Disloyalty of language questioned and censured, or, A sermon preached aginst the licencious loosenesse of seditious tongues by Rich. Towgood ... ; with a brief corollarie now added, questioning and censuring rebellious actions.
<1^PAGE^MISSING> ly with his lipps, which was 〈 ◊ 〉 apprehended by the hearers a• if Iob had said, That his punishment was without desert of sinn• or transgression by him committed.
<1^PAGE^MISSING> lie with his lips, which was 〈 ◊ 〉 apprehended by the hearers a• if Job had said, That his punishment was without desert of sinn• or Transgression by him committed.
Peruse the Chapte• and ye shall easily perceive this 〈 ◊ 〉 be the drift and scope thereo•• Among other expressions to convince Iob, Elihu here useth a• argument, a minore, &c. verse 〈 ◊ 〉 19. Is it fit to say to a King, th• art wicked? and to Princes, yee 〈 ◊ 〉 ungodly? How much lesse to hi• that accepteth not the persons 〈 ◊ 〉 Princes,
Peruse the Chapte• and you shall Easily perceive this 〈 ◊ 〉 be the drift and scope thereo•• Among other expressions to convince Job, Elihu Here uses a• argument, a Lesser, etc. verse 〈 ◊ 〉 19. Is it fit to say to a King, th• art wicked? and to Princes, ye 〈 ◊ 〉 ungodly? How much less to hi• that Accepteth not the Persons 〈 ◊ 〉 Princes,
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and to sa•• to him, Thou art wicked thoug•• he be so, and therefore mu•• more unfit it must needs be to accuse God wrongfully, who is higher then all Kings.
and to sa•• to him, Thou art wicked thoug•• he be so, and Therefore mu•• more unfit it must needs be to accuse God wrongfully, who is higher then all Kings.
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Now ye shall observe, that negative Questions are to be reduced into affirmative Propositions, and affirmative Questions, that is, such as have no negation in them, into negative Propositions; as for instance Nehem. 13.26. Did not Salomon King of Israel sin by these things? that is, he did sin by these things: So Isai 51.9. Art thou not it that hath cut Rahab, and wounded the Dragon? that is, thou art it; And Luke 17.17.
Now you shall observe, that negative Questions Are to be reduced into affirmative Propositions, and affirmative Questions, that is, such as have no negation in them, into negative Propositions; as for instance Nehemiah 13.26. Did not Solomon King of Israel since by these things? that is, he did sin by these things: So Isaiah 51.9. Art thou not it that hath Cut Rahab, and wounded the Dragon? that is, thou art it; And Lycia 17.17.
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and it is this, being, ye see, the very sence of the Text, namely, To speak bitterly and reproachfully of supream Authority, it is a very unfit, unwarrantable, and unlawfull thing.
and it is this, being, you see, the very sense of the Text, namely, To speak bitterly and reproachfully of supreme authority, it is a very unfit, unwarrantable, and unlawful thing.
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Curse not, that is, ne ver•is eleues, &c. do not with thy words lighten his esteem, extenuate or depresse it, speak not slightingly of him as if he were of no worth.
Curse not, that is, ne ver•is eleues, etc. do not with thy words lighten his esteem, extenuate or depress it, speak not slightingly of him as if he were of no worth.
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how much lesse may it be lawfull to be done openly, and in the hearing or others? And M. Cartwright upon this place adds, Lex in universum vetat, &c. The Law of God doth forbid, That any ma• should in any case speak evill o• his Prince;
how much less may it be lawful to be done openly, and in the hearing or Others? And M. Cartwright upon this place adds, Lex in universum Vetat, etc. The Law of God does forbid, That any ma• should in any case speak evil o• his Prince;
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that is, are given to riot and untimely feasting in stead of hearing and debating matters of State, This misery of a Land (after a short touch of the contary happinesse under a gracious King, inserted ver. 17.) this misery of a Land is amplified;
that is, Are given to riot and untimely feasting in stead of hearing and debating matters of State, This misery of a Land (After a short touch of the contrary happiness under a gracious King, inserted for. 17.) this misery of a Land is amplified;
and here, by the way, y•• may take notice, that, that which is there called cursing, is here ca•led evill speaking: ye see Sai•• Pauls Practice, ye see his Judg•ment.
and Here, by the Way, y•• may take notice, that, that which is there called cursing, is Here ca•led evil speaking: you see Sai•• Paul's Practice, you see his Judg•ment.
For first, consider him wi•• reference to God; (The Ruler 〈 ◊ 〉 speak of, the supream Rule•• Consider him, I say, with re••rance to God, and he is Gods Vi••gerent. He is the Minister of Go•• and the powers that be, are ordained of God, Rom. 13.1.4. they bear Gods name, they sit on his throne; his name they bear;
For First, Consider him wi•• Referente to God; (The Ruler 〈 ◊ 〉 speak of, the supreme Rule•• Consider him, I say, with re••rance to God, and he is God's Vi••gerent. He is the Minister of Go•• and the Powers that be, Are ordained of God, Rom. 13.1.4. they bear God's name, they fit on his throne; his name they bear;
And can it be lawfull then to speak bitterly, or reproachfully of them whom the Lord hath thus exalted? Surely this very thing is couched in the Precept forementioned, Exod. 22.28. Thou shalt not curse the Gods;
And can it be lawful then to speak bitterly, or reproachfully of them whom the Lord hath thus exalted? Surely this very thing is couched in the Precept forementioned, Exod 22.28. Thou shalt not curse the God's;
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Abimelech (the signification whereof is, my Father, the King was a title commonly given to the Kings of Palestina, but may fitly indeed belong to all Kings.
Abimelech (the signification whereof is, my Father, the King was a title commonly given to the Kings of Palestine, but may fitly indeed belong to all Kings.
as well toward our Prince that is over us, as toward our naturall Father that did beget us? and this is the title that the Scripture gives unto Kings and Queens, They are nursing Fathers, and nursing Mothers. Isa. 49.23.
as well towards our Prince that is over us, as towards our natural Father that did beget us? and this is the title that the Scripture gives unto Kings and Queen's, They Are nursing Father's, and nursing Mother's. Isaiah 49.23.
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and that all the world may know that Ionathan continued in his duty and allegiance toward Saul, notwithstanding all the harsh and cruell dealing of King Saul shewed towards him, it is recorded by the Holy Ghost, at the death of them both, that Saul and Ionathan were lovely and pleasant in their Lives,
and that all the world may know that Ionathan continued in his duty and allegiance towards Saul, notwithstanding all the harsh and cruel dealing of King Saul showed towards him, it is recorded by the Holy Ghost, At the death of them both, that Saul and Ionathan were lovely and pleasant in their Lives,
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and in their Death they were not divided. Nothing could put Ionathan from his Duty and Faithfulnesse to a Father, 2 Sam. 1.23. In a word what shall become of him, that will speak evill of a Father;
and in their Death they were not divided. Nothing could put Ionathan from his Duty and Faithfulness to a Father, 2 Sam. 1.23. In a word what shall become of him, that will speak evil of a Father;
if Soveraign authority, by such a man as he was, should •••m in any measure to be slighted or dis-regarded, he doth yeeld to the Kings desire to honour him before the people, and turned again after Saul, 1 Sam. 15.25, 20, 30, 31.
if Sovereign Authority, by such a man as he was, should •••m in any measure to be slighted or disregarded, he does yield to the Kings desire to honour him before the people, and turned again After Saul, 1 Sam. 15.25, 20, 30, 31.
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A naughty person, saith Salomon, winketh with his eyes, he speaketh with his feet, he teacheth with his fingers. Prov. 6.12, 13. that is, by very nods and signes, he will make the bitternesse of his minde understood;
A naughty person, Says Solomon, winketh with his eyes, he speaks with his feet, he Teaches with his fingers. Curae 6.12, 13. that is, by very nods and Signs, he will make the bitterness of his mind understood;
Oh how many young Divines have we, (I will not say Prodierunt Oratores novi, &c. ) how many young Divines have we in these dayes, that choose for the Pulpit such Theams,
O how many young Divines have we, (I will not say Prodierunt Oratores novi, etc.) how many young Divines have we in these days, that choose for the Pulpit such Theams,
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<2^PAGES^MISSING> lumniate the doings of a Prince 〈 ◊ 〉 De peccatis Principum apud plebem conqucri, est seditionum Semina jacere, saith Wolphius a Learned Divine, and Civilian both.
<2^PAGES^MISSING> lumniate the doings of a Prince 〈 ◊ 〉 De peccatis Principum apud plebem conqucri, est seditionum Semina jacere, Says Wolphius a Learned Divine, and Civilian both.
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And Melancthon, that famous and Learned Divine, that was so great an assistant unto Luther in the Reformation, doth within the compasse of two or three pages in Octavo, no lesse then three severall times, speaking of the Magistrate, declare his judgement in this behalf.
And Melanchthon, that famous and Learned Divine, that was so great an assistant unto Luther in the Reformation, does within the compass of two or three pages in Octavo, no less then three several times, speaking of the Magistrate, declare his judgement in this behalf.
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Non minim• part est honoris, errata corum nostr• Patientia tegere, sicut filii Noae majores natu tegebant Patrem. It is n•• little part of honour (saith he, speaking of the honour due to Magistrates) to cover their errour• by our Patience,
Non minim• part est Honoris, errata corum nostr• Patientia Tegere, sicut Sons Noah Majores Natu tegebant Patrem. It is n•• little part of honour (Says he, speaking of the honour due to Magistrates) to cover their errour• by our Patience,
one Man accuseth their negligence, another their cruelty, even as Absolom did calumniate his Father. At ejusmodi Querelas prohibet Scripturae, cum Inquit, Principi populi tui non maleledices.
one Man Accuseth their negligence, Another their cruelty, even as Absalom did calumniate his Father. At ejusmodi Querelas Prohibet Scriptures, cum Inquit, Principi People tui non maleledices.
So did Elij•• deal with Ahab. 1 King. 18. 1• and 21, 20. So did Azariah t•• Priest with King Vzziah, it p•• taineth not to thee, &c. 2 Chr. 2• 18. and Iohn the Baptist with Her•• It is not lawfull for thee to have 〈 ◊ 〉 Brothers wife, Mark. 6.18.
So did Elij•• deal with Ahab. 1 King. 18. 1• and 21, 20. So did Azariah t•• Priest with King Uzziah, it p•• taineth not to thee, etc. 2 Christ 2• 18. and John the Baptist with Her•• It is not lawful for thee to have 〈 ◊ 〉 Brother's wife, Mark. 6.18.
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A•• if the Preachers at the Court o•• any way fail, as occasion shall 〈 ◊ 〉 quire, to do their duty in this Behalf, they must expect to gives account thereof unto Almigh• God. But in the Kings absen•• unto his Subjects, behind h• back,
A•• if the Preachers At the Court o•• any Way fail, as occasion shall 〈 ◊ 〉 choir, to do their duty in this Behalf, they must expect to gives account thereof unto Almigh• God. But in the Kings absen•• unto his Subject's, behind h• back,
True indeed, ye shall finde sometimes how the Saints, especially in the Psalms, do complain• and make their moan unto th•• Almighty God, concerning the tyrany of ungodly Rulers, as, Psal. 2.2.
True indeed, you shall find sometime how the Saints, especially in the Psalms, do complain• and make their moan unto th•• Almighty God, Concerning the tyranny of ungodly Rulers, as, Psalm 2.2.
and shall the throne of iniquity have any fellowship with thee, which frameth mischief by a Law? Psal. 94.20. Many other places might be mentioned of the like nature, but generally ye shall observe, those complaints were made to God, not to the People.
and shall the throne of iniquity have any fellowship with thee, which frameth mischief by a Law? Psalm 94.20. Many other places might be mentioned of the like nature, but generally you shall observe, those complaints were made to God, not to the People.
for look into the story, in the first Book of Samuel, and there ye shall not finde so much as one evill word uttered by David concerning Saul, no not to his own dearest friends
for look into the story, in the First Book of Samuel, and there you shall not find so much as one evil word uttered by David Concerning Saul, no not to his own dearest Friends
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<2^PAGES^MISSING> thered, promising withall to gi•• him Merab his elder daughter 〈 ◊ 〉 wife, which yet as appears, h•• had no purpose ever to pe•• form;
<2^PAGES^MISSING> red, promising withal to gi•• him Merab his elder daughter 〈 ◊ 〉 wife, which yet as appears, h•• had no purpose ever to pe•• from;
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the Gibeonites he slew co•• trary to Publick Oath, and 〈 ◊ 〉 lessE then fourscore and five o•• the Lords Priests did he cause 〈 ◊ 〉 one time barbarously to be m•• thered, 1 Sam. 22.18. upon h•• servants did he bestow oth•• mens fields and vineyards, 1 Sa•• 22.7. as it was foretold the 〈 ◊ 〉 raelites before hand, should b•• fall them by the King who•• they desired to have over the•• 1 Sam. 8.14. he consulted wi•• Witches, and many other 〈 ◊ 〉 besides was he guilty of;
the Gibeonites he slew co•• trary to Public Oath, and 〈 ◊ 〉 less then fourscore and five o•• the lords Priests did he cause 〈 ◊ 〉 one time barbarously to be m•• red, 1 Sam. 22.18. upon h•• Servants did he bestow oth•• men's fields and vineyards, 1 Sa•• 22.7. as it was foretold the 〈 ◊ 〉 raelites before hand, should b•• fallen them by the King who•• they desired to have over the•• 1 Sam. 8.14. he consulted wi•• Witches, and many other 〈 ◊ 〉 beside was he guilty of;
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and yet notwithstanding all this, in that Epitaph or Fun•• rall Elegie, David doth not 〈 ◊ 〉 much as touch upon any one 〈 ◊ 〉 his vices, onely he takes notice of the good things that were in him,
and yet notwithstanding all this, in that Epitaph or Fun•• rall Elegy, David does not 〈 ◊ 〉 much as touch upon any one 〈 ◊ 〉 his vices, only he Takes notice of the good things that were in him,
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Look upon the very entrance of the Song, and thus it begins, The beauty of Israel is slain, 2 Sam. 1.19. this glorious title he giveth unto Saul, because he was King, as bad as he was;
Look upon the very Entrance of the Song, and thus it begins, The beauty of Israel is slave, 2 Sam. 1.19. this glorious title he gives unto Saul, Because he was King, as bad as he was;
I meddle not with that unhappy Difference between H•• Majesty and His Parliament a businesse I tremble to think on•• onely my Prayers are, that th•• Most High God, the God o•• Peace, who maketh War t•• cease,
I meddle not with that unhappy Difference between H•• Majesty and His Parliament a business I tremble to think on•• only my Prayers Are, that th•• Most High God, the God o•• Peace, who makes War t•• cease,
but however, though sometimes they do, yet who knows not what a vast difference there is between that which goes for the whole representative Body of the Kingdom,
but however, though sometime they do, yet who knows not what a vast difference there is between that which Goes for the Whole representative Body of the Kingdom,
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and therefore let that of Saint Iude forementioned ever be remembred by us, that for Seducers and false-teachers by the Holy Ghost they are all esteemed, that despise Dominion and speak evill of Dignities, that is, of the persons of those that are in authority,
and Therefore let that of Saint Iude forementioned ever be remembered by us, that for Seducers and False-teachers by the Holy Ghost they Are all esteemed, that despise Dominion and speak evil of Dignities, that is, of the Persons of those that Are in Authority,
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and he also rebelled against King Nebuchadnezzar who had made him swear by God, but he stiffened his neck and hardned his heart from turning unto the Lord God of Israel, 2 Chron. 36.12, 13. these were heinous sins,
and he also rebelled against King Nebuchadnezzar who had made him swear by God, but he stiffened his neck and hardened his heart from turning unto the Lord God of Israel, 2 Chronicles 36.12, 13. these were heinous Sins,
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and sent it from Babylon to Hierusalem by the Embassadours, that were come thither from Zedekiah; and so it was all one a•• if he had delivered it in presence before the King.
and sent it from Babylon to Jerusalem by the ambassadors, that were come thither from Zedekiah; and so it was all one a•• if he had Delivered it in presence before the King.
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1. The Pharisees came to our Saviour like Foxes and abused Herods name, (as the Kings name is sometimes falsely pretended) get thee out, say they, and depart hence, for Herod will kill thee, Luk. 13.31.
1. The Pharisees Come to our Saviour like Foxes and abused Herods name, (as the Kings name is sometime falsely pretended) get thee out, say they, and depart hence, for Herod will kill thee, Luk. 13.31.
and therefore it is conceived by Theophylact and Euthymius, that our Saviour directs his Speech to the Pharisees here present, not to Herod; and that so much the rather, because <2^PAGES^MISSING> our own;
and Therefore it is conceived by Theophylact and Euthymius, that our Saviour directs his Speech to the Pharisees Here present, not to Herod; and that so much the rather, Because <2^PAGES^MISSING> our own;
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and nothing doth please better in these dayes then bitter invectives against miscarriages of Authority, and I will shew you some reason for what I say,
and nothing does please better in these days then bitter invectives against miscarriages of authority, and I will show you Some reason for what I say,
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while Christian Duties are Preached, that tend to salvation of Souls, how do some willingly give themselves to sleep? how do others o• the female sex especially, play with their Children? but le• there be some Bitter discourse against Soveraign Authority how do they shake off all Drowsinesse? not suffer their Children to Quap? and lister with all the best attention that possibly they can afford?
while Christian Duties Are Preached, that tend to salvation of Souls, how do Some willingly give themselves to sleep? how do Others o• the female sex especially, play with their Children? but le• there be Some Bitter discourse against Sovereign authority how do they shake off all Drowsiness? not suffer their Children to Quap? and lister with all the best attention that possibly they can afford?
3. The applause that is given after such a discourse hath been heard: An excellent man, an admirable Sermon, sweet matter, would we might have more of it;
3. The applause that is given After such a discourse hath been herd: an excellent man, an admirable Sermon, sweet matter, would we might have more of it;
This ye know, that he who receives an evill repor• against his Brother, his Equall, i• not fitly qualified to be reckoned among the Citizens of Zion. Psal. 15.1.3. how much lesse he that receives a reproach against his Superiour, his Soveraign? and therefore stop your eares, take no delight in hearing such contumelies against Authority;
This you know, that he who receives an evil repor• against his Brother, his Equal, i• not fitly qualified to be reckoned among the Citizens of Zion. Psalm 15.1.3. how much less he that receives a reproach against his Superior, his Sovereign? and Therefore stop your ears, take no delight in hearing such Contumelies against authority;
There may be such on the Kings side, and how they •re censured, that stir up the Kings of the earth to war, ye may •ee, Revel. 16.13. unclean spirits like unto Froggs. Spirits, because by Profession, spirituall;
There may be such on the Kings side, and how they •re censured, that stir up the Kings of the earth to war, you may •ee, Revel. 16.13. unclean spirits like unto Frogs. Spirits, Because by Profession, spiritual;
but this I •m sure of, the withdrawing the •are from such Preachers, is the way to make contention cease, Take away the fewell and the fire goeth out, Prov. 26.20.
but this I •m sure of, the withdrawing the •are from such Preachers, is the Way to make contention cease, Take away the fuel and the fire Goes out, Curae 26.20.
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he that backbiteth h• equall, shall be no Citizen o•• Zion. Psal. 15. how much le•• he that backbiteth or speake•• evill of his Prince? A strang• pronesse there is in our corrup•• nature,
he that backbiteth h• equal, shall be no Citizen o•• Zion. Psalm 15. how much le•• he that backbiteth or speake•• evil of his Prince? A strang• Promise there is in our corrup•• nature,
ye know that of the wise •an, The wrath of a King is as •essengers of Death, Prov. 16.14. ••d whoso provoketh him to anger •inneth against his own soul, Prov. •0. 2.
you know that of the wise •an, The wrath of a King is as •essengers of Death, Curae 16.14. ••d whoso provokes him to anger •inneth against his own soul, Curae •0. 2.
and will not the Lord still make his own words good? hath he said, the wrath of a King is as Messengers o• Death, and shall it not be so? think upon that of our Saviour, Heaven and earth shall passe away,
and will not the Lord still make his own words good? hath he said, the wrath of a King is as Messengers o• Death, and shall it not be so? think upon that of our Saviour, Heaven and earth shall pass away,
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for a Brid of the aire shall carry the Voice, and that which hath wings shall tell the matter, Eccles. 10.20. Such wa• their care in those dayes, they durst not openly speak evill o• the King:
for a Brid of the air shall carry the Voice, and that which hath wings shall tell the matter, Eccles. 10.20. Such wa• their care in those days, they durst not openly speak evil o• the King:
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let us all both of Clergy and Laity, be carefull to observe that counsell, and to practise that Duty commended to us by the Apostle, Fear God, Honour the King, 1 Pet. 2.17. Render unto Caesar the things that are Caesars, and unto God the things that are Gods, saith our Saviour, Matth. 22.21.
let us all both of Clergy and Laity, be careful to observe that counsel, and to practise that Duty commended to us by the Apostle, fear God, Honour the King, 1 Pet. 2.17. Render unto Caesar the things that Are Caesars, and unto God the things that Are God's, Says our Saviour, Matthew 22.21.
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Nay, we render not unto God the things that are Gods, unlesse for his sake we render unto Caesar the things that are Caesars; and therefore let Caesar have our honour and Reference,
Nay, we render not unto God the things that Are God's, unless for his sake we render unto Caesar the things that Are Caesars; and Therefore let Caesar have our honour and Referente,
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Have there been any mistakes in our Dread Soveraign, as there is no man living free from errours (and yet be certain Relation of those that have well observed him, he is a Pattern of Piety to those that are about him;
Have there been any mistakes in our Dread Sovereign, as there is no man living free from errors (and yet be certain Relation of those that have well observed him, he is a Pattern of Piety to those that Are about him;
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Though we may deceive our selves in our own mis-apprehensions too for who knows the Kings heart? and the best construction that may be, we ought to make of every mans actions, much more of the Princes.
Though we may deceive our selves in our own misapprehensions too for who knows the Kings heart? and the best construction that may be, we ought to make of every men actions, much more of the Princes.
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ne judicato, said Rabbi Hillel. Censure not thy Brother (much lesse thy Father) till thou hast stood in his place, and hast tryed the difficulties of his standing.
ne judicato, said Rabbi Hillel. Censure not thy Brother (much less thy Father) till thou hast stood in his place, and haste tried the difficulties of his standing.
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<2^PAGES^MISSING> sion an happy continuance o• severall gracious Princes, and for many yeers we have lived under them in much happinesse and prosperity no• to be paralleld in other ages• or by other nations.
<2^PAGES^MISSING> sion an happy Continuance o• several gracious Princes, and for many Years we have lived under them in much happiness and Prosperity no• to be paralleled in other ages• or by other Nations.
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for these sins Go• hath a controversie with us 〈 ◊ 〉 and through the anger of God upon us for these sins have we not cause to beleeve that some errours in Government may have been committed for our punishment? Oh,
for these Sins Go• hath a controversy with us 〈 ◊ 〉 and through the anger of God upon us for these Sins have we not cause to believe that Some errors in Government may have been committed for our punishment? O,
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Let no evill words against •overaign Authority upon any •ther suspected or known errour ••op from thee, seeing by that very act thou doest attract upon ••y Soule that very thing which 〈 ◊ 〉 eagerly thou reprehendest,
Let no evil words against •overaign authority upon any •ther suspected or known error ••op from thee, seeing by that very act thou dost attract upon ••y Soul that very thing which 〈 ◊ 〉 eagerly thou reprehendest,
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•ex in universum vetat, ne Principi quis maledicat. Hujus autem loci circumstantia nos eo ducit ut ue de Rege quidem injusto, & stulte regnum procuranti ex subdi•• quispiam maledicat. Cartw. in Locum.
•ex in universum Vetat, ne Principi quis maledicat. Hujus autem loci Circumstance nos eo Ducit ut ue de Rege quidem injusto, & Stulte Kingdom procuranti ex subdi•• quispiam maledicat. Cartw in Locum.
S. Hierom also doth count it a kinde of madnesse. Simplex praeceptum aedificat audientes, ne ira & fur•re superati in miledictum & in detractionem Regum & Principum prorumpamus. Hieronym. in Eccles. 10.20.
S. Hieronymus also does count it a kind of madness. Simplex Precept aedificat Audientes, ne ira & fur•re superati in miledictum & in detractionem Regum & Principum prorumpamus. Jerome. in Eccles. 10.20.
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Nihil est vulgarius quam de Magistratibus queri, beneficia quae per illos accipimus nemo intelligit, vitia omnes vident, alius negligentiam, alius saevitiam accusat, quemadmodum calumniabatur Patrem Absolon. ibid.
Nihil est vulgarius quam de Magistratibus queri, Benefices Quae per Illos accipimus nemo intelligit, Vices omnes vident, alius negligentiam, alius saevitiam accusat, quemadmodum calumniabatur Patrem Absalom. Ibid.
A Scripture much insisted on to countenance disobedience; though the Prophet doth not reprove them for passive obedience; neither have we (God be thanked) an Omri to Reign over us.
A Scripture much insisted on to countenance disobedience; though the Prophet does not reprove them for passive Obedience; neither have we (God be thanked) an Omri to Reign over us.
He that goeth about to perswade a multitude that they are not so well governed as they ought to be, shall never want attentive and favourable heare•s. Hooker. Eccles. Polit. lib. 1. the very first words.
He that Goes about to persuade a multitude that they Are not so well governed as they ought to be, shall never want attentive and favourable heare•s. Hooker. Eccles. Politic lib. 1. the very First words.
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The secret lets and difficulties which in publique proceedings are innumerable and inevitable, they (meaning the multitude) have not ordinarily the judgement to consider, Hooker, ubi supra.
The secret lets and difficulties which in public proceedings Are innumerable and inevitable, they (meaning the multitude) have not ordinarily the judgement to Consider, Hooker, ubi supra.
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