Christs politician, and Salomons puritan Deliuered in two sermons preached before the Kings Maiestie. By Thomas Scot Bachelour of Diuinitie and one of his Maiesties chapleines. These two sermons epitomiz'de. Beware of men; of hypocrites beware. Who likes not this, no friends but enemies are. Be not too iust; be not a puritan. Yet be as pure a Christian as you can.
and before this royall presence I haue chosen to speake of these words, rather then of any other, I must tell him, that the vnfaithfulnes of friends in these our daies, the falshood of flatterers in these our daies, the knowne and apparant plots of treason, which from time to time haue beene pretended,
and before this royal presence I have chosen to speak of these words, rather then of any other, I must tell him, that the unfaithfulness of Friends in these our days, the falsehood of Flatterers in these our days, the known and apparent plots of treason, which from time to time have been pretended,
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and practised against the Person of his sacred Maiesty, against his succession, and against the generall State of the Nobilitie, Clergie and Commons of this Realme, are the causes, that at this time doe not only mooue me to speake of these words,
and practised against the Person of his sacred Majesty, against his succession, and against the general State of the Nobilt, Clergy and Commons of this Realm, Are the Causes, that At this time do not only move me to speak of these words,
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or their Countrie, Beware of men. They are the words of our Sauiour Christ spoken first to his Disciples, forewarning them of the hipocrisie and treacherie of the times they liued in,
or their Country, Beware of men. They Are the words of our Saviour christ spoken First to his Disciples, forewarning them of the hypocrisy and treachery of the times they lived in,
but yet they are not meerely personall, nor belonging only to them, but they are common to all Christians, continuing a generall precept of Christian pollicie to be obserued of vs, aswellas of them, wherein we are to consider of fiue things.
but yet they Are not merely personal, nor belonging only to them, but they Are Common to all Christians, Continuing a general precept of Christian policy to be observed of us, aswellas of them, wherein we Are to Consider of fiue things.
First, what manner of pollicie it is, that Christ heere commendeth to Christians, viz. a preuenting pollicie, which hee heere calleth warinesse, Secondarily, what manner of Christians they are, to whom Christ commendeth this pollicie, viz. to those, that are harmelesse and single hearted, which before he called sheepe, it is to them, that he saith, Beware: Thirdly, wee are to consider the persons, of whom hee biddeth them beware, viz of men.
First, what manner of policy it is, that christ Here commends to Christians, viz. a preventing policy, which he Here calls wariness, Secondarily, what manner of Christians they Are, to whom christ commends this policy, viz. to those, that Are harmless and single hearted, which before he called sheep, it is to them, that he Says, Beware: Thirdly, we Are to Consider the Persons, of whom he bids them beware, videlicet of men.
For this same word, Beware, is not only a word of aduise and admonition, but of commination also, implying perill to their states or persons, that hauing good counsell giuen them by their friends, will not take it, when they giue it. Beware ergo.
For this same word, Beware, is not only a word of advise and admonition, but of commination also, implying peril to their states or Persons, that having good counsel given them by their Friends, will not take it, when they give it. Beware ergo.
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Beware of men. ] The warinesse, that our Sauiour Christ commendeth vnto vs, hath no affinity with the wilie wisedome, of this world (which confisteth altogether in the knowledge and practise of ill,
Beware of men. ] The wariness, that our Saviour christ commends unto us, hath no affinity with the wily Wisdom, of this world (which confisteth altogether in the knowledge and practice of ill,
and is enmity & foolishnes with God) but it is to be vnderstood of that wisedome of the spirit, which teacheth vs to be warie and wise in discerning and preuenting the craftie wiles of the children of this world, who (though they speake peace with their mouthes) haue alwaies warres in their hearts against the children of God.
and is enmity & foolishness with God) but it is to be understood of that Wisdom of the Spirit, which Teaches us to be wary and wise in discerning and preventing the crafty wiles of the children of this world, who (though they speak peace with their mouths) have always wars in their hearts against the children of God.
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And thus Christ himselfe doth expound the meaning of this same word, Beware, when he saith, Be wise as Serpents & simple as doues, in these two different kinde of creatures, exemplyfying,
And thus christ himself does expound the meaning of this same word, Beware, when he Says, Be wise as Serpents & simple as Dove, in these two different kind of creatures, exemplyfying,
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vnto vs that wisedome and warinesse, which he here commondeth vnto vs. For as serpents are of all other beasts reputed the wisest to discerne their enemies,
unto us that Wisdom and wariness, which he Here commondeth unto us For as Serpents Are of all other beasts reputed the Wisest to discern their enemies,
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and to saue themselues, when any mischiefe or danger is intended against them, so would he haue vs to be wise, to discerne between good and ill, truth and falshood, honestie and hipocrisie, friendship and flatterie, that so we may bee the better able to meete with the trickes and manners of Machauils and Politicians, that looke vpon vs with smiling faces,
and to save themselves, when any mischief or danger is intended against them, so would he have us to be wise, to discern between good and ill, truth and falsehood, honesty and hypocrisy, friendship and flattery, that so we may be the better able to meet with the tricks and manners of Machauils and Politicians, that look upon us with smiling faces,
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or any other their enemies are wont to saue themselues by flight and not by fight, sometime sitting in their douecoate, where they see their nests destroyed and their young ones taken away,
or any other their enemies Are wont to save themselves by flight and not by fight, sometime sitting in their douecoate, where they see their nests destroyed and their young ones taken away,
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and killed before their eies, neuer offering to rescue them, or to be reuenged of those, that thus doe harme them, which all other foule do seeme in some sort to doe, but they alone;
and killed before their eyes, never offering to rescue them, or to be revenged of those, that thus do harm them, which all other foul do seem in Some sort to do, but they alone;
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and simple, as doues, that you do no hurt to others. Be wise, but not without simplicity, quia prudentia siue simplicitate caliditas est: i. wisedome without simplicitie is craftinesse.
and simple, as Dove, that you do not hurt to Others. Be wise, but not without simplicity, quia Prudence siue Simplicity caliditas est: i. Wisdom without simplicity is craftiness.
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These are the qualities and the parts of that Christian policie which Christ heere commendeth to his Church, being onlie an honest harmelesse disposition and forecasting care in Christian men, desiring to preuent and auert perill from their owne estates and persons, without any practise or intention of treachery to the hurt of those, that are their foes.
These Are the qualities and the parts of that Christian policy which christ Here commends to his Church, being only an honest harmless disposition and forecasting care in Christian men, desiring to prevent and avert peril from their own estates and Persons, without any practise or intention of treachery to the hurt of those, that Are their foes.
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but only the best sort of Christians, whom a little before our Sauiour Christ called sheepe, which are a kinde of cattell of all other least prone to hurt and most easie and apt to take hurt,
but only the best sort of Christians, whom a little before our Saviour christ called sheep, which Are a kind of cattle of all other lest prove to hurt and most easy and apt to take hurt,
The Oxe, if he feele any hurt, can goare him with his hornes, that hurt him, the Dog can barke and bite him with his teeth, the Horse can strike him with his heeles, the Cat can scratch him with her nailes, the Lion can tare him in peeces with his clawes, the snake can stinge with his taile, the serpent can poison him with his breath,
The Ox, if he feel any hurt, can gore him with his horns, that hurt him, the Dog can bark and bite him with his teeth, the Horse can strike him with his heals, the Cat can scratch him with her nails, the lion can tear him in Pieces with his claws, the snake can sting with his tail, the serpent can poison him with his breath,
and euery other beast can do something to offend his enemie, that hurteth him, but all that the silly sheep can do, is only to bleare and bleate a little with his tongue, not able to doe any other harme, no not to him that is readie to kill him and cut his throate:
and every other beast can do something to offend his enemy, that hurteth him, but all that the silly sheep can do, is only to blear and bleat a little with his tongue, not able to do any other harm, no not to him that is ready to kill him and Cut his throat:
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such and so harmelesse is the disposition of the children of GOD, content to suffer all kinde of crosses and calamities of this life patiently for his sake, in whose cause they suffer, according to that confession of the Church, surely for thy sake are we slaine continually and are counted, as sheepe to the slaughter.
such and so harmless is the disposition of the children of GOD, content to suffer all kind of Crosses and calamities of this life patiently for his sake, in whose cause they suffer, according to that Confessi of the Church, surely for thy sake Are we slain continually and Are counted, as sheep to the slaughter.
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but a life of daily sufferings? what are Christians in this life, but the very obiects & subiects of wicked mens mouthes? how do all vngodly men clap their hands,
but a life of daily sufferings? what Are Christians in this life, but the very objects & Subjects of wicked men's mouths? how do all ungodly men clap their hands,
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Christ and his Apostles, and those, that say with them, are the disturbers of the peace of Hierusalem, not Annas, nor Caiphas, nor Herode, nor Pilate, nor any of the scribes, Pharises and Priests, Deridetur iusti simplicitas. The godly minded man, that thinketh no ill of any man, that saith no ill of any man, that doth no ill to any man, is mocked and made a ieering stock in the mouth of euery man.
christ and his Apostles, and those, that say with them, Are the disturbers of the peace of Jerusalem, not Annas, nor Caiaphas, nor Herod, nor Pilate, nor any of the Scribes, Pharisees and Priests, Deridetur Justi simplicitas. The godly minded man, that Thinketh no ill of any man, that Says no ill of any man, that does not ill to any man, is mocked and made a jeering stock in the Mouth of every man.
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Iob and Toby both religious and godly men are both cast in the teeth with the sinceritie and vprightnesse of their liues as though it were a fault in men to liue honestly and deale plainely with men,
Job and Toby both religious and godly men Are both cast in the teeth with the sincerity and uprightness of their lives as though it were a fault in men to live honestly and deal plainly with men,
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Lot is the most odious man in all Sodome, Isaac is flouted and laughed to scorne of Ismael, Iacob is threatned of Esau, Ioseph is sould of his brethren, Moses is in ••aced by Pharao, Dauid is persecuted of Saul, Achab can not abide Micheas, Iesabel hateth Elias, Iohn baptist is be headed of Herod, Christ is crucified of the Iewes; the Apostles are imprisoned and commanded to bee whipped by the high Priest. It is not forse louie, murther or treason, that good and godly men are had in such contempt and hatred of the world,
Lot is the most odious man in all Sodom, Isaac is flouted and laughed to scorn of Ishmael, Iacob is threatened of Esau, Ioseph is should of his brothers, Moses is in ••aced by Pharaoh, David is persecuted of Saul, Ahab can not abide Micheas, Jezebel hates Elias, John baptist is be headed of Herod, christ is Crucified of the Iewes; the Apostles Are imprisoned and commanded to be whipped by the high Priest. It is not force louie, murder or treason, that good and godly men Are had in such contempt and hatred of the world,
Wherefore did Caine kill his brother Abell, but because his owne works were ill, and his brothers good? wherefore did Esau hate Iacob? because of the blessing, wherewithall his father had blessed him;
Wherefore did Cain kill his brother Abel, but Because his own works were ill, and his Brother's good? Wherefore did Esau hate Iacob? Because of the blessing, wherewithal his father had blessed him;
and such like while they liue in this world, which is altogether set vpon wickednesse, are like sheepe among Wolues, mocked, massacred, wrunge and wronged,
and such like while they live in this world, which is altogether Set upon wickedness, Are like sheep among Wolves, mocked, massacred, wrunge and wronged,
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There is not one good man left vpon the earth, the faithful are minished from among the children of men, they, that would be counted faithfull in these daies, doe but flatter with their lippes and dissemble in their double harts.
There is not one good man left upon the earth, the faithful Are minished from among the children of men, they, that would be counted faithful in these days, do but flatter with their lips and dissemble in their double hearts.
For Christ himselfe doth tell vs, that immediately before his comming and the end of the world, many will shroude themselues vnder his name, carying his word and Gospell in their mouthes,
For christ himself does tell us, that immediately before his coming and the end of the world, many will shroud themselves under his name, carrying his word and Gospel in their mouths,
but towards the latter end of the world, there shall be many such (for many shall come in my name, saying, I am Christ, and deceiue many). Beware therefore of such men.
but towards the latter end of the world, there shall be many such (for many shall come in my name, saying, I am christ, and deceive many). Beware Therefore of such men.
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if like beasts, we would shunne them, but comming vnto vs like men, and like men of our owne profession, men baptised into the same faith, men confessing the same Christ,
if like beasts, we would shun them, but coming unto us like men, and like men of our own profession, men baptised into the same faith, men confessing the same christ,
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If we were, as we should be, we should be lambes, but alasse, there are so many Foxes, that those that should be like Lambes, they are rather like Lions,
If we were, as we should be, we should be Lambs, but alas, there Are so many Foxes, that those that should be like Lambs, they Are rather like Lions,
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but where shall a man finde a faithfull Christian or a sound sheepe? or if perchaunce he finde one in a whole flocke, he shall finde ten Wolues and sheepe wurriers for one sheep.
but where shall a man find a faithful Christian or a found sheep? or if perchance he find one in a Whole flock, he shall find ten Wolves and sheep wurriers for one sheep.
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and makest him good cheere, he will be thy follower and thy friend, but if thou failest to feede him and fill his bellie, hee will bee as readie to take part with thine enemie against thee,
and Makest him good cheer, he will be thy follower and thy friend, but if thou failest to feed him and fill his belly, he will be as ready to take part with thine enemy against thee,
These are the daies, which the Apostle calleth dangerous daies, wherein by the testimonie of our Sauiour Christ, a man liueth in danger of his owne household, his wife, which should bee to him as himselfe, his children, whom hee hath begotten,
These Are the days, which the Apostle calls dangerous days, wherein by the testimony of our Saviour christ, a man lives in danger of his own household, his wife, which should be to him as himself, his children, whom he hath begotten,
Let no man beleiue his friend (saith the Prophet Micheas) nor put his confidence in his brother, keep the doore of thy mouth from her that lieth in thy bosome.
Let no man believe his friend (Says the Prophet Micheas) nor put his confidence in his brother, keep the door of thy Mouth from her that lies in thy bosom.
Wherein the Prophet seemeth to accuse the whole world of flatterie & falshood, that there is neither faith nor truth to be found in any calling or among any sort of men,
Wherein the Prophet seems to accuse the Whole world of flattery & falsehood, that there is neither faith nor truth to be found in any calling or among any sort of men,
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Adam was deceiued by Eue, that was his fellow and should haue beene his friend, Abimelach by Abraham that was his subiect, Lot by his Daughters, Isaac by his Wife, Esau by his Brother, Iacob by his Vnkle, Elizeus by his Seruants,
Adam was deceived by Eue, that was his fellow and should have been his friend, Abimelach by Abraham that was his Subject, Lot by his Daughters, Isaac by his Wife, Esau by his Brother, Iacob by his Uncle, Elisha by his Servants,
and whom may a man safely trust? for if it be not safety for vs to trust our Wiues, our children, our seruants, our friends and kinsfolkes, much lesse is it safety to trust those that are strangers,
and whom may a man safely trust? for if it be not safety for us to trust our Wives, our children, our Servants, our Friends and kinsfolks, much less is it safety to trust those that Are Strangers,
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of those men, which word (those) hath reference to them kinde of men, whom before hee called, Wolues, meaning by Wolues men, that are craftie, cruell, rauenouse and bloudie, as Wolues are.
of those men, which word (those) hath Referente to them kind of men, whom before he called, Wolves, meaning by Wolves men, that Are crafty, cruel, rauenouse and bloody, as Wolves Are.
but will haue Rome to be the randeuoue and rule of their religion, when notwithstanding it is the opinion of some, that the very name of Rome is ominous,
but will have Room to be the randeuoue and Rule of their Religion, when notwithstanding it is the opinion of Some, that the very name of Room is ominous,
and he gathereth it from the very letters and etimologie of the word Rome. For R. (saith he) signifieth, radix. i. the root. O. signifieth omnium. i. of all, and M A. malorum. i. ill, which ioined togethe implieth Rome to bee the mistris and mother of all mischiefe.
and he gathereth it from the very letters and etymology of the word Room. For R. (Says he) signifies, radix. i. the root. O. signifies omnium. i. of all, and M A. malorum. i. ill, which joined togethe Implies Room to be the mistress and mother of all mischief.
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Omen ab euentu. What notable treasons haue from time to time these many yeares been contriued and intended gainst poore England? and which of them haue not beene plotted,
Omen ab euentu. What notable treasons have from time to time these many Years been contrived and intended gainst poor England? and which of them have not been plotted,
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They, that fauour or allow the traiterous opinions and plots of the Romish religion, they neither doe nor can loue the religion of England, nor those that do professe it.
They, that favour or allow the traitorous opinions and plots of the Romish Religion, they neither doe nor can love the Religion of England, nor those that do profess it.
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Though Esau for policie sake maketh a fairer show in outward substance, as though all were well betweene him and his brother Iacob, yet he saith to himselfe, the day of mourning for my father will come shortly,
Though Esau for policy sake makes a Fairer show in outward substance, as though all were well between him and his brother Iacob, yet he Says to himself, the day of mourning for my father will come shortly,
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Be not too credulous, lest thou be deceiued in thine own conceit, & brought downe by thy simplenesse. A man that meaneth wel can promise himselfe security in no place nor in any presence,
Be not too credulous, lest thou be deceived in thine own conceit, & brought down by thy simpleness. A man that means well can promise himself security in no place nor in any presence,
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The last thing to be obserued in this precept of Christian policie, is the danger like to ensue vpon them, that when they are warned, are carelesse and fearelesse of danger, and will take no warning.
The last thing to be observed in this precept of Christian policy, is the danger like to ensue upon them, that when they Are warned, Are careless and fearless of danger, and will take no warning.
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but a word of commination also, threatning perill to their states and persons, that being too secure in themselues doe either contemne it, or neglect it.
but a word of commination also, threatening peril to their states and Persons, that being too secure in themselves do either contemn it, or neglect it.
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There is no euill in the Citie, but the Lord doth it, and yet before hee doth it, hee doth reueale the secrecie of it to his seruants the Prophets first, who,
There is no evil in the city, but the Lord does it, and yet before he does it, he does reveal the secrecy of it to his Servants the prophets First, who,
As soone as euer Ioseph heard, that Herod, hunted after CHRIST to kill him, he presently conueied him into Aegypt, and would tarie no longer in Iurie. Peter had no liking to continue in Caiphas house, where hee had learned to denie his Master,
As soon as ever Ioseph herd, that Herod, hunted After CHRIST to kill him, he presently conveyed him into Egypt, and would tarry no longer in Jury. Peter had no liking to continue in Caiaphas house, where he had learned to deny his Master,
It was GOD almighties expresse commandement to his owne people, that they should in no wise haue any intercourse of friendship or familiaritie with those idolatrous nations, which they were to passe by,
It was GOD almighty's express Commandment to his own people, that they should in no wise have any intercourse of friendship or familiarity with those idolatrous Nations, which they were to pass by,
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as they went into the land of promise, the transgression whereof was punished in Iehosophath King of Iudah, who making a league and giuing aide to that wicked King Achab, had a Prophet sent vnto him to reproue him,
as they went into the land of promise, the Transgression whereof was punished in Iehosophath King of Iudah, who making a league and giving aid to that wicked King Ahab, had a Prophet sent unto him to reprove him,
and to tell him, that because hee did helpe the wicked, and loued them, that hated the LORD, the wrath of the Lord was kindled against him, which within a little while after the LORD also did execute vpon him.
and to tell him, that Because he did help the wicked, and loved them, that hated the LORD, the wrath of the Lord was kindled against him, which within a little while After the LORD also did execute upon him.
Since the Lord GOD is so angrie with the wicked, that hee holdeth those for his enemies, that are friends to the wicked, haue no fellowship with their vnfruitfull workes of darkenesse,
Since the Lord GOD is so angry with the wicked, that he holds those for his enemies, that Are Friends to the wicked, have no fellowship with their unfruitful works of darkness,
It is not saftetie for the lambe to dwell with the Fox, nor for the doue to house with the hauke, it is no policie for the sillie Mouse to trust her selfe with the Cat, it is dangerous for stubble to lie neere the fire.
It is not safety for the lamb to dwell with the Fox, nor for the dove to house with the hawk, it is no policy for the silly Mouse to trust her self with the Cat, it is dangerous for stubble to lie near the fire.
Draw not in yoke with the wicked, let not their precious balmes breake your heades, nay suffer them not to come in your houses, or to dwell vnder your roofes.
Draw not in yoke with the wicked, let not their precious balms break your Heads, nay suffer them not to come in your houses, or to dwell under your roofs.
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one sponefull of vineger will soone tart a great deale of sweete milke, but a great deale of sweete milke will not so soone sweeten one sponfull of vineger:
one spoonful of vinegar will soon tart a great deal of sweet milk, but a great deal of sweet milk will not so soon sweeten one sponfull of vinegar:
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Such is the proanesse of our fraile natures to ill, that good men keeping companie with wicked, are apter to be peruerted by the bad then the bad are to be conuerted by the good.
Such is the proanesse of our frail nature's to ill, that good men keeping company with wicked, Are apter to be perverted by the bad then the bad Are to be converted by the good.
If it pleaseth GOD to suffer Sathan to become a lying and a seducing spirit in the mouthes of any wicked men, that are about you, who presuming of your patience and mildnesse dare put foorth themselues and say vnto you, Let vs go after other gods, and let vs serue them, hearken not vnto them.
If it Pleases GOD to suffer Sathan to become a lying and a seducing Spirit in the mouths of any wicked men, that Are about you, who presuming of your patience and mildness Dare put forth themselves and say unto you, Let us go After other God's, and let us serve them, harken not unto them.
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For the LORD GOD prooueth you by them, whether you loue him with all your heart and all your soule, or whether you will be wonne to forsake him, and fall from him.
For the LORD GOD proveth you by them, whither you love him with all your heart and all your soul, or whither you will be won to forsake him, and fallen from him.
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Be constant in the truth therefore, and be faithfull in the seruice of your God to the death, not suffering your selues like children to be carried away or turned about with euery winde of doctrine through the deceit and craftinesse of wicked men, which lie in waite to deceiue you,
Be constant in the truth Therefore, and be faithful in the service of your God to the death, not suffering your selves like children to be carried away or turned about with every wind of Doctrine through the deceit and craftiness of wicked men, which lie in wait to deceive you,
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and at your end, you may receiue that crowne of life, which is promised and prepared for them, that perseuere faithfull to their end, which grace the God of all mercie and grace grant to you, to vs,
and At your end, you may receive that crown of life, which is promised and prepared for them, that persevere faithful to their end, which grace the God of all mercy and grace grant to you, to us,
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and to all others, that are either Preachers or Professours of his truth thorough Christ Iesus our Lord and Sauiour, to whom &c. [ { inverted ⁂ } ] FJNIS.
and to all Others, that Are either Preachers or Professors of his truth through christ Iesus our Lord and Saviour, to whom etc. [ { inverted ⁂ } ] FINIS.
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and therefore both forbidden by the holy Ghost, which speaking heere to the Magistrate saith, Be not too iust. The things commanded and commanded in a Magistrate are foure:
and Therefore both forbidden by the holy Ghost, which speaking Here to the Magistrate Says, Be not too just. The things commanded and commanded in a Magistrate Are foure:
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be not extreamly iust, or iust with extreamitie, saith in the affirmatiue, be iust but according to the rules of equitie, discretion, and clemency, which mustbee alwayes the companions of Iustice, when Iusticeis duely executed.
be not extremely just, or just with extremity, Says in the affirmative, be just but according to the rules of equity, discretion, and clemency, which mustbee always the Sodales of justice, when Iusticeis duly executed.
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Referred to the Subiect and common person, it is in nature of a prohibition & precept concerning Christian Iustice, forbidding him in matters of Religion, Obedience, Conscience and Zeale;
Referred to the Subject and Common person, it is in nature of a prohibition & precept Concerning Christian justice, forbidding him in matters of Religion, obedience, Conscience and Zeal;
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& in natur as timidas ignauas, & degeneres eadit, from an impotency and effeminate disposition of the minde, alwayes haunting men that are fearefull, dastardly,
& in Nature as timidas ignauas, & degeneres eadit, from an impotency and effeminate disposition of the mind, always haunting men that Are fearful, dastardly,
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and of a degenerous nature, such as women are, of whom the Wiseman saith, There is no wrath nor vengeance, to the wrath and vengeance of a woman, and they are alwayes the worst men,
and of a degenerous nature, such as women Are, of whom the Wiseman Says, There is no wrath nor vengeance, to the wrath and vengeance of a woman, and they Are always the worst men,
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and the lesse he delighteth in cruelty, as is to be seene in David, who was grieued to beate of the death of Soul; and in Iulias Caesar also who being one of the greatest Conquerours,
and the less he delights in cruelty, as is to be seen in David, who was grieved to beat of the death of Soul; and in Iulias Caesar also who being one of the greatest Conquerors,
and a man of the greatest courage that euer was, yet, when he had Pompey his head presented to him being his deadly enemy, wept to it, saying to him that shewed it him, Non mihi placet vindicta sed victoria;
and a man of the greatest courage that ever was, yet, when he had Pompey his head presented to him being his deadly enemy, wept to it, saying to him that showed it him, Non mihi placet Vindictae sed victoria;
For if all kinde of violence be vtterly against Iustice, and vnbeseeming him that fitteth in the feat of Iustice, much more cruelty, which delighteth to domineere and tyrannize ouer mens liues and goods, onely and altogether by violence,
For if all kind of violence be utterly against justice, and unbeseeming him that fits in the feat of justice, much more cruelty, which delights to domineer and tyrannise over men's lives and goods, only and altogether by violence,
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and against Iustice. Crudeles vero, qui pu•i•ndi causam habe ••es, in punienda modum non habent. I call them cruell, that hauing cause to punish, can keepe no meane nor measure in punishing:
and against Justice Crudeles vero, qui pu•i•ndi Causam habe ••es, in punienda modum non habent. I call them cruel, that having cause to Punish, can keep no mean nor measure in punishing:
whereas the rule of Gods Iustice preferibeth the Magistrate to proportion the punishments of euery Offendor according to the nature and quality of his offence, & not to exceed:
whereas the Rule of God's justice preferibeth the Magistrate to proportion the punishments of every Offender according to the nature and quality of his offence, & not to exceed:
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& it is the counsell of the Wise-man to the wise Magistrate, that will winne the hearts of the people, Bee not as a Lyon in thine house, destroying thy houshold folke,
& it is the counsel of the Wiseman to the wise Magistrate, that will win the hearts of the people, be not as a lion in thine house, destroying thy household folk,
as R•boam did, it openeth the mouthes of men against them, and maketh them murinous and clamorous against them, whom otherwise they might haue obedient and obsequious to them.
as R•boam did, it Openeth the mouths of men against them, and makes them murinous and clamorous against them, whom otherwise they might have obedient and obsequious to them.
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as an extreamity of Iustice, and an enemy to good gouernment, charging him in no wise to bee too iust, that is, vnder the colour of Iustice to be cruell in the execution of Iustice.
as an extremity of justice, and an enemy to good government, charging him in no wise to be too just, that is, under the colour of justice to be cruel in the execution of Justice
The second thing to be condemned in a Magistrate is too much seuerity, which differeth from cruelty only in this, that cruelty proceedeth without Law, and against Law;
The second thing to be condemned in a Magistrate is too much severity, which differeth from cruelty only in this, that cruelty Proceedeth without Law, and against Law;
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and seuerity according to the precise and streight letter of the Law, being in it selfe an inflexible vertue, Quae meritatem legis sequitur, quando recta racio h•c requiris, which followeth the truth of the Law,
and severity according to the precise and straight Letter of the Law, being in it self an inflexible virtue, Quae meritatem Legis sequitur, quando Recta racio h•c requiris, which follows the truth of the Law,
But yet, when seuerity is too seuere, too fierce, too sower, too bitter and too inexorable, Legibus •••nium atrociter obtemperans, obeying the letter of the Law with too much rigour, without any commiseration or pitty executing the extremity of the Law against those that offend the law, vertitur in vietum virtus, the vertue of seuerity is turned into avice.
But yet, when severity is too severe, too fierce, too sour, too bitter and too inexorable, Legibus •••nium atrociter obtemperans, obeying the Letter of the Law with too much rigour, without any commiseration or pity executing the extremity of the Law against those that offend the law, vertitur in vietum virtus, the virtue of severity is turned into Advice.
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For Mercy is the eye of Iustice, and Iustice without mercy is (as it were) caecus Sagittarius ▪ qui intendens occidere feram occidit hominem, like a blinde archer, who hauing an intent to kill a beast, killeth a man, as Lamech did.
For Mercy is the eye of justice, and justice without mercy is (as it were) caecus Sagittarius ▪ qui intendens occidere feram occidit hominem, like a blind archer, who having an intent to kill a beast, kills a man, as Lamech did.
It is good to punish vice, but to punish it alwayes, and in all with extremity of Iustice, may bee a meane to spill much bloud, and yet doe little good.
It is good to Punish vice, but to Punish it always, and in all with extremity of justice, may be a mean to spill much blood, and yet do little good.
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Remissius imperanti melius paretur, the people will be best ruled, when they are mildly gouerned, Contumax est animus humanus, & facilius sequitur, quàm ducitur, the stomacke of a man is stubborne,
Remissius imperanti Better paretur, the people will be best ruled, when they Are mildly governed, Contumax est animus Humanus, & Facilius sequitur, quàm ducitur, the stomach of a man is stubborn,
Iustice, Equity, Clemency and Discretion. For he that heere forbiddeth the Magistrate to bee too iust, doth in many other places and precepts of his bid him be iust.
justice, Equity, Clemency and Discretion. For he that Here forbiddeth the Magistrate to be too just, does in many other places and Precepts of his bid him be just.
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For Iustice vpholdeth the seat of Kings. Iustice is the girdle of Kings. And And Salomon speaking to all Magistrates and Ministers of Law and Iustice saith:
For justice upholdeth the seat of Kings. justice is the girdle of Kings. And And Solomon speaking to all Magistrates and Ministers of Law and justice Says:
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Loue Iustice you that are the Iudges of the earth, but yet withall, Be not too iust (saith he) that is, be iust with Equity, Discretion and Clemencie. For these three must alwaies attend vpon Iustice,
Love justice you that Are the Judges of the earth, but yet withal, Be not too just (Says he) that is, be just with Equity, Discretion and Clemency. For these three must always attend upon justice,
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and vpon them that are the Ministers of Iustice, Equity is the Interpreter of the Law, making a fauourable exposition of the intention of the Law, to auoyd the inconueniences and extremities, which may sometime bee drawen from the precise words of the Law.
and upon them that Are the Ministers of justice, Equity is the Interpreter of the Law, making a favourable exposition of the intention of the Law, to avoid the inconveniences and extremities, which may sometime be drawn from the precise words of the Law.
Uerba enim debent deseruire intentions, non intentio verbis, that is, Words must serue the intention, not the intention words, & mens in loquendo potius, quam verba est consideranda.
Uerba enim debent deseruire intentions, non Intentio verbis, that is, Words must serve the intention, not the intention words, & Mens in Loquendo potius, quam verba est consideranda.
Greg. And therefore one saith, Quod is committit in legem, qui verba legis amplectens contra legis nititur voluntatem, he offendeth against the Law, that sticking to the words of the Law striueth and wrangleth against the meaning of the Law,
Greg. And Therefore one Says, Quod is Committit in legem, qui verba Legis amplectens contra Legis Nititur voluntatem, he offends against the Law, that sticking to the words of the Law strives and wrangleth against the meaning of the Law,
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Abimelech the Priest did contrary to the words of the law, Leuit. 24. when hee gaue the shew bread to Dauid, beeing bread onely for the Priests, not for lay persons,
Abimelech the Priest did contrary to the words of the law, Levites 24. when he gave the show bred to David, being bred only for the Priests, not for lay Persons,
though he had followed the letter of the law, yet had •ee done contrary to the meaning of the Law-maker, who in the exposition of all his lawes preferreth mercy before sacrifice.
though he had followed the Letter of the law, yet had •ee done contrary to the meaning of the Lawmaker, who in the exposition of all his laws preferreth mercy before sacrifice.
If the Lord God himselfe doth allow that his owne law should be dispensed withall in cases of charity, it is lawfull for the Magistrate to vse the like liberty in the like matters and cases of the lawes of man for charities sake.
If the Lord God himself does allow that his own law should be dispensed withal in cases of charity, it is lawful for the Magistrate to use the like liberty in the like matters and cases of the laws of man for charities sake.
And euen we that are bound to the obedience of lawes, if we keepe them not all and alwayes modo & forma, as may be required of vs, it is a fault that may sometime be excused in vs,
And even we that Are bound to the Obedience of laws, if we keep them not all and always modo & forma, as may be required of us, it is a fault that may sometime be excused in us,
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Peccat semper, qui contemnit leges, sed non semper peccat, qui non paret legibus. It is one thing not to obey lawes, and another thing to contemne lawes.
Peccat semper, qui contemnit leges, sed non semper peccat, qui non paret legibus. It is one thing not to obey laws, and Another thing to contemn laws.
Be not too iust therefore in vrging the penalty and extremity of the Law against those that offend the law, without any intention or meaning to contemne the Law.
Be not too just Therefore in urging the penalty and extremity of the Law against those that offend the law, without any intention or meaning to contemn the Law.
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A third thing commendable in a Magistrate is Clemency, a vertue which moderateth the affections of Magistrates, who (as Plutarch saith) should bee like a good musician.
A third thing commendable in a Magistrate is Clemency, a virtue which moderateth the affections of Magistrates, who (as Plutarch Says) should be like a good musician.
then in his iustice. One of the Iewish Rabbines writing vpon Exodus faith, that it was an ancient custome among the Hebrewes, that though the greatest part of their Iudges in their publike assemblies had condemned a man,
then in his Justice. One of the Jewish Rabbis writing upon Exodus faith, that it was an ancient custom among the Hebrews, that though the greatest part of their Judges in their public assemblies had condemned a man,
A third thing commendable in a Magistrate is Discretion, termed of Bernard, moderatrix, mater & auriga virtutum, the moderatour, the mother and guide of mens manners, and specially of the Magistrate.
A third thing commendable in a Magistrate is Discretion, termed of Bernard, moderatrix, mater & auriga Virtues, the moderator, the mother and guide of men's manners, and specially of the Magistrate.
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nor in all causes carry himselfe alike to all men, but must many times conforme himself to the diuers dispositions of diuers men, according to the diuersity of their different humours.
nor in all Causes carry himself alike to all men, but must many times conform himself to the diverse dispositions of diverse men, according to the diversity of their different humours.
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so must Magistrates doe with the vnruly people, when as they are not all alike, nor all sicke of one disease, so neither are they alwaies to be vsed alike,
so must Magistrates do with the unruly people, when as they Are not all alike, nor all sick of one disease, so neither Are they always to be used alike,
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propter hominem duritiam non possunt, cuiusmodi est diuortij libellus, & foeneris moderatio &c. There are some things, that of necessity are not onely to be suffered with silence,
propter hominem duritiam non possunt, cuiusmodi est diuortij Libellus, & foeneris moderatio etc. There Are Some things, that of necessity Are not only to be suffered with silence,
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but to be moderated by lawes also, because through the hardnesse of mens hearts, they cannot at once and together bee taken away of the Magistrate, such as bils of diuorce and vsury &c. All things are lawfull, but all things are not expedient.
but to be moderated by laws also, Because through the hardness of men's hearts, they cannot At once and together be taken away of the Magistrate, such as bills of divorce and Usury etc. All things Are lawful, but all things Are not expedient.
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It had beene lawfull for Moses to deny diuorcements to the Iewes, but because he saw it was not expedient to deny them, he was content to yeelde to an inconuenience to auoyd a mischiefe.
It had been lawful for Moses to deny divorcements to the Iewes, but Because he saw it was not expedient to deny them, he was content to yield to an inconvenience to avoid a mischief.
but yet hee thought it not expedient to stand against them, lest they should haue presumed of themselues to haue made one without him, Quod non est licitum in lege, necessitas licitum facit, that which is not lawfull by Law, necessity many times maketh lawful without law, Nonnullos toleramus, quia corrigere & punire non possumus.
but yet he Thought it not expedient to stand against them, lest they should have presumed of themselves to have made one without him, Quod non est licitum in lege, Necessity licitum facit, that which is not lawful by Law, necessity many times makes lawful without law, Some Toleramus, quia corrigere & Punire non possumus.
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The first is, when the offendours are hidden and vnknowen, in which case sanctius est nocentes absoluere, quam innocentes condemnere, it is better to absolue the nocent,
The First is, when the offenders Are hidden and unknown, in which case sanctius est nocentes absoluere, quam innocentes condemnere, it is better to absolve the nocent,
For the end of punishment is the reformation of him or them that are to bee punished, which when it may be wrought without punishment, the punishment may be spared, quia medici non indignantur egrotis, sed morbo medentur.
For the end of punishment is the Reformation of him or them that Are to be punished, which when it may be wrought without punishment, the punishment may be spared, quia medici non indignantur egrotis, sed morbo medentur.
The third cause is, when the offendours beeing many or great men, cannot conueniently be punished without danger of schisme in the Church, or sedition in the common-wealth.
The third cause is, when the offenders being many or great men, cannot conveniently be punished without danger of Schism in the Church, or sedition in the commonwealth.
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In these and such like cases and causes, Discretion saith alwayes to the Magistrate, Be not too iust. And thus much of those things, that concerneth the Magistrate to take knowledge of out of the words of my text.
In these and such like cases and Causes, Discretion Says always to the Magistrate, Be not too just. And thus much of those things, that concerns the Magistrate to take knowledge of out of the words of my text.
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The second sort of people to whom Salomon speaketh, are priuate men and common persons, that liue as Subiects vnder the obedience of Christian Magistrates.
The second sort of people to whom Solomon speaks, Are private men and Common Persons, that live as Subjects under the Obedience of Christian Magistrates.
how to guide himselfe in his obedience, in his religion, in his conscience and in his zeale, in all which things Salomon would haue no man affect to bee too iust,
how to guide himself in his Obedience, in his Religion, in his conscience and in his zeal, in all which things Solomon would have no man affect to be too just,
but rather to conform himselfe and his conscience to the equity and example of Gods Iustice. First, touching religion he forbiddeth vs to be too iust, either in words or terms of doctrin,
but rather to conform himself and his conscience to the equity and Exampl of God's Justice First, touching Religion he forbiddeth us to be too just, either in words or terms of Doctrine,
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or questions of discipline, in both which he would not haue you that are the common people to require euery thing, that is taught you out of the Scriptures to be prooued by expresse words of the Scripture.
or questions of discipline, in both which he would not have you that Are the Common people to require every thing, that is taught you out of the Scriptures to be proved by express words of the Scripture.
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The answer of Athanasius is, Etsi hac vox in Scripturis non reperitur, habere tamen eam sententiā, quā Scripturae volunt, that though the word it selfe be not found in the Scriptures,
The answer of Athanasius is, Though hac vox in Scriptures non reperitur, habere tamen eam sententiā, quā Scriptures volunt, that though the word it self be not found in the Scriptures,
Cyrill likewise being challenged after the like manner, that what he sayd was NONLATINALPHABET, that is, not written, answered, rem ipsam, qua per illud vocabulum significatur, habere certissima Scripturae testimonia, that the matter it selfe signified by the word, had most sure and certaine witnesses out of the Scriptures.
Cyril likewise being challenged After the like manner, that what he said was, that is, not written, answered, remembering ipsam, qua per illud Vocabulum Signify, habere certissima Scriptures Testimonies, that the matter it self signified by the word, had most sure and certain Witnesses out of the Scriptures.
There were certaine heretickes likewise, that denied the holy Ghost to be God, terming him Deum peregrinum & Scripturae verbis nusquam expressum, a strange God,
There were certain Heretics likewise, that denied the holy Ghost to be God, terming him God Peregrinum & Scriptures verbis nusquam expressum, a strange God,
whereunto Nazianzen answereth, that all things that are taught to be beleeued in the Scriptures, are not in the proper and in the selfe same words alwaies expressed in the Scriptures,
whereunto Nazianzen Answers, that all things that Are taught to be believed in the Scriptures, Are not in the proper and in the self same words always expressed in the Scriptures,
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The like I may say of childrens baptisme, and the Crosse vsed in baptisme, and many other points concerning the doctrin, discipline and ceremonies vsed in our Church, wherein though there be some things taught and vsed, which be not expressely commanded in the Scriptures,
The like I may say of Children's Baptism, and the Cross used in Baptism, and many other points Concerning the Doctrine, discipline and ceremonies used in our Church, wherein though there be Some things taught and used, which be not expressly commanded in the Scriptures,
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yet being implied in the sense of the Scriptures, or nor disagreeing from the sense of the Scriptures, they are not to bee accounted contrary to the Scriptures,
yet being implied in the sense of the Scriptures, or nor disagreeing from the sense of the Scriptures, they Are not to be accounted contrary to the Scriptures,
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but for the significations sake, representing vnto vs the precious death and passion of our Lord & Sauiour Christ, whereof he himselfe termeth it a signe Matth. 24. when he saith, Then shall appeare the signe of the sonne of man in the heauens. Bee not too iust therefore to vrge the very words of the Scripture for proofe of euery thing drawn and deliuered for doctrine out of the Scripture,
but for the significations sake, representing unto us the precious death and passion of our Lord & Saviour christ, whereof he himself termeth it a Signen Matthew 24. when he Says, Then shall appear the Signen of the son of man in the heavens. be not too just Therefore to urge the very words of the Scripture for proof of every thing drawn and Delivered for Doctrine out of the Scripture,
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and much lesse for matters of discipline and indifferency, wherin the rule that Ambrose gaue to Augustine & his mother is to be followed, Ad quamcnnq veneris Ecclesiam, eius morem serua, ficuiquam non vis esse scandalum,
and much less for matters of discipline and indifferency, wherein the Rule that Ambrose gave to Augustine & his mother is to be followed, Ad quamcnnq veneris Church, eius morem Servant, ficuiquam non vis esse scandalum,
For some things are not to be commanded by them, nor obedience to be performed of vs. Modus obedientiae sic tenendus est, vt bonis in malo scienter non obedias, nec malis in bono contradicas.
For Some things Are not to be commanded by them, nor Obedience to be performed of us Modus obedientiae sic tenendus est, vt bonis in Malo scienter non obedias, nec malis in Bono contradicas.
nor oppose thy selfe against euill men in that which is good, and herein the nature of those things also wherein obedience may be required of vs, must be considered of vs. For there are some things which are pura bona meerely good, somethings pura mala meerely ill,
nor oppose thy self against evil men in that which is good, and herein the nature of those things also wherein Obedience may be required of us, must be considered of us For there Are Some things which Are Pura Bona merely good, somethings Pura mala merely ill,
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for no mans prohibition is of validitie to forbid that which God commandeth, neither is any mans commandement, of force to preiudicate those things which he forbiddeth.
for no men prohibition is of validity to forbid that which God commands, neither is any men Commandment, of force to prejudicate those things which he forbiddeth.
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For when God would teach the first man obedience, prohibuit ab eare, qua non erat mala, Amb. In such things nec iussio nec prohibitio principum aut praelatorum est contemnenda:
For when God would teach the First man Obedience, prohibuit ab ear, qua non erat mala, Ambassadors In such things nec Iussio nec prohibitio Principum Or Prebendaries est contemnenda:
For (as Bernard saith) quic quid vice Dei praecipit homo, quem pro Deo habemus, tanquam Deum audire debemus, whatsoeuer in things of this nature man commandeth in the place of God, whom we houlde as God, we are bound to obey as God.
For (as Bernard Says) quic quid vice Dei praecipit homo, Whom Pro God habemus, tanquam God Audire debemus, whatsoever in things of this nature man commands in the place of God, whom we hold as God, we Are bound to obey as God.
If this doctrine bee agreeing to the rule of iustice in obedience, then are they too iust, that refuse to obey their Princes in these things, that are of this nature vnder a pretence of obedience to God, who doth hold himselfe disobeyed of them, that in such things disobey their Princes. Non ea reiecerunt, sed me:
If this Doctrine be agreeing to the Rule of Justice in Obedience, then Are they too just, that refuse to obey their Princes in these things, that Are of this nature under a pretence of Obedience to God, who does hold himself disobeyed of them, that in such things disobey their Princes. Non ea reiecerunt, sed me:
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In some it proceedeth from the malice of Satan, who, when he can not tempt them to great and grosse sinnes, he seeketh many times to vexe them with scruples of conscience, troubling them in their imaginations,
In Some it Proceedeth from the malice of Satan, who, when he can not tempt them to great and gross Sins, he seeks many times to vex them with scruples of conscience, troubling them in their Imaginations,
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and sometime peruerting the iudgement of their mindes onelie through aboundance of melancholie humors, that raigne in their bodies, Mille surgunt apud aliquos scrupuli 〈 … 〉 oblatrantes, & lacerare minantes eos, qui volunt ire per viam Dei:
and sometime perverting the judgement of their minds only through abundance of melancholy humours, that Reign in their bodies, Mille Surgunt apud Someone scrupuli 〈 … 〉 oblatrantes, & lacerare minantes eos, qui volunt ire per viam Dei:
euen so when the Diuell dealeth with those, that are fearefull and weake, hee putteth many intricate questions and doubts into their heades to the great disquiet and trouble of their consciences, wherein notwithstandieg he doth seldome or neuer preuaile with men of iudgement and vnderstanding, but they preuaile against him.
even so when the devil deals with those, that Are fearful and weak, he putteth many intricate questions and doubts into their Heads to the great disquiet and trouble of their Consciences, wherein notwithstandieg he does seldom or never prevail with men of judgement and understanding, but they prevail against him.
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In other some it proceedeth of the proude conceite they haue of their owne learning and wit, thinking scorne to humble their vnderstanding to men of greater iudgement and knowledge then they are themselues, which Augustine in his confessions acknowledgeth to haue been his fault many yeares, whereby he remained obstinate a long while,
In other Some it Proceedeth of the proud conceit they have of their own learning and wit, thinking scorn to humble their understanding to men of greater judgement and knowledge then they Are themselves, which Augustine in his confessions acknowledgeth to have been his fault many Years, whereby he remained obstinate a long while,
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and would neither be brought to baptisme nor beleife, but being morallie learned in the seuen liberall sciences hee defended his errors against all men,
and would neither be brought to Baptism nor belief, but being morally learned in the seuen liberal sciences he defended his errors against all men,
and would not be remoued, till at last by hearing of Ambrose he was brought to change his minde, content to subiect his reason and learning to the obedience of faith, which (as hee saith himselfe of himselfe) if he had not done, he had still liued and died in error, and neuer beene saued.
and would not be removed, till At last by hearing of Ambrose he was brought to change his mind, content to Subject his reason and learning to the Obedience of faith, which (as he Says himself of himself) if he had not done, he had still lived and died in error, and never been saved.
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and to haue it said of them, this is he, which was a thing, that the proude hipocriticall Pharises much delighted in, wherein also they haue many followers euen at this day.
and to have it said of them, this is he, which was a thing, that the proud hypocritical Pharisees much delighted in, wherein also they have many followers even At this day.
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Nimius enim amor & nimium odium in errorem inducunt & peruertunt iudictum, Senec. Extreame loue and extreame hatred lead men into error and peruert their iudgement,
Nimius enim amor & Nimium odium in errorem inducunt & peruertunt iudictum, Seneca Extreme love and extreme hatred led men into error and pervert their judgement,
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as he fancied the man, whom he followed, which is likewise one of the greatest causes of schisme and contention in our Churches, wherein some humerous persons delight to draw disciples after them,
as he fancied the man, whom he followed, which is likewise one of the greatest Causes of Schism and contention in our Churches, wherein Some humorous Persons delight to draw Disciples After them,
and other some hauing itching eares do turne their hearing from the truth, and delight to heare onely those, that will preach nouelties and pleasing things vnto them, whereby the Gospell is ill spoken of, Et facta est fides Euangeliorū fides temporum, faith of the Gospell is become the faith of time.
and other Some having itching ears do turn their hearing from the truth, and delight to hear only those, that will preach novelties and pleasing things unto them, whereby the Gospel is ill spoken of, Et facta est fides Euangeliorū fides Temporum, faith of the Gospel is become the faith of time.
And whereas according as there is but one God, one Lord, one baptisme, there ought to be but one faith also, it is almost come to that passe now, that there is none at all.
And whereas according as there is but one God, one Lord, one Baptism, there ought to be but one faith also, it is almost come to that pass now, that there is none At all.
One and the first is this, In indifferentibus plus obligat praeceptum principis. & pralati, quam propria conscientia, quia in his conscientia habet suprà se principem & praelatum.
One and the First is this, In indifferentibus plus obligate Precept principis. & pralati, quam propria conscientia, quia in his conscientia habet suprà se principem & praelatum.
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The ground and foundation of this rule are Christs owne words, when he saith, Quaecunque dixcrint vobis, facite: whatsoeuer your Magistrates bid you obserue, that obserue and do.
The ground and Foundation of this Rule Are Christ own words, when he Says, Quaecunque dixcrint vobis, Facite: whatsoever your Magistrates bid you observe, that observe and do.
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If a man maketh a conscience of any thing not commanded or forbidden, and yet doth it, he may seeme in some sort to do praeter conscientiam, besides his conscience, but not against his conscience.
If a man makes a conscience of any thing not commanded or forbidden, and yet does it, he may seem in Some sort to do praeter conscientiam, beside his conscience, but not against his conscience.
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The fourth is, In dubijs bonorum vita alijs debet esse viuendi regula: in things doubtfull the life of good men should be the rule of liuing to others.
The fourth is, In dubijs Bonorum vita Alijs debet esse viuendi regula: in things doubtful the life of good men should be the Rule of living to Others.
For by the counsell of Salomon a man should neuer leane to much to his owne wit nor make a conscience to himselfe in matters of indifferencie against the iudgement of other men wiser, then himselfe.
For by the counsel of Solomon a man should never lean to much to his own wit nor make a conscience to himself in matters of indifferency against the judgement of other men Wiser, then himself.
And 22. Pro. Re•••• not the ancient boundes, which thy forefathers haue set, the allegorie whereof doth teach vs neues rashly to innouate any thing, in the Church or common wealth contrary to that, which we haue receiued from godly antiquitie,
And 22. Pro Re•••• not the ancient bounds, which thy Forefathers have Set, the allegory whereof does teach us neues rashly to innovate any thing, in the Church or Common wealth contrary to that, which we have received from godly antiquity,
as you may see in 5. Act. where the whole counsell of the Pharises and other learned men approued the opinion of G•••••ial alone touching the punishment of the Apostles.
as you may see in 5. Act. where the Whole counsel of the Pharisees and other learned men approved the opinion of G•••••ial alone touching the punishment of the Apostles.
These are the rules of equitie tending to the information and reformation of the errors of the conscience iniquestions of obedience, all agreeing and concluding with that which Salomon saith here, Be not too iust.
These Are the rules of equity tending to the information and Reformation of the errors of the conscience iniquestions of Obedience, all agreeing and concluding with that which Solomon Says Here, Be not too just.
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but passion, indignation, wrath and vengeance, as it was in the Apostles, when in the quarrell of their Master they were readie to desire, that fire might come downe from heauen against the Samaritanes. Quic quid lacerato animo quis dixerit, punientis est impetus, non charitas corrigentis:
but passion, Indignation, wrath and vengeance, as it was in the Apostles, when in the quarrel of their Master they were ready to desire, that fire might come down from heaven against the Samaritans. Quic quid lacerato animo quis dixerit, punientis est impetus, non charitas corrigentis:
and with due consideration of our selues, and our owne fraile natures. Aegros, quos pot us fortis non cur auit, ad salutem pristinam aqua tepens renocauit:
and with due consideration of our selves, and our own frail nature's. Aegros, quos pot us fortis non cur auit, ad salutem pristinam aqua tepens renocauit:
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and desire to winne men to repentance, we must carry our selues kindly to them, but yet without flatterie, improuing, rebuking and exhorting them with all patience and long suffering.
and desire to win men to Repentance, we must carry our selves kindly to them, but yet without flattery, improving, rebuking and exhorting them with all patience and long suffering.
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The modest and milde zeale of Paul preaching Christ before Agrippa being a heathen man did by his owne confession some thing moue him to become a Christian.
The modest and mild zeal of Paul preaching christ before Agrippa being a heathen man did by his own Confessi Some thing move him to become a Christian.
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It is good for vs, that are Preachers to be zealous in God almighties cause but with modesty and mercie in meckenesse instructing them, that are contrarie minded, that by ones ministerie God may giue them repentance,
It is good for us, that Are Preachers to be zealous in God almighty's cause but with modesty and mercy in meeekness instructing them, that Are contrary minded, that by ones Ministry God may give them Repentance,
Be not therefore too iust. The like also I may say to you, that are professours of Christ, it well beseemeth you to haue the zeale of God and his glory aswell as we, that are his Ministers, and your pastours:
Be not Therefore too just. The like also I may say to you, that Are professors of christ, it well beseems you to have the zeal of God and his glory aswell as we, that Are his Ministers, and your Pastors:
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but yet though you vnderstand more then others, you must not for all that rashlie and vnder colour of zeale condemne all others, that are not growen to that measure and height of knowledge that you are,
but yet though you understand more then Others, you must not for all that rashly and under colour of zeal condemn all Others, that Are not grown to that measure and height of knowledge that you Are,
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When the Apostles in zeale of their Master were ready to call for vengeance against them that were his and their enemies, Christ reprooued this their zeale,
When the Apostles in zeal of their Master were ready to call for vengeance against them that were his and their enemies, christ reproved this their zeal,
& these Samaritans being then sauedby Christ from that destruction which the Apostles in the heat oftheir zeale desired against them, within a few yeeres after, were some of the first that receiued the faith of Christ by the preaching of the Apostles.
& these Samaritans being then sauedby christ from that destruction which the Apostles in the heat oftheir zeal desired against them, within a few Years After, were Some of the First that received the faith of christ by the preaching of the Apostles.
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how should hee haue beene conuerted to Christ on the crosse, or how should Christ haue beene glorified by his confession on the crosse? If God had taken away Paul, when Paul begun first to persecute the Church,
how should he have been converted to christ on the cross, or how should christ have been glorified by his Confessi on the cross? If God had taken away Paul, when Paul begun First to persecute the Church,
how should the Church haue beene confirmed in the saith of Christ by the doctrine of Paul, as now it is? God is a gracious God, iealous of his glory and yet mindefull of his mercy, not desiring the death of sinners,
how should the Church have been confirmed in the Says of christ by the Doctrine of Paul, as now it is? God is a gracious God, jealous of his glory and yet mindful of his mercy, not desiring the death of Sinners,
Vbi pater familias largus est ▪ dispensator •ius non debet esse tena•e, Where the Master of the house is liberalls his steward should not be hold-fast and miserable.
Vbi pater familias largus est ▪ dispensator •ius non debet esse tena•e, Where the Master of the house is liberalls his steward should not be holdfast and miserable.
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or is deduced from thence by necessary consequence, let it be receiued for doctrine, and whatsoeuer is vsed in the practice of the Church not disagreeing from the Scripture, let it goe currant for discipline.
or is deduced from thence by necessary consequence, let it be received for Doctrine, and whatsoever is used in the practice of the Church not disagreeing from the Scripture, let it go currant for discipline.
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Be iust in all duties of obedience, but not too iust, but iust onely according to the equity of obedience, which requireth you to giue to Caesar the things that are Caesars, but not the things that are Gods,
Be just in all duties of Obedience, but not too just, but just only according to the equity of Obedience, which requires you to give to Caesar the things that Are Caesars, but not the things that Are God's,
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and to God the things that are Gods, but not the things that are Caesars, but to euery man, that which of right belongeth vnto him, tribute to whom tribute, custome to whom custome, feare to whom feare,
and to God the things that Are God's, but not the things that Are Caesars, but to every man, that which of right belongeth unto him, tribute to whom tribute, custom to whom custom, Fear to whom Fear,
Be iust likewise in your consciences, but be not too iust, be iust without feare, iust without pride, without singularity, without contempt of law and authority, be iust according to those rules of Christian equity and plety, which serue to guide the conscience.
Be just likewise in your Consciences, but be not too just, be just without Fear, just without pride, without singularity, without contempt of law and Authority, be just according to those rules of Christian equity and Plenty, which serve to guide the conscience.
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And whatsoeuer you would that men should doe vnto you, doe you to them, and what you would not, that men should doe vnto you, neuer doe you to them. For what measure you meet to others, the same shall be remet to you againe.
And whatsoever you would that men should do unto you, do you to them, and what you would not, that men should do unto you, never do you to them. For what measure you meet to Others, the same shall be remet to you again.
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The hundred pence therefore that your neighbours doe owe to you, forgiue them, that the Lord God may forgiue you the ten thousand talents that you owe to him.
The hundred pence Therefore that your neighbours do owe to you, forgive them, that the Lord God may forgive you the ten thousand Talents that you owe to him.
Hee that seeketh vengeance of his neighbour, shall finde vengeance of the Lord, and he that will shew no mercy to him that standeth at his mercy, he shall haue iudgement without mercy at the hands of God.
He that seeks vengeance of his neighbour, shall find vengeance of the Lord, and he that will show no mercy to him that Stands At his mercy, he shall have judgement without mercy At the hands of God.
and euery one bee rewarded with the one or the other, according to his workes, you may escape the dreadfull sentence of Gods most seuere iuiustice, which then shall be pronounced against all vnmercifull and cruell hearted people,
and every one be rewarded with the one or the other, according to his works, you may escape the dreadful sentence of God's most severe iuiustice, which then shall be pronounced against all unmerciful and cruel hearted people,
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& heare that most ioyfull and comfortable sentence of grace and glory which then shall be giuen to the vessels of mercy prepared to glory from the beginning of the world, by and thorough the precious death and passion of Christ Iesus the sonne of God,
& hear that most joyful and comfortable sentence of grace and glory which then shall be given to the vessels of mercy prepared to glory from the beginning of the world, by and through the precious death and passion of christ Iesus the son of God,
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