can ye not see? Is this your entertainment of blessings? is this your glee upon mercies? I find more sparkles,
and can you not hear? hath he replenished the nation with astonishable sights, and can you not see? Is this your entertainment of blessings? is this your glee upon Mercies? I find more sparkles,
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the Aeginets when they returned from Troy, their kindred which never thought to have seen them again (so many of their fellows being destroyed, with the wars, and tempests) opened their doors to them,
the aeginets when they returned from Troy, their kindred which never Thought to have seen them again (so many of their Fellows being destroyed, with the wars, and tempests) opened their doors to them,
The Grecians which had been a long time in the wars of Cyrus, when they had liberty to return home to their own Country, they no sooner came to the sight of the Euxine Sea,
The Greeks which had been a long time in the wars of Cyrus, when they had liberty to return home to their own Country, they no sooner Come to the sighed of the Euxine Sea,
but they shouted as if they would have shaken down the woods. Flaminius by the sound of Trumpet proclaiming liberty to the Corinthians, Euboians Phocenses, Locrenses, Achaians,
but they shouted as if they would have shaken down the woods. Flaminius by the found of Trumpet proclaiming liberty to the Corinthians, Euboians Phocenses, Locrenses, Achaians,
and the greatest part of Greece, when they expected nothing but bondage, their acclamations were so loud that they were heard from the Isthmian games to the Seashore;
and the greatest part of Greece, when they expected nothing but bondage, their acclamations were so loud that they were herd from the Isthmian games to the Seashore;
and have we neither heart-strings, nor tongue-strings to make melody upon such occasions? where then is our grace? where is our zeal? know we not what it is to come out of a Correction-house? know we not what it is to lay aside fetters? oh that God should deliver such a people,
and have we neither heartstrings, nor tongue-strings to make melody upon such occasions? where then is our grace? where is our zeal? know we not what it is to come out of a Correction-house? know we not what it is to lay aside fetters? o that God should deliver such a people,
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what? senselesse in what we do feel? and blind in what we do see? can there be more flinty hearts? and atrofied eyes? But thus it is, we are sick for many things when we want them,
what? senseless in what we do feel? and blind in what we do see? can there be more flinty hearts? and atrofied eyes? But thus it is, we Are sick for many things when we want them,
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We are much the better for Gods favours, but what is he the better for our interest in them? Who would think, that this were the Land, where God had shot out his arrow of deliverance, brought people out of horrible slavery, broken the staff of the wicked, hath given the answer of peace, commanded the bloudy sword into the scabbard, raised up a hill of blessings, lighted up his candle, made a wast ground to flourish again as the rose? What honour hath God for all these large mercies? what but a few smiles and frolicks, rantings and chantings, feastings and plumings, a little good language,
We Are much the better for God's favours, but what is he the better for our Interest in them? Who would think, that this were the Land, where God had shot out his arrow of deliverance, brought people out of horrible slavery, broken the staff of the wicked, hath given the answer of peace, commanded the bloody sword into the scabbard, raised up a hill of blessings, lighted up his candle, made a waste ground to flourish again as the rose? What honour hath God for all these large Mercies? what but a few smiles and Frolics, rantings and chantings, feastings and plumings, a little good language,
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or the Universities, or the captives, or the poor the better for the change of the times? Do every one now emulate who shall be the nobler Benefactour? or excell most in pious works? where are the Characters of our thankfulnesse? or the monuments that we have raised up to Gods blessings? Are there many of these hallowed portions offered up to Heaven? are there many of these religious Dedications? no, I am afraid that in stead of the fruit of the Blessing, there is nothing but the benefit and advantage of it minded, to lay hold on rich offices,
or the Universities, or the captives, or the poor the better for the change of the times? Do every one now emulate who shall be the Nobler Benefactor? or excel most in pious works? where Are the Characters of our thankfulness? or the monuments that we have raised up to God's blessings? are there many of these hallowed portions offered up to Heaven? Are there many of these religious Dedications? no, I am afraid that in stead of the fruit of the Blessing, there is nothing but the benefit and advantage of it minded, to lay hold on rich Offices,
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Where then is our eying of Gods blessing? no, we did see it, but we did but desire a glance of it, we have viewed it enough, we are weary with looking on it.
Where then is our Eyeing of God's blessing? no, we did see it, but we did but desire a glance of it, we have viewed it enough, we Are weary with looking on it.
or some tubercle in our eye-lid, or some obstruction in the prunal, there is either a phthisis, or Strabismus, or Hippos, whereby an Ophthalmy, Aegilops, Pisthia, Mydriasis, or Cataract is gotten into the eye,
or Some tubercle in our eyelid, or Some obstruction in the prunal, there is either a phthisis, or Strabismus, or Hippos, whereby an Ophthalmy, Aegilops, Pisthia, Mydriasis, or Cataract is got into the eye,
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There are many which maligne us this happinesse, their eyes rowle to the corners that they might not look upon it, there is this Oculus nequam in the head of every Sectary, or Phanatick;
There Are many which malign us this happiness, their eyes roll to the corners that they might not look upon it, there is this Oculus nequam in the head of every Sectary, or Fanatic;
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or squint-eyed persons looking with a distortion upon our prosperous condition, yet shall there be emphisma, or myopia in us that we should be dark-eyed,
or squint-eyed Persons looking with a distortion upon our prosperous condition, yet shall there be emphisma, or myopia in us that we should be dark-eyed,
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Oh that our God went at a great price with us, that we would weigh him out a National gratitude according to the value of his favours, that our apprehension were as signal as his goodness!
O that our God went At a great price with us, that we would weigh him out a National gratitude according to the valve of his favours, that our apprehension were as signal as his Goodness!
Let us conspire together to send him a bountifull present, yea say, here Lord take a freewill-offering for the benefit of our liberties, lives, consciences.
Let us conspire together to send him a bountiful present, yea say, Here Lord take a freewill-offering for the benefit of our Liberties, lives, Consciences.
Will we be sparing to such a munificent God? can there ever be enough given for such Halcyon-dayes? What have ye gained by them? shall God rise up a looser? no, let the extension of our commemoration,
Will we be sparing to such a munificent God? can there ever be enough given for such Halcyon days? What have you gained by them? shall God rise up a looser? no, let the extension of our commemoration,
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The felicity of the Nation is manifest, the piety of the Nation is tried; We are the happyest people upon earth, let us be the holyest people upon earth;
The felicity of the nation is manifest, the piety of the nation is tried; We Are the Happiest people upon earth, let us be the Holiest people upon earth;
yea that the Kingdom all over should shine in the radiancy of grace. Oh therefore let us enamel our blessings, and as we have reigning mercies amongst us,
yea that the Kingdom all over should shine in the radiancy of grace. O Therefore let us enamel our blessings, and as we have reigning Mercies among us,
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Let here be the new creatures, the children of light, the lively stones, the seed of the blessed, the trees of righteousnesse, the people that are partakers of the divine nature, that have a lot amongst them which are sanctified, that are bought from men, men that this world is not worthy of,
Let Here be the new creatures, the children of Light, the lively stones, the seed of the blessed, the trees of righteousness, the people that Are partakers of the divine nature, that have a lot among them which Are sanctified, that Are bought from men, men that this world is not worthy of,
What should be seen in us, when so much is seen by us? We see that which we did not see, we see that, which we were once afraid we should never have seen;
What should be seen in us, when so much is seen by us? We see that which we did not see, we see that, which we were once afraid we should never have seen;
Though we be now in fruition, and our eyes do see, yet let us remember how remote this happinesse was, at what a distance the Object was placed from us, we had it but in expectation,
Though we be now in fruition, and our eyes do see, yet let us Remember how remote this happiness was, At what a distance the Object was placed from us, we had it but in expectation,
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Hath he not for many years been seen, and is now the seeing time come? then I can no longer with-hold mine eyes from him, no I passionately desire to see the King.
Hath he not for many Years been seen, and is now the seeing time come? then I can no longer withhold mine eyes from him, no I passionately desire to see the King.
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Caput quod ab alto providet, The head which from above doth provide for multitudes; Oculus innatus corpori, the eye set in the head to look for the general good;
Caput quod ab alto Providet, The head which from above does provide for Multitudes; Oculus innatus corpori, the eye Set in the head to look for the general good;
Peritus Gubernator, the skilfull Marriner which doth preserve the whole bark from perishing; Paxillus reipublicae, the stay, or supporter, upon which hang the weight of a whole Commonwealth;
Peritus Gubernator, the skilful Mariner which does preserve the Whole bark from perishing; Paxillus reipublicae, the stay, or supporter, upon which hang the weight of a Whole Commonwealth;
Why are Kings so promised to Abraham, Kings shall come out of thy loines, and so prophesied of by Jacob, Judah shall have a Scepter, and so passionately desired by the people, Give us a King, and so confirmed by God Almighty, by an Institution,
Why Are Kings so promised to Abraham, Kings shall come out of thy loins, and so prophesied of by Jacob, Judah shall have a Sceptre, and so passionately desired by the people, Give us a King, and so confirmed by God Almighty, by an Institution,
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So it is the greatest blessing to have a King, for the shout of a King is amongst them. Num. 23.21. and the Lord hath given you a King. 1 Sam. 12.13. and, Why dost thou cry out? Is there not a King in thee? Micah 4.9. as if a King were there, all were well.
So it is the greatest blessing to have a King, for the shout of a King is among them. Num. 23.21. and the Lord hath given you a King. 1 Sam. 12.13. and, Why dost thou cry out? Is there not a King in thee? micah 4.9. as if a King were there, all were well.
When I read of so much reverence, & awfull subjection enjoyned to Kings, that we must submit to them for the Lords sake, and not resist them for fear of damnation, that we must not provoke them to wrath, not stand in an evil thing against them, not curse them in our bed-chambers;
When I read of so much Reverence, & awful subjection enjoined to Kings, that we must submit to them for the lords sake, and not resist them for Fear of damnation, that we must not provoke them to wrath, not stand in an evil thing against them, not curse them in our bedchambers;
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or his Image, his watchfull providence, or his irefull vengeance concerning Kings be to be regarded, we cannot imagine any persons more conspicuous or precious, excellent or eminent then Kings.
or his Image, his watchful providence, or his ireful vengeance Concerning Kings be to be regarded, we cannot imagine any Persons more conspicuous or precious, excellent or eminent then Kings.
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God is deeply incensed, when he doth take away the Diademe. Ezech. 21.26. and people have been Transgressours to purpose, when it may be said to them, Where is thy King that should help thee in all thy Cities? Hos. 13.10. yea, when the Crown is fallen from their head, they may cry wo unto us we have sinned. Lament. 5.16.
God is deeply incensed, when he does take away the Diadem. Ezekiel 21.26. and people have been Transgressors to purpose, when it may be said to them, Where is thy King that should help thee in all thy Cities? Hos. 13.10. yea, when the Crown is fallen from their head, they may cry woe unto us we have sinned. Lament. 5.16.
and the Lord shall be upon their heads? Micah. 2.13. oh God is ready to disannull the Covenant, which he made with his people, when he doth break this staffe of Beauty. Zach. 11.10.
and the Lord shall be upon their Heads? micah. 2.13. o God is ready to disannul the Covenant, which he made with his people, when he does break this staff of Beauty. Zach 11.10.
We lost the sight of a King for our guilty eyes, and have we not gained the sight of him again with the some criminal eyes? have we so minded and mortified, revieved and renounced our known corruptions, that we welcomed the King into a cleansed Land? were there none but Penitents, which fetched him in? It is true, that though there be corruption in the wound, yet there is health in the medicine, but do not we carry our old ulcers about us, insomuch that though we have been wounded, yet we refuse to apply a plaister for cure,
We lost the sighed of a King for our guilty eyes, and have we not gained the sighed of him again with the Some criminal eyes? have we so minded and mortified, revieved and renounced our known corruptions, that we welcomed the King into a cleansed Land? were there none but Penitents, which fetched him in? It is true, that though there be corruption in the wound, yet there is health in the medicine, but do not we carry our old ulcers about us, insomuch that though we have been wounded, yet we refuse to apply a plaster for cure,
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we had eyes to look onely to our deliverance, not to our duties, to the change of our miseries, not of our manners, Lyc〈 ◊ 〉n the scholar of Straton could speak so eloquently that he was called Glycon, sweet speech,
we had eyes to look only to our deliverance, not to our duties, to the change of our misery's, not of our manners, Lyc〈 ◊ 〉n the scholar of Straton could speak so eloquently that he was called Glycon, sweet speech,
So we are curious Rhetoricians to speak of good things, but the worst Scribes in the world to write out accurately in our conversations, what we have delivered elegantly with our tongues.
So we Are curious Rhetoricians to speak of good things, but the worst Scribes in the world to write out accurately in our conversations, what we have Delivered elegantly with our tongues.
then fishes do get into them any salt tast by swimming a long time in brackish Seawaters, or then Eunomus did get any purging from his corrupt humours, by taking two and twenty potions of Hollebore.
then Fish do get into them any salt taste by swimming a long time in brackish Seawaters, or then Eunomus did get any purging from his corrupt humours, by taking two and twenty potions of Hollebore.
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So that where a King is wanting, what but disorder, distraction, devastation, and desolation is to be expected? And have not we had experience of it? yes,
So that where a King is wanting, what but disorder, distraction, devastation, and desolation is to be expected? And have not we had experience of it? yes,
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and Sanctity was little better then South-saying, the Temple was a kind of Tiring-room, liberty was leaguing, free trade was purchasing Delinquents Estates, and allegiance was conspiracy.
and Sanctity was little better then Soothsaying, the Temple was a kind of Tiring-room, liberty was leaguing, free trade was purchasing Delinquents Estates, and allegiance was Conspiracy.
so many bowels torn out in five hundred years within this Realm, as there were in this short space of King-routing? alas consciences, estates, priviledges, speeches, looks, affections, labours, lawes, lives were all subject to the will of the insulting Conquerour.
so many bowels torn out in five hundred Years within this Realm, as there were in this short Molle of King-routing? alas Consciences, estates, privileges, Speeches, looks, affections, labours, laws, lives were all Subject to the will of the insulting Conqueror.
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So that as Pyrrhus said of Sicily in respect of the Romans, and Carthaginians, so might it be said of this Land in respect of our factious Rulers, it was but the Stage where mad men plaid their prizes;
So that as Phyrrhus said of Sicily in respect of the Roman, and Carthaginians, so might it be said of this Land in respect of our factious Rulers, it was but the Stage where mad men played their prizes;
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In those dayes when there was no King in Israel, every man did that, which was good in his own eyes. Judg. 17.6. and we found it, for humour was then order, power was law, and divination was the Divinity of the times.
In those days when there was no King in Israel, every man did that, which was good in his own eyes. Judges 17.6. and we found it, for humour was then order, power was law, and divination was the Divinity of the times.
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will ye ever engage again to be ruled without King, or House of Lords? will ye ever be ready to take an oath of Abjuration again against a single Person? Then be ye for my part single,
will you ever engage again to be ruled without King, or House of lords? will you ever be ready to take an oath of Abjuration again against a single Person? Then be you for my part single,
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Do ye not blesse your eyes then, that ye are seeing that, which ye have been so long seeking for? Do ye not know what ye could not see, what ye would have seen, what ye do see? Do the delight of a Kingdom grieve you? doth the desire of your eyes offend you? Have ye not what can be seen? can ye see a better? If thine eye then offend thee pluck it out, pluck out that evil glaucome out of thine eye.
Do you not bless your eyes then, that you Are seeing that, which you have been so long seeking for? Do you not know what you could not see, what you would have seen, what you do see? Do the delight of a Kingdom grieve you? does the desire of your eyes offend you? Have you not what can be seen? can you see a better? If thine eye then offend thee pluck it out, pluck out that evil glaucome out of thine eye.
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but the Light of our eyes? The eye doth receive the beams of the Sun in a spiritual manner, & so do ye the sight of a King, that glorious Sun. Was Jacob so delighted when he heard that his Son Joseph was alive, that his heart failed him, and his spirit revived? Gen. 25.27.28. Were the Israelites so affected when they heard that the Arke (which had a long time been kept captive amongst the Philistines) was returning, that they left their wheat-harvest to look upon the Arke? 1. Sam. 6.13.
but the Light of our eyes? The eye does receive the beams of the Sun in a spiritual manner, & so do you the sighed of a King, that glorious Sun. Was Jacob so delighted when he herd that his Son Joseph was alive, that his heart failed him, and his Spirit revived? Gen. 25.27.28. Were the Israelites so affected when they herd that the Ark (which had a long time been kept captive among the philistines) was returning, that they left their Wheat harvest to look upon the Ark? 1. Sam. 6.13.
and they kept a Feast, and a good day? 9. Ester 22. then what great melody and festivity may it be to us that we have our Joseph to look upon, our Arke gilded within and without to behold,
and they kept a Feast, and a good day? 9. Ester 22. then what great melody and festivity may it be to us that we have our Joseph to look upon, our Ark gilded within and without to behold,
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and a day of Purim to keep for a deliverance from the savagest decree, that the malice of man could invent? Oh that we have opportunity to commemorate these things, that we have the happiness with our eyes freely to see them!
and a day of Purim to keep for a deliverance from the savagest Decree, that the malice of man could invent? O that we have opportunity to commemorate these things, that we have the happiness with our eyes freely to see them!
was it a joyfull thing once to hear of a King, and shall it not be much more joyfull to see a King? yes, the sense of sight is much more perfect then that of hearing.
was it a joyful thing once to hear of a King, and shall it not be much more joyful to see a King? yes, the sense of sighed is much more perfect then that of hearing.
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If your eyes then should not take pleasure in that which was once so comfortable to your eares, your eyes are wonderfully distant from your eares, as Thales said.
If your eyes then should not take pleasure in that which was once so comfortable to your ears, your eyes Are wonderfully distant from your ears, as Thales said.
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Oh then that all the hearts of the Kingdome should not spring with joy, that all the feet of the Kingdom should not leap with Triumph, that all the eyes of the Kingdom should not gaze with pleasure to see such a solacing, satisfying, triumphant Object presented to the sight!
O then that all the hearts of the Kingdom should not spring with joy, that all the feet of the Kingdom should not leap with Triumph, that all the eyes of the Kingdom should not gaze with pleasure to see such a solacing, satisfying, triumphant Object presented to the sighed!
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And what went ye out to see? nay what is brought into your Throne to see? Can there be a more bright, amiable, delectable, splendid, illustrious, supereminent, matchlesse, majestical sight for the eyes of a whole Realm to look upon then a King? no, Thine eyes shall see the King.
And what went you out to see? nay what is brought into your Throne to see? Can there be a more bright, amiable, delectable, splendid, illustrious, supereminent, matchless, majestical sighed for the eyes of a Whole Realm to look upon then a King? no, Thine eyes shall see the King.
Fourthly, this serves to exhort all to make a King Royal. And how Royal? but in being your selves Loyal? How is he a King without Royalty? and how are ye Subjects without Loyalty? The Hebrewes have a Proverb;
Fourthly, this serves to exhort all to make a King Royal. And how Royal? but in being your selves Loyal? How is he a King without Royalty? and how Are you Subjects without Loyalty? The Hebrews have a Proverb;
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for then all the Magicians are at work, and using all the prestigiatory inventions of their black Art. Simon Magus, Balaam, Jannes and Jambres had not more pernicious rules,
for then all the Magicians Are At work, and using all the prestigiatory Inventions of their black Art. Simon Magus, balaam, Jannes and Jambres had not more pernicious rules,
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and practises, then these State-witches, they are like the Bythiae in Scythia, which had four apples of the eye in their heads, and killed all which they looked upon with their angry eyes.
and practises, then these State-witches, they Are like the Bythiae in Scythia, which had four Apples of the eye in their Heads, and killed all which they looked upon with their angry eyes.
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The Law taught no such principles. No, The Fathers children must bow down before him that is in chief authority. Gen. 49.8. Who can lay his hand upon the Lords anointed, and be guiltlesse? 1. Sam. 26.9. and against a King there is no rising up. Prov. 30.31. The Gospel hath no such Maximes.
The Law taught no such principles. No, The Father's children must bow down before him that is in chief Authority. Gen. 49.8. Who can lay his hand upon the lords anointed, and be guiltless? 1. Sam. 26.9. and against a King there is no rising up. Curae 30.31. The Gospel hath not such Maxims.
Whosoever therefore resisteth the power resisteth the Ordinance of God, and they which resist shall receive to themselves damnation. Rom. 13.1.2. Put them in remembrance that they be subject to principalities, and powers, and that they be obedient. Tit. 3.1. Submit your selves unto every Ordinance of man for the Lords sake, whether it be to the King as Supreme. 1 Pet. 2.13. Woe be to them, that walk in the gain-saying of Corah.
Whosoever Therefore Resisteth the power Resisteth the Ordinance of God, and they which resist shall receive to themselves damnation. Rom. 13.1.2. Put them in remembrance that they be Subject to principalities, and Powers, and that they be obedient. Tit. 3.1. Submit your selves unto every Ordinance of man for the lords sake, whither it be to the King as Supreme. 1 Pet. 2.13. Woe be to them, that walk in the gainsaying of Corah.
Jude 11. Seditions are works of the flesh. Gal. 5.20. Despisers of Government, and those which speak evil of dignities are called Drea•ers, which defile the flesh.
U^de 11. Seditions Are works of the Flesh. Gal. 5.20. Despisers of Government, and those which speak evil of dignities Are called Drea•ers, which defile the Flesh.
and fire Beacons, and strike up drums, and display colours, and shoot off warning pieces against their Soveraigns, that if they have not a plyable King, they will fright him into Accommodation,
and fire Beacons, and strike up drums, and display colours, and shoot off warning Pieces against their Sovereigns, that if they have not a pliable King, they will fright him into Accommodation,
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How can these professe the name of God? take a Bible into their hands? preach the Gospel of peace? be ghostly Fathers at the hour of dissolution? or prepare men for Gods judgement seat? They which should teach all the Land obedience, do they teach nothing but mutinies, insurrections, tumults, factions, defections, conspiracy, disloyalty? Thou which sayest thou knowest Gods will,
How can these profess the name of God? take a bible into their hands? preach the Gospel of peace? be ghostly Father's At the hour of dissolution? or prepare men for God's judgement seat? They which should teach all the Land Obedience, do they teach nothing but mutinies, insurrections, tumults, factions, defections, Conspiracy, disloyalty? Thou which Sayest thou Knowest God's will,
Is rebellion any of the sincere milk which should be sucked out of his brests? any of the pure oyle which should burn in his lamp? any of the fat things,
Is rebellion any of the sincere milk which should be sucked out of his breasts? any of the pure oil which should burn in his lamp? any of the fat things,
and fined things at his sumptuous Feast? any of the fragrant smels amongst his sweet odours? Is this for Christ to be the Star, the Vine, the Shepheard, to ride upon a white Horse,
and fined things At his sumptuous Feast? any of the fragrant smells among his sweet odours? Is this for christ to be the Star, the Vine, the Shepherd, to ride upon a white Horse,
and to be led dumb before the shearers? where is Christs innocency, meeknesse, his rebuking his Disciples for calling for fire from Heaven, his commanding St. Peter to put up his sword in any of these things? If the weapons of our warfare be not carnal, 2 Cor. 10.4.
and to be led dumb before the shearers? where is Christ innocency, meekness, his rebuking his Disciples for calling for fire from Heaven, his commanding Saint Peter to put up his sword in any of these things? If the weapons of our warfare be not carnal, 2 Cor. 10.4.
and hinds, that they stirre not up, nor waken his love untill she please. Cantic. 3.5. but please, or not please upon the least discontent they care not to waken and fright her too;
and hinds, that they stir not up, nor waken his love until she please. Cantic. 3.5. but please, or not please upon the least discontent they care not to waken and fright her too;
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Now what sanctity can there be, where there is sedition? what conscience where there is conspiracy? they which care not to violate a manifest precept, what lawes of God can they be thought truly to dread? this is a sin so odious that the very Heathens have abhorred it.
Now what sanctity can there be, where there is sedition? what conscience where there is Conspiracy? they which care not to violate a manifest precept, what laws of God can they be Thought truly to dread? this is a since so odious that the very heathens have abhorred it.
When the Ephori would have committed the strength of their Country into the hands of a rebellious Leader, saith Agis, Why do ye trust him with any thing;
When the Ephori would have committed the strength of their Country into the hands of a rebellious Leader, Says Agis, Why do you trust him with any thing;
who hath betrayed his own Country? When Cilicon had betrayed the Priennenses as he stretched to receive his meat, Theagenes cut off his hand, saying, thou shalt not have a right hand to betray another City.
who hath betrayed his own Country? When Silicon had betrayed the Priennenses as he stretched to receive his meat, Theagenes Cut off his hand, saying, thou shalt not have a right hand to betray Another city.
Xerxes because Aribarzanes rebelled against him, he took him, & crucified him. Apollonides because the Stymphalians rebelled against Cassander, he subduing them burnt them all to ashes.
Xerxes Because Aribarzanes rebelled against him, he took him, & Crucified him. Apollonides Because the Stymphalians rebelled against Cassander, he subduing them burned them all to Ashes.
Aemilius after he had conquered Perseus taking many Romans which had been Rebels against their own Country, he caused them to be trampled to death by Elephants.
Aemilius After he had conquered Perseus taking many Roman which had been Rebels against their own Country, he caused them to be trampled to death by Elephants.
is it not a shame that the light of Nature should shine brightlier then the light of the Gospel? is it not a scandal that God should provoke such Professours to jealousy by a foolish Nation? Shall Gentiles teach Christians Divinity? how will these justify their selves at the last day,
is it not a shame that the Light of Nature should shine brightlier then the Light of the Gospel? is it not a scandal that God should provoke such Professors to jealousy by a foolish nation? Shall Gentiles teach Christians Divinity? how will these justify their selves At the last day,
Pity it is, that there should be any vermine at Court, any spiders hanging upon the Kings rafters, that there should be any bad tongues nigh to the Kings eares, any bad eyes nigh to the Kings face;
Pity it is, that there should be any vermin At Court, any spiders hanging upon the Kings rafters, that there should be any bad tongues High to the Kings ears, any bad eyes High to the Kings face;
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If ye do commit uncleannesse, ye may thank your wandring eyes, and your eyes full of adultery, Monarchy is that Government, which ye ought to be espoused to.
If you do commit uncleanness, you may thank your wandering eyes, and your eyes full of adultery, Monarchy is that Government, which you ought to be espoused to.
NONLATINALPHABET a King shall be so farre from being NONLATINALPHABET, the foundation of a Commonwealth, that he shall be NONLATINALPHABET the mischief, and destruction of a Commonwealth.
a King shall be so Far from being, the Foundation of a Commonwealth, that he shall be the mischief, and destruction of a Commonwealth.
For a King in a Commonwealth is like the heart in the body, the root in the tree, the Spring in the stream, the Eagle in the skye, the Sun in the firmament,
For a King in a Commonwealth is like the heart in the body, the root in the tree, the Spring in the stream, the Eagl in the sky, the Sun in the firmament,
What need have we of a King? what doth a King amongst us? They have cried themselves so long to be the free-born people of England, that they would not onely be free in respect of liberty,
What need have we of a King? what does a King among us? They have cried themselves so long to be the freeborn people of England, that they would not only be free in respect of liberty,
when he saith, that his Kingdom is not of this world? doubtlesse these persons make themselves Angels which expect Christ to Reign over them? Why may not Kings here exercise authority,
when he Says, that his Kingdom is not of this world? doubtless these Persons make themselves Angels which expect christ to Reign over them? Why may not Kings Here exercise Authority,
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Why do he himself often compare himself to a King, and call himself the King of Kings, if there should be no such thing as a King? Was is not prophesied, that Kings should be noursing Fathers to the Church? yes,
Why do he himself often compare himself to a King, and call himself the King of Kings, if there should be no such thing as a King? Was is not prophesied, that Kings should be nursing Father's to the Church? yes,
Christ knew that Kings would be the best Guardians to his Church, for from whom hath Christianity received more suffrage and Patronage, favour and furtherance, promotion and propagation then from Kings? who were greater Foster-fathers to Religion,
christ knew that Kings would be the best Guardians to his Church, for from whom hath Christianity received more suffrage and Patronage, favour and furtherance, promotion and propagation then from Kings? who were greater Foster-fathers to Religion,
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then Constantine, Theodosius, Justinian, Gratian, Tiberius the second, Theophilus, and many others? oh these were the great Pillars to support the building, the Torch-bearers of faith, the high Stewards in Christ Court,
then Constantine, Theodosius, Justinian, Gratian, Tiberius the second, Theophilus, and many Others? o these were the great Pillars to support the building, the Torchbearers of faith, the high Stewards in christ Court,
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Quid caeco cum speculo? What should a blind man do with a glasse? so what should an ignorant Plebeian do with the glasse of Magistracy? Feli crocoton? shall the Mousecatcher weare the Robe of honour? Alia Menecles, alia Porcellus.
Quid caeco cum speculo? What should a blind man do with a glass? so what should an ignorant Plebeian do with the glass of Magistracy? Feli crocoton? shall the Mousecatcher wear the Robe of honour? Alias Menecles, Alias Porcellus.
What then? is not every man fit to be a Prince, and yet are there men apt to pull down Princes, that Kings being stripped, Canvas-coat might weare the Robe? Alas, è squila non nascitur rosa, there must be an indoles for Government.
What then? is not every man fit to be a Prince, and yet Are there men apt to pull down Princes, that Kings being stripped, Canvas-coat might wear the Robe? Alas, è squila non nascitur rosa, there must be an indoles for Government.
which say that they desire nothing but liberty of conscience, & yet their practise hath been to inslave all them which are not of their own conscience;
which say that they desire nothing but liberty of conscience, & yet their practice hath been to enslave all them which Are not of their own conscience;
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To get the Scepter into their hand how turbulent, and truculent have they been? Germany hath felt enough of them by the uproars which were raised by Thomas Muntzer, John Buckhold, David Georg, Bernard Knipperdoling;
To get the Sceptre into their hand how turbulent, and truculent have they been? Germany hath felt enough of them by the uproars which were raised by Thomas Muntzer, John Buckhold, David George, Bernard Knipperdoling;
Who have refled houses, and steyned the land with bloud more then the Anabaptists, Levellers and fifth Monarchy-men? In all the wars who were more forward and fierce then these? whose voyces were louder? whose swords were sharper? who have shewn more rage against the Kingdome,
Who have refled houses, and stained the land with blood more then the Anabaptists, Levellers and fifth Monarchy-men? In all the wars who were more forward and fierce then these? whose voices were Louder? whose swords were sharper? who have shown more rage against the Kingdom,
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and more rancour against Kings? Are not these the men, which chased away our Dread Soveraign Charles the first of blessed memory from his Court? which fought against him to the last stroke? which when they had taken him prisoner carried him up & down the Land in Triumph? plucked him to prison,
and more rancour against Kings? are not these the men, which chased away our Dread Sovereign Charles the First of blessed memory from his Court? which fought against him to the last stroke? which when they had taken him prisoner carried him up & down the Land in Triumph? plucked him to prison,
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when he was ready to be restored to his Throne, which set up an High Court of Justice against him, arraigned him, cried out for Justice against him, condemned him,
when he was ready to be restored to his Throne, which Set up an High Court of justice against him, arraigned him, cried out for justice against him, condemned him,
and the saddest word which ever was spoken in Christendom, beheaded him? Are not these the men which did vote that our Dread Soveraign Charles the second of blessed presence should never return to his Throne,
and the Saddest word which ever was spoken in Christendom, beheaded him? are not these the men which did vote that our Dread Sovereign Charles the second of blessed presence should never return to his Throne,
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and when to astonishment he was voted in, was there not their great Champion with his Myrmidons at his heels at Edge-hill, what in him and his lay, to keep him out? & when by Miracle he was brought into the Nation, were not these the men which have been continually murmuring,
and when to astonishment he was voted in, was there not their great Champion with his Myrmidons At his heels At Edge hill, what in him and his lay, to keep him out? & when by Miracle he was brought into the nation, were not these the men which have been continually murmuring,
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and all the Royall race, and assayling at another time to have blunderbussed both King and Kingdome? Yet is it not to be feared, that the wild beast of the Forrest shall be let loose to range again? shall we hardly believe the Tiger to be cruel, till he hath gorged himself with a general slaughter? Are such to be won with kindnesse? or reclaimed with clemency? No, I am afraid that they are Cockatrices, that will never be charmed.
and all the Royal raze, and assailing At Another time to have blunderbussed both King and Kingdom? Yet is it not to be feared, that the wild beast of the Forest shall be let lose to range again? shall we hardly believe the Tiger to be cruel, till he hath gorged himself with a general slaughter? are such to be wone with kindness? or reclaimed with clemency? No, I am afraid that they Are Cockatrices, that will never be charmed.
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Pardon? what till they dash out our brains with a pardon in their hands? Is it pity to spare vermine, Leopards, Crocodiles? Beware of Sauls pity in sparing Agag till the Kingdom be rent away for him,
Pardon? what till they dash out our brains with a pardon in their hands? Is it pity to spare vermin, Leopards, Crocodiles? Beware of Saul's pity in sparing Agag till the Kingdom be rend away for him,
Such prodigious male-contents are ominous, and if they be not timely & severely punished, they threaten a bloudy fate to the whole Nation, that the King shall be made a Sacrifice,
Such prodigious malcontents Are ominous, and if they be not timely & severely punished, they threaten a bloody fate to the Whole nation, that the King shall be made a Sacrifice,
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Post rem devoratam ratio? When all is devoured, shall we then consult how to preserve our selves? Is not the hazard at this time great? yes, men cannot eat with comfort,
Post remembering devoratam ratio? When all is devoured, shall we then consult how to preserve our selves? Is not the hazard At this time great? yes, men cannot eat with Comfort,
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nor trade with safety, nor walk with confidence, nor sleep with quiet so long as the Canaanite is in the Land. The Kingdom cannot have peace till the head of Sheba be cast over the walls.
nor trade with safety, nor walk with confidence, nor sleep with quiet so long as the Canaanite is in the Land. The Kingdom cannot have peace till the head of Sheba be cast over the walls.
Let us not trust their soft speeches, till they have made us speechlesse, nor their pale faces, till they have made us look with grisly faces I read of Mahometane Hermits which lived in woods as men dead to the world, till they had gotten disciples enough about them,
Let us not trust their soft Speeches, till they have made us speechless, nor their pale faces, till they have made us look with grisly faces I read of Mahometan Hermit's which lived in woods as men dead to the world, till they had got Disciples enough about them,
Robes, and Rochets, Stars, and Collars of S. S. look to your selves, if they give but one twitch more at you, they will do their best to pluck them quite off,
Robes, and Rochets, Stars, and Collars of S. S. look to your selves, if they give but one twitch more At you, they will do their best to pluck them quite off,
Shall we never know their tenets till we have learned them with shivered skuls, nor understand their principles till they be printed upon the Countryes dead carkasses? They which want good manners we shall find little morality from them;
Shall we never know their tenets till we have learned them with shivered skulls, nor understand their principles till they be printed upon the Countries dead carcases? They which want good manners we shall find little morality from them;
they which have nothing but Thou in their mouthes, they do count us base, and tell us by that scorning word, that they are ready to shew themselves barbarous.
they which have nothing but Thou in their mouths, they do count us base, and tell us by that scorning word, that they Are ready to show themselves barbarous.
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and decoll all Kings, and for a fair tayles sake shall we suffer these Panthers to go scotfree? shall they cut our throats with aenigmaes? and wring off our necks with Hieroglyphicks? Ah this same new Monarchy doth threaten to root out all old Monarchies!
and decoll all Kings, and for a fair tails sake shall we suffer these Panthers to go Scot free? shall they Cut our throats with enigmas? and wring off our necks with Hieroglyphics? Ah this same new Monarchy does threaten to root out all old Monarchies!
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and shall we tender such stabbers? Is common bloud-shed daily punished with death, and shall we spare such incorrigible Murtherers? If they could but repent, I would teare the heart out of my bosome if it should want mercy towards them.
and shall we tender such stabbers? Is Common bloodshed daily punished with death, and shall we spare such incorrigible Murderers? If they could but Repent, I would tear the heart out of my bosom if it should want mercy towards them.
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Because sentence against an evill work is not executed speedily, therefore the hearts of the children of men are fully set to do evill. Eccles. 8.11. Vnto the horse belongeth a whip, and to the asse a bridle, and a rod to the fools back. Prov. 26.3.
Because sentence against an evil work is not executed speedily, Therefore the hearts of the children of men Are Fully Set to do evil. Eccles. 8.11. Unto the horse belongeth a whip, and to the Ass a bridle, and a rod to the Fools back. Curae 26.3.
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And can there be greater Monsters in humane society, then such sword-men against authority, and Headsmen to Kings? no, these are the worst eyes that can be in the head of a Nation,
And can there be greater Monsters in humane society, then such swordmen against Authority, and Headsmen to Kings? no, these Are the worst eyes that can be in the head of a nation,
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not onely when an excellent title, but excellent Majesty is added to him. Dan. 4.36. not onely when the Land is the Land of his inheritance, but the Land of his Dominion. 2 Chron. 8.6.
not only when an excellent title, but excellent Majesty is added to him. Dan. 4.36. not only when the Land is the Land of his inheritance, but the Land of his Dominion. 2 Chronicles 8.6.
when he doth rule over men. 2 Sam. 23.3. It is not the Crown, but the Crown-right, which doth make a King, otherwise Kingship is but nobilis servitus, a noble kind of servitude.
when he does Rule over men. 2 Sam. 23.3. It is not the Crown, but the Crown-right, which does make a King, otherwise Kingship is but nobilis Servitus, a noble kind of servitude.
Therefore was it said of Vespasian, that when newes was brought him concerning the accidents which had happened to Vitellius, that a certain Majesty arose in his countenance, which was never seen before, which did fore-tell, that ere long he should be Emperour.
Therefore was it said of Vespasian, that when news was brought him Concerning the accidents which had happened to Vitellius, that a certain Majesty arose in his countenance, which was never seen before, which did foretell, that ere long he should be Emperor.
If I be a Father where is my honour? So if there be a King, where is his Royalty? Those things, which do immediately pertain to a King should have an inherent dignity in them, yea, it is not fitting reliquias Regis jacere inhonoratas, that the very Reliques of a King should remain without honour,
If I be a Father where is my honour? So if there be a King, where is his Royalty? Those things, which do immediately pertain to a King should have an inherent dignity in them, yea, it is not fitting Reliquias Regis jacere inhonoratas, that the very Relics of a King should remain without honour,
because he was not present in the beginning of the year to take the solemn Oath to the Emperour, nor did appear at the publication of the publick vowes for his health.
Because he was not present in the beginning of the year to take the solemn Oath to the Emperor, nor did appear At the publication of the public vows for his health.
& the person of a King most reverenced. Wherefore doth the Scripture say, Fear God, and honour the King, 1 Pet. 2.17. but that God would have a King to be honoured, as well as himself to be feared? There was a custome in Lacedemonia that men should rise up to none but the King, and the Ephori, and doubtlesse a distinct veneration do belong to Kings.
& the person of a King most reverenced. Wherefore does the Scripture say, fear God, and honour the King, 1 Pet. 2.17. but that God would have a King to be honoured, as well as himself to be feared? There was a custom in Lacedaemonian that men should rise up to none but the King, and the Ephori, and doubtless a distinct veneration do belong to Kings.
and a bow and arrowes on the other side of his Throne, to shew that they which did wound the Kings honour were fit to be dispatched out of the world, and I think that our Kings have a Scepter,
and a bow and arrows on the other side of his Throne, to show that they which did wound the Kings honour were fit to be dispatched out of the world, and I think that our Kings have a Sceptre,
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An arrogant Courtier, or an insolent Statesman that is too bold with the Kings power is next to a Rebel, which doth fight against him with an armed hand.
an arrogant Courtier, or an insolent Statesman that is too bold with the Kings power is next to a Rebel, which does fight against him with an armed hand.
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Periculosum semper est nomen privati hominis supra principis attolli, It is ever perillous for the name of any private man to be equalled, or preferred before the Prince.
Periculosum semper est Nome Private hominis supra principis attolli, It is ever perilous for the name of any private man to be equaled, or preferred before the Prince.
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Quam tuta navigatio est, ubi nautae gubernatori non pareant? what safe sayling is there where the Mariners do not obey the Ship-Master? Contempt is as great a seeds-man of rebellion as hatred,
Quam Tuta navigatio est, ubi Nautae gubernatori non pareant? what safe sailing is there where the Mariners do not obey the Ship-Master? Contempt is as great a seedsman of rebellion as hatred,
It was contempt which raised up Arsaces against Sardanapalus, Dion against Dionysius, Cyrus against Astyages, and Senthes against Amadocus, oh it is an heavy thing when, — subversa jacebit Pristina Majestas soliorum, —
It was contempt which raised up Arsaces against Sardanapalus, Dion against Dionysius, Cyrus against Astyages, and Senthes against Amadocus, o it is an heavy thing when, — subversa jacebit Pristina Majestas soliorum, —
as if a Quayle were the bird of birds, now one of these Quayles fighting with many birds remaining Conquerour over all, Erotheus the Procuratour of Egypt bought,
as if a Quail were the bird of Birds, now one of these Quails fighting with many Birds remaining Conqueror over all, Erotheus the Procurator of Egypt bought,
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and saw the Princes but onely giving counsell for things to be done, & the people decreeing all, he cried out, Oh Commonwealth in a short time coming to ruin, where the Princes propound things, and the people determine them!
and saw the Princes but only giving counsel for things to be done, & the people decreeing all, he cried out, O Commonwealth in a short time coming to ruin, where the Princes propound things, and the people determine them!
and neglected? would a master of the anvile, or the awle, or the frippery wares be thus used? Let every one then have his right, honour to whom honour belongeth, Royalty to whom Royalty belongeth.
and neglected? would a master of the anvil, or the awl, or the frippery wares be thus used? Let every one then have his right, honour to whom honour belongeth, Royalty to whom Royalty belongeth.
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He is never a compleat King, till there be inconcussa libertas, unshaken liberty in governing. Leo ubicunque est, Leo est, A Lion wheresoever he be, he is a Lion;
He is never a complete King, till there be Inconcussa Libertas, unshaken liberty in governing. Leo ubicunque est, Leo est, A lion wheresoever he be, he is a lion;
The King must give the word to the whole Nation, all must incline to follow him. Judg. 9.3. they must be at his bidding. 1 Sam. 22.14. At his word they must go out, and at his word they must come in. Num. 27.21. They must move forward, & backward, as he doth give the charge A resplendent King is he which is Imperial, which is powerfull in having his Mandates observed, This is a King in his beauty.
The King must give the word to the Whole nation, all must incline to follow him. Judges 9.3. they must be At his bidding. 1 Sam. 22.14. At his word they must go out, and At his word they must come in. Num. 27.21. They must move forward, & backward, as he does give the charge A resplendent King is he which is Imperial, which is powerful in having his Mandates observed, This is a King in his beauty.
the Hebricians doe derive beauty from congruity, so that which do come short of the just aptitudes doth suffer an high diminution in the nature and honour of a blessing.
the Hebricians do derive beauty from congruity, so that which do come short of the just aptitudes does suffer an high diminution in the nature and honour of a blessing.
do not the Scripture speak of such unhappy blessings? yes, of houses without a man, 9. Is. 6. of a womb, but barren, 9. Hos. 14. of sheep without a shepheard. Num. 27.17.
do not the Scripture speak of such unhappy blessings? yes, of houses without a man, 9. Is. 6. of a womb, but barren, 9. Hos. 14. of sheep without a shepherd. Num. 27.17.
For they shall prevail no longer, but their madnesse shall be made manifest to all men. 2 Tim. 3.9. The thorne, and the thistle may come upon your Altars. Hos. 10.8.
For they shall prevail no longer, but their madness shall be made manifest to all men. 2 Tim. 3.9. The thorn, and the thistle may come upon your Altars. Hos. 10.8.
for I do read that God does turn many blessings into curses. Mal. 2.2. NONLATINALPHABET, NONLATINALPHABET. To a man that is now called shiningly happy there may instantly come sad changes.
for I do read that God does turn many blessings into curses. Malachi 2.2.,. To a man that is now called shiningly happy there may instantly come sad changes.
Alexander wrot letters in the height of his fortunes to Antipater by a Messenger called Athlius, Diogenes standing by when the letters were delivered, what saith he, doth Alexander send letters by Athlius? this doth shew that he will be unfortunate,
Alexander wrote letters in the height of his fortune's to Antipater by a Messenger called Athlius, Diogenes standing by when the letters were Delivered, what Says he, does Alexander send letters by Athlius? this does show that he will be unfortunate,
else they may be too hot for thy hands, thou maist drink poyson in a sweet draught, thou maist swallow down a hook with the bait, the moth may be got into them, the line of confusion may be stretched over them;
Else they may be too hight for thy hands, thou Mayest drink poison in a sweet draught, thou Mayest swallow down a hook with the bait, the moth may be god into them, the line of confusion may be stretched over them;
a mishapen blessing is like Moah, a vessell wherein there is no pleasure. Jer. 48.38. God does not alwayes promote men to afford them true felicity, no, he raises up men for a while at last to make their image despised. Psal. 73.20.
a Misshapen blessing is like Moah, a vessel wherein there is no pleasure. Jer. 48.38. God does not always promote men to afford them true felicity, no, he raises up men for a while At last to make their image despised. Psalm 73.20.
and sparkling fires, to a cold, dark place, where there shall be neither coals to warm them, nor light to sit by. Is. 47.14. See then how a curse may pursue you after all the prosperity that ye have enjoyed;
and sparkling fires, to a cold, dark place, where there shall be neither coals to warm them, nor Light to fit by. Is. 47.14. See then how a curse may pursue you After all the Prosperity that you have enjoyed;
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if ye want the comelinesse of a blessing, ye want the comfort of it, as here it was not enough for God to present as a blessing to his dearest people, that they should have liberty with their eyes to see a King,
if you want the comeliness of a blessing, you want the Comfort of it, as Here it was not enough for God to present as a blessing to his dearest people, that they should have liberty with their eyes to see a King,
Secondly, this doth shew unto us, that God can give us beautifull blessings, Oh how plenteous is the goodnesse that thou hast laid up in store for them that fear thee!
Secondly, this does show unto us, that God can give us beautiful blessings, O how plenteous is the Goodness that thou hast laid up in store for them that Fear thee!
Light is sown for the righteous, Ps. 97.11. Arise oh Jerusalem and be bright, Is. 60.1. for Gods face do shine upon his servants, and his candle do so shine upon their heads that their very pathes do shine, the beauty of the Lord their God is upon them. Ps. 90.17. yea their name is spread among the heathen, for their beauty, and they are made perfect through his beauty. Ezech. 16.14. Gods blessings give them a fair neck. Hos. 10.11. make their faces purer then snow, whiter then milk, more ruddy then Rubies, or the polished Saphir. Lam. 4.7. yea they are so adorned, and decked, as if they had a beautifull Crown upon their heads. Ezech. 16.12. oh then that we would serve God in the beauty of holinesse;
Light is sown for the righteous, Ps. 97.11. Arise o Jerusalem and be bright, Is. 60.1. for God's face do shine upon his Servants, and his candle do so shine upon their Heads that their very paths do shine, the beauty of the Lord their God is upon them. Ps. 90.17. yea their name is spread among the heathen, for their beauty, and they Are made perfect through his beauty. Ezekiel 16.14. God's blessings give them a fair neck. Hos. 10.11. make their faces Purer then snow, Whiter then milk, more ruddy then Rubies, or the polished Saphir. Lam. 4.7. yea they Are so adorned, and decked, as if they had a beautiful Crown upon their Heads. Ezekiel 16.12. o then that we would serve God in the beauty of holiness;
what amiable blessings might we enjoy under him? for, How great is his goodnesse! and how great is his beauty! Zach. 9.17. that is, the goodnesse of his mercies, and the beauty of his benefits;
what amiable blessings might we enjoy under him? for, How great is his Goodness! and how great is his beauty! Zach 9.17. that is, the Goodness of his Mercies, and the beauty of his benefits;
The hand of the Lord is upon all them that seek him in goodnesse. Ezra 8.22. they which seek the Lord want nothing that is good. Ps. 34.10. He giveth to all men liberally, and reproacheth no man. James 1.5. He loadeth us with benefits. Ps. 68.19. he will pour out blessings till there shall be no room to receive them. Mal. 3.10.
The hand of the Lord is upon all them that seek him in Goodness. Ezra 8.22. they which seek the Lord want nothing that is good. Ps. 34.10. He gives to all men liberally, and Reproacheth no man. James 1.5. He loadeth us with benefits. Ps. 68.19. he will pour out blessings till there shall be no room to receive them. Malachi 3.10.
They which diligently obey the voice of the Lord, and observe, and do all his Commandments, all these blessings shall come upon them, and overtake them.
They which diligently obey the voice of the Lord, and observe, and do all his commandments, all these blessings shall come upon them, and overtake them.
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and they shall be afraid of them, Deut. 28.10. or as it in Is. 61.9. Their seed shall be known amongst the Gentiles, and their buds amongst the people.
and they shall be afraid of them, Deuteronomy 28.10. or as it in Is. 61.9. Their seed shall be known among the Gentiles, and their buds among the people.
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As Plutarch reports of Timoleon that he rejoyced tam immensam mult it udinem hominum vitam agere beatam suâ opera, that such a multitude of men lived an happy life by his means;
As Plutarch reports of Timoleon that he rejoiced tam immensam mult it udinem hominum vitam agere Beatific suâ opera, that such a multitude of men lived an happy life by his means;
Oh then that ye would serve God, what might ye not receive of his bounty? ye might mount upon the high places of the earth, the Crownes might then be to Helem.
O then that you would serve God, what might you not receive of his bounty? you might mount upon the high places of the earth, the Crowns might then be to Helem.
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The golden phial with rich treasure which Aemilius bestowed upon Tubero for his service in the war against Perseus; the golden hand which Boleslaus the thrid of Hungary gave unto Zelislaus for a hand which he had lost in a fight against the Moravians;
The golden phial with rich treasure which Aemilius bestowed upon Tubero for his service in the war against Perseus; the golden hand which Boleslaus the thrid of Hungary gave unto Zelislaus for a hand which he had lost in a fight against the Moravians;
the golden bullock, which Lucius Minutius received for destroying Sp. Melius; the high priviledges, and presents which Cyrus sent to the Arimaspi for their relieving him at an exigent;
the golden bullock, which Lucius Minutius received for destroying Spa Better; the high privileges, and presents which Cyrus sent to the Arimaspi for their relieving him At an exigent;
But here is our basenesse, that we look for every thing that is beautifull, but will do nothing which is beautifull, where is our beautifull repentance, innocency, devotion, watchfulnesse, meditation? alas no, the Apostle may say, If any things be comely, seek after those things, but we are not for these venust,
But Here is our baseness, that we look for every thing that is beautiful, but will do nothing which is beautiful, where is our beautiful Repentance, innocency, devotion, watchfulness, meditation? alas no, the Apostle may say, If any things be comely, seek After those things, but we Are not for these venust,
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Oh ye must fetch welfare into the Nation with your watery eyes, and bended knees, and mortified brests, and cleansed consciences, and regenerate fruits;
O you must fetch welfare into the nation with your watery eyes, and bent knees, and mortified breasts, and cleansed Consciences, and regenerate fruits;
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and sacrilegious possessions, build Hospitals, erect Colledges, found Churches, free your shops from fraud, and your Tribunals from bribery, have less pride,
and sacrilegious possessions, built Hospitals, erect Colleges, found Churches, free your shops from fraud, and your Tribunals from bribery, have less pride,
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and more charity amongst you, what a glorious Kingdom might ye here have? Is not the Kingdom so happy as ye could wish it to be? then leave accusing of Governours,
and more charity among you, what a glorious Kingdom might you Here have? Is not the Kingdom so happy as you could wish it to be? then leave accusing of Governors,
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and prescribing of rules, and prosecuting your seditious bents, and settle the Nation upon the first foundation stone upon which it was called a Reformed Church.
and prescribing of rules, and prosecuting your seditious bents, and settle the nation upon the First Foundation stone upon which it was called a Reformed Church.
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I believe those blessed Martyis had in them more purity, then all the Saints that have come after them, it is no good manners to say that the fore-Fathers wanted a little of the childrens wit, or integrity.
I believe those blessed Martyis had in them more purity, then all the Saints that have come After them, it is no good manners to say that the fore-Fathers wanted a little of the Children's wit, or integrity.
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I would think to see a prime Kingdom, if I could see the primitive Protestant. There were never such fervent Preachers since, neither can we find such Zelots.
I would think to see a prime Kingdom, if I could see the primitive Protestant. There were never such fervent Preachers since, neither can we find such Zealots.
even a King in his beauty. Thine eyes shall see the King in his Beauty, Thirdly, this doth shew that there is no Governour amiable, which doth want Beauty.
even a King in his beauty. Thine eyes shall see the King in his Beauty, Thirdly, this does show that there is no Governor amiable, which does want Beauty.
or Monster like unto a wicked Ruler, When the wicked are in authority the people sigh. Prov. 29.2. oh it is a wofull thing when Princes are rebellions, and companions of thieves. Is. 1.23. for then They hunt every man his brother with a net. Micah. 7.2. and The wicked devoureth the man that is more righteous then himself. Hab. 1.13. They pant after the dust of the earth over the head of the poor, and turn aside the way of the meek. Amos 2.7. They drink up the deep waters, and fowle the rest with their feet. Ezech. 34.18. In their skirts is found the Bloud of the souls of poor Innocents. Jer. 2.34. When wicked men rise up men hide themselves. Prov. 28.28. There is a lamentation upon the house-tops. Jer. 48.38. All faces gather blackness. Jocl 2.8. They eat their bread with quaking, and drink their water with trembling. Ezek. 12.28. Their nights of pleasure are turned into fear. Is. 21.4. and well may they, for not man seemeth then to be the Ruler, but some savage Beast, a Leopard watcheth over the Cities. Jer. 5.6.
or Monster like unto a wicked Ruler, When the wicked Are in Authority the people sighs. Curae 29.2. o it is a woeful thing when Princes Are rebellions, and Sodales of thieves. Is. 1.23. for then They hunt every man his brother with a net. micah. 7.2. and The wicked devoureth the man that is more righteous then himself. Hab. 1.13. They pant After the dust of the earth over the head of the poor, and turn aside the Way of the meek. Amos 2.7. They drink up the deep waters, and fowl the rest with their feet. Ezekiel 34.18. In their skirts is found the Blood of the Souls of poor Innocents. Jer. 2.34. When wicked men rise up men hide themselves. Curae 28.28. There is a lamentation upon the housetops. Jer. 48.38. All faces gather blackness. Joel 2.8. They eat their bred with quaking, and drink their water with trembling. Ezekiel 12.28. Their nights of pleasure Are turned into Fear. Is. 21.4. and well may they, for not man seems then to be the Ruler, but Some savage Beast, a Leopard watches over the Cities. Jer. 5.6.
Then nihil absurdum, quod utile, nothing is absurd, that is profitable, and inimicissimi sunp qui libertati patrocinantur, They are counted most spightfull against authority which do defend their liberty.
Then nihil absurdum, quod utile, nothing is absurd, that is profitable, and inimicissimi sunp qui Liberty patrocinantur, They Are counted most spiteful against Authority which do defend their liberty.
then they sprinkle (with Mithridates their hospital gods) with bloud, and with Vitellius they think no odour upon earth so sweet as the smell of an enemies carkasse.
then they sprinkle (with Mithridates their hospital God's) with blood, and with Vitellius they think no odour upon earth so sweet as the smell of an enemies carcase.
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and a Crocodilt, Whensoever ye have such Usurpers enter your houses look to have your keyes wrung out of your hands, whensoever such Executioners come expect nothing but the losse of your necks.
and a Crocodilt, Whensoever you have such Usurpers enter your houses look to have your keys wrung out of your hands, whensoever such Executioners come expect nothing but the loss of your necks.
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and a refuge from the tempest, as rivers of water in a dry place, and as the shadow of a rock in a weary Land, the eyes of the seeing shall not be shut,
and a refuge from the tempest, as Rivers of water in a dry place, and as the shadow of a rock in a weary Land, the eyes of the seeing shall not be shut,
even the work of justice, and quietnesse, and assurance, for ever, yea the people shall dwell in the tabernacle of peace and in sure dwellings, and safe resting-places.
even the work of Justice, and quietness, and assurance, for ever, yea the people shall dwell in the tabernacle of peace and in sure dwellings, and safe resting-places.
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for a good King how beneficial is he? A King by iudgement maintaineth the Countrey. Pro. 29.4. for he knoweth that he is therefore constituted King, that he might do equity, and righteousnesse 1. Kings. 10.9.
for a good King how beneficial is he? A King by judgement maintaineth the Country. Pro 29.4. for he Knoweth that he is Therefore constituted King, that he might do equity, and righteousness 1. Kings. 10.9.
and that his people under him may lead a peaceable, and a quiet life in all godlinesse, and honesty. I. Tim. 2.2. This is a good King, and indeed his worth, and value is scarcely known;
and that his people under him may led a peaceable, and a quiet life in all godliness, and honesty. I Tim. 2.2. This is a good King, and indeed his worth, and valve is scarcely known;
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A good King is like a good Spring, a good mine, a good corner-stone, a good Magazine, a good Angel, which made Aristotle to say, that it were better for a City to be governed by the best man,
A good King is like a good Spring, a good mine, a good cornerstone, a good Magazine, a good Angel, which made Aristotle to say, that it were better for a city to be governed by the best man,
Which made Paulus Jovius to say that Kings had distinct eyes from other men, because they look out with their Princely eyes minding onely the general benefit.
Which made Paulus Jovius to say that Kings had distinct eyes from other men, Because they look out with their Princely eyes minding only the general benefit.
Such a Prince doth remedy the errours of former Governments, as Micerinus did the high enormities of Cheops, and Chephren which reigned before him in Aegypt.
Such a Prince does remedy the errors of former Governments, as Micerinus did the high enormities of Cheops, and Chephren which reigned before him in Egypt.
In such an ones Government people leave groaning, and there are nothing but laeta & fausta, pleasant and delightfull things to be seen, at it was said of Sitalces; or all grievances being removed, the Nation liveth NONLATINALPHABET, without fear,
In such an ones Government people leave groaning, and there Are nothing but Laeta & Fausta, pleasant and delightful things to be seen, At it was said of Sitalces; or all grievances being removed, the nation lives, without Fear,
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That Prince is so honoured by the people, that like another L. Pifo because he had done all things for the welfare of the Nation he shall be sirnamed Frugi, the Profitable, yea, there are prayers made by the whole Land, that such an one may not dye childlesse,
That Prince is so honoured by the people, that like Another L. Pifo Because he had done all things for the welfare of the nation he shall be surnamed Frugi, the Profitable, yea, there Are Prayers made by the Whole Land, that such an one may not die childless,
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he hath a listening ear to just petitions, but not to pragmatical motions; his heart is set upon nothing more then repairing decayed places, and erecting Monuments;
he hath a listening ear to just petitions, but not to pragmatical motions; his heart is Set upon nothing more then repairing decayed places, and erecting Monuments;
Now is not the presence of such a King an Heavenly present? hath the rich hand of God a dearer pledge of favour to bestow upon his Bosome friends? are all the splendid Spectacles of a Kingdom like to the face of such a Prince? no, doubtlesse he doth surpasse them all as far as light doth excell darknesse;
Now is not the presence of such a King an Heavenly present? hath the rich hand of God a Dearer pledge of favour to bestow upon his Bosom Friends? Are all the splendid Spectacles of a Kingdom like to the face of such a Prince? no, doubtless he does surpass them all as Far as Light does excel darkness;
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oh then how may all his Subjects have delight under his shadow, and clap their hands together that they sive to see such happy dayes, his name may be pleasure, his Reign Triumph,
o then how may all his Subject's have delight under his shadow, and clap their hands together that they sive to see such happy days, his name may be pleasure, his Reign Triumph,
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Fifthly, this doth reprove the blind rage of a Conspiratour in opposing such a King, he doth strike at the Beauty of the Land. For is there a King in his Beauty? then why do such an one endeavour to pluck away from the eyes of a Nation the most glorious sight that can be beheld? What would such people have? when will they be contented? wherein shall they find satisfaction? is there any thing upon earth, which can keep them long quiet? for except they would have their own wills, be Lords of all Titles, Procuratours for all general affairs, Dictatours to rule all by themselves, hold the helm of States in their hands, order Gods Providence, hold no Crown fit to be worn,
Fifthly, this does reprove the blind rage of a Conspirator in opposing such a King, he does strike At the Beauty of the Land. For is there a King in his Beauty? then why do such an one endeavour to pluck away from the eyes of a nation the most glorious sighed that can be beheld? What would such people have? when will they be contented? wherein shall they find satisfaction? is there any thing upon earth, which can keep them long quiet? for except they would have their own wills, be lords of all Titles, Procurators for all general affairs, Dictators to Rule all by themselves, hold the helm of States in their hands, order God's Providence, hold no Crown fit to be worn,
What? are they weary of a Banquet? doth a calm offend them? is Sun-shine grievous to them? is a gemme troublesome to them to enjoy? is a King in his Beauty vexations to them to see? alas poor sick eyes,
What? Are they weary of a Banquet? does a Cam offend them? is Sunshine grievous to them? is a gem troublesome to them to enjoy? is a King in his Beauty vexations to them to see? alas poor sick eyes,
and litigious, refractary spirits, it is pity that ye were not all Secretaries of State, and that God did not send his Decrees to you to have your pregnant approbation.
and litigious, refractory spirits, it is pity that you were not all Secretary's of State, and that God did not send his Decrees to you to have your pregnant approbation.
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and that they which cannot govern themselves must be continually querulous against Rulers. Ye take too much upon you said Corah and his complices. Num. 16.3. Why hast served us thus? said the men of Ephraim to Gideon, and they chode with him sharply. Judges 8.1. How shall he save us? and they despised him, and brought him no presents. 1 Sam. 10.27.
and that they which cannot govern themselves must be continually querulous against Rulers. You take too much upon you said Corah and his accomplices. Num. 16.3. Why hast served us thus? said the men of Ephraim to gideon, and they chode with him sharply. Judges 8.1. How shall he save us? and they despised him, and brought him no presents. 1 Sam. 10.27.
See thy matters are good and righteous, but there is no man deputed of the King to hear thee, oh that I were made a Judge in the Land, that every man which hath any matter,
See thy matters Are good and righteous, but there is no man deputed of the King to hear thee, o that I were made a Judge in the Land, that every man which hath any matter,
and the Court of Lysimachus must be found fault with, because there were none but disyllabic, men with two syllables in their names (as Bythes, Paris, &c.) which had all the authority under him.
and the Court of Lysimachus must be found fault with, Because there were none but disyllabic, men with two syllables in their names (as Bythes, paris, etc.) which had all the Authority under him.
Christians ye are not, are ye men? what ye live in a Country, to appal a Country? to trouble her peace? wast her treasure? to deprive her of the light of her eyes? what is a family without a Master? what is a Kingdom without a King? Repent then for what ye have done,
Christians you Are not, Are you men? what you live in a Country, to appal a Country? to trouble her peace? wast her treasure? to deprive her of the Light of her eyes? what is a family without a Master? what is a Kingdom without a King? repent then for what you have done,
What have ye to do to be States-men? follow your callings, and look to take the enormities out of your own lives, what are ye to meddle with errours of Government? no, leave politicks to others,
What have you to do to be Statesmen? follow your callings, and look to take the enormities out of your own lives, what Are you to meddle with errors of Government? no, leave politics to Others,
and Guardians? The Lawes of God allow no such authority, and it is but a State inchantment to say that the fundamental Lawes of this Kingdome have impowred any to call a King to a violent account.
and Guardians? The Laws of God allow no such Authority, and it is but a State enchantment to say that the fundamental Laws of this Kingdom have empowered any to call a King to a violent account.
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Sixthly, this serves to exhort all good Subjects not to disfigure the face of Majesty, for if the Beauty of a King be the brightest thing, that a Nations eyes can be fixed upon,
Sixthly, this serves to exhort all good Subject's not to disfigure the face of Majesty, for if the Beauty of a King be the Brightest thing, that a nations eyes can be fixed upon,
and plead for it, but I find likewise, and am an Advocate, that there may be Hammelech Melech, The Right of a King, 1 Sam. 8.11. it is a Right of great antiquity, no fundamental Law can vy Seniority with it;
and plead for it, but I find likewise, and am an Advocate, that there may be Hammelech Melech, The Right of a King, 1 Sam. 8.11. it is a Right of great antiquity, no fundamental Law can vy Seniority with it;
no, multorum festorum Jovis glandes comedit, it doth derive the pedigree 4. Nannaso, there are antiquiores dipththerae to be brought for it, indeed it is as ancient as the Institution,
no, multorum Festivals Jovis glands comedit, it does derive the pedigree 4. Nannaso, there Are antiquiores dipththerae to be brought for it, indeed it is as ancient as the Institution,
I do not say the King should have all, I know to the contrary, but I say that the King should have his own, none ought to say to the contrary, especially,
I do not say the King should have all, I know to the contrary, but I say that the King should have his own, none ought to say to the contrary, especially,
but I say then that they are in wrath, for there is a great distance of time between Samuel, and Hosee, and between Saul, and Jeroboam. Kingdomes may have their particular Constitutions in accidental things which do belong to a King,
but I say then that they Are in wrath, for there is a great distance of time between Samuel, and Hosea, and between Saul, and Jeroboam. Kingdoms may have their particular Constitutions in accidental things which do belong to a King,
and what is he, but a Ghost without life, a meer Phantasme, and Apparition? How can he do any thing that is Kingly, either in setling Religion, protecting the Church, administring justice, making leagues, drawing his people to Humiliation for their sins, in maintaining the liberties of his people at home,
and what is he, but a Ghost without life, a mere Phantasm, and Apparition? How can he do any thing that is Kingly, either in settling Religion, protecting the Church, administering Justice, making leagues, drawing his people to Humiliation for their Sins, in maintaining the Liberties of his people At home,
nor birth-right, Crown-right, nor priviledge Prerogative, for then the judgement in Aegypt is fallen upon the Land, that the lean kine have eaten up the fat, and what then but a famine can be expected? The people may be amiable,
nor birthright, Crown-right, nor privilege Prerogative, for then the judgement in Egypt is fallen upon the Land, that the lean kine have eaten up the fat, and what then but a famine can be expected? The people may be amiable,
And how will Natives then disregard such a King? and how will Forreigners insult over him? he shall be able to act nothing neither at home, nor abroad.
And how will Natives then disregard such a King? and how will Foreigners insult over him? he shall be able to act nothing neither At home, nor abroad.
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The thick smoak in the form of a cloud which was raised by one burning of beanes might more terrify Charles the fifth, and Francis the first at Villafrank, they thinking that a Navy of the Turks had been coming,
The thick smoke in the from of a cloud which was raised by one burning of beans might more terrify Charles the fifth, and Francis the First At Villafrank, they thinking that a Navy of the Turks had been coming,
and the very dead statue of Alexander at the Temple of Apollo at Delphos might make Cassander sooner tremble then the presence of a King will beget awe or reverence in such a Nation.
and the very dead statue of Alexander At the Temple of Apollo At Delphos might make Cassander sooner tremble then the presence of a King will beget awe or Reverence in such a nation.
It is convenient I confesse that Kings should have Counsellers, for in the multitude of Counsellers there is health ( Salomon the wise was not without them) but then these Counsellours must not be Compellers, the King must be the Head of the Counsel, a King must not be subjected to their excentrical humours (if any such things should happen) or to their self-willed,
It is convenient I confess that Kings should have Counsellers, for in the multitude of Counsellers there is health (Solomon the wise was not without them) but then these Counsellors must not be Compellers, the King must be the Head of the Counsel, a King must not be subjected to their excentrical humours (if any such things should happen) or to their self-willed,
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or reject what in his Princely wisdome he thinks fitting, for constraining advise belongs rather to headstrong, surly Subjects, then to true Counsellours.
or reject what in his Princely Wisdom he thinks fitting, for constraining Advice belongs rather to headstrong, surly Subject's, then to true Counsellors.
Non per regulas juris communis tenetur sequi eorum consilium, quos adhibet consilio, The King is not tyed by the rules of common justice to follow their Counsel, whom he doth admit to Counsel, no ordinary Client is limited to this.
Non per regulas Juris Communis tenetur sequi Their consilium, quos adhibet consilio, The King is not tied by the rules of Common Justice to follow their Counsel, whom he does admit to Counsel, no ordinary Client is limited to this.
How is it the Kings honour to search out a thing. Prov. 25.2. if the Kings heart must ly in other mens brests? why do David say, Give thy judgements to the King. Ps. 72.1.
How is it the Kings honour to search out a thing. Curae 25.2. if the Kings heart must lie in other men's breasts? why do David say, Give thy Judgments to the King. Ps. 72.1.
Then the Land hath lost her Liberty, and he himself may lose his Crown. For though noble Counsellours disdain to give any Counsel but according to honour and conscience,
Then the Land hath lost her Liberty, and he himself may loose his Crown. For though noble Counsellors disdain to give any Counsel but according to honour and conscience,
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and people be to seek the Kings face, and to listen to the Divine sentence that is to come out of his lips, if he be to sit as chief, and to dwell like a King in an Army, if he be to send forth the Decrees, and Nations be to bow down before him, if young men ought to hide themselves from him,
and people be to seek the Kings face, and to listen to the Divine sentence that is to come out of his lips, if he be to fit as chief, and to dwell like a King in an Army, if he be to send forth the Decrees, and nations be to bow down before him, if young men ought to hide themselves from him,
and to open their mouthes for him as for the latter raine, then surely the best Councel, the great Councel of a Kingdom is not circumscriptive to a King.
and to open their mouths for him as for the latter rain, then surely the best Council, the great Council of a Kingdom is not circumscriptive to a King.
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or the protection of the innocent, the obedience of Subjects at home, or the dread of Forraigners abroad, the duty that ye require from your children,
or the protection of the innocent, the Obedience of Subject's At home, or the dread of Foreigners abroad, the duty that you require from your children,
or the reverence that ye expect from Inferiours, the peace of the Kingdom, or the prosperity of the Kingdom carry any authority with you, let the last word be spoken, that may tend to the disparagement of the Kings dignity,
or the Reverence that you expect from Inferiors, the peace of the Kingdom, or the Prosperity of the Kingdom carry any Authority with you, let the last word be spoken, that may tend to the disparagement of the Kings dignity,
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Let us say we will go together to the Kings Court, and go together to the Kings Chappel, that we will join together in allegiance, and join together in worship;
Let us say we will go together to the Kings Court, and go together to the Kings Chapel, that we will join together in allegiance, and join together in worship;
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Let it be our ambition to strive, that we may be the most devoted people to a King, to be the Nation of Loyalty, the Island that will set up a magnificent King, that no Subjects upon earth shall pay such Homage to a Soveraign, as the English Protestant.
Let it be our ambition to strive, that we may be the most devoted people to a King, to be the nation of Loyalty, the Island that will Set up a magnificent King, that no Subject's upon earth shall pay such Homage to a Sovereign, as the English Protestant.
for there is no greater delight and dignity to a Country then to have a King exalted, the blessing and Beauty of a Kingdom is to see a King in his Beauty, for Thine eyes shall see the King in his Beauty.
for there is no greater delight and dignity to a Country then to have a King exalted, the blessing and Beauty of a Kingdom is to see a King in his Beauty, for Thine eyes shall see the King in his Beauty.
neither high-wayes, nor high Rulers, fields nor Forrests, Cities nor Castles were secure, but our wards and our woods, our heritages and our honours, our labours and our lawes, our reputations and our religion, our beasts and our beds, our tillage and our Tables, our Tabernacles and our Temples, our backs and our necks were subject to the fury of our Adversaries,
neither highways, nor high Rulers, fields nor Forests, Cities nor Castles were secure, but our wards and our woods, our heritages and our honours, our labours and our laws, our reputations and our Religion, our beasts and our Beds, our tillage and our Tables, our Tabernacles and our Temples, our backs and our necks were Subject to the fury of our Adversaries,
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and we were ready to ly down in our confusion, for when any gave us comfortable words to expect yet happier, we accounted them. — velut aegri somnia vana,
and we were ready to lie down in our confusion, for when any gave us comfortable words to expect yet Happier, we accounted them. — velut Sick somnia Vana,
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and Hezekiah, desired Hezekiah, admired Hezekiah, Hezekiah the King of high preservations, Hezekiah the King of conspicuous qualifications doth appear, we may carve the whole Text, graven in capital Letters, golden Characters,
and Hezekiah, desired Hezekiah, admired Hezekiah, Hezekiah the King of high preservations, Hezekiah the King of conspicuous qualifications does appear, we may carve the Whole Text, graved in capital Letters, golden Characters,
Oh Heaven hath presented to us this sight, this is the Object of Miracles. We may draw nigh, and see this great sight. Exod. 3.2. Hath this been done before, or in the dayes of your Fathers? Joel 1.2. no there hath not been the like, neither shall there to many generations, we may count it as one of the chief of the wayes of God;
O Heaven hath presented to us this sighed, this is the Object of Miracles. We may draw High, and see this great sighed. Exod 3.2. Hath this been done before, or in the days of your Father's? Joel 1.2. no there hath not been the like, neither shall there to many generations, we may count it as one of the chief of the ways of God;
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now with Hezekiah, he may see the Land afar off, and walk upon the length and bredth of the Land. Who hath heard such a thing? who hath seen such things? Is. 66.8. doubtlesse that in Num. 23.23.
now with Hezekiah, he may see the Land afar off, and walk upon the length and breadth of the Land. Who hath herd such a thing? who hath seen such things? Is. 66.8. doubtless that in Num. 23.23.
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An Hereditary King, an Orthodoxe King, a Compleat King, what can the eye of the Nation look upon with more satisfaction? no, Our eyes do see a King in his Beauty;
an Hereditary King, an Orthodox King, a Complete King, what can the eye of the nation look upon with more satisfaction? no, Our eyes do see a King in his Beauty;
we were never happy before he came, we are unhappy, if we know not how happy we are since his coming, he hath redeemed us out of errour, out of bondage, out of despair.
we were never happy before he Come, we Are unhappy, if we know not how happy we Are since his coming, he hath redeemed us out of error, out of bondage, out of despair.
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and the ficklest Reverencers of a King? what still squint-eyed, rank-breathed, half-hearted? still Censurers, Malecontents, Mutiners? Send for Senacherib then again,
and the ficklest Reverencers of a King? what still squint-eyed, rank-breathed, half-hearted? still Censurers, Malecontents, Mutineers? Send for Sennacherib then again,
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But oh beloved were we sick for a King, and are any now weary of him? no, very Esau me think should fall upon the neck of such a Jacob, & weep at the meeting;
But o Beloved were we sick for a King, and Are any now weary of him? no, very Esau me think should fallen upon the neck of such a Jacob, & weep At the meeting;
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Oh therefore let every Subject in the Realme know their own King, their lawfull King, and give him cordial respect, faithfull obedience, and an eminency of affection.
O Therefore let every Subject in the Realm know their own King, their lawful King, and give him cordial respect, faithful Obedience, and an eminency of affection.
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and sing for joy, that after so many dismal sights, we have eyes in our heads to see this one sight, this onely sight, this reviving, ravishing sight,
and sing for joy, that After so many dismal sights, we have eyes in our Heads to see this one sighed, this only sighed, this reviving, ravishing sighed,
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but there should happen to be new flames, new wars, let all faithful Subjects be dismembred rather then one Member of his Sacred Person should be wounded,
but there should happen to be new flames, new wars, let all faithful Subject's be dismembered rather then one Member of his Sacred Person should be wounded,
and let every loyal Hand in the three Nations be cut off, rather then the traiterous hand should touch his Royal Head. For if we should be deprived again of the King in his Beauty, the Beauty of the Land is gone,
and let every loyal Hand in the three nations be Cut off, rather then the traitorous hand should touch his Royal Head. For if we should be deprived again of the King in his Beauty, the Beauty of the Land is gone,
So may we defy all the enemies in the Nation, for in despight of all their fury and maugre all their malice, Jerusalem shall be a quiet habitation, a Tabernacle that cannot be removed, her stakes shall not be taken away,
So may we defy all the enemies in the nation, for in despite of all their fury and maugre all their malice, Jerusalem shall be a quiet habitation, a Tabernacle that cannot be removed, her stakes shall not be taken away,
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but we shall here long see a King in his Beauty, and hereafter see a King in his Glory, which that we may do, the Lord grant for his mercies sake, Amen. FINIS.
but we shall Here long see a King in his Beauty, and hereafter see a King in his Glory, which that we may do, the Lord grant for his Mercies sake, Amen. FINIS.
Cassiod. Seneca in Hecuba. Matthias Agrittius. Lud. Vives ad Henr. 8. Homer. Greg. in Pastorali. Agap. diae. de off. reg. Philo Iud. de Charit. Aug. de 12. abus. grad. 6. Procop. in Genes. 2. Naz. Tertull. Chrysost.
Cassiodorus. Senecca in Hecuba. Matthias Agrittius. Lud. Vives and Henry 8. Homer. Greg. in Pastorali. Agap. diae. de off. reg. Philo Iud. de Charity. Aug. de 12. Abus. grad. 6. Procop in Genesis. 2. Nazareth Tertul Chrysostom
n = " * " Quomodo convenit, Oh Ephori tot juvenes ei credere, qui suam ipsius patriam prodidit 〈 ◊ 〉 Plut. in Lacon. Ista manu non proditurus es aliam civitatem, Eras. l. 5. c. 6. Plut. Herod. l. 6. Suidas. Diod. l. 19. Alex. ab. Alex. l. 2. c. 13. Pausaniay in Phocicis.
n = " * " Quomodo convenit, O Ephori tot Juvenes ei Believe, qui suam Himself Patriam prodidit 〈 ◊ 〉 Plutarch in Lacon. Ista manu non proditurus es aliam civitatem, Eras. l. 5. c. 6. Plutarch Herod. l. 6. Suidas. Diodorus l. 19. Alexander ab. Alexander l. 2. c. 13. Pausaniay in Phocicis.
Plut. in Rom. Apoph. O Remp. brevi perituram, in quâ viri principes Consultant. populus autem, & imperitae plebeculae decernit. P. Crinit. l. 1. de honest. disciplin. c. 4.
Plutarch in Rom. Apophthegm. O Remp. brevi perituram, in quâ viri Princes Consultant. populus autem, & imperitae plebeculae decernit. P. Crinit. l. 1. the honest. discipline. c. 4.
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Tho. Aq. 1•. q. 20. a. 2. Assidet Deo, & magna est cum ipso necessitudine conjuncta. Nyss. in •rat. de pauper. am. & benig. omp Beneficiorum Dei memoria sufficiens est ad virtutum laborem. Chrys. hom. 67. in Gen. Sunt ut divitum filii qui ornaius gratia aueum monile gestant, & nunquam deponunt, veluti nobilitat is signum circumferentes, & ostenintes. Chrys hom. 1. ad Philippenses.
Tho. Aqueduct 1•. q. 20. a. 2. Assidet God, & Magna est cum ipso necessitudine Conjuncta. Nyss. in •rat. de pauper. am. & benig. omp Benefits Dei memoria Sufficiens est ad Virtues laborem. Chrys. hom. 67. in Gen. Sunt ut Divitum Sons qui ornaius Gratia aueum monile gestant, & Never deponunt, Veluti nobilitat is signum circumferentes, & ostenintes. Chrys hom. 1. and Philippians.
Thucyd. l. 6. Polyb. hist. l. 8. Appian. l. 2. de bel. civ. Iornand. de red. Get. Herod. l. 3. Xiphil. in vit. Ant. Carac. Plutarch. Val. M. l. 9. c. 2. Sueton. in Vitel.
Thucydides l. 6. Polybius hist. l. 8. Appian. l. 2. de bel. civ. Iornand. de read. Get. Herod. l. 3. Xiphil. in vit. Ant Carac. Plutarch. Val. M. l. 9. c. 2. Suetonius in Vitel
Melius est civitatem regi à viro optimo, quam à lege optimâ. Arist. politic. l. 1. Pictor insignis qui non tantum oculos, & faciem, verum totam imaginem varietate colorum honestat. Franc patr. Sen. de instit. regis l. 2. tit. 1. Sedente in se immortali Iudite p. Aemil l. 5. Regum oculis efficacia supra humanam vim inest. P. Iovius hist. l. 2. Herodot. l. 2. Diodor. l. 12. Ced. Rhod. l. 19. c. 29. Sigon. l. 20. occid. Imp. Evagr. l. 5. c. 13. Alex. ab Alex. l. 5. c. 9. Herodot. l. 6.
Better est civitatem King à viro optimo, quam à lege optimâ. Arist. politic. l. 1. Pictor insignis qui non Tantum Eyes, & Face, verum Whole imaginem varietate colorum honestat. Franc Patron. Sen. de Institutio. regis l. 2. tit. 1. Sedente in se immortali Iudite p. Emil l. 5. Regum oculis Efficacy supra humanam vim Inset. P. Jovius hist. l. 2. Herodotus. l. 2. Diodorus l. 12. Ced. Rhodes l. 19. c. 29. Sigon. l. 20. West. Imp. Evagrius l. 5. c. 13. Alexander ab Alexander l. 5. c. 9. Herodotus. l. 6.
