England's restitution or The man, the man of men, the states-man. delivered in several sermons in the parish church of Waltham Abbey in the county of Essex. / By Thomas Reeve D.D. preacher of Gods word there.
and the change of governments, that good Rulers are taken away, and bad come in their stead, is it transgression? No, we are too great Advocates to our own corruptions to confesse the original of sorrows to flow from our own prevarications;
and the change of governments, that good Rulers Are taken away, and bad come in their stead, is it Transgression? No, we Are too great Advocates to our own corruptions to confess the original of sorrows to flow from our own prevarications;
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Many Princes made the Land unhappy, but had it never been happy before? yes, he that talks of many Princes, doth intimate that there was once a choice Prince;
Many Princes made the Land unhappy, but had it never been happy before? yes, he that talks of many Princes, does intimate that there was once a choice Prince;
a Prince that was the Crystal drop of innocencie, the bright flame of devotion, the Gem of Justice, Chastity, clemency, constancy, affability, wisdome, bounty,
a Prince that was the Crystal drop of innocence, the bright flame of devotion, the Gem of justice, Chastity, clemency, constancy, affability, Wisdom, bounty,
who whilest he was in power, preserved their Religion, Lawes, Liberties, and endeavoured what in him lay to make the Church a Sanctuary, and the Kingdome a Chauntry.
who whilst he was in power, preserved their Religion, Laws, Liberties, and endeavoured what in him lay to make the Church a Sanctuary, and the Kingdom a Chantry.
so that there remained nothing but to cry out after him, oh beate Sesti, oh happy Sestius! well, he being gone, what was the fate of this transgressing Land? judgement from heaven brought in many Princes;
so that there remained nothing but to cry out After him, o beat Sesti, o happy Sestius! well, he being gone, what was the fate of this transgressing Land? judgement from heaven brought in many Princes;
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How long was the reign? too long, and yet not very long, for the government was so intolerable, that this Giant was plucked away by force, thrust by with scorn, and removed without a groan:
How long was the Reign? too long, and yet not very long, for the government was so intolerable, that this Giant was plucked away by force, thrust by with scorn, and removed without a groan:
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well, after that Prince was gone, who was the next? One, which insigni praestinguit imagine visus, daun•ted the age with his Looks, a man of ire, fire, tumour, tumult, terrour, torment, a Gorgon, a Centaure,
well, After that Prince was gone, who was the next? One, which insigni praestinguit imagine visus, daun•ted the age with his Looks, a man of ire, fire, tumour, tumult, terror, torment, a Gorgon, a Centaur,
an enraged Ajax, an Hercules furens, which would warre against right reason, lawes, leagues, motions, modesty, promises, precedents, orders, oathes, decrees, destinies, which would set all in commotion and combustion, call for aid above,
an enraged Ajax, an Hercules furens, which would war against right reason, laws, leagues, motions, modesty, promises, precedents, order, Oaths, decrees, destinies, which would Set all in commotion and combustion, call for aid above,
but if that would not come, readily force it from beneath, consult with cunning men, not refuse Astrologers, Magicians to give advice, Flectere si nequeo superos Acheronta movebo;
but if that would not come, readily force it from beneath, consult with cunning men, not refuse Astrologers, Magicians to give Advice, Flectere si nequeo superos Acheronta movebo;
Ambitio subtile malum, doli artifex, tinea sanctitatis, ex remediis morbos creans, Ambition is a subtil evil, the prime artisant of deceit, the moth of holinesse, creating diseases of remedies;
Ambitio subtle malum, Doli artifex, tinea sanctitatis, ex remediis Morbos Cleanse, Ambition is a subtle evil, the prime artisant of deceit, the moth of holiness, creating diseases of remedies;
but aim at greater things, and never care by what means it doth obtain them; just like this haughty Prince before you, who had honour, and greatnesse in his eye,
but aim At greater things, and never care by what means it does obtain them; just like this haughty Prince before you, who had honour, and greatness in his eye,
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but the Flag of defiance being hung out he sought for booty in the Up-lands; from the wasting himself into a Spend-thrift, he fought himself into a Prince;
but the Flag of defiance being hung out he sought for booty in the Uplands; from the wasting himself into a Spendthrift, he fought himself into a Prince;
but defying, not onely proud, but prodigious, Quas gerit ore minas, quanto premit omnia fastu? He had a blazing beacon in his forehead, his face flamed like Mount Aetna, he had lightning in his eyes, and thunderbolts in his lips.
but defying, not only proud, but prodigious, Quas gerit over minas, quanto premit omnia Fastu? He had a blazing beacon in his forehead, his face flamed like Mount Aetna, he had lightning in his eyes, and thunderbolts in his lips.
he could weep, when he intended to devour, pray, when he meant to sacrifice men's lives, seek God (as he called it) when he resolved to engage with the Devil.
he could weep, when he intended to devour, pray, when he meant to sacrifice men's lives, seek God (as he called it) when he resolved to engage with the devil.
And by these policies, and hypocritical impostures what a woefull government was there under him? there was nothing to be seen but Taxes, sessments, confinements, confiscations depopulations, decimations, chains, dungeons, halters, bloud-axes.
And by these policies, and hypocritical Impostors what a woeful government was there under him? there was nothing to be seen but Taxes, sessments, confinements, confiscations depopulations, decimations, chains, dungeons, halters, bloud-axes.
Ye may know him by his kindred, Consorts, Confidents, Counsellors, Collegues, Chapmen, Chaplains, Secretaries, Emissaries, Judges, Guards, and Life guards;
You may know him by his kindred, Consorts, Confidents, Counsellors, Colleagues, Chapmen, Chaplains, Secretary's, Emissaries, Judges, Guards, and Life guards;
except it be in the bottomlesse pit, where can there be found such a swarm of Locusts? And for his manners (setting aside a few inchantments of pretended holinesse) can ye imagine a man almost more stupendiously evil? Tarquin the proud was not more arrogant, Nero the cruel not more mercilesse, Caligula the shamelesse not more impudent;
except it be in the bottomless pit, where can there be found such a swarm of Locusts? And for his manners (setting aside a few enchantments of pretended holiness) can you imagine a man almost more stupendously evil? Tarquin the proud was not more arrogant, Nero the cruel not more merciless, Caligula the shameless not more impudent;
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an hater of Popery, and yet a bosome-Friend to the most Jesuited person in the world. One wholly composed of ambition and insolence, fraud and fury, subtilty and savagenesse;
an hater of Popery, and yet a bosome-Friend to the most Jesuited person in the world. One wholly composed of ambition and insolence, fraud and fury, subtlety and savageness;
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and desperate in his attempts, vexatious at home, quarrelsome abroad, a Firebrand to his Countreymen, a Fiend to his neighbours, the great Boutefeau and incendiary of the whole earth;
and desperate in his attempts, vexatious At home, quarrelsome abroad, a Firebrand to his Countrymen, a Fiend to his neighbours, the great Boutefeau and incendiary of the Whole earth;
and bitter to his friends, and jealous and suspicious of all, that he become a general odium: for he was flattered but by a few, hated of most, & dreaded of all.
and bitter to his Friends, and jealous and suspicious of all, that he become a general odium: for he was flattered but by a few, hated of most, & dreaded of all.
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and after all his vauntings and rantings, violences, violations, vexations and victories, — inexorabile fatum Subjecit Manibus. — Irae Thyeston exitio gravi stravere.
and After all his vauntings and rantings, violences, violations, vexations and victories, — inexorabile fatum Subjecit Manibus. — Irae Thyeston Exitio gravi stravere.
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he could neither shake off his fetters, suppresse mutinies, order his Councel, discipline his Army, confirm his interests, countenance his adherents, apprehend overtures, lay hold on opportunities, hear them which gave him faithfull advice, be true to them to whom he had plighted his faith, stand by them which had promised to live and die with him.
he could neither shake off his fetters, suppress mutinies, order his Council, discipline his Army, confirm his interests, countenance his adherents, apprehend overtures, lay hold on opportunities, hear them which gave him faithful Advice, be true to them to whom he had plighted his faith, stand by them which had promised to live and die with him.
Had this Prince continued long, what rents and ruines would there have been? the age found him grimme enough for the time, the old dragge-net was cast to catch leveys, the old forge was at work for new State-rules,
Had this Prince continued long, what rends and ruins would there have been? the age found him grim enough for the time, the old dragnet was cast to catch leveys, the old forge was At work for new State-rules,
Oh valiant Souldiers, was there ever heard of such a battle fought? In the head and heart of the Army, was there not the same puissance or pusillanimity expressed? yes a valiant Heroe but setting his face that way,
O valiant Soldiers, was there ever herd of such a battle fought? In the head and heart of the Army, was there not the same puissance or pusillanimity expressed? yes a valiant Hero but setting his face that Way,
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and a general pardon to all them that would yield in time being proclaimed, the Commander in chief, what was he but a Complainer in chief? where are ye my stout Hectors? my old Bloud-hounds? Stand, stand saith he; fly, fly, fly say they;
and a general pardon to all them that would yield in time being proclaimed, the Commander in chief, what was he but a Complainer in chief? where Are you my stout Hectors? my old Bloodhounds? Stand, stand Says he; fly, fly, fly say they;
so that he had scarce Souldiers enough left him to sound a retreat, or to keep one Castle for him where he might capitulate to lay down armes upon terms of honour.
so that he had scarce Soldiers enough left him to found a retreat, or to keep one Castle for him where he might capitulate to lay down arms upon terms of honour.
Well, come he is again, and what? doth he come to mend former oversights? to reform old errours? is there nothing now to be seen in him but mercy and meekness, kindness and sweetnesse? no, stay there, Senex vulpes pilum, non pellem mutat, the old Fox may change his hair, but not his skin.
Well, come he is again, and what? does he come to mend former oversights? to reform old errors? is there nothing now to be seen in him but mercy and meekness, kindness and sweetness? no, stay there, Senex vulpes pilum, non pellem Mutat, the old Fox may change his hair, but not his skin.
The Souldiery indeed was pardoned, but what should become of the Commonalty? how was the Gentry hunted after? What search was there for the Nobility? and were the Citizens in security? no, their resolutions were high, and their hazards were great:
The Soldiery indeed was pardoned, but what should become of the Commonalty? how was the Gentry hunted After? What search was there for the Nobilt? and were the Citizens in security? no, their resolutions were high, and their hazards were great:
their streets were filled with armed Souldiers, their gates taken off from the hinges, their chains and posts pulled up, their walls and bulwarks upon the rasing, the flowre of their Burgers secured, their Common Council a Medly of Sectaries;
their streets were filled with armed Soldiers, their gates taken off from the hinges, their chains and posts pulled up, their walls and bulwarks upon the rasing, the flower of their Burghers secured, their Common Council a Medley of Sectaries;
and dispatched? He in heaven knoweth whether there was not a general plunder, and a general Massacre decreed, the Citizens sentenced to wallow in their own bloud,
and dispatched? He in heaven Knoweth whither there was not a general plunder, and a general Massacre decreed, the Citizens sentenced to wallow in their own blood,
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It is said that Caligula had two books (the one called the ponyard, and the other the sword) wherein all the principal men of the Empire were written down to be executed, which he had condemned in his secret thoughts.
It is said that Caligula had two books (the one called the Poigniard, and the other the sword) wherein all the principal men of the Empire were written down to be executed, which he had condemned in his secret thoughts.
But had we the Red book of this Prince to lay open all the cruelties designed and determined, what a Slaughter-house should we then see was this Nation intended and purposed to have been made? what now then, was not this Land all over the mournful spectacle of the Earth? yes, there was nothing to be seen,
But had we the Read book of this Prince to lay open all the cruelties designed and determined, what a Slaughterhouse should we then see was this nation intended and purposed to have been made? what now then, was not this Land all over the mournful spectacle of the Earth? yes, there was nothing to be seen,
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But when all things were thus in distress, despair, then Pater altitonans, Jupiter Stator doth appear, the arrow of the Lords deliv'rance was shot abroad, God broke the staffe of the wicked, the Scepters of the Rulers, he helped the arm that had no strength, took us like two legs,
But when all things were thus in distress, despair, then Pater altitonans, Jupiter Stator does appear, the arrow of the lords deliverance was shot abroad, God broke the staff of the wicked, the Sceptres of the Rulers, he helped the arm that had no strength, took us like two legs,
for whereas before the Nation sobbed, & sued for redress in vain, then the groans, the plaints, the applications, the supplications, the Declarations, the Lamentations of a perishing people came to be heard,
for whereas before the nation sobbed, & sued for redress in vain, then the groans, the plaints, the applications, the supplications, the Declarations, the Lamentations of a perishing people Come to be herd,
and after a short space instead of the wilfull, self-seeking Rulers which would have confounded the State, there was voted in a Man of understanding and knowledge, which should prolong the state.
and After a short Molle instead of the wilful, self-seeking Rulers which would have confounded the State, there was voted in a Man of understanding and knowledge, which should prolong the state.
But by a man of understanding and knowledge, the slate shall be prolonged. For the transgression of the Land many are the Princes thereof, &c. The misery of a Land doth come from the transgression of a Land, whatsoever be the accident, this is the cause;
But by a man of understanding and knowledge, the slate shall be prolonged. For the Transgression of the Land many Are the Princes thereof, etc. The misery of a Land does come from the Transgression of a Land, whatsoever be the accident, this is the cause;
neither our inconsiderate Friends, nor our inveterate Enemies, but the proper, peculiar, principal and primitive occasion of all calamity must be our own noxious & vicious lives.
neither our inconsiderate Friends, nor our inveterate Enemies, but the proper, peculiar, principal and primitive occasion of all calamity must be our own noxious & vicious lives.
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& doth bring forth variety of plagues, like many deformed children, but amongst all the curses that can happen to a Nation, there is none like unto the Many Princes; no, the torture of a Land is to be vexed with many Princes,
& does bring forth variety of plagues, like many deformed children, but among all the curses that can happen to a nation, there is none like unto the Many Princes; no, the torture of a Land is to be vexed with many Princes,
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therefore For the transgression of the Land, &c. Many Princes there are, but how long do they wear their Crowns? is their reign endless? no, many Princes are a judgement,
Therefore For the Transgression of the Land, etc. Many Princes there Are, but how long do they wear their Crowns? is their Reign endless? no, many Princes Are a judgement,
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storms at last cease, torrents in time dry up, they afflict a Land, but the Land is at last quit of them, — haec nos suprema manebant Exitiis positura modum — Miseries have their limits,
storms At last cease, torrents in time dry up, they afflict a Land, but the Land is At last quit of them, — haec nos Supreme Manebant Exitiis positura modum — Misery's have their Limits,
Farewell many Princes, who succeed in their rooms? what still an Hydra? no, these ministers are hideous, the Land is never happy till it be espoused to a particular Bridegroom, the many Princes must be changed into one, a Man, but by a Man. Man, have we found thee again? thou art welcome,
Farewell many Princes, who succeed in their rooms? what still an Hydra? no, these Ministers Are hideous, the Land is never happy till it be espoused to a particular Bridegroom, the many Princes must be changed into one, a Man, but by a Man. Man, have we found thee again? thou art welcome,
though the Land for a while could not endure thee, but it must be wasted with the tyrranny of many Princes, that it might know the gentle government of one Prince,
though the Land for a while could not endure thee, but it must be wasted with the tyranny of many Princes, that it might know the gentle government of one Prince,
those men would never have blessed us, no, thou art the Man. The many Princes must be changed into One, there must be but A Man, But by a Man &c. Well, a Man we have gotten,
those men would never have blessed us, no, thou art the Man. The many Princes must be changed into One, there must be but A Man, But by a Man etc. Well, a Man we have got,
But by a Man of, &c. Grant such a Man, who shall be benefited by him? who not? shall his own family or favourites only be made happy by him? no, a whole State, for the state thereof, &c. How long shall such a State flourish? what, sprout a little,
But by a Man of, etc. Grant such a Man, who shall be benefited by him? who not? shall his own family or favourites only be made happy by him? no, a Whole State, for the state thereof, etc. How long shall such a State flourish? what, sprout a little,
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& then have the former leaf-fall? no, after many years ye shall see it in as vernant a condition as ever, such a Prince shall be a Blessing to Ages, for the state shall be prolonged.
& then have the former leaf-fall? no, After many Years you shall see it in as vernant a condition as ever, such a Prince shall be a Blessing to Ages, for the state shall be prolonged.
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First to handle the peccant humour, For the transgression of a Land. From hence observe that Transgression is the inlet unto judgement; no transgression, no judgement;
First to handle the peccant humour, For the Transgression of a Land. From hence observe that Transgression is the inlet unto judgement; no Transgression, no judgement;
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punishment is the exercise of vindicative justice, now how can God avenge, where there is no trespass? punishment is per inflictionē contrarii, by the inflicting of that which is contrary;
punishment is the exercise of vindicative Justice, now how can God avenge, where there is no trespass? punishment is per inflictionē Contrarii, by the inflicting of that which is contrary;
people offend highly, before they are made the generation of Gods wrath, Jer. 7.29. He visit transgressions, Amos 3.14. Pour upon men their own wickedness, Jer. 14.16. Measure their former work into their bosome, Isa. 65.7. Consume them in their sins, Num. 16.26. Make them bear their own iniquity, Levit. 5.1. Can two walk together except they be agreed? Amos 3.3.
people offend highly, before they Are made the generation of God's wrath, Jer. 7.29. He visit transgressions, Amos 3.14. Pour upon men their own wickedness, Jer. 14.16. Measure their former work into their bosom, Isaiah 65.7. Consume them in their Sins, Num. 16.26. Make them bear their own iniquity, Levit. 5.1. Can two walk together except they be agreed? Amos 3.3.
will God stub up his trees of righteousness? trample under feet his own jewels? rase his own Temples? It is enough for Saturn to devour his own children, God will never destroy the seed of the blessed.
will God stub up his trees of righteousness? trample under feet his own Jewels? raze his own Temples? It is enough for Saturn to devour his own children, God will never destroy the seed of the blessed.
Balaam could use no inchantment against Iacob, nor no divination against Israel, because God saw no iniquity in them. Num. 23.21. Achior the Ammonite gave good counsel to Holofernes not to attempt war against the Bethulians, except he could find out, that they had sinned against their God, Judith 5.20,21.
balaam could use no enchantment against Iacob, nor no divination against Israel, Because God saw no iniquity in them. Num. 23.21. Achior the Ammonite gave good counsel to Holofernes not to attempt war against the Bethulians, except he could find out, that they had sinned against their God, Judith 5.20,21.
for, shall not the Iudge of all the earth do right? will he make a wast in his own portion? root up his own garden? cast down his own Throne? no, he is a buckler to them that walk uprightly, Pr. 2.7. he keepeth the feet of his Saints, 1 Sam. 2.7. they shall dwell between his shoulders, Deut. 33.12. he will be unto them for a Sanctuary, Es. 8.14.
for, shall not the Judge of all the earth do right? will he make a waste in his own portion? root up his own garden? cast down his own Throne? no, he is a buckler to them that walk uprightly, Pr 2.7. he Keepeth the feet of his Saints, 1 Sam. 2.7. they shall dwell between his shoulders, Deuteronomy 33.12. he will be unto them for a Sanctuary, Es. 8.14.
But if men provoke the eyes of his glory, fury will come up in his face, his hot displeasure will soon arise, he will appoint terrours over them, Lev. 26.16. and make their plagues wonderfull, Deut. 28.29. and execute judgements upon them with furious rebukes, Ezech. 5.15.
But if men provoke the eyes of his glory, fury will come up in his face, his hight displeasure will soon arise, he will appoint terrors over them, Lev. 26.16. and make their plagues wonderful, Deuteronomy 28.29. and execute Judgments upon them with furious rebukes, Ezekiel 5.15.
for why should not God skin the fat Bulls of Basan? and crush the nest of Cockatrices egges? a tire of Ordnance discharged is little enough for them which hold out the flag of defiance against him, fire that will burn to the bottom of hell is not too hot to consume those which branch up in presumptuous sinnes,
for why should not God skin the fat Bulls of Basan? and crush the nest of Cockatrices eggs? a tire of Ordnance discharged is little enough for them which hold out the flag of defiance against him, fire that will burn to the bottom of hell is not too hight to consume those which branch up in presumptuous Sins,
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as patient as God is, yet he is not slack to them that hate him, Deut. 7.10. Ah, I will ease me of mine adversaries, and be avenged of mine enemies, Es. 1.24. for, hath God enabled men to serve him, and do these turn their own Masters? is it not fit for such insolent servants to be humbled? yes, That is the equallest punishment, that they should lose that which they will not use well.
as patient as God is, yet he is not slack to them that hate him, Deuteronomy 7.10. Ah, I will ease me of mine Adversaries, and be avenged of mine enemies, Es. 1.24. for, hath God enabled men to serve him, and do these turn their own Masters? is it not fit for such insolent Servants to be humbled? yes, That is the equalest punishment, that they should loose that which they will not use well.
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A people of obedience have their Tutelar Numen to preserve them, but can a Land of transgression be a Land of security? no, a Land of trouble and anguish, Es. 30.6. a Land of destruction, Es. 49.19. God will fan in the gate of that Land, Jer. 15.7. leave that people upon their Land, Ezech. 32.4. all the mirth of the Land is gone, Es. 24.11. yea, an end is come upon all the corners of the Land, Ezec. 7.2.
A people of Obedience have their Tutelar Numen to preserve them, but can a Land of Transgression be a Land of security? no, a Land of trouble and anguish, Es. 30.6. a Land of destruction, Es. 49.19. God will fan in the gate of that Land, Jer. 15.7. leave that people upon their Land, Ezekiel 32.4. all the mirth of the Land is gone, Es. 24.11. yea, an end is come upon all the corners of the Land, Ezekiel 7.2.
Sinners beat out their own chains, or hew out their own gibbets, a peoples calamity doth come from their own impiety, the Land doth suffer by the Transgression of the Land.
Sinners beatrice out their own chains, or hew out their own gibbets, a peoples calamity does come from their own impiety, the Land does suffer by the Transgression of the Land.
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And how can it be otherwise, when they cast away their Target, lose their Antidote: turn the Law into an Accuser, and Conscience into a Fury: make the Flesh their Ensign-bearer, and corrupt Nature their Champion:
And how can it be otherwise, when they cast away their Target, loose their Antidote: turn the Law into an Accuser, and Conscience into a Fury: make the Flesh their Ensign-bearer, and corrupt Nature their Champion:
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make Filth no shame, and Vengeance no horrour: which delight in corruption, & seek misery: love to be unworthy, and strive to be unhappy: Patronize Sinners, and hate Saints:
make Filth no shame, and Vengeance no horror: which delight in corruption, & seek misery: love to be unworthy, and strive to be unhappy: Patronise Sinners, and hate Saints:
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reject all motions of grace, and entertain all opportunities to wickednesse: listen to carnal allurements, & stop their Ears against Soul-smiting warnings:
reject all motions of grace, and entertain all opportunities to wickedness: listen to carnal allurements, & stop their Ears against Soul-smiting Warnings:
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Now is it possible that these men should run through the Pikes and not be wounded? Fall down from such precipices & not crush their bones? shall not these beasts of prey at last be slayed? and these Mutineers shot to death? yes, your iniquities at last will stiffle your own breath,
Now is it possible that these men should run through the Pikes and not be wounded? Fallen down from such precipices & not crush their bones? shall not these beasts of prey At last be slayed? and these Mutineers shot to death? yes, your iniquities At last will stifle your own breath,
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This sheweth that the sinner is on the fore'hand with God Almighty, the sinner doth give the first blow, make the first thrust, begin the quarrell, set up the standard.
This shows that the sinner is on the fore'hand with God Almighty, the sinner does give the First blow, make the First thrust, begin the quarrel, Set up the standard.
We have little cause to wonder why this Land hath been the Stage of judgements; for how many transgressions have we had, which have brought in the Actours;
We have little cause to wonder why this Land hath been the Stage of Judgments; for how many transgressions have we had, which have brought in the Actors;
we have sinned, till our hands did call for stroakes, till we did add rebellion to our sin, till God was weary with repenting. He endured, till there was no remedy. 2 Ch. 36.10. till he could no longer forbear for the evil of our doings, Jer. 44.22.
we have sinned, till our hands did call for Strokes, till we did add rebellion to our since, till God was weary with repenting. He endured, till there was no remedy. 2 Christ 36.10. till he could no longer forbear for the evil of our doings, Jer. 44.22.
How injurious were we, before be waxed ireful? how execrable, before he became implacable? Is God prone to be severe? no his bowells are soft, his heart-strings are tender,
How injurious were we, before be waxed ireful? how execrable, before he became implacable? Is God prove to be severe? no his bowels Are soft, his heartstrings Are tender,
Behold the eyes of the Lord are upon the sinfull Kingdome to destroy it from the face of the earth, Amos 9.8. The sinners in Sion shall be afraid. Isa. 33.14. Our Fathers have sinned and are not. Lam. 5.7. and Sons & Fathers will at last be buried in the same grave.
Behold the eyes of the Lord Are upon the sinful Kingdom to destroy it from the face of the earth, Amos 9.8. The Sinners in Sion shall be afraid. Isaiah 33.14. Our Father's have sinned and Are not. Lam. 5.7. and Sons & Father's will At last be buried in the same grave.
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The Lord will not acquit the wicked, Nah. 3. He hath sworn by the excellency of Iacob, that he will never forget any of their works, Am. 8.7. Ye then that do try masteries with God by your sins, shall find by your broken bones, what it is to grapple with such an adversary. Constitit Alcides stupefactus robore tanto.
The Lord will not acquit the wicked, Nah. 3. He hath sworn by the excellency of Iacob, that he will never forget any of their works, Am. 8.7. the then that do try masteries with God by your Sins, shall find by your broken bones, what it is to grapple with such an adversary. Constitit Alcides stupefactus robore tanto.
Hercules himself might dread such an Army: If ye contend with God, where will you leave your glory? Isa. 10.3. Sin at last will be buried in her own ruines.
Hercules himself might dread such an Army: If you contend with God, where will you leave your glory? Isaiah 10.3. since At last will be buried in her own ruins.
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and not your selves to confusion? VVho ever resisted the Lord and prospered? hast thou an arm like God? or canst thou thunder with a voyce like him.? Job 40.4. He that doth cause God to awaken in Iudgement, will find him a swift avenger; God will strike surely, he will strike but once:
and not your selves to confusion? Who ever resisted the Lord and prospered? hast thou an arm like God? or Canst thou thunder with a voice like him.? Job 40.4. He that does cause God to awaken in Judgement, will find him a swift avenger; God will strike surely, he will strike but once:
they which plow wickednesse, Hos. 10.13. it is easy to know what they shall reap: they which violate Gods commandements, are sinners against their own Souls, Num. 16.38. They which have upon their necks the yoke of transgression. La. 1.14. are ready to have their throats cut.
they which blow wickedness, Hos. 10.13. it is easy to know what they shall reap: they which violate God's Commandments, Are Sinners against their own Souls, Num. 16.38. They which have upon their necks the yoke of Transgression. La. 1.14. Are ready to have their throats Cut.
Is not destruction to the wicked? & a strange punishment to the workers of iniquity? Job. 31.3. It is a good saying of Aeschines, Obedience is the Mother of felicity, but disobedience is the Mother of misery.
Is not destruction to the wicked? & a strange punishment to the workers of iniquity? Job. 31.3. It is a good saying of Aeschines, obedience is the Mother of felicity, but disobedience is the Mother of misery.
for are not we a Land of transgression? I know with Lysimachus, we think that we can touch heaven with our Lance, that we are the onely heavenly people upon earth.
for Are not we a Land of Transgression? I know with Lysimachus, we think that we can touch heaven with our Lance, that we Are the only heavenly people upon earth.
Crede mihi magnos aquabunt ista Camillos, believe me (saith one) the pious things that are amongst us, will equall the ages of the Patriarchs & Prophets.
Crede mihi Magnos aquabunt ista Camillos, believe me (Says one) the pious things that Are among us, will equal the ages of the Patriarchs & prophets.
for in stead of being the pure Nation upon earth, what are we, but the corrupt Nation? Indeed, with Chorazin and Bethsaidah, we are lifted up to heaven in the enjoyment of the means,
for in stead of being the pure nation upon earth, what Are we, but the corrupt nation? Indeed, with Chorazin and Bethsaida, we Are lifted up to heaven in the enjoyment of the means,
we talk highly of the Gospel, but the light of Nature was more perfect: we cry out against Rome, but their Beads and Crucifixes; Whipcord and Sackcloth; Roodlofts and Relicks;
we talk highly of the Gospel, but the Light of Nature was more perfect: we cry out against Room, but their Beads and Crucifixes; Whipcord and sackcloth; Roodlofts and Relics;
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what sincere piety is there amongst us? nay what execrable impiety doth there not abound, where God and his Lawes, Christ & his Gospell, seem so much to be valued? Are we Protestants? wherein? but in protesting against the Pope? Are we the Reformed Church? wherein? but in reforming our Title? It is an easie thing to give Names, or to take Names.
what sincere piety is there among us? nay what execrable impiety does there not abound, where God and his Laws, christ & his Gospel, seem so much to be valued? are we Protestants? wherein? but in protesting against the Pope? are we the Reformed Church? wherein? but in reforming our Title? It is an easy thing to give Names, or to take Names.
Have we not limited all Sanctity to the rules of our own devising, & to the modells of our own framing, to our own ascriptions and subscriptions, to the addicting our selves to particular Doctors,
Have we not limited all Sanctity to the rules of our own devising, & to the models of our own framing, to our own ascriptions and Subscriptions, to the addicting our selves to particular Doctors,
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and the principling our selves in particular Doctrines, to our own Paradoxes of Government, and Criticismes of Worship? Is not Christianity almost turned into these Mathematicks? and redemption it self into these Hieroglyphicks? are not our own divinations almost as much set by,
and the principling our selves in particular Doctrines, to our own Paradoxes of Government, and Criticisms of Worship? Is not Christianity almost turned into these Mathematics? and redemption it self into these Hieroglyphics? Are not our own divinations almost as much Set by,
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as Gods visions? is not the fear of God taught by the precepts of men? shall not all be Saints which will use these things? shall any be Saints which will not submit to them? Indeed in respect of the high cry about these things, there is an opinionative Religion amongst us;
as God's visions? is not the Fear of God taught by the Precepts of men? shall not all be Saints which will use these things? shall any be Saints which will not submit to them? Indeed in respect of the high cry about these things, there is an opinionative Religion among us;
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yea a man would think, that the Chair of Sanctity were in this Church, nay, that the Oracle of piety were in this Land. But it is not the making a fair shew in the flesh, that will create a true beauty;
yea a man would think, that the Chair of Sanctity were in this Church, nay, that the Oracle of piety were in this Land. But it is not the making a fair show in the Flesh, that will create a true beauty;
I am unwilling to look towards this Dunghill, or to rake this Sink, or to dig the earth about this root of gall and wormwood, to prefer an Indictment against the Age,
I am unwilling to look towards this Dunghill, or to rake this Sink, or to dig the earth about this root of Gall and wormwood, to prefer an Indictment against the Age,
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Yet because my Office is, to tell Judah of her sin, and my conscience doth tremble to bear the guilt of other mens bloud, more to preserve my peace in heaven,
Yet Because my Office is, to tell Judah of her since, and my conscience does tremble to bear the guilt of other men's blood, more to preserve my peace in heaven,
we have sins amongst us, which cannot be sufficiently derided, or deplored: we even lament, that our Countrey should be the Mother and Nurse of such evils.
we have Sins among us, which cannot be sufficiently derided, or deplored: we even lament, that our Country should be the Mother and Nurse of such evils.
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This land is so full of transgression, that what transgression is it free from? we are as spleenative as Esau, as bribe-taking as Balaam, we are as uncharitable as Nabal, and as oppressing as Ahab, we are as voluptuous as Delilah, and as much addicted to painting as Iezebel, we curse like Rabshakeh, and quaffe like Belshazar, we are as temporising as Demas, and as trecherous as Iudas, we are as ill as Caldeans and Sabeans in the fields,
This land is so full of Transgression, that what Transgression is it free from? we Are as spleenative as Esau, as bribetaking as balaam, we Are as uncharitable as Nabal, and as oppressing as Ahab, we Are as voluptuous as Delilah, and as much addicted to painting as Iezebel, we curse like Rabshakeh, and quaff like Belshazzar, we Are as temporising as Demas, and as treacherous as Iudas, we Are as ill as Chaldaeans and Sabeans in the fields,
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and polluted the very Table of the Lord, we have rifled our neighbours houses, and stained the earth with our Brethrens bloud, we have seized upon the Lords portion,
and polluted the very Table of the Lord, we have rifled our neighbours houses, and stained the earth with our Brothers' blood, we have seized upon the lords portion,
and cast lots for Christs Garment, we have revived ancient heresies, and speak blasphemy as familiarly as if it were our Mother tongue, we have expelled many a worthy Patriot from his lawfull inheritance,
and cast lots for Christ Garment, we have revived ancient heresies, and speak blasphemy as familiarly as if it were our Mother tongue, we have expelled many a worthy Patriot from his lawful inheritance,
Multi habent scientiam, pauci vero conscientiam, we are a people of much knowledge but of little conscience, of much seeming devotion, but of little reall sanctity:
Multi habent scientiam, Pauci vero conscientiam, we Are a people of much knowledge but of little conscience, of much seeming devotion, but of little real sanctity:
we have filled the Land with sin from the one end to the other, Satans seat seemeth to be set up amongst us, we have caused God to abhorre the excellency of Iacob, we have scandaled our profession,
we have filled the Land with since from the one end to the other, Satan seat seems to be Set up among us, we have caused God to abhor the excellency of Iacob, we have scandaled our profession,
Is this the smell of the rose of Sharon? the tast of the wine of Lebanon? the lustre of the pearl? the fruit of the noble vine? The chastity of the Virgin daughter of Iudah? the milk of a Churches breasts? no, the botch of Egypt, the stench of a dead carkass, the skin of a viper;
Is this the smell of the rose of Sharon? the taste of the wine of Lebanon? the lustre of the pearl? the fruit of the noble vine? The chastity of the Virgae daughter of Iudah? the milk of a Churches breasts? no, the botch of Egypt, the stench of a dead carcase, the skin of a viper;
or his red horse war, to dash out our brains, he may send in pestilence after the manner of Egypt to make our Countrey but a common burying place, he may send earthquakes to shiver in pieces the Nation,
or his read horse war, to dash out our brains, he may send in pestilence After the manner of Egypt to make our Country but a Common burying place, he may send earthquakes to shiver in Pieces the nation,
Antidotum adversus Caesarem? is there any antidote against Caesar? any preservative against divine wrath? no, God hath — mille modos, mille nocendi Artes, a thousand wayes, and means to work destruction.
Antidote Adversus Caesarem? is there any antidote against Caesar? any preservative against divine wrath? no, God hath — mille modos, mille nocendi Arts, a thousand ways, and means to work destruction.
They are not our Banks or our Bulwarks, our Mounts or our Magazines, our Castles or our Cannon, our •ourts of Guard or our Camps royal that can protect us against his justice.
They Are not our Banks or our Bulwarks, our Mounts or our Magazines, our Castles or our Cannon, our •ourts of Guard or our Camps royal that can Pact us against his Justice.
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Though ye have kept your heads whole in many dangers, yet if Iupiter altitonans; He that rideth upon the heavens as an horse come to back his warlike steed,
Though you have kept your Heads Whole in many dangers, yet if Iupiter altitonans; He that rides upon the heavens as an horse come to back his warlike steed,
or infelicity to a Nation, then sin; Sin is a shame to the people, nay sin is a bane to the people. Man suffereth for his sin. Ah people laden with iniquity!
or infelicity to a nation, then since; since is a shame to the people, nay since is a bane to the people. Man suffers for his since. Ah people laden with iniquity!
as the recklessness of friends, and the rage of enemies, but when we have declaimed against a thousand inducements and seducements, our chief indignation ought to bespent against sin;
as the recklessness of Friends, and the rage of enemies, but when we have declaimed against a thousand inducements and seducements, our chief Indignation ought to bespent against since;
here is the Ionas that hazards the ship, the Achan that troubles the whole Camp, — dedit hanc contagio labem, it is this contagion, which causeth the malady of the times.
Here is the Ionas that hazards the ship, the achan that Troubles the Whole Camp, — dedit hanc contagio labem, it is this contagion, which Causes the malady of the times.
Be sure that whensoever judgement enters into a Nation, Iliacos intra muros peccatur & extra, that all the walls within and without are stained with sin.
Be sure that whensoever judgement enters into a nation, Iliacos intra muros peccatur & extra, that all the walls within and without Are stained with since.
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and stigmatized errours? I have brought in a large Transcript of Transgression, but I doubt that the only use which will be made of it, shall be for reprehension, not apprehension;
and stigmatized errors? I have brought in a large Transcript of Transgression, but I doubt that the only use which will be made of it, shall be for reprehension, not apprehension;
Ministers are usually turned off rather as Oratours, then Convincers, or as Remembrancers, then Preachers; the fruit of a thousand Sermons end without any serious application, or passionate remorse.
Ministers Are usually turned off rather as Orators, then Convincers, or as Remembrancers, then Preachers; the fruit of a thousand Sermons end without any serious application, or passionate remorse.
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How hard a thing is it to strike a sinner to his knees? to humble his haughty brow? to open his dumb lips? and to make his flinty heart cleave? no, men have onely a general perception of sin, but no particular cognizance;
How hard a thing is it to strike a sinner to his knees? to humble his haughty brow? to open his dumb lips? and to make his flinty heart cleave? no, men have only a general perception of since, but no particular cognizance;
no, face out all with an impudent question, Master is it I? if a man should speak of Traytors, Murtherers, Thieves, Oppressours, of the most scandalous, noxious sinnes that could be uttered;
no, face out all with an impudent question, Master is it I? if a man should speak of Traitors, Murderers, Thieves, Oppressors, of the most scandalous, noxious Sins that could be uttered;
when men come to close with their own crimes they are past feeling, Eph. 4.19. their consciences are seared with an hot iron, 1 Tim. 4.2. they are hardened through the deceitfulnesse of sin, Heb. 3.10. they are in a spirit of slumber, Rom. 11.8. first there is incuria recklessnesse, and then there is indolentia remorslessnesse;
when men come to close with their own crimes they Are passed feeling, Ephesians 4.19. their Consciences Are seared with an hight iron, 1 Tim. 4.2. they Are hardened through the deceitfulness of since, Hebrew 3.10. they Are in a Spirit of slumber, Rom. 11.8. First there is Incuria recklessness, and then there is Indolence remorslessnesse;
There are men, which can go a pilgrimage over the whole world, yea compasse the Artick and Antarctick Poles rather then travel into themselves, their own demeanour is the true terra incognita, Vnknown Land to them.
There Are men, which can go a pilgrimage over the Whole world, yea compass the Arctic and Antarctic Poles rather then travel into themselves, their own demeanour is the true terra incognita, Unknown Land to them.
I have read of many ignorant men, as of they young Senatours, which knew not the way to the Senate house, of Messala Corvinus which knew not his own name, of the Leifelanders, that knew not how to make wax of honey, but threw it away;
I have read of many ignorant men, as of they young Senators, which knew not the Way to the Senate house, of Messala Corvinus which knew not his own name, of the Leifelanders, that knew not how to make wax of honey, but threw it away;
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of the Helvetians that sold a Carbuncle of infinite lustre for half a floren, of Ranimere a King in Spain, who in a warlike expedition holding his shield on his left hand,
of the Helvetians that sold a Carbuncle of infinite lustre for half a floren, of Ranimere a King in Spain, who in a warlike expedition holding his shield on his left hand,
but thou seemest to be a greater Bard and Dulhead then all these, which knowest not thine own sins, which thou hast been acquainted withall from thine infancy,
but thou seemest to be a greater Barred and Dulhead then all these, which Knowest not thine own Sins, which thou hast been acquainted withal from thine infancy,
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When men make sin a delight, there is nothing more pernicious to the soul then pleasure in unrighteousnesse; if men come once to affect their vanities, the very love they bear to them, will not suffer them to see either the corruption, or the curse of them.
When men make since a delight, there is nothing more pernicious to the soul then pleasure in unrighteousness; if men come once to affect their vanities, the very love they bear to them, will not suffer them to see either the corruption, or the curse of them.
Quippe nec ira Deûm tantum, nec tela, nec hostes, Quantum sola nocet animis illapsa voluptas. Pleasure secretly stollen into the heart, doth wound deeplier then Gods anger, or enemies armour;
Quip nec ira Deûm Tantum, nec Tela, nec hosts, Quantum sola nocet animis illapsa voluptas. Pleasure secretly stolen into the heart, does wound deeplier then God's anger, or enemies armour;
The young man which doth rejoyce in the wayes of his own heart, and walk in the sight of his own eyes, there is nothing almost will make him to discern this dangerous state, but the latter Judgement.
The young man which does rejoice in the ways of his own heart, and walk in the sighed of his own eyes, there is nothing almost will make him to discern this dangerous state, but the latter Judgement.
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for there is in it such a slippery sweetnesse to things unlawfull, and such an eagernesse of the affection to meer natural things, that there cannot be a thought spared, to recount the peril of such irregular wayes. Pleasing things are binding things;
for there is in it such a slippery sweetness to things unlawful, and such an eagerness of the affection to mere natural things, that there cannot be a Thought spared, to recount the peril of such irregular ways. Pleasing things Are binding things;
For whosoever is truly humbled for sin, Deus ligat eum vinculo perpetuae, detestationis peccati, God doth bind him with the bond of a perpetual detestation of sin, that though blushing & groaning,
For whosoever is truly humbled for since, Deus Lies Eum Vinculo perpetuae, detestationis peccati, God does bind him with the bound of a perpetual detestation of since, that though blushing & groaning,
the unjust knoweth no shame, Zep. 3.5. they glory in their shame, Phil. 3.19. like Cyrus the younger, who boasted that he could take off more Cups then Artaxerxes, and bear his drink better:
the unjust Knoweth no shame, Zep. 3.5. they glory in their shame, Philip 3.19. like Cyrus the younger, who boasted that he could take off more Cups then Artaxerxes, and bear his drink better:
Did not our first Parents thus excuse the eating of the forbidden fruit? Cain his murther? Simeon and Levi their slaughtering the Shechemites? Achan his stealing the Babylonish garment,
Did not our First Parents thus excuse the eating of the forbidden fruit? Cain his murder? Simeon and Levi their slaughtering the Shechemites? achan his stealing the Babylonish garment,
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& so instead of the first sin they committed, they beget a new breed, verifying the old saying, that scelere scelus velandum est, One sin is to be covered with another.
& so instead of the First since they committed, they beget a new breed, verifying the old saying, that Scelere scelus velandum est, One since is to be covered with Another.
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Oh this is the intoxicating cup (that persons must not suffer their own actions to lay open to disgrace) which send such a fuming steam into their brains, that it takes away both wit, and conscience too;
O this is the intoxicating cup (that Persons must not suffer their own actions to lay open to disgrace) which send such a fuming steam into their brains, that it Takes away both wit, and conscience too;
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that whereas a wise man aegri contagia vitat, doth shun the contagion of sick men, we will be sick for company, — veteris trahit orbita culpae, our conversations are squared out by the compasses of old crimes.
that whereas a wise man Sick contagia vitat, does shun the contagion of sick men, we will be sick for company, — veteris trahit orbita Culpae, our conversations Are squared out by the compasses of old crimes.
bitter things change the sweet, and bright things are soiled by the touch of the filthy, we would not have other men's judgements (as Dion saith) and yet we have their sinnes;
bitter things change the sweet, and bright things Are soiled by the touch of the filthy, we would not have other men's Judgments (as Dion Says) and yet we have their Sins;
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I know his rare parts, it would make you quaver to hear his rhapsodies, he speaks like a man that had learned his Divinity at the radiant Academy amongst the Cherubims and Seraphims;
I know his rare parts, it would make you quaver to hear his rhapsodies, he speaks like a man that had learned his Divinity At the radiant Academy among the Cherubims and Seraphims;
and for his integrity, he hath a breast washed throughout with the water of that fountain which is as clear as Crystal, the dove seemeth to take up his nest in that Locker, suspect not his sincerity,
and for his integrity, he hath a breast washed throughout with the water of that fountain which is as clear as Crystal, the dove seems to take up his nest in that Locker, suspect not his sincerity,
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thus men are inchanted with their Teachers, & infatuated with their fancied Prophets, that as Euphantus said, the people thought that Callicrates had Ulysses image in his seal,
thus men Are enchanted with their Teachers, & infatuated with their fancied prophets, that as Euphantus said, the people Thought that Callicrates had Ulysses image in his seal,
yea they are so intoxicated with high opinions of their gifts, that they drown them in their heady doctrines, as Fliolmus King of the Goths was drown'd in a Butte of rich liquors by his own Partizanes, whose sweet cups he delighted to tast of.
yea they Are so intoxicated with high opinions of their Gifts, that they drown them in their heady doctrines, as Fliolmus King of the Gothis was drowned in a Butt of rich Liquors by his own Partizanes, whose sweet cups he delighted to taste of.
Oh this Mercurial Syrinx is able to cast into a deep sleep the hundred-ey'd Argus: dost think to have all politick designs chaunting upon a Preacher's tongues end? no, then could he never inchant.
O this Mercurial Syrinx is able to cast into a deep sleep the hundred-eyed Argus: dost think to have all politic designs chanting upon a Preacher's tongues end? no, then could he never inchant.
Beware therefore of these same Temple-wizards, there is a great deal of witchcraft in the pulpit, O foolish Galatians who hath bewitched you? Thou art like to have a very unsteady soul if thou dost fix thy faith upon such a false, mutable, self ended Director;
Beware Therefore of these same Temple-wizards, there is a great deal of witchcraft in the pulpit, Oh foolish Galatians who hath bewitched you? Thou art like to have a very unsteady soul if thou dost fix thy faith upon such a false, mutable, self ended Director;
If the serpent were a Lecturer in paradise, he met with two as weakbrained hearers a could be, he preached seditious doctrine, corrupted the Text, Nequaquam moriemini, Ye shall not dy at all;
If the serpent were a Lecturer in paradise, he met with two as weakbrained hearers a could be, he preached seditious Doctrine, corrupted the Text, Nequaquam Die, You shall not die At all;
and he having poisoned their judgement, presently the serpentine venome, the false doctrine wrought, two — caught in schism and rebellion, the two Sectaries and Conspiratours have haughty hearts aspiring, they would be no longer subjects,
and he having poisoned their judgement, presently the serpentine venom, the false Doctrine wrought, two — caught in Schism and rebellion, the two Sectaries and Conspirators have haughty hearts aspiring, they would be no longer subject's,
here is the heaven that such preachers will bring men unto, or the Godhead which they will leave them, such a Godhead as the preachers themselves have.
Here is the heaven that such Preachers will bring men unto, or the Godhead which they will leave them, such a Godhead as the Preachers themselves have.
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a man should leave his sin without admonition, for why should not every mans Conscience be his own Prophet? but if the domestical Chaplain be tongue-tied, should not a man hear the loud Crier in the Temple? wherefore doth God send his Messenger,
a man should leave his since without admonition, for why should not every men Conscience be his own Prophet? but if the domestical Chaplain be tongue-tied, should not a man hear the loud Crier in the Temple? Wherefore does God send his Messenger,
if he cannot have audience? or his admonition be anguish, and a rage doth attend his reproofs? Qui admonentem non patiuntur, de his nulla spes salutis;
if he cannot have audience? or his admonition be anguish, and a rage does attend his reproofs? Qui admonentem non patiuntur, de his nulla spes Salutis;
Yet how commonly is it seen, that rebuke is a grievance? Iohn Baptist will soon have his head in a Platt• … if he must be talking against Herods incest? Micaiah must to l• … le-ease,
Yet how commonly is it seen, that rebuke is a grievance? John Baptist will soon have his head in a Platt• … if he must be talking against Herods Incest? Micaiah must to l• … le-ease,
if he doth prophesie against Ahabs mercy to Ramoth; Amos must eat no bread in that Land, where he must be denouncing judgement against the Idolatry of the Age;
if he does prophesy against Ahabs mercy to Ramoth; Amos must eat no bred in that Land, where he must be denouncing judgement against the Idolatry of the Age;
if they tell Judah of her sin they will be told of it, if they put a trumpet to their mouthes, they will find Sakers and Demiculverins in their peoples mouthes;
if they tell Judah of her since they will be told of it, if they put a trumpet to their mouths, they will find Sakers and Demiculverins in their peoples mouths;
or if they do speak against whoredome, drunkennesse, and swearing; yet by no means they must not preach against hypocrisie, perjury, schism, sedition, rebellion, sacriledge;
or if they do speak against whoredom, Drunkenness, and swearing; yet by no means they must not preach against hypocrisy, perjury, Schism, sedition, rebellion, sacrilege;
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If these things come to be glanced at, then the Minister is taught the boundaries of his calling, that he must preach nothing but repentance, faith, and Christ Jesus;
If these things come to be glanced At, then the Minister is taught the boundaries of his calling, that he must preach nothing but Repentance, faith, and christ jesus;
how shall we cleanse your souls, and free our own? This same connivence, which many men drive at, what is it but a soft pillow for carnal security to sleep upon, till the last trump doth come to awaken;
how shall we cleanse your Souls, and free our own? This same connivance, which many men drive At, what is it but a soft pillow for carnal security to sleep upon, till the last trump does come to awaken;
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9. When men make sin light; that Iudah excelled Samaria in Idolatry, seemed but a little thing unto her, Ezech. 16.4. the unworthy guests that were called to the Kings Banquet, counted it a matter of nothing, to despise such an invitation;
9. When men make since Light; that Iudah excelled Samaria in Idolatry, seemed but a little thing unto her, Ezekiel 16.4. the unworthy guests that were called to the Kings Banquet, counted it a matter of nothing, to despise such an invitation;
But though we extenuate these things, yet do they not aggravate guilt before God? yes, he doth adde sin to sin, which after the sin committed, doth take upon him the Patronage of an unlawful thing.
But though we extenuate these things, yet do they not aggravate guilt before God? yes, he does add since to since, which After the since committed, does take upon him the Patronage of an unlawful thing.
for though ye be guilty of all this, yet ye say wherefore? Mal. 2.14. yea further, Ye have said, that every one that is evil, is good in the sight of the Lord:
for though you be guilty of all this, yet you say Wherefore? Malachi 2.14. yea further, You have said, that every one that is evil, is good in the sighed of the Lord:
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and put new Titles upon their odious sins, stiling out of your partiall affections the vilest offenders (which Barbarians would blush at) men well affected, gracious people, & precious Saints;
and put new Titles upon their odious Sins, styling out of your partial affections the Vilest offenders (which Barbarians would blush At) men well affected, gracious people, & precious Saints;
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what jugement? ye are cursed with a curse, even this whole Nation, Mal. 3.9. what cursed? and a whole Nation cursed? what is the matter? ye have spoiled me in Tythes and Offerings;
what judgement? you Are cursed with a curse, even this Whole nation, Malachi 3.9. what cursed? and a Whole nation cursed? what is the matter? you have spoiled me in Tithes and Offerings;
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and hang our Walls with Tapestry, and marry a Child or two out of these same Tythes and Offerings? It is true, there are a kind of people, which wear the Linnen Ephod,
and hang our Walls with Tapestry, and marry a Child or two out of these same Tithes and Offerings? It is true, there Are a kind of people, which wear the Linen Ephod,
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and they doe a little service for the Tabernacle, burn a little incense, offer a few sacrifices, present a few prayers, blesse a little in thy name, give us a little lip-salve, and mouth-cordials;
and they do a little service for the Tabernacle, burn a little incense, offer a few Sacrifices, present a few Prayers, bless a little in thy name, give us a little lip-salve, and mouth-cordials;
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what therefore? must we pay so dear for our Sanctuary wares? no, the Temple hath too much, these same Priests and Levites are too fat, they serve for Salary, they live upon stipends, they are but Hirelings, we work for them, & sweat for them;
what Therefore? must we pay so dear for our Sanctuary wares? no, the Temple hath too much, these same Priests and Levites Are too fat, they serve for Salary, they live upon Stipends, they Are but Hirelings, we work for them, & sweat for them;
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and hold back nothing for our selves? yes we will lurch out of this same, which they call the Church means, sharke out of the oblations, curtayle, defalke, decerpe, detruncate, purloin, pertenuate;
and hold back nothing for our selves? yes we will lurch out of this same, which they call the Church means, shark out of the Oblations, curtail, defalk, decerpe, detruncate, purloin, pertenuate;
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for wherein? If Malachy had lived in these times, he would have been counted Episcopal he speaketh much in the tone, and accent of an old Canonical Priest.
for wherein? If Malachy had lived in these times, he would have been counted Episcopal he speaks much in the tone, and accent of an old Canonical Priest.
Let him curse on, people can blow away all these curses with a single blast; he shall curse neither dread of sin, nor terror of conscience into many;
Let him curse on, people can blow away all these curses with a single blast; he shall curse neither dread of since, nor terror of conscience into many;
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and they that tempt God are delivered, Mal. 3.15. that is, the daringest persons were counted the most zealous, they which could most comply in wretched designs were the onely Favourites;
and they that tempt God Are Delivered, Malachi 3.15. that is, the daringest Persons were counted the most zealous, they which could most comply in wretched designs were the only Favourites;
For your words have been stout against me, saith the Lord, yet ye say, wherein have we spoken against thee? Mal. 3.13. Not spoken nor done, neither been faulty or stout;
For your words have been stout against me, Says the Lord, yet you say, wherein have we spoken against thee? Malachi 3.13. Not spoken nor done, neither been faulty or stout;
for Return unto me, saith the Lord, but ye said, wherein shall we return? Beware therefore, that ye do not like these hypocrites, varnish over your decayed posts,
for Return unto me, Says the Lord, but you said, wherein shall we return? Beware Therefore, that you do not like these Hypocrites, varnish over your decayed posts,
when inward rottennesse is within, and make your mortall wounds lesse dangerous then they are, for they which slight sin, will never be sensible of sin.
when inward rottenness is within, and make your Mortal wounds less dangerous then they Are, for they which slight since, will never be sensible of since.
Thus have I shown you many things, which will make men insensible of sin, would to God I had now spoken enough, that after all which I have said, I could see the Rock cleaving in your browes, the Adamant softening in your bosomes, the slumber going out of your temples, the vail rending from before your eyes, the hot Iron cooling upon your consciences, that the Magicians would fetch out their books of curious arts and burn them, that Ephraim would take up her Idols and throw them away with indignation, saying, Get ye gone; that sinners of the Land would lay to heart the transgressions of the Land;
Thus have I shown you many things, which will make men insensible of since, would to God I had now spoken enough, that After all which I have said, I could see the Rock cleaving in your brows, the Adamant softening in your bosoms, the slumber going out of your Temples, the Vail rending from before your eyes, the hight Iron cooling upon your Consciences, that the Magicians would fetch out their books of curious arts and burn them, that Ephraim would take up her Idols and throw them away with Indignation, saying, Get you gone; that Sinners of the Land would lay to heart the transgressions of the Land;
that this hour I could see you take your pride from your backs, your lusts out of your members, your riots out of your palats, your blasphemies out of your lips, your oppression out of your hands,
that this hour I could see you take your pride from your backs, your Lustiest out of your members, your riots out of your palates, your Blasphemies out of your lips, your oppression out of your hands,
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that ye might say, we have once been at Church and heard one penitential sermon, that here we have met with conviction, and will carry home conversion;
that you might say, we have once been At Church and herd one penitential sermon, that Here we have met with conviction, and will carry home conversion;
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oh I stand waiting to see a little water in your eyes, a little shame in your cheeks, a little smiting upon your breasts, a little turning of your feet;
o I stand waiting to see a little water in your eyes, a little shame in your cheeks, a little smiting upon your breasts, a little turning of your feet;
Though a great part of the Land should be impenitent, yet have ye repentance unto life; pacifie Gods wrath for your selves, and sacrifice for your Countrey;
Though a great part of the Land should be impenitent, yet have you Repentance unto life; pacify God's wrath for your selves, and sacrifice for your Country;
yet ye may have an hiding place from the storm, that if the destroying Angel should smite on all sides, your sprinkled door-posts may be past over, that ye may be taken like the two legs,
yet you may have an hiding place from the storm, that if the destroying Angel should smite on all sides, your sprinkled door-posts may be passed over, that you may be taken like the two legs,
Oh therefore search and try your ways, and turn again unto the Lord, if iniquity be in your hands, put it far away, leave not an hoof in Egypt, spare not one Amelekite but put the whole cursed race to the edge of the sword, loath your selves in all your abominations, turn from every evil way, throughly amend your wayes, and your doings.
O Therefore search and try your ways, and turn again unto the Lord, if iniquity be in your hands, put it Far away, leave not an hoof in Egypt, spare not one Amelekite but put the Whole cursed raze to the edge of the sword, loath your selves in all your abominations, turn from every evil Way, thoroughly amend your ways, and your doings.
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I would I could convert the whole Nation, howsoever I do desire to renew you, let it be the fruit of my Ministry, the priviledge of the meeting, the blessing of the day.
I would I could convert the Whole nation, howsoever I do desire to renew you, let it be the fruit of my Ministry, the privilege of the meeting, the blessing of the day.
Oh remember, that there is no such refuge as repentance, nor no such Sanctuary as submission, God cannot be angry with you if ye seek his favour by humiliation,
O Remember, that there is no such refuge as Repentance, nor no such Sanctuary as submission, God cannot be angry with you if you seek his favour by humiliation,
and if I thought that this were the true sense, my Observations should be these: 1 That sin is the great blood-sucker. 2 That Princes are not exempted from judgment. 3 That till God be appeased for the transgression of the Land, there is a succession of misery. 4 That the heaviest judgment upon a Nation is the destruction of Princes. 5 That Princes above all others ought to look to the transgression of the Land,
and if I Thought that this were the true sense, my Observations should be these: 1 That since is the great bloodsucker. 2 That Princes Are not exempted from judgement. 3 That till God be appeased for the Transgression of the Land, there is a succession of misery. 4 That the Heaviest judgement upon a nation is the destruction of Princes. 5 That Princes above all Others ought to look to the Transgression of the Land,
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But I find by many judicious Expositors that this is not the meaning, but that by many Princes there is to be understood several sorts of government brought into that transgressing Land. Following their opinion, from hence observe, that many Princes are a judgment.
But I find by many judicious Expositors that this is not the meaning, but that by many Princes there is to be understood several sorts of government brought into that transgressing Land. Following their opinion, from hence observe, that many Princes Are a judgement.
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It is an heavy thing when the Bramble, Thistle, and Briar have the sole reign, Iudg. 9. then the foot of pride doth strut in authority, Psal. 36.11. then the Leopard doth watch over the city, Ier. 5.6. what are the people but the sheep of slaughter, when God doth break his staffe of Beauty, and staffe of Bands, and rule them with the instruments of a foolish Shepheard.
It is an heavy thing when the Bramble, Thistle, and Briar have the sole Reign, Judges 9. then the foot of pride does strut in Authority, Psalm 36.11. then the Leopard does watch over the City, Jeremiah 5.6. what Are the people but the sheep of slaughter, when God does break his staff of Beauty, and staff of Bans, and Rule them with the Instruments of a foolish Shepherd.
Zach. 11. A Nation punished with variety of Governments is like the monstrous, and prodigious Beast, which had seven heads; and ten horns, Rev. 13.1. the several plagues in Egypt were scarce more grievous then several governments in a Nation;
Zach 11. A nation punished with variety of Governments is like the monstrous, and prodigious Beast, which had seven Heads; and ten horns, Rev. 13.1. the several plagues in Egypt were scarce more grievous then several governments in a nation;
then in stead of just Princes Ziims, and Ohims, and Satyrs, and Iims, and Dragons dwell in the Palaces, Isa. 13.21,22. Sure I am there are many sins where there are these many Princes.
then in stead of just Princes Ziims, and Ohims, and Satyrs, and Iims, and Dragons dwell in the Palaces, Isaiah 13.21,22. Sure I am there Are many Sins where there Are these many Princes.
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and so saith Crinitus. Pausanias saith, he never saw it make any great progress, and there are several instances given of variety of miseries which have come from that imperfect, turbulent, disordered, and distempered government.
and so Says Crinitus. Pausanias Says, he never saw it make any great progress, and there Are several instances given of variety of misery's which have come from that imperfect, turbulent, disordered, and distempered government.
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For when the Crown and Diadem is removed, then God overturn, overturn, overturn, and the Nation shall be no more as it was, till he come whose right it is,
For when the Crown and Diadem is removed, then God overturn, overturn, overturn, and the nation shall be no more as it was, till he come whose right it is,
and God doth give it him, Ezek. 21.26,27. Many Princes are a cakexy, which turn all the nutriment into ill humors till the good habitude be removed;
and God does give it him, Ezekiel 21.26,27. Many Princes Are a cakexy, which turn all the nutriment into ill humours till the good habitude be removed;
yea they are almost like many evil spirits afflicting and tormenting the Creature, till the body be dispossessed of the Devil called Legion, Tully saith that there is nothing where these governments are permitted,
yea they Are almost like many evil spirits afflicting and tormenting the Creature, till the body be dispossessed of the devil called Legion, Tully Says that there is nothing where these governments Are permitted,
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Herodotus saith that a violent torrent of sorrows, and unbridled insolency doth accompany such a government, There abjects are raised up and men of command depressed, as Plutarch saith.
Herodotus Says that a violent torrent of sorrows, and unbridled insolency does accompany such a government, There abjects Are raised up and men of command depressed, as Plutarch Says.
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New foundations of Worlds are laid, saith Seneca: Ancestors seats are left and new ones sought for, saith Livy: yea as a worse habitation doth please wandring brains,
New foundations of World's Are laid, Says Senecca: Ancestors seats Are left and new ones sought for, Says Livy: yea as a Worse habitation does please wandering brains,
What outrages were committed when the seven Magi did reign in Persia? and amongst the Sycionians in the days of Clinias and Abantidas? and amongst the Milssians by the slaughter of forty of the principal men at one time,
What outrages were committed when the seven Magi did Reign in Persiam? and among the Syconians in the days of Clinias and Abantidas? and among the Milssians by the slaughter of forty of the principal men At one time,
and of three hundred at another time? and amongst the Athenians when the thirty Tyrants had the superiority? So then these many Princes, what are they but the scourges of the people, the racks of Nations,
and of three hundred At Another time? and among the Athenians when the thirty Tyrants had the superiority? So then these many Princes, what Are they but the scourges of the people, the racks of nations,
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No, sins are the Hericanos in states, and the earthquakes in commonwealths, then the Beauty of excellency shall be as when God overthrew Sodom and Gomorrah 13. Esay 19. Princes shall be clothed with desolation Ezech. 7.27. Houses of Ivory shall perish Amos 3.19. The strong staves, and the beautiful rods shall be broken. Ier. 48.17.
No, Sins Are the Hericanos in states, and the earthquakes in commonwealths, then the Beauty of excellency shall be as when God overthrew Sodom and Gomorrah 13. Isaiah 19. Princes shall be clothed with desolation Ezekiel 7.27. Houses of Ivory shall perish Amos 3.19. The strong staves, and the beautiful rods shall be broken. Jeremiah 48.17.
Yea were a Land in never such pompe, and splendour, the spark of their fire shall not shine. Iob 18.9. their glory shall fly away as the bird. Hos. 9.11.
Yea were a Land in never such pomp, and splendour, the spark of their fire shall not shine. Job 18.9. their glory shall fly away as the bird. Hos. 9.11.
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our sins will strip us, and rifle us, clip us and shave us, and what can remain setled when Thrones and Monarchies shake? no, sins will change Golden Scepters into rods of iron,
our Sins will strip us, and rifle us, clip us and shave us, and what can remain settled when Thrones and Monarchies shake? no, Sins will change Golden Sceptres into rods of iron,
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2. Secondly, This doth teach us that many Princes do bring woful confusion into a State, for then fundamental Laws are turned into arbitrary commands,
2. Secondly, This does teach us that many Princes do bring woeful confusion into a State, for then fundamental Laws Are turned into arbitrary commands,
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and wrecked? A dreadful thing it is, when nemo Thronos metuit, sed, unusquisque jus à Potestate sumit, no man doth fear the Thrones but every one doth take his right from the present prevailling power? There is an evill, which I have seen under the Sun, Folly is set in great excellency,
and wrecked? A dreadful thing it is, when nemo Thrones metuit, sed, unusquisque jus à Potestate Sumit, no man does Fear the Thrones but every one does take his right from the present prevailling power? There is an evil, which I have seen under the Sun, Folly is Set in great excellency,
and the Rich set in low place, I have seen servants riding on horses, and Princes walking by as servants on the ground. Eccles. 10.5,6,7. Oh! these new Riders art fit for nothing, but to trample a Nation under foot!
and the Rich Set in low place, I have seen Servants riding on Horses, and Princes walking by as Servants on the ground. Eccles. 10.5,6,7. Oh! these new Riders art fit for nothing, but to trample a nation under foot!
will a Land transgresse? then God can punish it with many Princes. Do not these many Princes sufficiently sting men for their many errours? Indeed fooles make a mock of sin, but then they make a mock at vengeance.
will a Land transgress? then God can Punish it with many Princes. Do not these many Princes sufficiently sting men for their many errors? Indeed Fools make a mock of since, but then they make a mock At vengeance.
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Sin seldome doth escape without a retaliation. The God of recompenses will surely requite. Ier. 51.56. Pharaoh that doth plague the Israelites shall have strange plagues brought upon him;
since seldom does escape without a retaliation. The God of recompenses will surely requite. Jeremiah 51.56. Pharaoh that does plague the Israelites shall have strange plagues brought upon him;
God suffers many malefactors to live here as it were in prison, sed tandem ad mortem praecipit duci, he doth command them at last to be led away to prison.
God suffers many malefactors to live Here as it were in prison, sed tandem ad mortem praecipit Duci, he does command them At last to be led away to prison.
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They which have many crimes will at last have many curses, as they here in my Text, which had many unlawful pleasures, had at last many unlawful Princes brought upon them, For the transgression of a Land many are the Princes thereof.
They which have many crimes will At last have many curses, as they Here in my Text, which had many unlawful pleasures, had At last many unlawful Princes brought upon them, For the Transgression of a Land many Are the Princes thereof.
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do not our scourge shew our disobedience? or bitter potion our noisom disease? our many Princes our many prevarications, abominations? Yes doubtless we were sinners before the Lord exceedingly, to draw so much blood from us we had scarlet and crimson sins in this land;
do not our scourge show our disobedience? or bitter potion our noisome disease? our many Princes our many prevarications, abominations? Yes doubtless we were Sinners before the Lord exceedingly, to draw so much blood from us we had scarlet and crimson Sins in this land;
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we had deeply corrupted our selves, as in the days of Gibeah; we had hatched Cockatrices eggs, our root bare gall and wormwood, our Vine was as the Vine of Sodom, or else God had never punished us with such an out-•tretched arm, whipped us with his full might, roared thus out of Sion, burnt against Iacob with such a consuming flame, shaven us with such a sharp razor, made our plagues wonderful:
we had deeply corrupted our selves, as in the days of Gibeah; we had hatched Cockatrices eggs, our root bore Gall and wormwood, our Vine was as the Vine of Sodom, or Else God had never punished us with such an out-•tretched arm, whipped us with his full might, roared thus out of Sion, burned against Iacob with such a consuming flame, shaved us with such a sharp razor, made our plagues wondered:
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ye will all confess the sins of the Age in general, but who will confess his own particular trespasses? I doubt whether the Lords prayer hath been said heartily by many these many years:
you will all confess the Sins of the Age in general, but who will confess his own particular Trespasses? I doubt whither the lords prayer hath been said heartily by many these many Years:
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Torture will not draw from some the disclosing of their evil practises, nor judgment from heaven will not draw from us the discerning of our offences.
Torture will not draw from Some the disclosing of their evil practises, nor judgement from heaven will not draw from us the discerning of our offences.
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Have ye brought any fewel to kindle this flame? have ye stamped any bitter grapes in this Wine-press to put such a cup of astonishment to the lips of the Nation? There is a corrupt generation, which will take no notice of vice,
Have you brought any fuel to kindle this flame? have you stamped any bitter grapes in this Winepress to put such a cup of astonishment to the lips of the nation? There is a corrupt generation, which will take no notice of vice,
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and there is a more righteous generation, which doth dream of nothing but vertue; one, and other make little search of conscience, or spie out corruption with compunction.
and there is a more righteous generation, which does dream of nothing but virtue; one, and other make little search of conscience, or spy out corruption with compunction.
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Are there any of you here which have walked frowardly against your God? or clapped your hands against heaven? no, the irreligious are dumb, and the religious are blind.
are there any of you Here which have walked frowardly against your God? or clapped your hands against heaven? no, the irreligious Are dumb, and the religious Are blind.
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Oh! it is a hard thing with Ezra to say, Lord we are here before thee in our trespasses, Ezr. 9.15. or to say with the faithful, The crown fallen from our heads, wo unto us we have sinned; Lam. 5.16.
Oh! it is a hard thing with Ezra to say, Lord we Are Here before thee in our Trespasses, Ezra 9.15. or to say with the faithful, The crown fallen from our Heads, woe unto us we have sinned; Lam. 5.16.
How many of you have thus brought iniquity to remembrance, and loathed your selves in the evil which ye have committed? how shall it appear by your conflicts,
How many of you have thus brought iniquity to remembrance, and loathed your selves in the evil which you have committed? how shall it appear by your conflicts,
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We are come to a Goal-delivery, but consider not wherefore we were cast into prison; our Ulcers are even healing, but we observe not how corrupt the Botches were.
We Are come to a Goal delivery, but Consider not Wherefore we were cast into prison; our Ulcers Are even healing, but we observe not how corrupt the Botches were.
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and contempt of the Gospel? we have suffered to extremity, but are there yet any sins in the Nation? are they yet in any of your aking hearts? where are they? whose are they? I hearkned, and heard,
and contempt of the Gospel? we have suffered to extremity, but Are there yet any Sins in the nation? Are they yet in any of your aching hearts? where Are they? whose Are they? I hearkened, and herd,
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Let us a little face our sins at the taking of the scourge: ye which never felt a burthened conscience under the thraldome, have souls-frets at the freedome:
Let us a little face our Sins At the taking of the scourge: the which never felt a burdened conscience under the thraldom, have souls-frets At the freedom:
yea, the Land had many transgressions in it, which punished it with these many Princes; For the transgressions of a Land many are the Princes thereof &c. 5. This doth shew, that Ambition hath a most aspiring spirit, many Peasants would be many Princes. The Frog in the Fable would swell himself to be as big as the Bullock;
yea, the Land had many transgressions in it, which punished it with these many Princes; For the transgressions of a Land many Are the Princes thereof etc. 5. This does show, that Ambition hath a most aspiring Spirit, many Peasants would be many Princes. The Frog in the Fable would swell himself to be as big as the Bullock;
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Though Pechamy, Hanapus, and Iohannes Carnotensis have written most sharply against this sin, yet all the Pens and Pulpits in the world were never able to destroy it.
Though Pechamy, Hanapus, and Iohannes Carnotensis have written most sharply against this since, yet all the Pens and Pulpits in the world were never able to destroy it.
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men with Bibles in their hands will be striking at Thrones, and with the Lawes of subjection in their lips will be listening after prepotencie, and the Legislative power.
men with Bibles in their hands will be striking At Thrones, and with the Laws of subjection in their lips will be listening After prepotencie, and the Legislative power.
what Informings, Imprisonings, Riflings, Sequestrings, Gibbetings, defaming of Reputations, defacing of Monuments, profaning of Churches, abasing and abusing of Churchmen hath there been in this Countrey? no names given to many but Malignants, no houses allowed them but Goals, no death-beds spread for them but Gibbets:
what Informings, Imprisonings, Riflings, Sequestrings, Gibbetings, defaming of Reputations, defacing of Monuments, profaning of Churches, abasing and abusing of Churchmen hath there been in this Country? no names given to many but Malignants, no houses allowed them but Goals, no deathbeds spread for them but Gibbets:
new impositions, new Oathes, new High Courts of Iustice invented. The Land full of nothing but beating of Drums, breaking open of Houses, free quarter,
new impositions, new Oaths, new High Courts of justice invented. The Land full of nothing but beating of Drums, breaking open of Houses, free quarter,
how many have died by the Sword? how many by penury? how many by poyson? how great hath been the decay of Trading? the eclipsing of Learning? the obstruction of Iustice? the underprizing of Nobility? the corruption of Faith? how many have been destroyed in the field? how many made away in corners? how many used like slaves within the Land,
how many have died by the Sword? how many by penury? how many by poison? how great hath been the decay of Trading? the eclipsing of Learning? the obstruction of justice? the underprizing of Nobilt? the corruption of Faith? how many have been destroyed in the field? how many made away in corners? how many used like slaves within the Land,
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our dayes have been danger, and our nights of pleasure have been turned into fear; our familiars watched for our haltings, and every man was amazed at his Neighbour;
our days have been danger, and our nights of pleasure have been turned into Fear; our familiars watched for our haltings, and every man was amazed At his Neighbour;
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and exigents which we have been put to under our new Masters, our many Princes, the Giant-Parliament, the Pigmy-Parliament, the furious Protectour, the faint • … d Protectour, the Lymphatick Bugbear, and the Ph• … Committee.
and exigents which we have been put to under our new Masters, our many Princes, the Giant-Parliament, the Pigmy-Parliament, the furious Protector, the faint • … worser Protector, the Lymphatic Bugbear, and the Ph• … Committee.
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though our servile condition be even over, yet let us look upon our chaine, and bang it up for a Monuments let us know what it is to have wrought in the brickkilns,
though our servile condition be even over, yet let us look upon our chain, and bang it up for a Monuments let us know what it is to have wrought in the brickkilns,
So we are the men of all the people of the earth, which have seene and felt rage and rapine, bonds and bondage, spights and spoyles, slanders and slaughters;
So we Are the men of all the people of the earth, which have seen and felt rage and rapine, bonds and bondage, spites and spoils, slanders and slaughters;
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or boast himself in that, which is ill and illegal, forced and fraudulent, surreptitious and treacherous? what right had these for their regality? what jus for their jurisdiction? was there any more then the Gantlet,
or boast himself in that, which is ill and illegal, forced and fraudulent, surreptitious and treacherous? what right had these for their regality? what jus for their jurisdiction? was there any more then the Gauntlet,
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And have our many Princes any other evidence to shew? is not this all the Crown-right which they have to shew? were they heirs by descent? no, heirs by dissent.
And have our many Princes any other evidence to show? is not this all the Crown-right which they have to show? were they Heirs by descent? no, Heirs by dissent.
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but no more true Princes then Balaam was a true Prophet, or Lucifer was a true God, Princes they were, which had their first rise from the crimes of a corrupt Age, from the transgressions of the land. They were our sins that gave them their royal Stem,
but no more true Princes then balaam was a true Prophet, or Lucifer was a true God, Princes they were, which had their First rise from the crimes of a corrupt Age, from the transgressions of the land. They were our Sins that gave them their royal Stem,
and were the Heralds at Arms which proclaimed their Title, and is not this a noble descent? were not these singular Princes? rare heirs apparent? may not the base-born challenge as good a birth-right? can there any legitimate off-spring come out of the womb of this prostitute & common Strumpet? If the seed of the bond-woman shall not inherit with the seed of the free;
and were the Heralds At Arms which proclaimed their Title, and is not this a noble descent? were not these singular Princes? rare Heirs apparent? may not the baseborn challenge as good a birthright? can there any legitimate offspring come out of the womb of this prostitute & Common Strumpet? If the seed of the bondwoman shall not inherit with the seed of the free;
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they entred by our sins, and stood by our sins, Monarchs they were by prevarication, Princes by the transgression of the Land. Oh that they would lay this before their eys, that they would lay it to heart,
they entered by our Sins, and stood by our Sins, Monarchs they were by prevarication, Princes by the Transgression of the Land. O that they would lay this before their eyes, that they would lay it to heart,
and say, what injurious, what accursed Princes have we been? if we sprung from the errours of the times, it was an errour in us to take upon us government;
and say, what injurious, what accursed Princes have we been? if we sprung from the errors of the times, it was an error in us to take upon us government;
For what have we to do to challenge •uch a Princedom, when we hold it but from the challenging transgressions of the land? no, we are but sinful Princes derived from a sinful people.
For what have we to do to challenge •uch a Princedom, when we hold it but from the challenging transgressions of the land? no, we Are but sinful Princes derived from a sinful people.
Oh that these upstart, and outstart Princes would look upon their broken Scepters, and Thrones cast down with frayed spirits, that they had conscience enough left in them to consider how they were lift up,
O that these upstart, and outstart Princes would look upon their broken Sceptres, and Thrones cast down with frayed spirits, that they had conscience enough left in them to Consider how they were lift up,
But can such Princes feel any remorse? is it possible for such ambitious Tyrants to weep? Do ye ever look for a true Penitent amongst such haughty, inveterated Usurpers? Oh that we could behold water gushing from such rocks, see Springs arising up in such dry Pools, doleful Princes they have been, oh that we could discern them dolorous.
But can such Princes feel any remorse? is it possible for such ambitious Tyrants to weep? Do you ever look for a true Penitent among such haughty, inveterated Usurpers? O that we could behold water gushing from such Rocks, see Springs arising up in such dry Pools, doleful Princes they have been, o that we could discern them dolorous.
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why do they not smite upon the thigh? and drop out the sense of their sins at their eye-lids? why do they not give the world some testimony of their compunction,
why do they not smite upon the thigh? and drop out the sense of their Sins At their eyelids? why do they not give the world Some testimony of their compunction,
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and sob over those sins which roar in heaven, saying, Oh that we were so inconsiderate as to take upon us this authority, that we have so wretchedly abused our government, that our blemishes are printed in our foreheads,
and sob over those Sins which roar in heaven, saying, O that we were so inconsiderate as to take upon us this Authority, that we have so wretchedly abused our government, that our blemishes Are printed in our foreheads,
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we are agast now to look upon our heavy Ordinances, our subtle Votes, our breach of trust, our breach of oathes, our causless jealousies, our black aspersions, our wresting of Laws, and our erecting cruel Judicatories;
we Are aghast now to look upon our heavy Ordinances, our subtle Votes, our breach of trust, our breach of Oaths, our causeless jealousies, our black Aspersions, our wresting of Laws, and our erecting cruel Judges;
we look with anguish upon the flourishing Church which we have defaced, the wealthy State which we have half begger'd, the scandal which we have brought upon Religion, the insamy which we have fixed upon our names and posterity, the innocent blood, the Priestly blood, the Princely blood which we have shed.
we look with anguish upon the flourishing Church which we have defaced, the wealthy State which we have half beggared, the scandal which we have brought upon Religion, the infamy which we have fixed upon our names and posterity, the innocent blood, the Priestly blood, the Princely blood which we have shed.
Oh if our many Princes had not saces harder then the rock, Jer. 5.3. and hearts that could not repent, Rom. 2.5. we should see them thus conscious, and take revenge upon themselves for all the wants and woes which they have brought upon the land by a most serious remorse.
O if our many Princes had not saces harder then the rock, Jer. 5.3. and hearts that could not Repent, Rom. 2.5. we should see them thus conscious, and take revenge upon themselves for all the Wants and woes which they have brought upon the land by a most serious remorse.
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they are gotten, but they are ill gotten, and so gotten for an ill close; just goods are Gods largesses, but ill-gotten goods are the Devils benevolences;
they Are got, but they Are ill got, and so got for an ill close; just goods Are God's largesses, but ill-gotten goods Are the Devils benevolences;
This is equal by the Law of nature, that no man should grow rich by another mans detriment, they then which have advanced themselves by other mens ruins,
This is equal by the Law of nature, that no man should grow rich by Another men detriment, they then which have advanced themselves by other men's ruins,
there can never be a pacified conscience, where the Age is disquieted with wrongs; should such men humble themselves never so much for their sins, Repentance is not performed, but counterfaited.
there can never be a pacified conscience, where the Age is disquieted with wrongs; should such men humble themselves never so much for their Sins, Repentance is not performed, but counterfeited.
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nor rest upon his holy hill Psal, 15. and S. Paul doth throw them down to hell, for he that doth wrong shall suffer for the wrong that he doth. Col. 3.25.
nor rest upon his holy hill Psalm, 15. and S. Paul does throw them down to hell, for he that does wrong shall suffer for the wrong that he does. Col. 3.25.
how should they fear that the stone out of the wall should cry, and the beam out of the timber should answer it with Wo unto him that buildeth an house by blood? how should they look sadly upon their smiting fists, trampling feet,
how should they Fear that the stone out of the wall should cry, and the beam out of the timber should answer it with Woe unto him that builds an house by blood? how should they look sadly upon their smiting fists, trampling feet,
our possessions are other mens patrimonies; and our rights other mens birth-rights: we have no claim but the military conveighance, or the freedeed of a liberal State;
our possessions Are other men's patrimonies; and our rights other men's birthrights: we have no claim but the military Conveyance, or the freedeed of a liberal State;
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but is there no other Court, where titles must be decided? Are the ten Commandments abrogated? have we by this a Writ of priviledge against Doomesday? no, the moral law doth still continue in force, conscience doth tell us, that we would not have our estates thus wrested away.
but is there no other Court, where titles must be decided? are the ten commandments abrogated? have we by this a Writ of privilege against Doomsday? no, the moral law does still continue in force, conscience does tell us, that we would not have our estates thus wrested away.
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There will be another inquisition made after these Tenures, our rights must be tried at another Bar, there is a just Iudge which will passe sentence upon all just evidences, to the legality of that Court we must stand.
There will be Another inquisition made After these Tenures, our rights must be tried At Another Bar, there is a just Judge which will pass sentence upon all just evidences, to the legality of that Court we must stand.
oh then, that our feet should stand any longer within such thresholds, that our hands should carry about with them such keyes, that we should write our selves owners of such Mansions and Messuages where the true Heires are yet living.
o then, that our feet should stand any longer within such thresholds, that our hands should carry about with them such keys, that we should write our selves owners of such Mansions and Messages where the true Heirs Are yet living.
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Wo unto us, that we have ever fingered such unjust means, we hold but a curse in our hands so long as we graspe it to own use, we will resigne up therefore our interest,
Woe unto us, that we have ever fingered such unjust means, we hold but a curse in our hands so long as we grasp it to own use, we will resign up Therefore our Interest,
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as aspiring Princes? novv is usurpation a just title? may private men take upon them to be Princes? is not this to nevv act the parts of Corah, Dathan, and Abiram, Sheba, Absalon, Zimri, Pekah the son of Remaliah? are not these vvorthy guides to follovv? noble precedents to imitate? finde we not Traytours out amongst the worst men of the perillous times? Is it not the height of disobedience to add rebellion to sinn? If God would stigmatize people, can he fix worse epithets upon them,
as aspiring Princes? now is usurpation a just title? may private men take upon them to be Princes? is not this to new act the parts of Corah, Dathan, and Abiram, Sheba, Absalom, Zimri, Pekah the son of Remaliah? Are not these worthy guides to follow? noble precedents to imitate? find we not Traitors out among the worst men of the perilous times? Is it not the height of disobedience to add rebellion to sin? If God would stigmatize people, can he fix Worse epithets upon them,
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then to stile them treacherous, and rebellious? Hear now ye Rebels. Num. 20.10. backsliding Israel, and treacherous Iudah, Ier. 3.6.7. Are not these apostates in common-weales, nay very state wizards? yes rebellion is as the sin of whitchcraft, 1 Sam. 15.23.
then to style them treacherous, and rebellious? Hear now you Rebels. Num. 20.10. backsliding Israel, and treacherous Iudah, Jeremiah 3.6.7. are not these apostates in commonweals, nay very state wizards? yes rebellion is as the since of witchcraft, 1 Sam. 15.23.
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or his stings whereby he doth poyson kingdomes, who would not abhor that name were it not for Iudas sirnamed the traytour? or especially because God cast Adam out of paradise,
or his stings whereby he does poison kingdoms, who would not abhor that name were it not for Iudas surnamed the traitor? or especially Because God cast Adam out of paradise,
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then should any by cunning glosses and subtile distinctions raise up tumults, distractions, commotions, conspiracies in Nations? is not hell threatned to all such wild furies? yes, Whosoever resisteth the power, resisteth t• … Ordinance of God,
then should any by cunning Glosses and subtle Distinctions raise up tumults, distractions, commotions, conspiracies in nations? is not hell threatened to all such wild furies? yes, Whosoever Resisteth the power, Resisteth t• … Ordinance of God,
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Sedition is a violent separation from a true Governour, now those which are united by allegiance how can they set themselves apart for their own turbulent designes? is not this to turn the union of a Commowealth into a combination? Yes,
Sedition is a violent separation from a true Governor, now those which Are united by allegiance how can they Set themselves apart for their own turbulent designs? is not this to turn the Union of a Commonwealth into a combination? Yes,
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as of Sejanus under Tiberius, Philip the Arabian under Gordianus, Plantianus under Antoninus, Cleander under Commodus, Bessus under Darius, Phocas under Mauricius? Mans laws have no greater judgment,
as of Sejanus under Tiberius, Philip the Arabian under Gordianus, Plantianus under Antoninus, Cleander under Commodus, Bessus under Darius, Phocas under Mauricius? men laws have no greater judgement,
but against the scandal and curse of the sin, out of haughtiness and arrogancy, we must attempt execrable and hideous things, in stead of obedience and duty which we did owe to our just and lawful Prince, we have expressed nothing but obstinacy and contumacy, pervicacy and pertinacy,
but against the scandal and curse of the since, out of haughtiness and arrogance, we must attempt execrable and hideous things, in stead of Obedience and duty which we did owe to our just and lawful Prince, we have expressed nothing but obstinacy and contumacy, pervicacy and pertinacy,
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We blush, we tremble at the thought of all the commotions we have raised, the wasts we have made, the blood we have shed, the peaceable land we have distracted, the innocent King we have murthered;
We blush, we tremble At the Thought of all the commotions we have raised, the wasts we have made, the blood we have shed, the peaceable land we have distracted, the innocent King we have murdered;
preserve his person, fear his power, submit to his Lawes, admire his virtues, give him fealty, give him tribute, give him our hearts, pray for him, fight for him, live and dye for him:
preserve his person, Fear his power, submit to his Laws, admire his Virtues, give him fealty, give him tribute, give him our hearts, pray for him, fight for him, live and die for him:
Thus now then I have handled the sad disease, a sad disease indeed, for wo to that Land that is sick of many Princes; we may think that there hath been transgression enough in the Land,
Thus now then I have handled the sad disease, a sad disease indeed, for woe to that Land that is sick of many Princes; we may think that there hath been Transgression enough in the Land,
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but we have been a wicked people, for we have been made a miserable people; we have suffered as Malefactors, been punished as the most grievous sinners;
but we have been a wicked people, for we have been made a miserable people; we have suffered as Malefactors, been punished as the most grievous Sinners;
we had so few Saints, that we had the many Princes, Oh therefore, if it be possible, let us destroy sin, however let us diminish it, that if God come to correct us again he may but chastise us with the rod of men,
we had so few Saints, that we had the many Princes, O Therefore, if it be possible, let us destroy since, however let us diminish it, that if God come to correct us again he may but chastise us with the rod of men,
First, For the hope of recovery, But. From hence observe that misery is not incurable. For the transsgression of a Land many are the Princes thereof, But;
First, For the hope of recovery, But. From hence observe that misery is not incurable. For the transsgression of a Land many Are the Princes thereof, But;
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that is, a change may come, these many Princes may have their last day dawn, their imperious reign may cease, there may not be one of these new-made, self-made, time-made, vote-made, art-made, sword-made, insolent, fuming, fukeblown, fleerblown, lyblown, flyblown, Antick, Phantastick Princes to shew an head;
that is, a change may come, these many Princes may have their last day dawn, their imperious Reign may cease, there may not be one of these new-made, self-made, time-made, vote-made, art-made, sword-made, insolent, fuming, fukeblown, fleerblown, lyblown, flyblown, Antic, Fantastic Princes to show an head;
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these Many Princes had their many vicissitudes, theirmany State Princes, State pranks, But. To that, trials have their prefixed limit's, the rod of the wicked shall not rest on the lot of the righteous. Psal. 125.3. The Aegyptians, whom ye have seen this day, ye shall never see again. Exod. 14.3. Oh! what great troubles, and adversities didst thou shew me, yet didst thou turn, and refresh me? Psal. 17.18. Bread Corn when it is threshed he doth not alwayes tresh, neither doth the wheele of his Cart still make a noise. Esai, 28.28. I will restore health unto thee, and I will heale thee of thy wounds, because they called thee the castaway, saying.
these Many Princes had their many vicissitudes, theirmany State Princes, State pranks, But. To that, trials have their prefixed limit's, the rod of the wicked shall not rest on the lot of the righteous. Psalm 125.3. The egyptians, whom you have seen this day, you shall never see again. Exod 14.3. Oh! what great Troubles, and adversities didst thou show me, yet didst thou turn, and refresh me? Psalm 17.18. Bred Corn when it is threshed he does not always Tresh, neither does the wheel of his Cart still make a noise. Isaiah, 28.28. I will restore health unto thee, and I will heal thee of thy wounds, Because they called thee the castaway, saying.
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will God be angry for ever? no, this is mans unappeasable, and implacable disposition, but as for God, it is said for a litle while have I forsaken thee,
will God be angry for ever? no, this is men unappeasable, and implacable disposition, but as for God, it is said for a little while have I forsaken thee,
but with everlasting mercy will I have compassion upon thee, Esai 5.4.7,8. God doth oftentimes Lighten darknesse. Psal. 18.28. Close up breaches Amos 9.11. Give beauty for ashes, the oyl of joy for mourning;
but with everlasting mercy will I have compassion upon thee, Isaiah 5.4.7,8. God does oftentimes Lighten darkness. Psalm 18.28. Close up Breaches Amos 9.11. Give beauty for Ashes, the oil of joy for mourning;
How many of these Shipwrackt creatures do we see come swimming to the shore? how many of these prisoners do we behold at last shaking off their fetters? As there is the arrow of Gods punishment,
How many of these Shipwrecked creatures do we see come swimming to the shore? how many of these Prisoners do we behold At last shaking off their fetters? As there is the arrow of God's punishment,
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so there is the Arrow of Gods deliverance 2 Kings 13.17. He doth give rest from the dayes of adversity, Psal. 94.13. break the yoak of the burthen, the staffe of the shoulder, and the rod of the oppressour, Esai 9.4. He which can hope for nothing let him despaire of nothing.
so there is the Arrow of God's deliverance 2 Kings 13.17. He does give rest from the days of adversity, Psalm 94.13. break the yoke of the burden, the staff of the shoulder, and the rod of the oppressor, Isaiah 9.4. He which can hope for nothing let him despair of nothing.
and his hand cut off, and his face wounded, his friends wished him to furnish himself to death, no saith he, All things to man so long as he liveth are to be hoped for.
and his hand Cut off, and his face wounded, his Friends wished him to furnish himself to death, no Says he, All things to man so long as he lives Are to be hoped for.
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Here was a land infested with the rigorous Government of many Princes, yet may not these out-rages cease? yes, For the transgression of a land many are the Princes thereof, But. Applicat.
Here was a land infested with the rigorous Government of many Princes, yet may not these outrages cease? yes, For the Transgression of a land many Are the Princes thereof, But. Application.
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but his punishments are but a blow and away, he is the slowest to chastise; and the readiest to be reconciled, his soft bowels are not long without compassion;
but his punishments Are but a blow and away, he is the slowest to chastise; and the Readiest to be reconciled, his soft bowels Are not long without compassion;
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the most destitute hath a dependence. Erit egeno spes, The poor hath his hope Iob 5.16. The flesh of the righteous may be chastised, bus he keepeth all his bones. Psal. 34.20. he may wax strong again after all his disciplining;
the most destitute hath a dependence. Erit egeno spes, The poor hath his hope Job 5.16. The Flesh of the righteous may be chastised, bus he Keepeth all his bones. Psalm 34.20. he may wax strong again After all his disciplining;
Esai. 48.10, wicked people shall not trouble them any more as before time. 2 Sam. 7.10. I will not contend for ever, neither will I be wroth alwayes, for the spirit would saile before me. Esai 57.16.
Isaiah. 48.10, wicked people shall not trouble them any more as before time. 2 Sam. 7.10. I will not contend for ever, neither will I be wroth always, for the Spirit would sail before me. Isaiah 57.16.
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They which sow in tears shall reape in joy, and bring their sheaves with them, Psal. 26.6. The rage of States do not alwayes last, the banished may wear a Crown again, usurpation hath but a time to domineer;
They which sow in tears shall reap in joy, and bring their sheaves with them, Psalm 26.6. The rage of States do not always last, the banished may wear a Crown again, usurpation hath but a time to domineer;
But when ve have done your worst, what then? what then? God hath judged between you and us, the righteous case is on our side, ye are blind that do not see your selves fighting against an host of Saints, ye are deaf that do not hear God from his Throne pronouncing justice on our side, heaven doth approve of our reformation, the spirit hath written down your errours in letters of bloud, God with us is our Motto, for we have Gods Commission to purge the Church, we have Gods sword in our hand to hew down such Malignants as you are, open your eyes,
But when we have done your worst, what then? what then? God hath judged between you and us, the righteous case is on our side, you Are blind that do not see your selves fighting against an host of Saints, you Are deaf that do not hear God from his Throne pronouncing Justice on our side, heaven does approve of our Reformation, the Spirit hath written down your errors in letters of blood, God with us is our Motto, for we have God's Commission to purge the Church, we have God's sword in our hand to hew down such Malignants as you Are, open your eyes,
no, never a whit the more for a few hasty censures, for all which endure divine wrath are not hated of heaven, uva tam bene ut amurca in torculari premitur. The sweet grape;
no, never a whit the more for a few hasty censures, for all which endure divine wrath Are not hated of heaven, uva tam bene ut amurca in torculari premitur. The sweet grape;
aswell as the sowre grape is stamped in the winepresse. The truest Church hath the houre of temptation, Rev. 3.10. Men may suffer for righteousnesse sake. 1 Pet. 3.14. the faithful have carried the markes of the Lord Iesus in their bodies. Gal. 6.17. for thee we are slain all the day long. Rom. 8.36.
aswell as the sour grape is stamped in the winepress. The Truest Church hath the hour of temptation, Rev. 3.10. Men may suffer for righteousness sake. 1 Pet. 3.14. the faithful have carried the marks of the Lord Iesus in their bodies. Gal. 6.17. for thee we Are slave all the day long. Rom. 8.36.
why may not the children be subject to such sudden accidents, when the Mother hath been exposed to this sad fate? For the woman clothed with the Sun, which had the Moon under her feet,
why may not the children be Subject to such sudden accidents, when the Mother hath been exposed to this sad fate? For the woman clothed with the Sun, which had the Moon under her feet,
and a Crown of twelve Stars upon her head may be driven by the great red Dragon into the wildernesse, Rev. 2.6. Mali damnantur ut alieni, boni flagellantur ut filii.
and a Crown of twelve Stars upon her head may be driven by the great read Dragon into the Wilderness, Rev. 2.6. Mali damnantur ut Alieni, boni flagellantur ut Sons.
Area fruges terit, The floor doth dash out the best Corn, were the Iewes accursed because they endured seventy years captivity? were the Babylonians the better Saints? were the Martyrs in the primitive Church wretches because they were beheaded,
Area Fruges terit, The floor does dash out the best Corn, were the Iewes accursed Because they endured seventy Years captivity? were the Babylonians the better Saints? were the Martyrs in the primitive Church wretches Because they were beheaded,
and burnt, and boiled to death in Cauldrons? Had the Gentiles the purer religion? were the Orthodoxe Christians stayned in faith because for four hundred years they endured the severity of the Arian persecution? were the prevailing Hereticks the sounder believers? no, they may have trials whose faith is more pure,
and burned, and boiled to death in Cauldrons? Had the Gentiles the Purer Religion? were the Orthodox Christians stained in faith Because for four hundred Years they endured the severity of the Arian persecution? were the prevailing Heretics the sounder believers? no, they may have trials whose faith is more pure,
Oh our best times are past, our Halcyon days are over, we shall never again see any thing that is prosperous, Were there not graves enough in Egypt, that thou hast brought us forth to dye in the wilderness? Exod. 14.11.
O our best times Are past, our Halcyon days Are over, we shall never again see any thing that is prosperous, Were there not graves enough in Egypt, that thou hast brought us forth to die in the Wilderness? Exod 14.11.
the sense of misery doth carry nothing with it but exanimation with many, men see nothing but death in their eye, they lay out their selves for the sepulchre, If God should open the windows of heaven,
the sense of misery does carry nothing with it but exanimation with many, men see nothing but death in their eye, they lay out their selves for the Sepulchre, If God should open the windows of heaven,
So if God should stretch put his right hand, how should these extremities be redressed? must there not be a miracle? Oh what a dismayed ed generation, have we met with? when the many Princes reigned over us, because for a time they kept us in subjection, they concluded of nothing but everlasting thraldom.
So if God should stretch put his right hand, how should these extremities be Redressed? must there not be a miracle? O what a dismayed ed generation, have we met with? when the many Princes reigned over us, Because for a time they kept us in subjection, they concluded of nothing but everlasting thraldom.
how can we now lift up a spear, lift up our heads? No, to fight were but to carry out weapons for our adversaries, to display colours were but to prepare trophies for their victories, we are an undone people, a ruined Nation;
how can we now lift up a spear, lift up our Heads? No, to fight were but to carry out weapons for our Adversaries, to display colours were but to prepare trophies for their victories, we Are an undone people, a ruined nation;
just like Caecilius Metellus, who after the battel at Cannae would fly out of Italy; and Marius the younger, who after he had been crost in his haughty designs, would give his throat to be cut by Portius Telesinus. But ought a tryal to carry such a dread with it? or a judgment strike us into an absolute amazement? No,
just like Caecilius Metellus, who After the battle At Cannae would fly out of Italy; and Marius the younger, who After he had been crossed in his haughty designs, would give his throat to be Cut by Portius Telesinus. But ought a trial to carry such a dread with it? or a judgement strike us into an absolute amazement? No,
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Is the Artillery of heaven yet won? is God disarmed? if he doth come to put on his habergeon, to anoint his shield, to unsheath his two-edged sword, shall not all our enemies be cut off,
Is the artillery of heaven yet wone? is God disarmed? if he does come to put on his habergeon, to anoint his shield, to unsheath his two-edged sword, shall not all our enemies be Cut off,
as the foame, upon the waters? cannot he break in pieces the hammers of the earth? hath not be strange engines to overthrow puissant armies? secret mines to blow up formidable camps? cannot he scatter with a look? cannot be conquer without a weapon? How came the walls of Jericho to fall down? the Citizens of Ai to fly before their enemies? Zerahs numerous host to be scattered? and Senacheribs formidable army to be discomsited? what are the brawny arms,
as the foam, upon the waters? cannot he break in Pieces the hammers of the earth? hath not be strange Engines to overthrow puissant armies? secret mines to blow up formidable camps? cannot he scatter with a look? cannot be conquer without a weapon? How Come the walls of Jericho to fallen down? the Citizens of Ai to fly before their enemies? Zerahs numerous host to be scattered? and Senacherib's formidable army to be discomfited? what Are the brawny arms,
and the Lion-like faces to the force and fury of the Almighty? The Lord is a man of War, his name is Jehovah. Exod. 15.3. Hath not he gathered Trained bands out of the prison? hath not he put weapons into Captains hands? See how these Hebrews creep out of their holes;
and the Lion-like faces to the force and fury of the Almighty? The Lord is a man of War, his name is Jehovah. Exod 15.3. Hath not he gathered Trained bans out of the prison? hath not he put weapons into Captains hands? See how these Hebrews creep out of their holes;
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Can we presume upon nothing but what we feel? or believe nothing but what we see? doth any eclipse last always? is a woman ever in travel? may not the boisterous winds cease,
Can we presume upon nothing but what we feel? or believe nothing but what we see? does any eclipse last always? is a woman ever in travel? may not the boisterous winds cease,
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and the scorching Sun go back from the Tropick? do not the frozen iceicles quickly melt away? and are not the gadde-flies gone a month? The body of a Common-wealth is not ever troubled with the over-flowing of the gall, these same State-head aches by degrees do assuage;
and the scorching Sun go back from the Tropic? do not the frozen icicles quickly melt away? and Are not the gadde-flies gone a Monn? The body of a Commonwealth is not ever troubled with the overflowing of the Gall, these same State-head aches by Degrees do assuage;
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as in this valetudinary Commonwealth, this Crown-sick Land, there was a kinde of Lazerhouse for a while in respect of the many Princes, yet at last all the distempered Governours and governments were removed.
as in this valetudinary Commonwealth, this Crown-sick Land, there was a kind of Lazerhouse for a while in respect of the many Princes, yet At last all the distempered Governors and governments were removed.
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Amongst the many, there was not any to be seen, they lay for some time like an heavy judgment upon the Land, But, For the transgression of the Land many are the Princes thereof; But By a man.
among the many, there was not any to be seen, they lay for Some time like an heavy judgement upon the Land, But, For the Transgression of the Land many Are the Princes thereof; But By a man.
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shew me such a man, and he is your Man. Let a man oversee the Congregation, Numb. 27.16. The Lord hath sought him out a man according to his own heart, and hath appointed him to be Governour over his people, 1 Sam. 13.14. Let thy hand be upon the man of thy right hand, Psal. 80.17, There but a Man, not Men. He that ruleth over men, 2 Sam. 23.3. He that holdeth the Scepter, Amos 1.5. He, not They. There is but one Law-giver mentioned, Gen, 49.10. but one Light of Israel, 2 Sam. 21.17. but one Head of the tribes, 1 Sam. 15.17. not Lawgivers, Lights, Heads.
show me such a man, and he is your Man. Let a man oversee the Congregation, Numb. 27.16. The Lord hath sought him out a man according to his own heart, and hath appointed him to be Governor over his people, 1 Sam. 13.14. Let thy hand be upon the man of thy right hand, Psalm 80.17, There but a Man, not Men. He that Ruleth over men, 2 Sam. 23.3. He that holds the Sceptre, Amos 1.5. He, not They. There is but one Lawgiver mentioned, Gen, 49.10. but one Light of Israel, 2 Sam. 21.17. but one Head of the tribes, 1 Sam. 15.17. not Lawgivers, Lights, Heads.
In the mean time true Majesty is a Monarchy, yea Monarchy is the Protarchy, the first and best government. One Iesus in spiritual matters, one King in civil affairs.
In the mean time true Majesty is a Monarchy, yea Monarchy is the Protarchy, the First and best government. One Iesus in spiritual matters, one King in civil affairs.
Did the government of the World begin in one father of the family? and till the reign of Kings was it confirmed in one Moses, one Ioshua, one Iudge? and when Kings were set up in their splendour, was there but one individual person designed to exercise Soveraignty and supream Authority from the beginning of Kingly Government to the end of the Macchabees reign? Do Heathens, Mahometans, the wild Tartarians,
Did the government of the World begin in one father of the family? and till the Reign of Kings was it confirmed in one Moses, one Ioshua, one Judge? and when Kings were Set up in their splendour, was there but one Individu person designed to exercise Sovereignty and supreme authority from the beginning of Kingly Government to the end of the Maccabees Reign? Do heathens, Mahometans, the wild Tartarians,
and the wise Persians, and Chaldees allow but of the government by One? Is there but one King amongst Beasts, Birds, Fishes, Devils? And shall neither the Moral Law,
and the wise Persians, and Chaldees allow but of the government by One? Is there but one King among Beasts, Birds, Fish, Devils? And shall neither the Moral Law,
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nor Positive Law, the light of Nature, nor instinct of Nature, the order upon Earth, nor the order of Hell dired us to know what is expedient, and necessary, lawful,
nor Positive Law, the Light of Nature, nor instinct of Nature, the order upon Earth, nor the order of Hell dired us to know what is expedient, and necessary, lawful,
Amongst the Iewes a chief Ruler was called Hyscus, amongst the Egyptians Piromis, amongst the Iaponians Voon, amongst the Tartarians Caan, or Can, amongst the Hetrurians, Larts, or Larthes, amongst the Longobards, Autharis, or Flavius, amongst the Servians at this day Despots, amongst the Transilvanians, Valachians, Moldavians Vayvods, yet though the Denominations, or appellative terms be several,
among the Iewes a chief Ruler was called Hyscus, among the egyptians Piromis, among the Japonians Voon, among the Tartarians Caan, or Can, among the Etrurians, Larts, or Larthes, among the Longobards, Autharis, or Flavius, among the Servians At this day Despots, among the Transylvanians, Valachians, Moldavians Vayvods, yet though the Denominations, or appellative terms be several,
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they which will read Volateran l. 36. Philo tit, de polit. Alcinous c. 33. F. Patricius. lib. 1. Philostratus de optima reip. forma: Sigon. de Antiq. jure civ. Rom. l. 1. shall finde this most judiciously, and abundantly confirmed, namely that Monarchical Government doth excell all:
they which will read Volateran l. 36. Philo tit, de Politic. Alcinous c. 33. F. Patricius. lib. 1. Philostratus de optima Reip. forma: Sigon. de Antique jure civ. Rom. l. 1. shall find this most judiciously, and abundantly confirmed, namely that Monarchical Government does excel all:
what combustions in votes, litigations in designs, altercations, tumults, rents, ruptures in dividing Authority have there been where any kind of popular Governments have been erected? The contests have been so bitter, that to appease these commotions the best tempered States have been driven to the election of one single Magistrate;
what combustions in votes, litigations in designs, altercations, tumults, rends, ruptures in dividing authority have there been where any kind of popular Governments have been erected? The contests have been so bitter, that to appease these commotions the best tempered States have been driven to the election of one single Magistrate;
was there not for this end amongst the Lacedemonians an Harmosta? amongst the Thessalians an Archus? amongst the Mitileneans an Azimneta? and amongst the Romanes, a Dictatour? If they could choose One to quiet differences at last,
was there not for this end among the Lacedaemonians an Harmosta? among the Thessalians an Archus? among the Mitileneans an Azimneta? and among the Romans, a Dictator? If they could choose One to quiet differences At last,
Did not Romulus kill Remus his partner in Government upon a slight disconten•? were Caesar and Pompey, Augustus and Antony ever quiet when the Government was divided? was not Eucratides killed by his own son (whom he had made equal in Government with him) when he returned with a great victory over the Indians? did not Cambyses for this kill his brother Smerdes? Domitian (as many think) his good brother Titus? Aemilius, Numitor? Etheocles, Polynices? Bassianus, Geta? And can it be expected but that a divided Government should have these divided spirits in it? is there any thing almost to prevent it? No, Herodotus I remember hath a famous history, that when Sethon the King of Aegypt was dead, the people constituted twelve Kings,
Did not Romulus kill Remus his partner in Government upon a slight disconten•? were Caesar and Pompey, Augustus and Antony ever quiet when the Government was divided? was not Eucratides killed by his own son (whom he had made equal in Government with him) when he returned with a great victory over the Indians? did not Cambyses for this kill his brother Smerdes? Domitian (as many think) his good brother Titus? Aemilius, Numitor? Eteocles, Polynices? Bassianus, Geta? And can it be expected but that a divided Government should have these divided spirits in it? is there any thing almost to prevent it? No, Herodotus I Remember hath a famous history, that when Sethon the King of Egypt was dead, the people constituted twelve Kings,
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as Governours, they at the beginning of their reign (to prevent all emulation, and envy) took an oath one of another, that one should not conspire against another for disturbance, or deposition;
as Governors, they At the beginning of their Reign (to prevent all emulation, and envy) took an oath one of Another, that one should not conspire against Another for disturbance, or deposition;
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they received answer, that whosoever did sacrifice in the temple of Vulcan in an iron vial he should reign over them all, they having heard that Psammeticus had done this, they Banished him,
they received answer, that whosoever did sacrifice in the temple of Megalo in an iron vial he should Reign over them all, they having herd that Psammetichus had done this, they Banished him,
but at last Psammeticus being helped by the Ionians, (for all his oath) came in an armed way against the eleven Governours, fought with them, subdued them, and cut their throats.
but At last Psammetichus being helped by the Ionians, (for all his oath) Come in an armed Way against the eleven Governors, fought with them, subdued them, and Cut their throats.
So that no obligations, or oaths will restrain men that have joint Authority from being Competitours to strive for obtaining the sole power into their hands.
So that no obligations, or Oaths will restrain men that have joint authority from being Competitors to strive for obtaining the sole power into their hands.
Orosius saw it so apparently, that he pronounceth, that it was never known, or scarcely, or but for a small time, that a divided Government was without strife, and envy.
Orosius saw it so apparently, that he pronounceth, that it was never known, or scarcely, or but for a small time, that a divided Government was without strife, and envy.
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the bloody factions that have been in Rome, Athens, Carthage, & c? Was there ever any man, much lesse any calling free from errour since the first fall? Is every thing that hath imperfections in it to be rejected? then how should the world soone be without a man,
the bloody factions that have been in Room, Athens, Carthage, & c? Was there ever any man, much less any calling free from error since the First fallen? Is every thing that hath imperfections in it to be rejected? then how should the world soon be without a man,
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I had then lost my ministery, for I finde imperfections enough in my self, and I believe that many others must be degraded with me and be called my sliding brethren,
I had then lost my Ministry, for I find imperfections enough in my self, and I believe that many Others must be degraded with me and be called my sliding brothers,
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or S. Paul persecutour, or S. Cyprian Magician, or S. Augustine Bastardgetter, or Euagrius Atheist, for at first he neither believed end of the world, resurrection,
or S. Paul persecutor, or S. Cyprian Magician, or S. Augustine Bastardgetter, or Eugrius Atheist, for At First he neither believed end of the world, resurrection,
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The Devils have nothing to do with the Reformed, and are there men that are worse then Devils? will not they which cry out so much for Reformation, accept of Reformation? is not reformation of conscience better then reformation of tenets? must a man be their own convert,
The Devils have nothing to do with the Reformed, and Are there men that Are Worse then Devils? will not they which cry out so much for Reformation, accept of Reformation? is not Reformation of conscience better then Reformation of tenets? must a man be their own convert,
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or else he is no Penitent? what are many men turned Donatists? and confine all religion to Artemia, and the holy Mount? no if I as a Reformed man should exceed others in true strictnesse I should not fear my former sins, nor other mens present censures;
or Else he is no Penitent? what Are many men turned Donatists? and confine all Religion to Artemia, and the holy Mount? no if I as a Reformed man should exceed Others in true strictness I should not Fear my former Sins, nor other men's present censures;
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In reformation there will be imperfections, and till we can get the unregenerate man quite mortifi'd there will be a vicissitude of operations concerning grace, and corrupt nature;
In Reformation there will be imperfections, and till we can get the unregenerate man quite mortified there will be a vicissitude of operations Concerning grace, and corrupt nature;
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why should Monarchy be rejected for debilities, and imbecillities? Fearest thou not God, seeing thou art in the same condemnation? till thou canst get a pure conscience cry not out too loudly for a pure Monarchy;
why should Monarchy be rejected for debilities, and imbecilities? Fearest thou not God, seeing thou art in the same condemnation? till thou Canst get a pure conscience cry not out too loudly for a pure Monarchy;
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but suppose that there have been errors, may not Monarchy turn a Convert? what shal not reformed Monarchy obtain thy pardon? what inflexible, inexorable to a Penitent? hard hearted Judge, I would not wish thy sanctity to be tried at such a barre;
but suppose that there have been errors, may not Monarchy turn a Convert? what shall not reformed Monarchy obtain thy pardon? what inflexible, inexorable to a Penitent? hard hearted Judge, I would not wish thy sanctity to be tried At such a bar;
for doubtlesse a scandalous person ought to have as much favour as an Heretick, who is not to be rejected till he hath been twice admonished, Titus 3.10.
for doubtless a scandalous person ought to have as much favour as an Heretic, who is not to be rejected till he hath been twice admonished, Titus 3.10.
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Then shall Monarchy be a Contumax, when it hath been a Suppliant, and without the help of other Physick hath cured her Itch by her own fasting spittle? what shall not Monarchy reformed have thy indulgence? what is there yet wanting? must it be thy convert,
Then shall Monarchy be a Contumax, when it hath been a Suppliant, and without the help of other Physic hath cured her Itch by her own fasting spittle? what shall not Monarchy reformed have thy indulgence? what is there yet wanting? must it be thy convert,
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because some men have been poysoned by it? wilt thou kill thy horse, because he doth halt? or pull down thy house because it hath a smoaky chimney? or pluck thy eye out of thy head because it is blood-shotten? no, expell the grievance, but honour the calling.
Because Some men have been poisoned by it? wilt thou kill thy horse, Because he does halt? or pull down thy house Because it hath a smoky chimney? or pluck thy eye out of thy head Because it is bloodshotten? no, expel the grievance, but honour the calling.
Kingship in the State of nature is no damned Office, for the King of Egypt or Babylon the Great Cham, or great Turk are lawfull Kings, much less is Monarchy reformed a child of perdition;
Kingship in the State of nature is no damned Office, for the King of Egypt or Babylon the Great Cham, or great Turk Are lawful Kings, much less is Monarchy reformed a child of perdition;
for though thou in the state of regeneration art not an absolute Sinner, yet thou art not an absolute Saint, what then? thou which in thy best mortal condition art an half Devil, wouldst thou have a King a pure Angel? fearest thou not God seeing thou art in the same condemnation? I must shew thee the lees in thine own vessell,
for though thou in the state of regeneration art not an absolute Sinner, yet thou art not an absolute Saint, what then? thou which in thy best Mortal condition art an half devil, Wouldst thou have a King a pure Angel? Fearest thou not God seeing thou art in the same condemnation? I must show thee the lees in thine own vessel,
he is not for Men, but for a Man. But by a Man, &c. Applicat. First, This doth shew that God doth not in Government work all immediately by himself,
he is not for Men, but for a Man. But by a Man, etc. Application. First, This does show that God does not in Government work all immediately by himself,
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but doth choose Man to be subservient to him in ruling the world. I will set up Shepheards over them, which shall feed them, Jer. 23.4. They shall be of thee, which shall build up the old wast places, Es. 48.12. Is not a King expedient to make a Kingdome happy? yes, A King by judgement maintaineth a Countrey, Prov. 29.4. Him hath he appointed, (or set) as blessings, Psal 21.6. The great God is the principal, but this Man is the subordinate Agent;
but does choose Man to be subservient to him in ruling the world. I will Set up Shepherds over them, which shall feed them, Jer. 23.4. They shall be of thee, which shall built up the old waste places, Es. 48.12. Is not a King expedient to make a Kingdom happy? yes, A King by judgement maintaineth a Country, Curae 29.4. Him hath he appointed, (or Set) as blessings, Psalm 21.6. The great God is the principal, but this Man is the subordinate Agent;
Thou wilt respect the Messenger that brings thee thy Patent, and not a King, which from God doth present thee with a Charter of so many rich Priviledges? yes, blesse God,
Thou wilt respect the Messenger that brings thee thy Patent, and not a King, which from God does present thee with a Charter of so many rich Privileges? yes, bless God,
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and often cured, but God doth appoint a Party in his stead to work the recovery; Man is the Physitian. But by a Man, &c. 2. Secondly, this doth serve to shew the wonder of Government;
and often cured, but God does appoint a Party in his stead to work the recovery; Man is the physician. But by a Man, etc. 2. Secondly, this does serve to show the wonder of Government;
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certantibus ventis mare concutitur. The Sea is shaken with contrary winds, but not more then a Commonwealth with the whirlwinds of mens opposite dispositions.
certantibus ventis mare concutitur. The Sea is shaken with contrary winds, but not more then a Commonwealth with the whirlwinds of men's opposite dispositions.
Have I conceived all this people, or begotten them, that thou shouldest say unto me, carry them in thy bosome as a Nurse beareth her sucking child? Numb. 11.12. It is much, that a Nurse should have breasts enough for such a numerous company.
Have I conceived all this people, or begotten them, that thou Shouldst say unto me, carry them in thy bosom as a Nurse bears her sucking child? Numb. 11.12. It is much, that a Nurse should have breasts enough for such a numerous company.
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A Prince might say with Moses, I am not able to bear all this people, it is a burthen too heavy for mee, Numb. 11.14. He had need have shoulders as strong as those of Atlas, which should bear such a weight.
A Prince might say with Moses, I am not able to bear all this people, it is a burden too heavy for me, Numb. 11.14. He had need have shoulders as strong as those of Atlas, which should bear such a weight.
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Fie then upon the Male-content, shame to the Mutineer, the King hath enough to doe to keep the obedient constant in duty, what then should he be molested, to quel the stubborn,
Fie then upon the Malcontent, shame to the Mutineer, the King hath enough to do to keep the obedient constant in duty, what then should he be molested, to quel the stubborn,
That heart is arrogant, and that head pragmatical, that doth consult, and contrive variances, and grievances against his Prince, wearied with State-cares.
That heart is arrogant, and that head pragmatical, that does consult, and contrive variances, and grievances against his Prince, wearied with State-cares.
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nor feet upon your bodies to walk through his Territories, nor your necks upon your shoulders to carry them unshaken under his Government, which are carping, traducing,
nor feet upon your bodies to walk through his Territories, nor your necks upon your shoulders to carry them unshaken under his Government, which Are carping, traducing,
3. Thirdly, This doth serve to exhort persons to bear with the infirmities of a Prince, he is but a Man, wouldst thou have him without Mans frailties? Art thou so? is any man here so? since the fall was there ever man so? no, Who can say my heart is clean, I am clean from sin? Who can bring a clean thing out of filthinesse? In many things we offend all,
3. Thirdly, This does serve to exhort Persons to bear with the infirmities of a Prince, he is but a Man, Wouldst thou have him without men frailties? Art thou so? is any man Here so? since the fallen was there ever man so? no, Who can say my heart is clean, I am clean from since? Who can bring a clean thing out of filthiness? In many things we offend all,
Thou canst not passe sentence upon him, till thou hast said to thine own conscience with that worthy Iudge, Annon, ego talis? Am not I such an one? Nay art thou not worse,
Thou Canst not pass sentence upon him, till thou hast said to thine own conscience with that worthy Judge, Annon, ego Talis? Am not I such an one? Nay art thou not Worse,
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and to riddle their lives, and to dissect their conversations, when they their selves are by many degrees more culpable? how light soever they be in the balance, the Prince must have down weight,
and to riddle their lives, and to dissect their conversations, when they their selves Are by many Degrees more culpable? how Light soever they be in the balance, the Prince must have down weight,
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as if every Preacher were an Enoch. Yea some there are so rancorous, and venemous, that if they can discover no Crime, they will create some, Sincerum vas incrustare, crack the sound vessel, raise a false report, slander the footsteps of the Lords anointed.
as if every Preacher were an Enoch. Yea Some there Are so rancorous, and venomous, that if they can discover no Crime, they will create Some, Sincere vas incrustare, Crac the found vessel, raise a false report, slander the footsteps of the lords anointed.
Nay if they cannot question their Princes actions, they will his intentions, or if they cannot make him criminal, they will lay his servants exorbitances to his charge.
Nay if they cannot question their Princes actions, they will his intentions, or if they cannot make him criminal, they will lay his Servants exorbitances to his charge.
the Court hath a thousand inticements, which the Country do want. Aliud sceptrum, aliud plectrum. The Scepter is one thing, the Minstrels instrument is another thing.
the Court hath a thousand enticements, which the Country do want. Aliud Scepter, Aliud plectrum. The Sceptre is one thing, the Minstrels Instrument is Another thing.
There is a great difference between a Princely life, and a private life. If thy Prince therefore be not absolutely vicious, apparently idolatrous, bear with common errours.
There is a great difference between a Princely life, and a private life. If thy Prince Therefore be not absolutely vicious, apparently idolatrous, bear with Common errors.
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4. Fourthly, This doth shew that government doth belong to Princes, thou art not to be the Ruler, no he is the man. What? shall the Mariners limit the Pilot? the Soldiers prescribe Laws to the General? There can be no quiet state where some do not know how to rule,
4. Fourthly, This does show that government does belong to Princes, thou art not to be the Ruler, no he is the man. What? shall the Mariners limit the Pilot? the Soldiers prescribe Laws to the General? There can be no quiet state where Some do not know how to Rule,
Then that of Saturninus will be verified, quantum mali sit imperare, What a great mischief would it be to be a chief Magistrate? There is a genetal confusion, where omnia licent omnibus, as Fronto said, all things are left to the liberty of a general determining.
Then that of Saturninus will be verified, quantum mali sit Imperare, What a great mischief would it be to be a chief Magistrate? There is a genetal confusion, where omnia licent omnibus, as Fronto said, all things Are left to the liberty of a general determining.
Doth not Scripture enjoyn so? yes I advertise thee to take heed to the Kings Commandement Eccl. 8.2. Be subject to principalities, and powers, Tit. 3.1. ye must be subject not onely for wrath, but conscience sake, Rom. 13.5.
Does not Scripture enjoin so? yes I advertise thee to take heed to the Kings Commandment Ecclesiastes 8.2. Be Subject to principalities, and Powers, Tit. 3.1. you must be Subject not only for wrath, but conscience sake, Rom. 13.5.
Quid iniquius, quam velle se obtemperari à minoribus, & nolle obtemperare majoribus? what more unjust then that men would be obeyed of their inferiours,
Quid iniquius, quam velle se obtemperari à minoribus, & nolle obtemperare majoribus? what more unjust then that men would be obeyed of their inferiors,
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and will not obey their superiours? Art thou to try Masteries with Princes? or to plucke Kings by the throat? to contest with their Laws? or to strive that thy will might be rather obeyed then their Mandates? This is for thee to give them onely the Chaire of State,
and will not obey their superiors? Art thou to try Masteries with Princes? or to pluck Kings by the throat? to contest with their Laws? or to strive that thy will might be rather obeyed then their Mandates? This is for thee to give them only the Chair of State,
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This is a strange oath of allegiance where no fealty and loyalty is exhibited, would any Lord of a Mannour be contented with such homage? that is a strange stooping before a Prince, where the knee doth bow,
This is a strange oath of allegiance where no fealty and loyalty is exhibited, would any Lord of a Manor be contented with such homage? that is a strange stooping before a Prince, where the knee does bow,
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and the heart doth strive for superiority, would any Father be satisfied with such a prostration from his child? what is this but to make Kings painted Giants? or to lead them up and down as Bearewards do their beasts of terrour? yet how common a thing is it to see Liegemen act the Prince? they swear obedience to them,
and the heart does strive for superiority, would any Father be satisfied with such a prostration from his child? what is this but to make Kings painted Giants? or to led them up and down as Bearwards do their beasts of terror? yet how Common a thing is it to see Liegemen act the Prince? they swear Obedience to them,
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know ye not your station? are the best of you compeers with Princes? doth he not stand upon upper ground? doth not his calling exceed yours in stature by many cubits? yes, Kings are higher then Agag, Numb. 24.7. The Mountains of Israel, Ezekiel 36.1.
know you not your station? Are the best of you compeers with Princes? does he not stand upon upper ground? does not his calling exceed yours in stature by many cubits? yes, Kings Are higher then Agag, Numb. 24.7. The Mountains of Israel, Ezekielem 36.1.
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Therefore do not onely give Tributes, or pay him his Customes, but give fear to whom fear belongeth, and honour to whom honour belongeth, Rom. 13.7. The best Subsidie thou canst send in to thy Prince, is thy obedience;
Therefore do not only give Tributes, or pay him his Customs, but give Fear to whom Fear belongeth, and honour to whom honour belongeth, Rom. 13.7. The best Subsidy thou Canst send in to thy Prince, is thy Obedience;
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I have described the utility, necessity, and excellency of Monarchy before, but what is all Theory without practise? I have then preached up a King effectually amongst you,
I have described the utility, necessity, and excellency of Monarchy before, but what is all Theory without practice? I have then preached up a King effectually among you,
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what therefore have I not yet convinced you? cured your State Gangreen? are ye still thirsting for your popular Governments? no let others if they will eat Swines flesh,
what Therefore have I not yet convinced you? cured your State Gangrene? Are you still thirsting for your popular Governments? no let Others if they will eat Swine Flesh,
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will ye be more regular then the divine square? or wiser then inspiration? had we not better have that Government which God hath ordained then one of our own devising? yes,
will you be more regular then the divine square? or Wiser then inspiration? had we not better have that Government which God hath ordained then one of our own devising? yes,
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Let there be as many Cousellours as ye will, for in the multitude of Counsellors there is health, Prov. 15.22. but let there be but one Throne, one Commander.
Let there be as many Counsellors as you will, for in the multitude of Counsellors there is health, Curae 15.22. but let there be but one Throne, one Commander.
A surfet of meat is not worse then a surfet of Rulers, and a deluge of waters then an inundation of Governours. One Master builder is enough to give direction how to build an house;
A surfeit of meat is not Worse then a surfeit of Rulers, and a deluge of waters then an inundation of Governors. One Master builder is enough to give direction how to built an house;
A lawfull Governour as he must be Superiour, so he must be separated from the rest in greatnesse and dignity, a distinct and singular person, a Man, B• … by a Man. Of understanding and knowledge.
A lawful Governor as he must be Superior, so he must be separated from the rest in greatness and dignity, a distinct and singular person, a Man, B• … by a Man. Of understanding and knowledge.
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3. Thirdly, I am to handle the singular Compound, Of understanding and knowledge. From hence we may observe, that a beneficial Prince must be a prudent Prince;
3. Thirdly, I am to handle the singular Compound, Of understanding and knowledge. From hence we may observe, that a beneficial Prince must be a prudent Prince;
Prudence is the directive virtue in all Morall things, and so in Political. If Prudence be nothing else but rectitudo rationi•, the rectitude of reason;
Prudence is the directive virtue in all Moral things, and so in Political. If Prudence be nothing Else but rectitudo rationi•, the rectitude of reason;
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For if mens actions have their defects by inconsideration, precipitation and temerity, then they must have their perfection by inspection, circumspection,
For if men's actions have their defects by inconsideration, precipitation and temerity, then they must have their perfection by inspection, circumspection,
and caution, which amongst other things, are the potential parts of this virtue. There are many Maids of •onour attending upon this Queen NONLATINALPHABET;
and caution, which among other things, Are the potential parts of this virtue. There Are many Maids of •onour attending upon this Queen;
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NONLATINALPHABET to make due inquisition into things, NONLATINALPHABET to passe •udgement according to general Rules, and NONLATINALPHABET to go out of the general road, prompting men to things not according to the usual grounds of practice,
to make due inquisition into things, to pass •udgement according to general Rules, and to go out of the general road, prompting men to things not according to the usual grounds of practice,
Prudence then to a Governour is as a Moses Rod, whereby he doth work all his miracles of Government, eat up all the Serpents of enchanting Polititians, divide the red Sea of deep and profound State matters,
Prudence then to a Governor is as a Moses Rod, whereby he does work all his Miracles of Government, eat up all the Serpents of enchanting Politicians, divide the read Sea of deep and profound State matters,
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Wo to thee, oh Land, when thy Prince is a Child, Eccles. 10.16. A Child can do nothing here with his •hildish Iudgement, no, he must be a Man, and a Man of •nderstanding and knowledge.
Woe to thee, o Land, when thy Prince is a Child, Eccles. 10.16. A Child can do nothing Here with his •hildish Judgement, no, he must be a Man, and a Man of •nderstanding and knowledge.
What is the high born Prince to the high gifted? the valiant to the pregnant? the well guarded •o the well qualified? Prudence is better then Pedigree, Iudgement doth cut deeper then the sword, •nd the weapons of reason are a surer defence,
What is the high born Prince to the high gifted? the valiant to the pregnant? the well guarded •o the well qualified? Prudence is better then Pedigree, Judgement does Cut Deeper then the sword, •nd the weapons of reason Are a Surer defence,
His Throne of ivory, his gorgeous Temple, his magnificent Palaces, his house of Millo; his house of Lebanon, Megiddo, Hazor, Gezer, Baalath, Tadmo• in the wildernesse, his two hundred targets,
His Throne of ivory, his gorgeous Temple, his magnificent Palaces, his house of Millo; his house of Lebanon, Megiddo, Hazor, Gezer, Baalath, Tadmo• in the Wilderness, his two hundred targets,
and three hundred shields of beaten gold, his royal Navy which brought him home yearly six hundred threescore and six talents of gold, did not so illustre him, preprince him,
and three hundred shields of beaten gold, his royal Navy which brought him home yearly six hundred threescore and six Talents of gold, did not so illustre him, preprince him,
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His lustre was, that God gave Salomon wisdome, and understanding exceeding much, and a large heart, that was as the sand by the Sea-shore, insomuch that his wisdome exceeded the wisdome of all the children of the East,
His lustre was, that God gave Solomon Wisdom, and understanding exceeding much, and a large heart, that was as the sand by the Seashore, insomuch that his Wisdom exceeded the Wisdom of all the children of the East,
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What should we say then? Robes and Crowns may deck Princes, but their NONLATINALPHABET their NONLATINALPHABET, their NONLATINALPHABET, their chiefest honour and splendour is their wisdome, here is the Royal Ornament;
What should we say then? Robes and Crowns may deck Princes, but their their, their, their chiefest honour and splendour is their Wisdom, Here is the Royal Ornament;
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for, Who is as the wise man, which can give the interpretation of a thing? this mans wisdom will make his face to shine, Eccles. 8.1. It is a rare thing when the Kings heart no man can search out, Prov. 25.2.
for, Who is as the wise man, which can give the Interpretation of a thing? this men Wisdom will make his face to shine, Eccles. 8.1. It is a rare thing when the Kings heart no man can search out, Curae 25.2.
his progeny may give him blood-royal, but his prudence hath given him merit-royal. Worth is better then Birth, and a Genius then Genealogie, and Prudence then Parentage.
his progeny may give him Blood royal, but his prudence hath given him merit-royal. Worth is better then Birth, and a Genius then Genealogy, and Prudence then Parentage.
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Carbuncles, Chrysolites, Iaspers, Topazzes are not to be valued to this Orient Pearl. The Oracle of Oracles could pronounce no greater honour then to a Wise man;
Carbuncles, Chrysolites, Iaspers, Topazzes Are not to be valued to this Orient Pearl. The Oracle of Oracles could pronounce no greater honour then to a Wise man;
How should men dash against the rocks, if the Barque of the Commonwealth were not guided by the vertue of this Rudder? how would Nations be like wild horses,
How should men dash against the Rocks, if the Bark of the Commonwealth were not guided by the virtue of this Rudder? how would nations be like wild Horses,
if there were not a Prince that did hold them in by the bridle of prudence? the Flanders Steeds in the Coach would not be more dangerous to cast the driver in the boxe,
if there were not a Prince that did hold them in by the bridle of prudence? the Flanders Steeds in the Coach would not be more dangerous to cast the driver in the box,
or God is over the world, then how shall he quicken, and enliven his dominion without prudence? The knowledge of a Prince ought to teach him rightly to judge,
or God is over the world, then how shall he quicken, and enliven his dominion without prudence? The knowledge of a Prince ought to teach him rightly to judge,
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1. FIrst this doth serve to shew, that State-mischiefs are hardly removed, they stick till there doe come a Man of understanding, and knowledge to remedy them.
1. First this does serve to show, that State-mischiefs Are hardly removed, they stick till there do come a Man of understanding, and knowledge to remedy them.
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If the Lord doth break forth upon his enemies like a breach of waters, 1 Sam. 2.20. what a tedious season will there be to get this breach stopped? when mens sinnes have led them into captivity, it will be no short time that will redeem them, no, they shall look to return, till their eyes fall out. Deut. 28.65.
If the Lord does break forth upon his enemies like a breach of waters, 1 Sam. 2.20. what a tedious season will there be to get this breach stopped? when men's Sins have led them into captivity, it will be no short time that will Redeem them, no, they shall look to return, till their eyes fallen out. Deuteronomy 28.65.
and be still, how can it cease, seeing the Lord hath given it a charge? Ier. 47.6,7. Extrema extremorum mala. Extremity of sinne bringeth extremity of punishment. Haec omnia supra te, Leparge.
and be still, how can it cease, seeing the Lord hath given it a charge? Jeremiah 47.6,7. Extrema extremorum mala. Extremity of sin brings extremity of punishment. Haec omnia supra te, Leparge.
Lepargus must endure variety of punishments, before he doth get quit of his judgement. Impii bibent impietatis faecem. Wicked men shall drink the very dregges of their impiety.
Lepargus must endure variety of punishments, before he does get quit of his judgement. Impious bibent impietatis faecem. Wicked men shall drink the very dregs of their impiety.
for is Gods anger quickely pacified? no, he will punish and pinch, and gripe, and smite, and break many a bone, before his revenging hand will unloosen, and unfasten.
for is God's anger quickly pacified? no, he will Punish and pinch, and gripe, and smite, and break many a bone, before his revenging hand will unloosen, and unfasten.
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there was Governour after Governour (many Princes) which vexed, and tormented them, and no remedy to be gotten, till God brought in a strange Physitian, a Man of understanding and knowledge.
there was Governor After Governor (many Princes) which vexed, and tormented them, and no remedy to be got, till God brought in a strange physician, a Man of understanding and knowledge.
For if the wit be disordered, it may be said, as it was of Galba, that Ingenium male habitat, there is a good wit in a bad skull, or as Crispus said of Catiline, magna vi animi fuisse, sed ingenio pravo, there was a quick apprehension, but a bad wit.
For if the wit be disordered, it may be said, as it was of Galba, that Ingenium male habitat, there is a good wit in a bad skull, or as Crispus said of Catiline, Magna vi animi Fuisse, sed ingenio pravo, there was a quick apprehension, but a bad wit.
Who had a more seeming wit then Simon Magus, then the great Heretick Basilides? then Iulian the Apostate? then Dionysius the Tyrant? then Nero the Prodigie of Nature? Those then which are cried up for the great Wits, are not alwayes the true Wits,
Who had a more seeming wit then Simon Magus, then the great Heretic Basilides? then Iulian the Apostate? then Dionysius the Tyrant? then Nero the Prodigy of Nature? Those then which Are cried up for the great Wits, Are not always the true Wits,
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These are the greatest Alchymists in States, the Mimicks in Common-wealths, the Perdues, Decoyes, Implanatours, Veteratours, Larv's, Lemures, Suborners, Supplanters, Dive-doppers, Hiaenaes, Vulpones, Trapanners that can appeare upon earth.
These Are the greatest Alchemists in States, the Mimics in Commonwealths, the Perdues, Decoys, Implanatours, Veteratours, Larv's, Lemures, Suborners, Supplanters, Dive-doppers, Hiaenaes, Vulpones, Trepanners that can appear upon earth.
Is Saul amongst the Prophets? are these wily heads amongst the wits? Our conservatours thus wrought our consumption, our many Princes skinned us with such a wit.
Is Saul among the prophets? Are these wily Heads among the wits? Our conservators thus wrought our consumption, our many Princes skinned us with such a wit.
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that is, of such a King, that hath his lips replenished with this understanding, and knowledge. He doth speak like a celestial spirit to men afflicted,
that is, of such a King, that hath his lips replenished with this understanding, and knowledge. He does speak like a celestial Spirit to men afflicted,
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and oppressed, he hath none of the Maximes of the old Machivillians, but is experienced in a more heavenly Art, A divine sentence is in the lips of the King.
and oppressed, he hath none of the Maxims of the old Machiavellians, but is experienced in a more heavenly Art, A divine sentence is in the lips of the King.
ye which could not serve God freely, behold the old Orthodoxe Teachers fixed in Cures. Mourners wipe your watery eyes, despairers comfort your fainting hearts;
the which could not serve God freely, behold the old Orthodox Teachers fixed in Cures. Mourners wipe your watery eyes, despairers Comfort your fainting hearts;
this is the reviving voice of a Natural Prince, thus speaketh the Rational Governour, this is the salutation of the Man of understanding and knowledge;
this is the reviving voice of a Natural Prince, thus speaks the Rational Governor, this is the salutation of the Man of understanding and knowledge;
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Mercurius Trismegistus the King of Egypt, had the sirname of Thrice the Great for his singular wisdome, Argus the King of Peloponnesus, was stiled ΠΑΝΟΠΤΗΣ, ALL-SEEING for his admirable learning.
Mercurius Trismegistus the King of Egypt, had the surname of Thrice the Great for his singular Wisdom, Argus the King of Peloponnesus, was styled ΠΑΝΟΠΤΗΣ, ALL-SEEING for his admirable learning.
Iuba the King of Mauritania was more memorable for his wisdome, then his Kingdome. Ptolomaeus Philadelphus being the Scholar of Straton excelled in all literature.
Iuba the King of Mauritania was more memorable for his Wisdom, then his Kingdom. Ptolemy Philadelphus being the Scholar of Straton excelled in all literature.
How were these wise Princes celebrated, and their endowments as well as their Governments reverenced? how did they blesse their people whilst they were living? and their people blesse them when they were dead? their memories were more enbalmed then their bodies,
How were these wise Princes celebrated, and their endowments as well as their Governments reverenced? how did they bless their people while they were living? and their people bless them when they were dead? their memories were more embalmed then their bodies,
their wisdome left so many Charters of infranchisements and liberties, that such Princely Donours could not be forgotten; After-ages still cry to them;
their Wisdom left so many Charters of enfranchisements and Liberties, that such Princely Donors could not be forgotten; Afterages still cry to them;
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their people smiled in one anothers faces, their whole land was a Banqueting-house, they had the table of Alcinous, and the talents of Pelops amongst them;
their people smiled in one another's faces, their Whole land was a Banqueting house, they had the table of Alcinous, and the Talents of Pelops among them;
For what hath a Prince more to look after, then Religion? Is not the Scripture the Volume, which he must be continually perusing? yes, When the King shall sit upon the Throne of his Kingdom,
For what hath a Prince more to look After, then Religion? Is not the Scripture the Volume, which he must be continually perusing? yes, When the King shall fit upon the Throne of his Kingdom,
Superiority must have some pomp attending upon it, a Prince was never ordained to be an Anch•rite, but their chiefest Majesty should be to Glorify their Maker.
Superiority must have Some pomp attending upon it, a Prince was never ordained to be an Anch•rite, but their chiefest Majesty should be to glorify their Maker.
2 Chron. xiiii. 4. And of Jehosaphat, that he walked in the first ways of his Father David, and sought not Baalim, but sought the Lord God of his Fathers,
2 Chronicles xiiii. 4. And of Jehoshaphat, that he walked in the First ways of his Father David, and sought not Baalim, but sought the Lord God of his Father's,
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Constantine the great, Justinian the great, Theodosius the first, Justin the first, Marcian, Valentinian, how have they for this eternised their names? How ought every good Prince to be as carefull of Religion,
Constantine the great, Justinian the great, Theodosius the First, Justin the First, Marcian, Valentinian, how have they for this eternised their names? How ought every good Prince to be as careful of Religion,
yea God is angry not onely with gross Idolatry, as in pleading for Baal, offering the seed to M•lech, weeping for Tam•z, or in having the Star of R•mpham se• …,
yea God is angry not only with gross Idolatry, as in pleading for Baal, offering the seed to M•lech, weeping for Tam•z, or in having the Star of R•mpham se• …,
For whereas adoration is Recognitio dominii; the recognition, or acknowledgment of God's Deity, and Dominion, God will not be doubled with in a thing, that is so high,
For whereas adoration is Recognitio Dominii; the recognition, or acknowledgment of God's Deity, and Dominion, God will not be doubled with in a thing, that is so high,
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The Connibenses, and Tentiritae which maintained two manner of worships in Aegypt, what wofull divisions did they make? Philip could not endure the Phocenses to bring in a new worship into Greece, which was not established in the Country,
The Connibenses, and Tentiritae which maintained two manner of worships in Egypt, what woeful divisions did they make? Philip could not endure the Phocenses to bring in a new worship into Greece, which was not established in the Country,
and thereupon forced them by arms to Relinquish their vanities, which was called Bellum sacrum, the Holy war, and thereby, saith the History, got his greatest Honour.
and thereupon forced them by arms to Relinquish their vanities, which was called Bellum sacrum, the Holy war, and thereby, Says the History, god his greatest Honour.
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how did they hate them, which would bring in amongst them the Offering of blood? And would not endure for a long time that the Temples of Saturu, and Serapis (which were so Worshipped) should be Built within any of their walls? How did M. Aemilius Destroy all those Books, which would teach the People a new art of Sacrificing.
how did they hate them, which would bring in among them the Offering of blood? And would not endure for a long time that the Temples of Saturu, and Serapis (which were so Worshipped) should be Built within any of their walls? How did M. Aemilius Destroy all those Books, which would teach the People a new art of Sacrificing.
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Livy. l. iii. c. 5. Yea, Suetonius saith, that Augustus Caesar, fearing that the ancient Worship should be corrupted, burnt two thousand of such kind of prophesying,
Livy. l. iii. c. 5. Yea, Suetonius Says, that Augustus Caesar, fearing that the ancient Worship should be corrupted, burned two thousand of such kind of prophesying,
If Heathens then have been so rigorous concerning the worship of their false Gods, ought not Christians to be as strict that the worship of the true God might not be violated? The Prince therefore is not onely to take care that God be Worshipped,
If heathens then have been so rigorous Concerning the worship of their false God's, ought not Christians to be as strict that the worship of the true God might not be violated? The Prince Therefore is not only to take care that God be Worshipped,
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For in a settled Church what more unseemly then wandring Devotions, & floating worships? How hath it been solemnly, antiently Decreed, that no forms of Prayer should be brought into the Church,
For in a settled Church what more unseemly then wandering Devotions, & floating worships? How hath it been solemnly, anciently Decreed, that no forms of Prayer should be brought into the Church,
Therefore herein the Prince for the peace of profession, and the Unity of the Church, ought not onely to permit a Worship, which may be seemingly devout, but unquestionably lawfull;
Therefore herein the Prince for the peace of profession, and the Unity of the Church, ought not only to permit a Worship, which may be seemingly devout, but unquestionably lawful;
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Can Presbytery of it selfe ordain Ministers? it seemeth that it can, for Timothy was made a Minister by the laying on the hands of the Presbytery. 1 Tim. iiii. 14. but doubtless this onely weapon doth draw Blood from them, that dr•w it forth;
Can Presbytery of it self ordain Ministers? it seems that it can, for Timothy was made a Minister by the laying on the hands of the Presbytery. 1 Tim. iiii. 14. but doubtless this only weapon does draw Blood from them, that dr•w it forth;
for if Saint Pa• … made Timothy a Minister, 2. Tim. i. 6. what need the Presbytery reordaine him? or if the Presbytery had made Timothy a Minister, what need St. Paul use any imposition of hands? Was it ever heard, that a man was begotten twice? that this sacred Order was doubled? I confess where the ordaining hath been held insufficient,
for if Saint Pa• … made Timothy a Minister, 2. Tim. i. 6. what need the Presbytery reordain him? or if the Presbytery had made Timothy a Minister, what need Saint Paul use any imposition of hands? Was it ever herd, that a man was begotten twice? that this sacred Order was doubled? I confess where the ordaining hath been held insufficient,
because the Party giving Orders might be some grand Schismatick, or Heretick, this might be practised (as in the Presbyters made by Miletius, the Councel of Nice decreed, that they should have a more Sacred imposition of hands, Socrat. l. •. c. 9.) but not otherwise;
Because the Party giving Order might be Some grand Schismatic, or Heretic, this might be practised (as in the Presbyters made by Miletius, the Council of Nicaenae decreed, that they should have a more Sacred imposition of hands, Socrates l. •. c. 9.) but not otherwise;
that Timothy should not neglect the gift, that was bestowed upon him by laying on of hands, to the •aithful exercising of the office of Presbytery. That this is the sense not onely of Primasius, Saint Jerom, Haymo, and Lyra upon the Place do testify;
that Timothy should not neglect the gift, that was bestowed upon him by laying on of hands, to the •aithful exercising of the office of Presbytery. That this is the sense not only of Primasius, Saint Jerome, Haymo, and Lyram upon the Place do testify;
others conceive, that by Presbytery is there meant Prophecy, that is, that Timothy should look narrowly to that office, which he received by the laying on of the hands of the Prophets,
Others conceive, that by Presbytery is there meant Prophecy, that is, that Timothy should look narrowly to that office, which he received by the laying on of the hands of the prophets,
for Prophecy in those dayes was frequent, and as Timothy had a Prophecy went of him, that he should fight a good fight, 1 Tim. i. 18. and a prophecy, that forbad him to Preach with Saint Paul the Gospel in Asia, Acts xvi. so by the laying on of the hands of Prophets he might at first be called to the Ministery:
for Prophecy in those days was frequent, and as Timothy had a Prophecy went of him, that he should fight a good fight, 1 Tim. i. 18. and a prophecy, that forbade him to Preach with Saint Paul the Gospel in Asia, Acts xvi. so by the laying on of the hands of prophets he might At First be called to the Ministry:
but that he himself was a Prophet. For the thing it self Theod•ret in Tim. •. •. is clear that Timothy received that order by Divine Revelation, and Saint Chrysostome, Hom. 5. in 1 Tim. c. 1. saith, that as the Holy Ghost said, Separate me Paul, and Barnabas, so was Timothy chosen:
but that he himself was a Prophet. For the thing it self Theod•ret in Tim. •. •. is clear that Timothy received that order by Divine Revelation, and Saint Chrysostom, Hom. 5. in 1 Tim. c. 1. Says, that as the Holy Ghost said, Separate me Paul, and Barnabas, so was Timothy chosen:
yea, he saith it was a common custome, or ra•her a general Blessing, that in the infancy of the Church the Prophets named what Ministers should be chose• Tunc quia ni•il fi•bat humanum, Sacerdotes ex Prophetia veni•bant.
yea, he Says it was a Common custom, or ra•her a general Blessing, that in the infancy of the Church the prophets nam what Ministers should be chose• Tunc quia ni•il fi•bat humanum, Sacerdotes ex Prophetia veni•bant.
And Eusebius, ( l. 3. c. 23.) s•i•h, ba• … a• n• John at Ephesus and thereabout made many Ministers so, somewhere supplying the Clergy with such as the •pi•it m• … d, • … drawing lots for such as the Spirit signified.
And Eusebius, (l. 3. c. 23.) s•i•h, ba• … a• n• John At Ephesus and thereabouts made many Ministers so, somewhere supplying the Clergy with such as the •pi•it m• … worser, • … drawing lots for such as the Spirit signified.
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Seeing 〈 ◊ 〉 so many Expositions are given of this intricate Place, and that by •he 〈 ◊ 〉 learned which ever wrote, Presbytery (which in these days is asserted) can scarce finde in Scripture a root from whence it should branch.
Seeing 〈 ◊ 〉 so many Expositions Are given of this intricate Place, and that by •he 〈 ◊ 〉 learned which ever wrote, Presbytery (which in these days is asserted) can scarce find in Scripture a root from whence it should branch.
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yea they may be fellow-Mourners, and sob together saying, We, that would have all things attested by Scripture, have not a clear Scripture, either for the one's Binding of hands,
yea they may be fellow-Mourners, and sob together saying, We, that would have all things attested by Scripture, have not a clear Scripture, either for the one's Binding of hands,
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But to leave the Lay - Presbyter, as one saluted by the way, and to talk a little more freely to the Spiritual Presbyter, as the person, to whom this conference is intended.
But to leave the Lay - Presbyter, as one saluted by the Way, and to talk a little more freely to the Spiritual Presbyter, as the person, to whom this conference is intended.
for the order of Bishops doth beget Fathers to the Church, but Presbyters do but onely beget Chidren by the laver of regeneration, and not Fathers, or Doctours:
for the order of Bishops does beget Father's to the Church, but Presbyters do but only beget Children by the laver of regeneration, and not Father's, or Doctors:
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then the Presbyter. Chrysostom. Hom. in c. v. 1. ad Tim. Saint Jerome saith the self same in his Epistle to Evagrius. The Councel of Antioch saith, that the Bishop shall have power within his own Diocess to ordain Presbyters, and Deacons C. Antioch can. 2. The Councel of Nice saith the Ministers of the Paulianists must receive imposition of hands from the Bishop of the Catholick Church.
then the Presbyter. Chrysostom. Hom. in c. v. 1. and Tim. Saint Jerome Says the self same in his Epistle to Evagrius. The Council of Antioch Says, that the Bishop shall have power within his own Diocese to ordain Presbyters, and Deacons C. Antioch can. 2. The Council of Nicaenae Says the Ministers of the Paulianists must receive imposition of hands from the Bishop of the Catholic Church.
C. Nicen. c. 19. And is there not reason for this, when Bishops are the direct Successours of Apostles? for if Christ said, that I will be with you to the end of the World, Matthew xxviii. 20. the Apostles being dead, where is Christ 's perpetual Providence,
C. Nicene c. 19. And is there not reason for this, when Bishops Are the Direct Successors of Apostles? for if christ said, that I will be with you to the end of the World, Matthew xxviii. 20. the Apostles being dead, where is christ is perpetual Providence,
for the Apostle's were superiour to the seventy Disciples, so there must be some (to represent the Apostles) which must be superiour to other Ministers;
for the Apostle's were superior to the seventy Disciples, so there must be Some (to represent the Apostles) which must be superior to other Ministers;
Ignatius by Saint Chrys. encom. Ignat. is stiled both Bishop, and Apostle. Rabanus Maurus saith, that Bishops ruled whole Provinces, being call Apostles.
Ignatius by Saint Chrys. Encomium. Ignatius is styled both Bishop, and Apostle. Rabanus Maurus Says, that Bishops ruled Whole Provinces, being call Apostles.
And Theodoret saith, that those which they now call Bishops, they did formerly name, Apostles. I know it is Objected, that the Apostolical Order, being extroardinary, it is not perpetual, but that is not so;
And Theodoret Says, that those which they now call Bishops, they did formerly name, Apostles. I know it is Objected, that the Apostolical Order, being extraordinary, it is not perpetual, but that is not so;
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and discerning of Spirits, yet it is in respect of the ordinary offices, else I cannot see how any Minister could at this day Preach, or administer the Sacraments.
and discerning of Spirits, yet it is in respect of the ordinary Offices, Else I cannot see how any Minister could At this day Preach, or administer the Sacraments.
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For as inferiour Ministers do derive from the Apostles the use of Preaching, and Sacraments, so do Bishops both these, and Jurisdiction, and the power of Discipline.
For as inferior Ministers do derive from the Apostles the use of Preaching, and Sacraments, so do Bishops both these, and Jurisdiction, and the power of Discipline.
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and so may we for our new blazes in our Censours, I tremble as much to thrust my hands (in the degree that I am in) into mount Aetna, as to impose hands by mine own power to make a Minister;
and so may we for our new blazes in our Censors, I tremble as much to thrust my hands (in the degree that I am in) into mount Aetna, as to impose hands by mine own power to make a Minister;
No, a Bishop hath an high Superiority over a Presbyter: for he hath power to take an accusation against an Elder, and to stop the mouths of Gainsayers,
No, a Bishop hath an high Superiority over a Presbyter: for he hath power to take an accusation against an Elder, and to stop the mouths of Gainsayers,
is this no Superiority? And if this be the Text, do not all An•iquity give this Commentary upon it? Yes, they prefer the Bishop far beyond the Presbyter.
is this no Superiority? And if this be the Text, do not all An•iquity give this Commentary upon it? Yes, they prefer the Bishop Far beyond the Presbyter.
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Jerome himself saith, that Salus Ecclesiae pendet, The safety of the Church doth depend on the dignity of the Chief-Priest, to whom except there be given a Power without any equal,
Jerome himself Says, that Salus Ecclesiae Pendet, The safety of the Church does depend on the dignity of the Chief priest, to whom except there be given a Power without any equal,
And upon 44 Psal. he saith, Bishops are thy Fathers, by whom thou art to be ruled, and he advised his Dear Nepotian, that he should be subject to his Bishop, as the Father of his Soul. To Evagrius he saith, Quod Aaron, & filii ejus,
And upon 44 Psalm he Says, Bishops Are thy Father's, by whom thou art to be ruled, and he advised his Dear Nepotian, that he should be Subject to his Bishop, as the Father of his Soul. To Evagrius he Says, Quod Aaron, & Sons His,
And speaking to Riparius concerning Vigilantius, I wonder, saith he, that the Bishop, in whose Charge he is reported to be a Presbyter, doth not Break that unprofitable vessel with the Apostolical Rod.
And speaking to Riparius Concerning Vigilantius, I wonder, Says he, that the Bishop, in whose Charge he is reported to be a Presbyter, does not Break that unprofitable vessel with the Apostolical Rod.
With us Bishops hold the place of the Apostles. And, writing to Pammachius concerning the Errours of John of Jerusalem, who amongst other things held, that there was no difference betwixt a Bishop, and a Presbyter, he saith, Hoc satis imperite: in portu, ut dicitur, naufragium est.
With us Bishops hold the place of the Apostles. And, writing to Pammachius Concerning the Errors of John of Jerusalem, who among other things held, that there was no difference betwixt a Bishop, and a Presbyter, he Says, Hoc satis imperite: in portu, ut dicitur, Shipwreck est.
And if the Chief Patron of Presbyters (as he is accounted) doth speak thus lowdly against them, in what a lo• … y accent will the rest of the Fathers express themselves.
And if the Chief Patron of Presbyters (as he is accounted) does speak thus loudly against them, in what a lo• … y accent will the rest of the Father's express themselves.
It were infinite to relate what he saith to this purpose in his Epistles to the Magnesians, Antiochians, Smyrneans, and Philadelphians. St. Augustine saith, that the seats of the Rulers,
It were infinite to relate what he Says to this purpose in his Epistles to the Magnesians, antiochians, Smyrneans, and Philadelphians. Saint Augustine Says, that the seats of the Rulers,
Tertullian saith, that the Chairs of the Apostles are still preserved in the Succession of Bishops. Ambrose saith, that if any Obey not his Bishop, he doth swerve from the right way through Pride.
Tertullian Says, that the Chairs of the Apostles Are still preserved in the Succession of Bishops. Ambrose Says, that if any Obey not his Bishop, he does swerve from the right Way through Pride.
Chrysostome saith, that, though we be all Brethren, yet amongst Brethren it is lawful, ut unus praescribat, & caeteri obtemperent, that one should prescribe, and the rest should obey.
Chrysostom Says, that, though we be all Brothers, yet among Brothers it is lawful, ut Unus praescribat, & Caeteri obtemperent, that one should prescribe, and the rest should obey.
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The Councel of Antioch saith, that every Bishop shall have power in his Diocess to Ordain Priests, and Deacons. Yea by the Councel of Ancyra it was Decreed, that it should not be lawful for Rural Bishops to Ordain Presbyters, or Deacons. Yea, to sum up all, the whole Government of the Church was so limited to the Bishop, that, by the Command of the Councel of Laodicea, the Presbyters must do nothing without the liking of the Bishop. And by the first Councel of Arles (as antient as Constantine ) the Presbyters must do nothing without the Conscience, Consent,
The Council of Antioch Says, that every Bishop shall have power in his Diocese to Ordain Priests, and Deacons. Yea by the Council of Ancyra it was Decreed, that it should not be lawful for Rural Bishops to Ordain Presbyters, or Deacons. Yea, to sum up all, the Whole Government of the Church was so limited to the Bishop, that, by the Command of the Council of Laodicea, the Presbyters must do nothing without the liking of the Bishop. And by the First Council of Arles (as ancient as Constantine) the Presbyters must do nothing without the Conscience, Consent,
or Privity of the Bishop. Where then are those Presbyters, that without Bishops, against Bishops, and as Bishops, will take upon them to Ordain Ministers? Coluthus, as Epiphanius saith, did so.
or Privity of the Bishop. Where then Are those Presbyters, that without Bishops, against Bishops, and as Bishops, will take upon them to Ordain Ministers? Coluthus, as Epiphanius Says, did so.
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all his Presbyters being brought down to the State of Lay-men; and made him for ever uncapable to be a Bishop. A poor old Bishop, making Presbyters, because he did but lay his hands upon them,
all his Presbyters being brought down to the State of Laymen; and made him for ever uncapable to be a Bishop. A poor old Bishop, making Presbyters, Because he did but lay his hands upon them,
and, if the Presbyter had been living, they would have severely Punished him, howsoever they stiled his Action a Bold presumption: and those, which had been so Ordained, they rejected with a monument of Reproach;
and, if the Presbyter had been living, they would have severely Punished him, howsoever they styled his Actium a Bold presumption: and those, which had been so Ordained, they rejected with a monument of Reproach;
And where are those Presbyters, that dare Excommunicate? Is not this to usurp the Bishop 's Pastoral-staff? Is not this to wring the Keys of the Kingdom of Heaven out of their hands? Have they any right in this high Ecclesiastical Jurisdiction? St Chrysostome saith, No. For tell it to the Church, that is, to the Rulers, and Governours of the Church.
And where Are those Presbyters, that Dare Excommunicate? Is not this to usurp the Bishop is Pastoral-staff? Is not this to wring the Keys of the Kingdom of Heaven out of their hands? Have they any right in this high Ecclesiastical Jurisdiction? Saint Chrysostom Says, No. For tell it to the Church, that is, to the Rulers, and Governors of the Church.
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Origen saith, that they, which do Challenge the place of Bishops, and have Received the Keys of the Kingdom of Heaven, have power in Binding, and Loosing.
Origen Says, that they, which do Challenge the place of Bishops, and have Received the Keys of the Kingdom of Heaven, have power in Binding, and Losing.
The Councel of Antioch saith, that Laymen, Presbyters, and Deacons, were to be excommunicated by their own Bishop, and, he sentencing them, none had power to restore them without his leave.
The Council of Antioch Says, that Laymen, Presbyters, and Deacons, were to be excommunicated by their own Bishop, and, he sentencing them, none had power to restore them without his leave.
how can they turn such an Antient House holder out of Doors? especially, when they know, that so little of the Episcopal Function doth belong to them, that, according to the Constitutions of the Church, they can neither Baptise, Preach,
how can they turn such an Ancient House holder out of Doors? especially, when they know, that so little of the Episcopal Function does belong to them, that, according to the Constitutions of the Church, they can neither Baptise, Preach,
and licence, as the Councel of Carthage, Possidonius, Jerome, and Tertullian do manifestly affirm? I know they have some sayings out of Ignatius, Cyprian, Ambrose, and Augustine, to Countenance this Opinion,
and licence, as the Council of Carthage, Posidonius, Jerome, and Tertullian do manifestly affirm? I know they have Some sayings out of Ignatius, Cyprian, Ambrose, and Augustine, to Countenance this Opinion,
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but with what Conscience can they, alledg these things, when they know, that not onely the Writings of those Authours do, without any other Confutation:
but with what Conscience can they, allege these things, when they know, that not only the Writings of those Authors do, without any other Confutation:
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and Exercised Episcopal jurisdiction, with all imaginable Authority, that a Bishop with us can be invested withall? If all this will not Pacify the Contention;
and Exercised Episcopal jurisdiction, with all imaginable authority, that a Bishop with us can be invested withal? If all this will not Pacify the Contention;
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yet the Judgment of our Fellow Protestants beyond the Seas might remove all Scruples. For not onely our own Martyrs did set up Episcopacy within the Land;
yet the Judgement of our Fellow Protestants beyond the Seas might remove all Scruples. For not only our own Martyrs did Set up Episcopacy within the Land;
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but the most judicious, and Consciencious Divines in Foreign parts, which have professed our Reformed Religion, have asserted Episcopacy, as the onely Lawful Government.
but the most judicious, and Conscientious Divines in Foreign parts, which have professed our Reformed Religion, have asserted Episcopacy, as the only Lawful Government.
and, though he did nothing but by the advise, and consent of Luther, yet Ia•ranus, and many others, possessed the People, that he had built up again the Popish jurisdiction:
and, though he did nothing but by the Advice, and consent of Luther, yet Ia•ranus, and many Others, possessed the People, that he had built up again the Popish jurisdiction:
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that would to God, I could settle not onely the Power, but the Administration of Bishops: for I see what manner of Church we shall have without it, even Ecclesiastical Polity wholly dissolved;
that would to God, I could settle not only the Power, but the Administration of Bishops: for I see what manner of Church we shall have without it, even Ecclesiastical Polity wholly dissolved;
after the example of the purest times retained Bishops, Doctours, and Pastours. Chytraeus, in his History of the Ausburge Confession, saith, that Bishops, may very easily retain the lawful Obedience, which is due to them, Bucer, in his Book Of the force and use of the Ministery, saith, that these Orders are perpetual in Churches,
After the Exampl of the Purest times retained Bishops, Doctors, and Pastors. Chytraeus, in his History of the Ausburg Confessi, Says, that Bishops, may very Easily retain the lawful obedience, which is due to them, Bucer, in his Book Of the force and use of the Ministry, Says, that these Order Are perpetual in Churches,
and are appointed by the Holy Ghost, viz Bishops, Presbyters, and Deacons, and, that there might be no Tyranny used, Metropolitanes are set over them both rightly, and zeal•ously.
and Are appointed by the Holy Ghost, videlicet Bishops, Presbyters, and Deacons, and, that there might be no Tyranny used, Metropolitans Are Set over them both rightly, and zeal•ously.
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Heerbrand, in his Compendium of Divinity, propoundeth a Question, Whether there ought to be Degrees in the Ministery? Yes, saith he, for God himself hath made,
Heerbrand, in his Compendium of Divinity, propoundeth a Question, Whither there ought to be Degrees in the Ministry? Yes, Says he, for God himself hath made,
and constituted, Bishops, Presbyters, and Deacons, and I finde St. Paul mentioning them, and amongst these it is necessary, that some should be Superiours to others,
and constituted, Bishops, Presbyters, and Deacons, and I find Saint Paul mentioning them, and among these it is necessary, that Some should be Superiors to Others,
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Homberger, in his Book of Christian Doctrine, doth answer the like Question, Whether there ought to be Degrees amongst Ministers immediately called? And he saith, there may: and doth put a great difference betwixt a Bishop, and a Presbyter, Hailbronner, in his Commen-places, saith, that there ought to be Bishops, and they are not to have onely Teaching with others,
Homberger, in his Book of Christian Doctrine, does answer the like Question, Whither there ought to be Degrees among Ministers immediately called? And he Says, there may: and does put a great difference betwixt a Bishop, and a Presbyter, Hailbronner, in his Commen-places, Says, that there ought to be Bishops, and they Are not to have only Teaching with Others,
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The like Expressions I could bring out of Camerarius, Hunnius, Bullinger, Peter Martyr, Zanchy, Deodate, Primrose, and many others, which have had the Fame to be the most eminent Protestants, which ever the Reformed Church was adorned with;
The like Expressions I could bring out of Camerarius, Hunnius, Bullinger, Peter Martyr, Zanchy, Deodate, Primrose, and many Others, which have had the Fame to be the most eminent Protestants, which ever the Reformed Church was adorned with;
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but what need I urge particular men, when all the Prime Protestants, of Germany, meeting together, Published a Book, which they call The Ʋnity of the Church, wherein they witness, that, to take away Schisms, there must be a profitable Order, that out of many Presbyters a Bishop should be Chosen, which might Rule the Church. Yea, Arch-Bishops they say are needful (if they will do their Duty) to call Synods, and punish usury, scandals, and divisions. And they wish, in their Articles of the Colloquy; that for the Benefit of the Church, some would take upon them this Difficult,
but what need I urge particular men, when all the Prime Protestants, of Germany, meeting together, Published a Book, which they call The Ʋnity of the Church, wherein they witness, that, to take away Schisms, there must be a profitable Order, that out of many Presbyters a Bishop should be Chosen, which might Rule the Church. Yea, Arch-Bishops they say Are needful (if they will do their Duty) to call Synods, and Punish Usury, scandals, and divisions. And they wish, in their Articles of the Colloquy; that for the Benefit of the Church, Some would take upon them this Difficult,
and necessary calling of Episcopacy. And this is not onely their Opinion, but their Practise, for they have erected Bishops in their Super-Intendents, and Arch-Bishops in their General Super-Intendents. The Bishop now might be set up with Jurisdiction, and Benediction; yea, Rule,
and necessary calling of Episcopacy. And this is not only their Opinion, but their Practise, for they have erected Bishops in their Superintendents, and Arch-Bishops in their General Superintendents. The Bishop now might be Set up with Jurisdiction, and Benediction; yea, Rule,
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for I finde, that some men to make other Churches chaste, have made their own a Prostitute; and I think, that this is neither Justice, Affection, Moderation, or Sincerity. Let every man, according to Conscience, clear Scripture, General practise, Protestant Usages, his own Subscription,
for I find, that Some men to make other Churches chaste, have made their own a Prostitute; and I think, that this is neither justice, Affection, Moderation, or Sincerity. Let every man, according to Conscience, clear Scripture, General practice, Protestant Usages, his own Subscription,
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for Moses was even ready to have executed severe Judgment upon Eleazer, and Ithamar, for not eating the Goat, the Sin-offering, where God had commanded,
for Moses was even ready to have executed severe Judgement upon Eleazar, and Ithamar, for not eating the Goat, the Sin-offering, where God had commanded,
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If the Church be Built upon the Foundation of the Prophets, and Apostles, then I can Pronounce nothings well grounselled, which do want their Fundamental Institution.
If the Church be Built upon the Foundation of the prophets, and Apostles, then I can Pronounce nothings well grounselled, which do want their Fundamental Institution.
for then she may spend all her mony upon Physicians, but her Bloody issue will never depart from her, till she hath touched the hem of Christ 's garment, In the state she is in, I have no Vindication for her (let other Advocates,
for then she may spend all her money upon Physicians, but her Bloody issue will never depart from her, till she hath touched the hem of christ is garment, In the state she is in, I have no Vindication for her (let other Advocates,
for our selves, let us praise God for our health, and seek to preserve it. Let us assure our selves, that there is nothing more requisite in a visible Church, then a just government:
for our selves, let us praise God for our health, and seek to preserve it. Let us assure our selves, that there is nothing more requisite in a visible Church, then a just government:
If every calling of the Nation ought to be justifiable, how much more the Ministery? Else a man shall suspect every Church - Duty, which he doth communicate in,
If every calling of the nation ought to be justifiable, how much more the Ministry? Else a man shall suspect every Church - Duty, which he does communicate in,
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What is comfortable in any Church, where the Squinancy is in the throat? where the Sermon-Bell is riven? where there is a suspicious, supposititious Ministery? a lawfull Heir; a lawfull Spouse; a lawfull Officer;
What is comfortable in any Church, where the Squinancy is in the throat? where the Sermon-bell is riven? where there is a suspicious, supposititious Ministry? a lawful Heir; a lawful Spouse; a lawful Officer;
And be Ordained Preachers. 1 Tim. 2.7. Are the Keyes of the Kingdom of Heaven to be put into all hands? is every one to be a Steward in God's Family? no;
And be Ordained Preachers. 1 Tim. 2.7. are the Keys of the Kingdom of Heaven to be put into all hands? is every one to be a Steward in God's Family? no;
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Unto me is this Grace given, to Preach the unsearchable Riches of Christ. 3 Ephes. 8. How else is the Gospel a Mistery? or this Function an Ordinance? The sons of Scaeva met with claws,
Unto me is this Grace given, to Preach the unsearchable Riches of christ. 3 Ephesians 8. How Else is the Gospel a Mystery? or this Function an Ordinance? The Sons of Scaeva met with claws,
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And do these scratches terrify none? though the Devils be quiet for a while, are not their Talons to be feared in another World? Is the Gospel a Feast,
And do these Scratches terrify none? though the Devils be quiet for a while, Are not their Talons to be feared in Another World? Is the Gospel a Feast,
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and may every one invite Guests? no; Wisdom hath her Maidens to send forth, to bid to the Banquet. Prov. 9.3. Christ chose his own Apostles, the Apostles their own Fellow-Labourers;
and may every one invite Guests? no; Wisdom hath her Maidens to send forth, to bid to the Banquet. Curae 9.3. christ chosen his own Apostles, the Apostles their own Fellow-labourers;
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seeing then, that the External Regiment of the Church is annexed to the Crown, it being one of the greatest Honours of a King, to be High-Chamberlain to the Spouse of Christ, how highly doth it concern Him, that none wait upon Her, above Stairs,
seeing then, that the External Regiment of the Church is annexed to the Crown, it being one of the greatest Honours of a King, to be High-Chamberlain to the Spouse of christ, how highly does it concern Him, that none wait upon Her, above Stairs,
A King, that sitteth in the Throne of Judgement, chaseth away all evil with His eyes. Prov. 20.8. A King, next to His Personal Graces, doth look to His Peoples Virtue's;
A King, that Sitteth in the Throne of Judgement, chases away all evil with His eyes. Curae 20.8. A King, next to His Personal Graces, does look to His Peoples Virtue's;
because a King doth more Reform a Nation, then by all the Statutes of the Land. A true Prince doth think with Zeno, that a Kingdom is more beautified Virtutibus inhabitantium, quam pretiosis ornamentis:
Because a King does more Reform a nation, then by all the Statutes of the Land. A true Prince does think with Zeno, that a Kingdom is more beautified Virtutibus inhabitantium, quam pretiosis ornamentis:
How necessary therefore is it for a King, to cast all the filth of His Nation into the sink? with the Nitre of His Justice, to scowre out these spots? and to crush these Cockatrice's Eggs in the nest.
How necessary Therefore is it for a King, to cast all the filth of His nation into the sink? with the Nitre of His justice, to scour out these spots? and to crush these Cockatrice's Eggs in the nest.
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and to gain Subsidies, with the parting with something of his Prerogative; this is a dearer price given, then to buy Land at threescore years purchase.
and to gain Subsidies, with the parting with something of his Prerogative; this is a Dearer price given, then to buy Land At threescore Years purchase.
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A good King doth love his Subjects too well, to tell them, that he would be a King of Bondmen, he is a base Subject, that will suffer his King to remain poor;
A good King does love his Subject's too well, to tell them, that he would be a King of Bondmen, he is a base Subject, that will suffer his King to remain poor;
as to have no other vest, but a Canvas-suit. They are no good Courtiers which hold this Paradox, they rather seek their own lucre, then their Princes lustre;
as to have no other vest, but a Canvas-suit. They Are no good Courtiers which hold this Paradox, they rather seek their own lucre, then their Princes lustre;
if they loved their Princes Honour, as well as they do their own Intradoes, they would disdain to expose their Prince to obloquy, to satisfie their own greedy, gripple desires;
if they loved their Princes Honour, as well as they do their own Intradoes, they would disdain to expose their Prince to obloquy, to satisfy their own greedy, gripple Desires;
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but these are but the dregs; garbage, Lumbard, excrements, sweepings, vervin, of a Court; a worthy Courtier doth scorn to salute such, or to call them fellows;
but these Are but the dregs; garbage, Lumbard, excrements, sweepings, vervin, of a Court; a worthy Courtier does scorn to salute such, or to call them Fellows;
Tiberius the Second liked not Tribute, which was gathered with the Sobs of the people; Alexander Severus would not have his Subject's Estates Merchandised.
Tiberius the Second liked not Tribute, which was gathered with the Sobs of the people; Alexander Severus would not have his Subject's Estates Merchandise.
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they will come sayling home into the Ports with Tunnage, and Poundage, beyond expression. Let the People have a moderate freedom, and the Prince hath an infinite Bank.
they will come sailing home into the Ports with Tunnage, and Poundage, beyond expression. Let the People have a moderate freedom, and the Prince hath an infinite Bank.
Thirdly, In causing a free Administration of Justice, for what is a Throne, but a Judgement-Seat? Yes, the nether Judicatory to the Tribunal of Christ Jesus. A King beareth not the Sword for nought,
Thirdly, In causing a free Administration of justice, for what is a Throne, but a Judgement-Seat? Yes, the neither Judicatory to the Tribunal of christ jesus. A King bears not the Sword for nought,
Judgement is to be executed in the Morning, and he, that is spoiled, is to be delivered out of the hands of the oppressour. Jer. 12.12. Judgement is to run down like water, and Righteousness like a mighty stream. Amos 5.24.
Judgement is to be executed in the Morning, and he, that is spoiled, is to be Delivered out of the hands of the oppressor. Jer. 12.12. Judgement is to run down like water, and Righteousness like a mighty stream. Amos 5.24.
It is better, that wicked men should hear ill in their Reputation, then that the King should hear ill for connivence, as Philip told Harpalus. The Judg,
It is better, that wicked men should hear ill in their Reputation, then that the King should hear ill for connivance, as Philip told Harpalus. The Judge,
but to take away dead flesh? wherefore are not the Kites taken? and the Beasts of Prey hunted to death? why are common Barretours suffered to vex the Nation? why are impudent Concubines kept openly? why do just Heirs walk up and down the Streets in their filthy garments? why do Damnable Blades swear,
but to take away dead Flesh? Wherefore Are not the Kites taken? and the Beasts of Prey hunted to death? why Are Common Barretours suffered to vex the nation? why Are impudent Concubines kept openly? why do just Heirs walk up and down the Streets in their filthy garments? why do Damnable Blades swear,
as if there were neither Justice in the Land, nor God in Heaven? why do Cheaters, Magicians, Witches, false-Coyners false-Witnesses, Hereticks, Blasphemers,
as if there were neither justice in the Land, nor God in Heaven? why do Cheaters, Magicians, Witches, false-Coyners False-witnesses, Heretics, Blasphemers,
and yet walk up and down the Streets, and are not questioned? are these no Guilts? or, is there no Punishment? Is there nothing which doth blinde the eyes of the wise? have the Judges shaken their hands well from that, which hinders them from inflicting condign punishment? What uproars? and Gallio care not for them? Should these Foxes rest every night in their Burroughs,
and yet walk up and down the Streets, and Are not questioned? Are these no Guilts? or, is there no Punishment? Is there nothing which does blind the eyes of the wise? have the Judges shaken their hands well from that, which hinders them from inflicting condign punishment? What uproars? and Gallio care not for them? Should these Foxes rest every night in their Burroughs,
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A King had need to arise in a Princely indignation, and dash these Eyes, buffet these Lips, and cramp these Hands. I read, that Darius crucified Sandaces for not executing Judgement;
A King had need to arise in a Princely Indignation, and dash these Eyes, buffet these Lips, and cramp these Hands. I read, that Darius Crucified Sandaces for not executing Judgement;
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Is he freed of sin himself? and will his Judges make him a partaker of other men's sins? Are not these faithful, trusty Judges? The King therefore to free his Person, Conscience, and Nation, had need to take strict care, that the edge of his Justice may be felt in Malefactour's sides,
Is he freed of since himself? and will his Judges make him a partaker of other men's Sins? are not these faithful, trusty Judges? The King Therefore to free his Person, Conscience, and nation, had need to take strict care, that the edge of his justice may be felt in Malefactour's sides,
For the Kingdom is his Mansion; and will not every one beautifie his own Mansion? It is his Spouse; and will not every one deck his own Spouse? When the Righteous are in Authority, the People rejoyce; Prov. 29.2. A Righteous King makes a joyous People;
For the Kingdom is his Mansion; and will not every one beautify his own Mansion? It is his Spouse; and will not every one deck his own Spouse? When the Righteous Are in authority, the People rejoice; Curae 29.2. A Righteous King makes a joyous People;
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That, as in Asah 's days it is said, they built, and prospered; 2 Chron. 14.7. and in Hezekiah's dayes it is said, that God blessed the people, and there was abundance, 2 Chron. 31.10. so, in a good Princes days, there is nothing, but plenty, and prosperity to be seen;
That, as in Asa is days it is said, they built, and prospered; 2 Chronicles 14.7. and in Hezekiah's days it is said, that God blessed the people, and there was abundance, 2 Chronicles 31.10. so, in a good Princes days, there is nothing, but plenty, and Prosperity to be seen;
Whatsoever a rent-Scate he doth come to, he doth desire to be stiled with Justinian; Veteris gloriae Instaurator eximius, The famous Restorer of the antient Glory.
Whatsoever a rent-Scate he does come to, he does desire to be styled with Justinian; Veteris Glory Instaurator eximius, The famous Restorer of the ancient Glory.
and the Ships to furrow the Seas, he Granaries to be filled, the Ware-houses to be furnished, the Magazines to be stored, that people might talk of nothing,
and the Ships to furrow the Seas, he Granaries to be filled, the Warehouses to be furnished, the Magazines to be stored, that people might talk of nothing,
From hence observe, that a Prudent Prince is a General Blessing. For the Root of the Righteous giveth Fruit; Prov. 12.12. It hath not onely Sap to flourish it self, but Fruit to feed others;
From hence observe, that a Prudent Prince is a General Blessing. For the Root of the Righteous gives Fruit; Curae 12.12. It hath not only Sap to flourish it self, but Fruit to feed Others;
for, is the Royal Family onely raised by a Wise, and just Prince's coming to His Throne? No, Justice • … dteth the Nation; Prov. 14.34. A whole Nation is exalted, when such an one is exalted;
for, is the Royal Family only raised by a Wise, and just Prince's coming to His Throne? No, justice • … dteth the nation; Curae 14.34. A Whole nation is exalted, when such an one is exalted;
and Splendour, to all within His Dominions. Ʋnder His Shadow were we preserved; Lam. 4.20. Preservation, and Prosperity, do reach to all that are under the Shadow of His Sovereignty.
and Splendour, to all within His Dominions. Ʋnder His Shadow were we preserved; Lam. 4.20. Preservation, and Prosperity, do reach to all that Are under the Shadow of His Sovereignty.
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For, as when the Wicked are in Authority, the People do sigh; so when the Righteous are in Authority, the People do rejoyce; Prov. 29.2. a general Joy is spread through the whole Nation;
For, as when the Wicked Are in authority, the People do sighs; so when the Righteous Are in authority, the People do rejoice; Curae 29.2. a general Joy is spread through the Whole nation;
but every one love those Vessels, which are brim-full of State-Privileges. A good King doth desire to exceed all his Predecessours, in Princely Favours,
but every one love those Vessels, which Are brimful of State-Privileges. A good King does desire to exceed all his Predecessors, in Princely Favours,
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for this is to imitate God, who being the Objective Perfection of all, he doth account them to come nighest to him, who do give the most compleat Perfection, or to the most;
for this is to imitate God, who being the Objective Perfection of all, he does account them to come nighest to him, who do give the most complete Perfection, or to the most;
but his People have them by Redundancy: That King doth make good his Institution; for wherefore is a King Ordained, but, in commune bonum, for the common good.
but his People have them by Redundancy: That King does make good his Institution; for Wherefore is a King Ordained, but, in commune bonum, for the Common good.
These worthy Rulers, therefore, have their Authority reach as far as their Dominion; and the Fruits of their Prudence, as the Extents of their Dominions.
These worthy Rulers, Therefore, have their authority reach as Far as their Dominion; and the Fruits of their Prudence, as the Extents of their Dominions.
thus abased, is like unto a Vessel, wherein is no pleasure; Jer. 48.38. like an Oak, whose Leafe fadeth; Es. 2.30. like a Lamp put out in obscure darkness; Prov. 20.20. like choice Beauties, which have Dung spread upon their Faces; Mal. 2. •.
thus abased, is like unto a Vessel, wherein is no pleasure; Jer. 48.38. like an Oak, whose Leaf fades; Es. 2.30. like a Lamp put out in Obscure darkness; Curae 20.20. like choice Beauty's, which have Dung spread upon their Faces; Malachi 2. •.
Those, which were not slain in the Field, were thrust into Gaols. The Land, after it was Plundered, in despight of all Articles, Covenants, and an Act of Oblivion, was Decimated.
Those, which were not slave in the Field, were thrust into Gaols. The Land, After it was Plundered, in despite of all Articles, Covenants, and an Act of Oblivion, was Decimated.
What was there to be seen in the Nation, but Warrants, and Examinations, Committees, and High-Courts of Justice, Chains, and Gibbets? Friends durst scarcely salute one another.
What was there to be seen in the nation, but Warrants, and Examinations, Committees, and High-Courts of justice, Chains, and Gibbets? Friends durst scarcely salute one Another.
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Recount, with your selves, whether the late Potion hath throughly purged you, whether it hath cleansed your Members from Ʋncleanness, your Throats from Riots, your Lips from Blasphemies, your Hands from Ʋnjust Gains: If ye be as Criminal,
Recount, with your selves, whither the late Potion hath thoroughly purged you, whither it hath cleansed your Members from Ʋncleanness, your Throats from Riots, your Lips from Blasphemies, your Hands from Ʋnjust Gains: If you be as Criminal,
when ye do serve GOD, that GOD may so bless you, that ye may have not onely your Native Countrey; but your Native Rights: when there is a Nation, and the State of the Nation. The State thereof is the Glory thereof.
when you do serve GOD, that GOD may so bless you, that you may have not only your Native Country; but your Native Rights: when there is a nation, and the State of the nation. The State thereof is the Glory thereof.
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II. Secondly, This doth serve to Exhort all persons to be Men of publick Spirits, to be for the State. For, is there a State, and shall we not advance the State? Yes:
II Secondly, This does serve to Exhort all Persons to be Men of public Spirits, to be for the State. For, is there a State, and shall we not advance the State? Yes:
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For, pitty it is, that they should ever walk abroad, which know nothing, but their own Thresholds; or, that they should gain a Mite in the World, which wedge up all to their own Interests.
For, pity it is, that they should ever walk abroad, which know nothing, but their own Thresholds; or, that they should gain a Mite in the World, which wedge up all to their own Interests.
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In all Calamities who shall sympathise with them, which had such streight Bowels to others wants? Or, who shall bear them Company to their Funerals with Honour;
In all Calamities who shall sympathise with them, which had such straight Bowels to Others Wants? Or, who shall bear them Company to their Funerals with Honour;
Cimon, the Athenian, who, as Gorgias said of him, got Money onely to use it well, was wont to carry whole Sacks full of Money into the open Streets for publick Ʋses.
Cimon, the Athenian, who, as Gorgias said of him, god Money only to use it well, was wont to carry Whole Sacks full of Money into the open Streets for public Ʋses.
Tullus Hostilius dedicated a great part of his Fields, which his Predecessours had reserved for their private Advantage, to the benefit of the Distressed.
Tullus Hostilius dedicated a great part of his Fields, which his Predecessors had reserved for their private Advantage, to the benefit of the Distressed.
Porsenna, the King of Hetruria, gave away so much Treasure, at once, to the Romans, that the Memory of that Bounty was preserved in Graven Tables, under the honourable Name of The Goods of Porsenna.
Porsenna, the King of Etruria, gave away so much Treasure, At once, to the Roman, that the Memory of that Bounty was preserved in Graved Tables, under the honourable Name of The Goods of Porsenna.
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Phocion was so addicted to the Common-good, that he was called NONLATINALPHABET, the Profitable; and Ptolomy, Euergetes, the Benefactour; and Valerius, Publicola, the Common-wealth's-man.
Phocion was so addicted to the Common good, that he was called, the Profitable; and Ptolemy, Euergetes, the Benefactor; and Valerius, Publicola, the Common-wealth's-man.
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Where then are any self-breasted Brethren, which are Politique, but not for the Body-politique? For Wealth, but not for the Common-wealth? For Estate, but not for the State?
Where then Are any self-breasted Brothers, which Are Politic, but not for the Body politic? For Wealth, but not for the Commonwealth? For Estate, but not for the State?
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Do not these men tread close? Are they not the Incubi, which ly heavy upon their Estates? They think so little upon their Souls, that they do forget their Fames; and mind Eternity so little, that they do neglect their Memory. who shall praise them,
Do not these men tread close? are they not the Incubi, which lie heavy upon their Estates? They think so little upon their Souls, that they do forget their Fames; and mind Eternity so little, that they do neglect their Memory. who shall praise them,
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and to die indebted to their Nurse? could any moral man thus shake hands with his Country at the parting? or any religious man thus take his leave of a State? who is the Patriot? who is the true Gospeller,
and to die indebted to their Nurse? could any moral man thus shake hands with his Country At the parting? or any religious man thus take his leave of a State? who is the Patriot? who is the true Gospeler,
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but he that thinks of those things that pertain to love, and are of good report? Phil. 4.8. Job was a true worthy, and he was as one which did comfort the Mourners. Job.
but he that thinks of those things that pertain to love, and Are of good report? Philip 4.8. Job was a true worthy, and he was as one which did Comfort the Mourners. Job.
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he doth come with signal favours, and he doth present his people with regnal benedictions; if his Subjects do know how to obey, he doth know how to cherish;
he does come with signal favours, and he does present his people with regnal benedictions; if his Subject's do know how to obey, he does know how to cherish;
Here is the Mannah, which doth feed all the Camp, and the Alabaster box of pretious Spikenard, which doth fill with the sweet savour of it, the whole house where it is opened.
Here is the Manna, which does feed all the Camp, and the Alabaster box of precious Spikenard, which does fill with the sweet savour of it, the Whole house where it is opened.
and Liberatores, the Deliverers of them from slavery, and Conservatores, the preservers of their freedoms? yea, they knew not how to abound enough to them in exultations,
and Liberators, the Deliverers of them from slavery, and Conservatores, the preservers of their freedoms? yea, they knew not how to abound enough to them in exultations,
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that what their minde, and memories could not perpetuate, their Marbles, and Monuments might. Oh, they held themselves infinitely advanced, generally blessed by them.
that what their mind, and memories could not perpetuate, their Marbles, and Monuments might. O, they held themselves infinitely advanced, generally blessed by them.
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And indeed what are good Princes but storehouses, where a whole Nation may have supply? and Conduits, where a State in general may fill its Pitchers? here is the pool of Bethesdah, which healed all sick of Diseases, which when the Angel stirs the waters will step into it.
And indeed what Are good Princes but storehouses, where a Whole nation may have supply? and Conduits, where a State in general may fill its Pitchers? Here is the pool of Bethesda, which healed all sick of Diseases, which when the Angel stirs the waters will step into it.
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which are Nobles by birth, and yet the children of base men, viler then the earth, which one would have disdeigned to set with the dogs of his flock, have insulted over you, which are Lords;
which Are Nobles by birth, and yet the children of base men, Viler then the earth, which one would have disdained to Set with the Dogs of his flock, have insulted over you, which Are lords;
so by a Prince shall ye be confirmed; ye are the Mighty of the Land, 2 Kings 24.15. and ye shall be as Mighty, as ever were any of your Progenitors, without an Herald at Armes.
so by a Prince shall you be confirmed; you Are the Mighty of the Land, 2 Kings 24.15. and you shall be as Mighty, as ever were any of your Progenitors, without an Herald At Arms.
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and the Bulwarks, and Buttresses of the Protestant Church; whose learned Treatises are your own fame, the Schismaticks envy, and the Jesuites tortures;
and the Bulwarks, and Buttresses of the Protestant Church; whose learned Treatises Are your own fame, the Schismatics envy, and the Jesuits tortures;
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and exceptions, by them, which would not in all things govern half so well) hath been the Delight of judicious Princes, the satisfaction of well-principled Nobles,
and exceptions, by them, which would not in all things govern half so well) hath been the Delight of judicious Princes, the satisfaction of well-principled Nobles,
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wheresoever Monarchical government hath been setled, that of late to the contempt of Apostolical Ordination, the scorne of Ecclesiastical usage, the shame of the Reformed Churches,
wheresoever Monarchical government hath been settled, that of late to the contempt of Apostolical Ordination, the scorn of Ecclesiastical usage, the shame of the Reformed Churches,
your calling is just, the Orders are faultless, I cannot expect you to be Angels, it is well that I finde you for the generall to be the wifest, and the best of Men.
your calling is just, the Order Are faultless, I cannot expect you to be Angels, it is well that I find you for the general to be the wifest, and the best of Men.
that as in him is the Portion of the Law-giver, so there is in you the Portion of the Sence-givers; for though ye be not Law-makers, yet ye are Law-Remembrancers;
that as in him is the Portion of the Lawgiver, so there is in you the Portion of the Sence-givers; for though you be not Lawmakers, yet you Are Law-Remembrancers;
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and yet these men who had in them more ambition, then knowledge, and haughtiness, then conscience, to side with a Party and to work the feat of Designes, were countenanced,
and yet these men who had in them more ambition, then knowledge, and haughtiness, then conscience, to side with a Party and to work the feat of Designs, were countenanced,
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therefore ye shall no longer remain like dislocated members, Diamonds shaken out of the ring, disgraced, displaced, no, your commissions are renewed, your Seates are empty to entertain you, ye shall appear in your Robes again, THE JUDGES SHALL BE RESTORED AS AT THE FIRST.
Therefore you shall no longer remain like dislocated members, Diamonds shaken out of the ring, disgraced, displaced, no, your commissions Are renewed, your Seats Are empty to entertain you, you shall appear in your Robes again, THE JUDGES SHALL BE RESTORED AS AT THE FIRST.
Come Merchants, ye which were once the Lands Magazine, the Kings Burse, whose trades were better unto you then fee-farmes, whose shops could buy out many Mannours, whose brains maintained you better then the heritages of your elder brethren, whose arts advanced you with more speed,
Come Merchant's, you which were once the Lands Magazine, the Kings Burse, whose trades were better unto you then fee-farmes, whose shops could buy out many Manors, whose brains maintained you better then the heritages of your elder brothers, whose arts advanced you with more speed,
they were contented to make Ships their Houses of State, and Cabins their si•led Parlours, who for many moneths had fresh air enough, but little fresh meat;
they were contented to make Ships their Houses of State, and Cabins their si•led Parlours, who for many months had fresh air enough, but little fresh meat;
whereby in a short time they grew up to that height, that their Stature could not be taken, they exceeded all the ingenious and industrious of the land by many Cubits;
whereby in a short time they grew up to that height, that their Stature could not be taken, they exceeded all the ingenious and Industria of the land by many Cubits;
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I do not say, who built, and feasted, burnished, and furnished more then the Merchant? but who relieved more Orphans, redeemed more Captives, founded more Hospitals, Schools, Churches,
I do not say, who built, and feasted, burnished, and furnished more then the Merchant? but who relieved more Orphans, redeemed more Captives, founded more Hospitals, Schools, Churches,
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But alas, of late, how was Merchandise fallen into a Consumption, her lungs wasted, her breath corrupt, her cheekes sunk, her vitalls even spent a Macies, a tabes, a pining disease ran through her, whole body,
But alas, of late, how was Merchandise fallen into a Consumption, her lungs wasted, her breath corrupt, her cheeks sunk, her vitals even spent a Macies, a tabes, a pining disease ran through her, Whole body,
But shall such a famous Comforter of the Nation now dy of Melancholly? No, Merchant (saith such a King) lift up thy head, thy Prudent Prince knows how useful thou art to the land,
But shall such a famous Comforter of the nation now die of Melancholy? No, Merchant (Says such a King) lift up thy head, thy Prudent Prince knows how useful thou art to the land,
therefore he doth bid thee be of good cheer, thy Harpies are flown away, thy Fiends are dispossessed, bring out thy wares, for thy Customers come thronging.
Therefore he does bid thee be of good cheer, thy Harpies Are flown away, thy Fiends Are dispossessed, bring out thy wares, for thy Customers come thronging.
and Churmarties, and letters of credit, Rescounters, Parecer, averidge, Policy, Barratry, Betcommary, Wager, Renuntiation, Lawes of Old, or Staple Lawes.
and Churmarties, and letters of credit, Rescounters, Parecer, averidge, Policy, Barratry, Betcommary, Wager, Renunciation, Laws of Old, or Staple Laws.
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stock but thy self with commodities, and thy goods shall not lye Moth-eaten by thee; thy King saith unto thee, that there shall be a free trade: Merchandise shall flourish, again,
stock but thy self with commodities, and thy goods shall not lie Moth-eaten by thee; thy King Says unto thee, that there shall be a free trade: Merchandise shall flourish, again,
ye must discontinues from your heritages, Jer. 17.4. Yea, remember the doom of the times, either partake, or take him to you Jaylour; either cast in your lot;
you must discontinues from your heritages, Jer. 17.4. Yea, Remember the doom of the times, either partake, or take him to you Jailer; either cast in your lot;
nor your professions scandalled nor your posterities branded, have lost your livelyhoods, and liberties, and been enthralled like Captives taken in warre, which did endure all the rage of mercilesse Furies, rather then consent to such Jesuitical,
nor your professions scandaled nor your Posterities branded, have lost your livelihoods, and Liberties, and been enthralled like Captives taken in war, which did endure all the rage of merciless Furies, rather then consent to such Jesuitical,
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and Diabolical designes? But oh, shall ye alwayes be warded up in those Little eases? Is there no jayle-delivery to be expected? yes, the sorrowfull sighing of the Prisoners hath been heard afar off, the noyse of your chains hath ratled in your Kings eares;
and Diabolical designs? But o, shall you always be warded up in those Little eases? Is there no Jail-delivery to be expected? yes, the sorrowful sighing of the Prisoners hath been herd afar off, the noise of your chains hath rattled in your Kings ears;
Oh ye prisoners, therefore (saith such a King) think not your selves forgotten, your names are penned down there is a Record kept of all your suffering;
O you Prisoners, Therefore (Says such a King) think not your selves forgotten, your names Are penned down there is a Record kept of all your suffering;
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and Brasse fly opon for your sakes, saying, Come forth prisoners, (ye have been Prisoners,) ye shall be Courtiers, ye have worne chains of Iron, I will change them into chaines of Gold;
and Brass fly opon for your sakes, saying, Come forth Prisoners, (you have been Prisoners,) you shall be Courtiers, you have worn chains of Iron, I will change them into chains of Gold;
and might have left your precious blood dropping out upon the top of the Hill. Martial Worthies, I account you my Heroes, ye have out-lived the fate of the day, ye shall have your Salary, step to Court,
and might have left your precious blood dropping out upon the top of the Hill. Martial Worthies, I account you my Heroes, you have outlived the fate of the day, you shall have your Salary, step to Court,
Ye have been Enemies, your enmity was apparent, ye denied my Title, defied my Name, deprived me of my Revenue, slandered my Actions, took up Armes against me,
You have been Enemies, your enmity was apparent, you denied my Title, defied my Name, deprived me of my Revenue, slandered my Actions, took up Arms against me,
I would win you by clemency, I would reclaim you by Prudence; ye have been my blood-thirsty Enemies, but I have not a blood-thirsty thought against you:
I would win you by clemency, I would reclaim you by Prudence; you have been my bloodthirsty Enemies, but I have not a bloodthirsty Thought against you:
Though perhaps I could not have bought my neck of you for millions, yet ye may have your necks of Me under the price of a Sowze, or a Liver, even for the asking,
Though perhaps I could not have bought my neck of you for millions, yet you may have your necks of Me under the price of a Sowze, or a Liver, even for the asking,
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Are ye not yet used like Natives? What would my Countrymen have? am I not yet kind enough? can ye wish me to be more amicable? Ye have my heart, and ye have my hand;
are you not yet used like Natives? What would my Countrymen have? am I not yet kind enough? can you wish me to be more amicable? You have my heart, and you have my hand;
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it is to be feared, that your many Princes used slippery arts with you, and were men of no fidelity, that your true Princes word doth carry so little credit with it;
it is to be feared, that your many Princes used slippery arts with you, and were men of no Fidis, that your true Princes word does carry so little credit with it;
but did not my Father, think you, teach me to speak his countrey language? else why do ye complain of the Idiome? Have I not spoken plain English? If I have,
but did not my Father, think you, teach me to speak his country language? Else why do you complain of the Idiom? Have I not spoken plain English? If I have,
why do ye not understand me? Why do ye not say that ye can require no more for plenary satisfaction? Why have you stil panick feares, that for all your Princes candid,
why do you not understand me? Why do you not say that you can require no more for plenary satisfaction? Why have you still panic fears, that for all your Princes candid,
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and liquid unbreasting of himself, ye say, or can say, that here is no quiet corner, this Land must not be taken up for our safe resting place? Why not? What troubles you? are your hearts working? are your feet stirring? will ye shun the sight of your Prince? No, (saith such a King) fly not my presence, fly not out of the Nation;
and liquid unbreasting of himself, you say, or can say, that Here is no quiet corner, this Land must not be taken up for our safe resting place? Why not? What Troubles you? Are your hearts working? Are your feet stirring? will you shun the sighed of your Prince? No, (Says such a King) fly not my presence, fly not out of the nation;
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for except your own dreads chase you, who pursue you? except the Devil doth compel you to be gone, who doth eject you? no, keep your obedience, and keep your ground.
for except your own dreads chase you, who pursue you? except the devil does compel you to be gone, who does eject you? no, keep your Obedience, and keep your ground.
What now then, nothing but proclaiming of Rebels, searching abroad for Taytours, committing to Dungeons, holding up hands at the barrs of justice? Rackings,
What now then, nothing but proclaiming of Rebels, searching abroad for Taytours, committing to Dungeons, holding up hands At the bars of Justice? Rackings,
that he by an Heavenly providence hath brought in the right Heir, and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir, that not only the King,
that he by an Heavenly providence hath brought in the right Heir, and by an Heavenly inspiration hath knit the hearts of three Kingdoms to acknowledge this Heir, that not only the King,
and the whole Nation filled with Swordmen, Pikemen, and Spearmen, to fight it out to the last drop of blood, rather then the designe should fall to the ground,
and the Whole nation filled with Swordmen, Pikemen, and Spearmen, to fight it out to the last drop of blood, rather then the Design should fallen to the ground,
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and yet in the exiled condition of the King, and against the desperate Decrees of such an Illegal, Irregal, Depriving, Depraving, Deposing, Decrowning Party, coming through the midst of many, which had been ancient Enemies, not one lifting tongue,
and yet in the exiled condition of the King, and against the desperate Decrees of such an Illegal, Irregal, Depriving, Depraving, Deposing, Decrowning Party, coming through the midst of many, which had been ancient Enemies, not one lifting tongue,
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But to draw to a close, a King that can be thus good to his Enemies, to whom will he not be benigne? I have shewn you how many shall have a sense of his happy Government,
But to draw to a close, a King that can be thus good to his Enemies, to whom will he not be benign? I have shown you how many shall have a sense of his happy Government,
so that they are happy in themselyes, and happy in their posterity, therefore is it said, that the root of the righteous shall not be moved, Prov, 12.3. Such leave a deep rooting, which long continuance of time can hardly pluck up.
so that they Are happy in themselyes, and happy in their posterity, Therefore is it said, that the root of the righteous shall not be moved, Curae, 12.3. Such leave a deep rooting, which long Continuance of time can hardly pluck up.
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Might may gain riches for a season, but prudence doth bring in durable riches, Pro 8.18. This is not greatness for a glance, or glimpse, but for perpetual generations Gen. 9.12. or to the utmost bounds of the everlasting hills, Gen. 49.26. that as a wise mans name and blood shall remain in his posterity, so shall his felicity.
Might may gain riches for a season, but prudence does bring in durable riches, Pro 8.18. This is not greatness for a glance, or glimpse, but for perpetual generations Gen. 9.12. or to the utmost bounds of the everlasting hills, Gen. 49.26. that as a wise men name and blood shall remain in his posterity, so shall his felicity.
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Es 22,23 24. Quaeris Alcide parem? dost look for any Champion like to Hercules? and dost thou look for any Founder like to the prudent man? no, he doth build for ages.
Es 22,23 24. Quaeris Alcides Parem? dost look for any Champion like to Hercules? and dost thou look for any Founder like to the prudent man? no, he does built for ages.
for his servant Davids sake, as he had promised to give him a light, and to his seed for ever. 2 Kings 8.19. yea no enemy for a long time could scale that City, which a wise man had built;
for his servant Davids sake, as he had promised to give him a Light, and to his seed for ever. 2 Kings 8.19. yea no enemy for a long time could scale that city, which a wise man had built;
and are shaken down, as if they were built upon a quicksand, for Kingdoms shall cease. Isai. 17.3. and shall be broken, and divided to the four winds of heaven, and shall not be for posterity. Dan. 11.4. and the Throne of Kingdoms shall be overthrown. Nah. 3.23. insomuch that there shall be neither royal Prince, nor royal City to be seen.
and Are shaken down, as if they were built upon a quicksand, for Kingdoms shall cease. Isaiah 17.3. and shall be broken, and divided to the four winds of heaven, and shall not be for posterity. Dan. 11.4. and the Throne of Kingdoms shall be overthrown. Nah. 3.23. insomuch that there shall be neither royal Prince, nor royal city to be seen.
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For how is Sheshach taken? and the glory of the whole earth taken? Jer. 31.41. I will make Rabbah a dwelling place for Camels, and the Ammonites a Sheepcoat. Ezech. 25.5.
For how is Sheshach taken? and the glory of the Whole earth taken? Jer. 31.41. I will make Rabbah a Dwelling place for Camels, and the Ammonites a Sheepcoat. Ezekiel 25.5.
and destroy the needy, and they say to their Masters, bring ye, and let us drink, The Lord of hosts hath sworn by his holiness, that lo the daies shall come upon you, that he will take you away with thorns.
and destroy the needy, and they say to their Masters, bring you, and let us drink, The Lord of hosts hath sworn by his holiness, that lo the days shall come upon you, that he will take you away with thorns.
Yea thou shalt take up this Proverb against the King of Babel, and say, how hath the Oppressour ceased? and the golden City rested? The Lord hath broken the rod of the wicked,
Yea thou shalt take up this Proverb against the King of Babel, and say, how hath the Oppressor ceased? and the golden city rested? The Lord hath broken the rod of the wicked,
yet Prudence builds no such perishing collapsing structures; where Kings reign by heirs, there is lasting riches. Prov. 8.18. those Governors which prudence authoriseth shall be planted in the mountain of Gods inheritance, and his hands shall establish them, Exod 15.17.
yet Prudence builds no such perishing collapsing structures; where Kings Reign by Heirs, there is lasting riches. Curae 8.18. those Governors which prudence authoriseth shall be planted in the mountain of God's inheritance, and his hands shall establish them, Exod 15.17.
do ye not manifestly discern how such wretched attempts will be frustrated? yes, videtis principatum fato dari, frustraque tentaturum facinus esse potiundispe.
do you not manifestly discern how such wretched attempts will be frustrated? yes, Videtis Principatum fato dari, frustraque tentaturum facinus esse potiundispe.
as here, the decaying State is not the right State, but the State that is prolonged. Who care for Actours, which have gay clothes upon their backs for a few houres? so who care for the said Momentany Mimicks of Government? Croesus asked Solon whether he did not hold him (being in the achme, the vertical of worldly greatness,
as Here, the decaying State is not the right State, but the State that is prolonged. Who care for Actors, which have gay clothes upon their backs for a few hours? so who care for the said Momentany Mimics of Government? Croesus asked Solon whither he did not hold him (being in the Achme, the vertical of worldly greatness,
but now fortune hath blown me down like a Feather, said Amphytrion; Siphax that was once said to be Victor Victoriae, The Conqueror of Conquest, at last was cast into chaines by Laelius Q. Cepio that was called Patronus Senatus, the Patrone of the Senate, had at last his bowels torne out by the Hangman.
but now fortune hath blown me down like a Feather, said Amphytrion; Siphax that was once said to be Victor Victories, The Conqueror of Conquest, At last was cast into chains by Laelius Q. Cepio that was called Patronus Senatus, the Patron of the Senate, had At last his bowels torn out by the Hangman.
Oh how many of these Glowormes have we seen shine brightly for a time? How many of these Pageants have we beheld pass along the streets with pomp and glory for a season? for God, divers times, doth shine upon the counsel of the Ungodly, they rest in their houses,
O how many of these Glowworms have we seen shine brightly for a time? How many of these Pageants have we beheld pass along the streets with pomp and glory for a season? for God, diverse times, does shine upon the counsel of the Ungodly, they rest in their houses,
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How mad are we then that are apt to be inchanted with present greatness? How ready are we to magnifie any sort of men which do thrust into Authority? by us they shall be accepted, extolled,
How mad Are we then that Are apt to be enchanted with present greatness? How ready Are we to magnify any sort of men which do thrust into authority? by us they shall be accepted, extolled,
Yes, I my self have seen the wicked in great prosperity, Psal. 37.35. To them alone the land may be given, Job 15.19. Their eyes may start out with Fatness, and they may have Collops in their Flanks, Job. 19.27.
Yes, I my self have seen the wicked in great Prosperity, Psalm 37.35. To them alone the land may be given, Job 15.19. Their eyes may start out with Fatness, and they may have Collops in their Flanks, Job. 19.27.
But how long will this hold? nay how soon will it be gone? have they any more than a Lease of this greatness? can they convey it to their Heirs by free-deed? no, they have but their term,
But how long will this hold? nay how soon will it be gone? have they any more than a Lease of this greatness? can they convey it to their Heirs by freedeed? no, they have but their term,
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that is the true greatness that hath a permanency in it, as (here) that is the true State that is Prolonged. But by a man of Ʋnderstanding and Knowledge, the State thereof shall be Prolonged.
that is the true greatness that hath a permanency in it, as (Here) that is the true State that is Prolonged. But by a man of Ʋnderstanding and Knowledge, the State thereof shall be Prolonged.
The Government may be interrupted, but again renewed; for a while disturbed, but afterwards prolonged. Away then with them, that think they can shoot away Principalities out of the Gun-room,
The Government may be interrupted, but again renewed; for a while disturbed, but afterwards prolonged. Away then with them, that think they can shoot away Principalities out of the Gun-room,
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Or raze out just Titles to Soveraignty, by throwing down dead Images, or give the last Exequies to Royal Lines, by crying, Exiit; no, there may be a dead winter for a time,
Or raze out just Titles to Sovereignty, by throwing down dead Images, or give the last Exequies to Royal Lines, by crying, Exiit; no, there may be a dead winter for a time,
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but at the Spring the Righteous shall flourish as the Palme tree. Psal. 92,12. There may be some opposition, and obstruction for a while, but all the weapons that are formed against thee, shall not prosper and every tongue that riseth up against thee shall be condemed;
but At the Spring the Righteous shall flourish as the Palm tree. Psalm 92,12. There may be Some opposition, and obstruction for a while, but all the weapons that Are formed against thee, shall not prosper and every tongue that Riseth up against thee shall be condemned;
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this is the heritage of the Lords Servants, and their righteousness is of me, saith the Lord, Isa. 54.17. Though there be not cleer day on the suddain for them, yet Light is sown for the righteous, Psal. 97.11. Though there may be some waiting, yet the Patient abiding of the righteous shall be gladness, Prov, 10.28. Honorius the Son of the great Theodosius being expelled his Kingdom, at last recovered it;
this is the heritage of the lords Servants, and their righteousness is of me, Says the Lord, Isaiah 54.17. Though there be not clear day on the sudden for them, yet Light is sown for the righteous, Psalm 97.11. Though there may be Some waiting, yet the Patient abiding of the righteous shall be gladness, Curae, 10.28. Honorius the Son of the great Theodosius being expelled his Kingdom, At last recovered it;
and so did Justinian the Second, after several indignities endured by Leontius and Tyberius; and so did Andronicus when he had been driven out of the Empire by Emanuel.
and so did Justinian the Second, After several indignities endured by Leontius and Tiberius; and so did Andronicus when he had been driven out of the Empire by Emmanuel.
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What man is there that hath built a a new house, and hath not dedicated it, Deut. 20.5. Here are many Builders but few Dedicators, they rather heap together Estates, then hallow them;
What man is there that hath built a a new house, and hath not dedicated it, Deuteronomy 20.5. Here Are many Builders but few Dedicators, they rather heap together Estates, then hallow them;
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so long as they may get, they care not by what means they get, and are these revenues like to prosper? is there no more required to happiness but thine own industry? can thy own ripe head,
so long as they may get, they care not by what means they get, and Are these revenues like to prosper? is there no more required to happiness but thine own industry? can thy own ripe head,
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yea, the only way to make Possessions firme, if they be but provident the Estate shall be Prolonged; it is no matter for Gods Providence, but their own;
yea, the only Way to make Possessions firm, if they be but provident the Estate shall be Prolonged; it is no matter for God's Providence, but their own;
What great substance is there to be gotten out of the fire, and that which is gotten doth it not carry such an heat in it, that it will consume all to nothing? But I have nothing to do with the idle Fool,
What great substance is there to be got out of the fire, and that which is got does it not carry such an heat in it, that it will consume all to nothing? But I have nothing to do with the idle Fool,
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for not onely he that maketh hast to be rich shall not be innocent, Prov. 28,20. but he, that with an evil eye maketh hast to be rich shall come to poverty, Pro. 28.22. Poverty? Not power, but poverty, not plenty but poverty:
for not only he that makes haste to be rich shall not be innocent, Curae 28,20. but he, that with an evil eye makes haste to be rich shall come to poverty, Pro 28.22. Poverty? Not power, but poverty, not plenty but poverty:
Therefore travail not too much to be rich, but cease from thy wisdome Proverbs 23. thy bruitish wisdome, which thou mightest have learned of crafty Wolves,
Therefore travail not too much to be rich, but cease from thy Wisdom Proverbs 23. thy brutish Wisdom, which thou Mightest have learned of crafty Wolves,
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Ho, he that coveteth an evil covetousness to his own house, to set his nest on high to escape from the power of evil, he hath consulted shame to his own house; Habakkuck 2.9.10.
Ho, he that coveteth an evil covetousness to his own house, to Set his nest on high to escape from the power of evil, he hath consulted shame to his own house; Habakkuk 2.9.10.
In vain? Then why do they not call their selves vain, Wizards? for do not Sooth-sayers much after this manner? is it not a kind of conjuring up estates? and fetching in maintenance by familiar Spirits? Are not the arts of Worldlings next to the black art? There is little of God in them,
In vain? Then why do they not call their selves vain, Wizards? for do not Soothsayers much After this manner? is it not a kind of conjuring up estates? and fetching in maintenance by familiar Spirits? are not the arts of Worldlings next to the black art? There is little of God in them,
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Zimri that by subtile policies, was come to an high degree of command, (for he was Captain of half the Chariots of the Kingdom, by which means he deposed and destroyed his own Prince;) yet had Zimiri peace which slew his Master? No, he reigned but seven days, and at last burnt himself.
Zimri that by subtle policies, was come to an high degree of command, (for he was Captain of half the Chariots of the Kingdom, by which means he deposed and destroyed his own Prince;) yet had Zimiri peace which slew his Master? No, he reigned but seven days, and At last burned himself.
but went up and down the streets with a Basket begging relief, Nero that had the most sumptuous Palace which ever was beheld, which was called the Golden House,
but went up and down the streets with a Basket begging relief, Nero that had the most sumptuous Palace which ever was beheld, which was called the Golden House,
yet at last he had his head strook off, and when his body had layn three days unburied, it was cast into the Tybur. Attalus which had committed horrible outrages in Africk, and gained great spoil, being taken, had his right hand strook off by Honorius, and his left hand by Constantius; and after he had been exposed many dayes as a publike Spectacle of scorn and horror, at last he died ignominiously.
yet At last he had his head strook off, and when his body had lain three days unburied, it was cast into the Tiber. Attalus which had committed horrible outrages in Africa, and gained great spoil, being taken, had his right hand strook off by Honorius, and his left hand by Constantius; and After he had been exposed many days as a public Spectacle of scorn and horror, At last he died ignominiously.
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What should I speak more of Belisarius, Bomilcar, Calippus, Cleander, Orgefforix, Procopius, Gildo Stilico, Felicianus, Zaacius, Murziphilus, Massaeus, Bujamundus, Theupolus, Marinus, Falerius, and a thousand others, which got great estates by tyranny, and lost them with terrour.
What should I speak more of Belisarius, Bomilcar, Calippus, Cleander, Orgefforix, Procopius, Gildo Stilico, Felician, Zaacius, Murziphilus, Massaeus, Bujamundus, Theupolus, Marinus, Falerius, and a thousand Others, which god great estates by tyranny, and lost them with terror.
How do ill gotten goods melt out of the hands of the Possessors? How many are torne in pieces by their own Blood-hounds? Oh that they would hear this, observe this, lay this to heart, which care not how they pile up means,
How do ill got goods melt out of the hands of the Possessors'? How many Are torn in Pieces by their own Bloodhounds? O that they would hear this, observe this, lay this to heart, which care not how they pile up means,
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How few can look upon their means with a comfortable eye? or bless Divine Providence as the Root of their florishing Estates? VVhat think you of them which have advanced themselves by the short Yard-VVand,
How few can look upon their means with a comfortable eye? or bless Divine Providence as the Root of their flourishing Estates? What think you of them which have advanced themselves by the short Yard-VVand,
and the scant measure, by varnishing and glozing, mingling and sophisticating, by blowing and stretching, by the narrow Slay and the deep Toll-dish, by decoying and trappanning, by pimping and pandoring, by broken Titles and False Witnesses, by suborning and sycophantizing, by insinuating lies and insnaring oathes, by breach of Promises and breach of Covenants, by Usury, Forgery, Perjury, Bribery, biting Prices, griping Fees, Simony and Sacriledge? oh the sordid spirits that many men have to raise Fortunes!
and the scant measure, by varnishing and glozing, mingling and sophisticating, by blowing and stretching, by the narrow Slay and the deep Toll-dish, by decoying and trepaning, by pimping and pandoring, by broken Titles and False Witnesses, by suborning and sycophantizing, by insinuating lies and ensnaring Oaths, by breach of Promises and breach of Covenants, by Usury, Forgery, Perjury, Bribery, biting Princes, gripping Fees, Simony and Sacrilege? o the sordid spirits that many men have to raise Fortune's!
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Do Heathens and Infidels onely commit such things? no, Et Roma habet suum Hannibalem (as Hannibal said of Fabius ) Rome hath her Hannibal, so the Reformed Church hath her rapacious crew, the whole World is full of little else (as Saint Anthony dreamt) but snares, and gins:
Do heathens and Infidels only commit such things? no, Et Roma habet suum Hannibalem (as Hannibal said of Fabius) Room hath her Hannibal, so the Reformed Church hath her rapacious crew, the Whole World is full of little Else (as Saint Anthony dreamed) but snares, and begins:
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What say you to them, which have risen from being but Handicrafts men, to be now r•ght good Gentlemen? and from Mechan•cks to shoulder it with Peers and Potentates? and how? by Wastes and Spoyles, Rents and Ruines, Depradations and Depopulations, Free-plunder and Free quarter, Tears and Blood, which have broken up Houses,
What say you to them, which have risen from being but Handicrafts men, to be now r•ght good Gentlemen? and from Mechan•cks to shoulder it with Peers and Potentates? and how? by Wastes and Spoils, Rends and Ruins, Depradations and Depopulations, Free-plunder and Free quarter, Tears and Blood, which have broken up Houses,
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and rifled Families, adorned their rooms with other mens hangings, and decked their new Ladies with the old Ladies Jewels, which felled down Woods after they had felled down Men,
and rifled Families, adorned their rooms with other men's hangings, and decked their new Ladies with the old Ladies Jewels, which felled down Woods After they had felled down Men,
Soldiers of forcune indeed, which fought for halfe Crownes, and whole Crownes too; which lived upon Sequestred Meanes, Delinquents Estates, Kings-land, and Church-land;
Soldiers of forcune indeed, which fought for half Crowns, and Whole Crowns too; which lived upon Sequestered Means, Delinquents Estates, Kingsland, and Church-land;
or if ye will set up a new Merchandise, created a new Corporation, Freemen of the politicks, which trade in Goldsmiths Hall, Haberdashers Hall, Camden House, Darby House, Worcester House, Somerset House, the pirilous Court of Indempnity, the pernicious high Court of Justice;
or if you will Set up a new Merchandise, created a new Corporation, Freemen of the politics, which trade in Goldsmiths Hall, Haberdashers Hall, Camden House, Darby House, Worcester House, Somerset House, the pirilous Court of Indemnity, the pernicious high Court of justice;
which have been Messengers, Informers, Flies, Spies, Committeemen, Excisemen, Keepers of Jayles, Keepers of Liberties, any vocation to thrive, and get commodity by:
which have been Messengers, Informers, Flies, Spies, Committeemen, Excisemen, Keepers of Jails, Keepers of Liberties, any vocation to thrive, and get commodity by:
Well, what shall I say, that these are inspired stilts for Religion to walk upon? or hallowed nets to catch erring soules? no neat inventions to crutch up broken fortunes,
Well, what shall I say, that these Are inspired stilts for Religion to walk upon? or hallowed nets to catch erring Souls? no neat Inventions to crutch up broken fortune's,
But can these men perswade themselves, that goods so gotten have in them any good cement to uphold a building? Truly I should have thought, that if I h•d been Officer,
But can these men persuade themselves, that goods so got have in them any good cement to uphold a building? Truly I should have Thought, that if I h•d been Officer,
Is there no lightning in the sky to blast such unjust gaines? are there no Thunderbolts in Heaven to strike down such loftly Turrets, built up with Rapine? a man would think th•t the cries,
Is there no lightning in the sky to blast such unjust gains? Are there no Thunderbolts in Heaven to strike down such loftily Turrets, built up with Rapine? a man would think th•t the cries,
Nahum 2.11.12 Is your Protector yet living, and with his Vulcans face, and Hercules club, able to defend you? no, it is thought that the Ghost of a Clergiman frighted him out of the world,
Nahum 2.11.12 Is your Protector yet living, and with his Vulcans face, and Hercules club, able to defend you? no, it is Thought that the Ghost of a Clergiman frighted him out of the world,
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Can ye read? Is Scripture your infallible rule? do ye beleeve, that the Law it self is not more binding then the curses thereof will be confounding? then lay to heart these evident places.
Can you read? Is Scripture your infallible Rule? do you believe, that the Law it self is not more binding then the curses thereof will be confounding? then lay to heart these evident places.
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and not by right, shall leave them in the midst of his dayes, and at his end shall be a foole. Jer. 17.11. yea, and if ye will have a memorable place, look with both your eyes upon that which is presented you in Job, and be not blind in the viewing and reviewing of it. Chap. 27.
and not by right, shall leave them in the midst of his days, and At his end shall be a fool. Jer. 17.11. yea, and if you will have a memorable place, look with both your eyes upon that which is presented you in Job, and be not blind in the viewing and reviewing of it. Chap. 27.
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Beware how dost eat other mens fruits without money, or dost grinde the faces of thy Neighbors, to get Manchet to feed thy hungry appetite If thou wouldst have a lasting estate, let it be a just estate;
Beware how dost eat other men's fruits without money, or dost grind the faces of thy Neighbours, to get Manchet to feed thy hungry appetite If thou Wouldst have a lasting estate, let it be a just estate;
it is the Man of Understanding and Prudeuce, which hath the State which if prolonged: But by a Man of Ʋnderstanding and Knowledge, the State thereof shall be prolonged.
it is the Man of Understanding and Prudeuce, which hath the State which if prolonged: But by a Man of Ʋnderstanding and Knowledge, the State thereof shall be prolonged.
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Let these Many Princes therefore stand by with their many Conceptions, and give us the Man, that that One Man, which by his Vnderstanding, and Knowledge can frame up such a Government,
Let these Many Princes Therefore stand by with their many Conceptions, and give us the Man, that that One Man, which by his Understanding, and Knowledge can frame up such a Government,
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That is a great abatement to the honour of a thing which is subject to Time and Chance, Eccles. 9.11. Nothing is eminent, which is without a certainty. Nihil potest sine radice florere.
That is a great abatement to the honour of a thing which is Subject to Time and Chance, Eccles. 9.11. Nothing is eminent, which is without a certainty. Nihil potest sine radice florere.
As the excellency therefore to direct a thing is wisedome. Eccles. 10.10. So that is the truest wisedome which doth settle things with the longest duration.
As the excellency Therefore to Direct a thing is Wisdom. Eccles. 10.10. So that is the Truest Wisdom which does settle things with the longest duration.
therefore the Spirit of God speaking of a good Governour s•ith, that he shall be a man of peace, 1 Chron. 22 9. The Prophet Esay speaking of such a good Governour, s•ith, th•t the work of justice shall be peace, and assurance for ever:
Therefore the Spirit of God speaking of a good Governor s•ith, that he shall be a man of peace, 1 Chronicles 22 9. The Prophet Isaiah speaking of such a good Governor, s•ith, th•t the work of Justice shall be peace, and assurance for ever:
A comfortable thing it is when people can say of their State, as God doth of his own, Look upon Zion, the City of your solemniti•s, thine eyes shall se• Jerusalem a quiet habitation, a Tabernacle that cannot be removed,
A comfortable thing it is when people can say of their State, as God does of his own, Look upon Zion, the city of your solemniti•s, thine eyes shall se• Jerusalem a quiet habitation, a Tabernacle that cannot be removed,
and the stak•s thereof cannot be taken away, nor any of the cords thereof brok•n, Es. 33.20. That is the rare Fabrick then which is hewen out of adamant, and the singular vessell which is made up of Corinthian Brasse.
and the stak•s thereof cannot be taken away, nor any of the cords thereof brok•n, Es. 33.20. That is the rare Fabric then which is hewn out of adamant, and the singular vessel which is made up of Corinthian Brass.
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•his is the man, which as Cicero dreamt of Augustus, doth come as a man sent from heaven with a golden chain in his hand to rule a Nation, where the chain shall remain firm,
•his is the man, which as Cicero dreamed of Augustus, does come as a man sent from heaven with a golden chain in his hand to Rule a nation, where the chain shall remain firm,
and according as they have new fancies come into their heads, so they are ever and anon for new Models, that people are never certain what they shall stand to, or live under;
and according as they have new fancies come into their Heads, so they Are ever and anon for new Models, that people Are never certain what they shall stand to, or live under;
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but that it shall live, and grow, till it be well stricken in years, even to be a State prolonged. The age of jealousies is even over, and the generation of vicissitudes past;
but that it shall live, and grow, till it be well stricken in Years, even to be a State prolonged. The age of jealousies is even over, and the generation of vicissitudes past;
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no, sorrow and sighing shall flee away, Es. 51.11. Not sing a little and then shrike, but everlasting joy shall be upon our heads, Es. 51.11. we shall delight our selves in the abundance of peace. Ps. 37.11. yea Peace shall be extended like a river, and like unto a flowing stream. Es. 66.12. Martial Law before would not suffer any Antient Law to take place, but we cheefly ruled with new Orders;
no, sorrow and sighing shall flee away, Es. 51.11. Not sing a little and then shriek, but everlasting joy shall be upon our Heads, Es. 51.11. we shall delight our selves in the abundance of peace. Ps. 37.11. yea Peace shall be extended like a river, and like unto a flowing stream. Es. 66.12. Martial Law before would not suffer any Ancient Law to take place, but we chiefly ruled with new Order;
and we shall ly down safely. Hos. 2.18. For this is no spectacle to dazle our eyes for a season, but Monementum aere perennius, A Monument more lasting then brass.
and we shall lie down safely. Hos. 2.18. For this is no spectacle to dazzle our eyes for a season, but Monementum Air Perennius, A Monument more lasting then brass.
and instead of a State disjoynted, a State united, a State prolonged: But by a Man of Understanding and Knowledge, the State thereof shall be prolonged.
and instead of a State disjointed, a State united, a State prolonged: But by a Man of Understanding and Knowledge, the State thereof shall be prolonged.
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What shall now be the Extract which shall be drawn out of all this large discourse? but that we reflect upon that, which hath been the occasion of all our Calamities;
What shall now be the Extract which shall be drawn out of all this large discourse? but that we reflect upon that, which hath been the occasion of all our Calamities;
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Oh then that we are quit of our Many Princes, and yet the transgression of the Land doth still continue? Have we a desire to more Judgments, that we cannot cease to provoke? should we not change our manners,
O then that we Are quit of our Many Princes, and yet the Transgression of the Land does still continue? Have we a desire to more Judgments, that we cannot cease to provoke? should we not change our manners,
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when God doth change our miseries? should not a new State, bring on a new behavior? if we were never cleansed, should we not now be pure? if we were newer mortified, should we not now be real Penitents? Yes, Lusts, Riots, Oaths, Frauds, &c. should not be heard of in the Land? they should not,
when God does change our misery's? should not a new State, bring on a new behaviour? if we were never cleansed, should we not now be pure? if we were newer mortified, should we not now be real Penitents? Yes, Lustiest, Riots, Oaths, Frauds, etc. should not be herd of in the Land? they should not,
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We have had days of Humiliation without any Reformation, and days of Self-denial without any Abnegation or Abrenuntiation of any of our known corruptions. — Oh tu perverse Menalca!
We have had days of Humiliation without any Reformation, and days of Self-denial without any Abnegation or Abrenuntiation of any of our known corruptions. — O tu perverse Menalca!
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Oh fye upon this impudencie, shame to this impenitencie, Are we come out of the Brick-kilnes of Aegypt, a stiff-necked people? Have the Midianites left vexing us,
O fie upon this impudency, shame to this impenitency, are we come out of the Brick-kilnes of Egypt, a Stiffnecked people? Have the midianites left vexing us,
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for us to vex God? Are we returned from Babylon to bring our outlandish wives at our heeles? Hath God delivered us (I mean) from our Many Princes: for us to remain Many Praevaricatours? a comfortable release!
for us to vex God? are we returned from Babylon to bring our outlandish wives At our heals? Hath God Delivered us (I mean) from our Many Princes: for us to remain Many Praevaricatours? a comfortable release!
Wo be to thee Corazin, wo be to thee Bethsaida, for if the great things that have been done in thee had been done in Tyre and Sidon, they would have repented in sackcloath and ashes.
Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great things that have been done in thee had been done in Tyre and Sidon, they would have repented in Sackcloth and Ashes.
Oh, when will ye see your Impietie? When will ye confesse it? When will ye weep for it? When will ye desire absolution from it? When will ye wash away the stain of it? I invite you this day to Repentance:
O, when will you see your Impiety? When will you confess it? When will you weep for it? When will you desire absolution from it? When will you wash away the stain of it? I invite you this day to Repentance:
and the Kingdom is but the shooting-mark of Vengeance being void of it, for there is the Transgression of the Land; What sinceritie is there in any of us if we be not Penitents? No, I am but an hypocritical Teacher,
and the Kingdom is but the shooting-mark of Vengeance being void of it, for there is the Transgression of the Land; What sincerity is there in any of us if we be not Penitents? No, I am but an hypocritical Teacher,
and your dying confidence, by the quickning of your own soules, and the saving many a soul from death, by the blessing of your own Families and the preserving a whole Kingdom, that ye hate sinne,
and your dying confidence, by the quickening of your own Souls, and the Saving many a soul from death, by the blessing of your own Families and the preserving a Whole Kingdom, that you hate sin,
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and stretch out your selves to that which is before you, that ye leave not an hoof behind you in Aegypt, nor suffer a spot to remain in the flesh, that ye instantly,
and stretch out your selves to that which is before you, that you leave not an hoof behind you in Egypt, nor suffer a spot to remain in the Flesh, that you instantly,
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so may ye not only burie all the curses in your bosome, but interre all the miseries of the Kingdom, that as the transgression of the Land brought in Many Princes, so the Repentance of the Land may for ever keep them out.
so may you not only bury all the curses in your bosom, but inter all the misery's of the Kingdom, that as the Transgression of the Land brought in Many Princes, so the Repentance of the Land may for ever keep them out.
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I never found my heart so awakened to the work as now, and would to God, that being rowsed my self out of slumber, that I could raise you out of your dead sleep.
I never found my heart so awakened to the work as now, and would to God, that being roused my self out of slumber, that I could raise you out of your dead sleep.
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Remember that the rod is taken off your backes, the rasour removed from your heads, the vials of wrath set by, the threshng instruments of iron layd aside, your many Princes are gone,
remember that the rod is taken off your backs, the razor removed from your Heads, the vials of wrath Set by, the threshng Instruments of iron laid aside, your many Princes Are gone,
For God hath cast out the many Princes, and brought in a lawfull King: And what can such a King do more then the many Princes? alas they had brought the state even almost unto an end,
For God hath cast out the many Princes, and brought in a lawful King: And what can such a King do more then the many Princes? alas they had brought the state even almost unto an end,
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but a King, and such a King shall cause the State to be prolonged. We that were stung with many fiery serpents have now our wounds healed up, we that wandered many years through the wilderness, are now come to the banks of Canaan, we that have outlived the judgement of many Princes are now come co have the blessing of one Man, oh looke upon the Man, and looke up to God, which by his omnipotent hand hath brought in such a Man, ipse ante alios pulcherrimus omnes.
but a King, and such a King shall cause the State to be prolonged. We that were stung with many fiery Serpents have now our wounds healed up, we that wandered many Years through the Wilderness, Are now come to the banks of Canaan, we that have outlived the judgement of many Princes Are now come counterfeit have the blessing of one Man, o look upon the Man, and look up to God, which by his omnipotent hand hath brought in such a Man, ipse ante Alioth Pulcherrimus omnes.
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Released captives where are your Hymns? yea, where are your shouts? what do ye come dumb out of the dungeon? hath freedome no trances, no extasies? yes, Let us praise the Lord, who hath remembered us in our base estate,
Released captives where Are your Hymns? yea, where Are your shouts? what do you come dumb out of the dungeon? hath freedom no trances, no ecstasies? yes, Let us praise the Lord, who hath remembered us in our base estate,
we have had enough of the intruding men, here is the interessed man, we have had enough of the self ended man, here is the genraell-ended man, the right republike man, the true and great Statesman; a Man that doth mind nothing but the common good, that doth preferre the welfare of the Nation before the splendor of his owne palace;
we have had enough of the intruding men, Here is the interested man, we have had enough of the self ended man, Here is the genraell-ended man, the right republic man, the true and great Statesman; a Man that does mind nothing but the Common good, that does prefer the welfare of the nation before the splendour of his own palace;
the Man of the Kingdom, the Man for the Kingdome, a Brittish man, the Brittish glory, what would ye expect in man, that is not to be found in this Man? what would ye desire in man, that is not eminently in this Man? I am unwilling to call him Man, doubtlesse he is celestiall;
the Man of the Kingdom, the Man for the Kingdom, a Brit man, the Brit glory, what would you expect in man, that is not to be found in this Man? what would you desire in man, that is not eminently in this Man? I am unwilling to call him Man, doubtless he is celestial;
or let him be Man, but withall call him Mirrour. A Prince of constellations, a Prince of the Sunne, a Prince that hath in him the influence of the third heavens,
or let him be Man, but withal call him Mirror. A Prince of constellations, a Prince of the Sun, a Prince that hath in him the influence of the third heavens,
This Age hath the fruit of them, after ages will have the bruit of them: that we had judgement enough to prize them, or thankfulnesse enough to honour them!
This Age hath the fruit of them, After ages will have the bruit of them: that we had judgement enough to prize them, or thankfulness enough to honour them!
Now, where is there a Prince in Christendom, which can derive such an ancient Linage? Secondly, That his puissance is proved and approved, his valour being the fame of all Nations.
Now, where is there a Prince in Christendom, which can derive such an ancient Lineage? Secondly, That his puissance is proved and approved, his valour being the fame of all nations.
for, he is a Man of Understanding and Knowledge. Briefly, to descant upon both these: First, He is a Man of Understanding in heavenly things, he will own no Faith, but that which is inspired;
for, he is a Man of Understanding and Knowledge. Briefly, to descant upon both these: First, He is a Man of Understanding in heavenly things, he will own no Faith, but that which is inspired;
He that in his greatest extremities beyond-Sea hath wronged none, but hath preserved the honour of his justice, will not come come home to his own, to feed upon his peoples Birthrights:
He that in his greatest extremities beyond-Sea hath wronged none, but hath preserved the honour of his Justice, will not come come home to his own, to feed upon his peoples Birthrights:
he that ca• … ies such an eye over his Bishops, will likewise watch over his Judges, that there may be no remissnesse, partiality, nor corruption in them.
he that ca• … ies such an eye over his Bishops, will likewise watch over his Judges, that there may be no remissness, partiality, nor corruption in them.
He doth set up his Royal Standard to the whole Nation, and if those which were entrusted by him do not weigh out justice to his people, he will as soon punish a Judge,
He does Set up his Royal Standard to the Whole nation, and if those which were Entrusted by him do not weigh out Justice to his people, he will as soon Punish a Judge,
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as he is a King, so his Kingdom doth lye close under his Eyel• … • … ea, it is deeply engraven into the bottom or •his 〈 ◊ 〉 the benefit of his people being as dear to him 〈 ◊ 〉 the R• … of his Crown-land.
as he is a King, so his Kingdom does lie close under his Eyel• … • … ea, it is deeply engraven into the bottom or •his 〈 ◊ 〉 the benefit of his people being as dear to him 〈 ◊ 〉 the R• … of his Crown-land.
In point of knowledge I do fear him but in one thing, and that it the first, the preserving of his own Rites? but that he will not fail in for want of Knowledge,
In point of knowledge I do Fear him but in one thing, and that it the First, the preserving of his own Rites? but that he will not fail in for want of Knowledge,
Fear God and honour the King, Honour me before the people, said Saul, and Samuel did not refuse it. To ascribe more to a King then is due is flattery, to substract from a King, what he doth deserve is Felony;
fear God and honour the King, Honour me before the people, said Saul, and Samuel did not refuse it. To ascribe more to a King then is due is flattery, to substract from a King, what he does deserve is Felony;
If he be such a Prince then affect him, admire him, value him, reverence him. Think whit a miserie ye had, what a blessing ye have; oh strange alteration! Oh blessed change!
If he be such a Prince then affect him, admire him, valve him, Reverence him. Think whit a misery you had, what a blessing you have; o strange alteration! O blessed change!
Would any one throw down that dish by which he should be fed? Pluck out that eye by which he should see? Bruise that foot by which be should walk? Clip out that Tongue by which he should speak? Stamp under foot that evidence by which he should inherit? Rend in pieces that Garment wherewith he should be cloathed? Burn that house wherein he should dwell? abase, scorn, scandall, maligne, mischieve, murther that King that should make him happie both for bodie and soule? Is this the subjection to a King? Is this the obedience to a Man of Understandidg and Knowledge? God deliver us from such loyal Subjects: here is horrid Allegiance.
Would any one throw down that dish by which he should be fed? Pluck out that eye by which he should see? Bruise that foot by which be should walk? Clip out that Tongue by which he should speak? Stamp under foot that evidence by which he should inherit? Rend in Pieces that Garment wherewith he should be clothed? Burn that house wherein he should dwell? abase, scorn, scandal, malign, mischieve, murder that King that should make him happy both for body and soul? Is this the subjection to a King? Is this the Obedience to a Man of Understandidg and Knowledge? God deliver us from such loyal Subject's: Here is horrid Allegiance.
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and the Noblenesse of Saints, by the obligation of Oathes, and the commination of Gods Lawes, by the impartial Judges which ye feel in your own bosomes,
and the Nobleness of Saints, by the obligation of Oaths, and the commination of God's Laws, by the impartial Judges which you feel in your own bosoms,
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and do what ye can to preserve his precious, and sacred Person? so may the King have safety, thy Kingdom prosperity, Religion Honour, the Church Unity, the Gospel propagation, Faith Purity, the Nation may be preserved, the State may be prolonged, and Upon all the Glory there may be a Defence:
and do what you can to preserve his precious, and sacred Person? so may the King have safety, thy Kingdom Prosperity, Religion Honour, the Church Unity, the Gospel propagation, Faith Purity, the nation may be preserved, the State may be prolonged, and Upon all the Glory there may be a Defence:
Baynus, Rhemus, Cope hold both Kings successively, and several Governments to be here understood but R. Sal. Mercer, Salazer with many others do understand onely seveveral Governments, because of the Antithesis between many Princes, and the man, and so insist onely Polyarchy to be here intended.
Baynus, Rhemus, Cope hold both Kings successively, and several Governments to be Here understood but R. Sal. Mercer, Salazer with many Others do understand only seveveral Governments, Because of the Antithesis between many Princes, and the man, and so insist only Polyarchy to be Here intended.
fw-la, fw-la, vvb vvi d n2 av-j, cc j n2 pc-acp vbi av vvn p-acp np1 np1 np1, np1 p-acp d n2-jn vdb vvi av-j j n2, c-acp pp-f dt n1 p-acp d n2, cc dt n1, cc av vvb av-j n1 pc-acp vbi av vvn.
NONLATINALPHABET. Chrys. hom. 13. in 1. ad Tim. c. 4 Amb. upon the 1 Tim. c. 3. Neque fas erat, neque licebat, ut inferior ordinaret majorem. Theodoret. in Cor. Presbyterium hic vocat eos, qui Apostolicam gra• … am acceperunt.
. Chrys. hom. 13. in 1. and Tim. c. 4 Ambassadors upon the 1 Tim. c. 3. Neque fas erat, neque licebat, ut inferior ordinaret majorem. Theodoret in Cor. Presbyterium hic vocat eos, qui Apostolicam gra• … am acceperunt.
Episcoporum enim ordo Patres generat Ecclesiae, Presbyterorum vero, non potens generare patres, per lava•cri regenerationem generat filios Ecclesiae, non tamen Patres, aut Doctores ▪ Et quomodo pos•ibile erat Presbyterum constituere non habentem manuum impositionem aequalem Episcopo? Epiphan. Haer. 75.
Bishops enim ordo Patres generate Ecclesiae, Presbyterorum vero, non potens generare patres, per lava•cri regenerationem generate Sons Ecclesiae, non tamen Patres, Or Doctors ▪ Et quomodo pos•ibile erat Presbyterum constituere non habentem manuum impositionem aequalem Bishop? Epiphanius. Haer 75.
