Christophilos. The true Christian subiect decyphered in a sermon preached at Saint Pauls London, on the seventh of August, Anno 1642. By Benjamin Spencer, Minister of St. Thomas Parish in Southwarke.
THis Booke and Ecclesiastes are Salomons retractations, or his second thoughts, and therefore the more worthy, to be thought of We may say of him as it was of Origen, ubi male nemo pejor, ubi bene nemo melior, In his error no man was worse) but where hee did well no man could mend it.
THis Book and Ecclesiastes Are Solomon's retractations, or his second thoughts, and Therefore the more worthy, to be Thought of We may say of him as it was of Origen, ubi male nemo pejor, ubi bene nemo melior, In his error no man was Worse) but where he did well no man could mend it.
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as rules of Ethicks, or morall Philosophy, others for the house-holder, as rules of Oeconomie; some for Governours, and people, which wee call politicks, of which, this is one:
as rules of Ethics, or moral Philosophy, Others for the householder, as rules of Economy; Some for Governors, and people, which we call politics, of which, this is one:
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two verses and an halfe all yeelding a rare seed, goodly leaves, and a fragrant sent unto all whose Noses are not stopt, or their mamillary processe corrupted.
two Verses and an half all yielding a rare seed, goodly leaves, and a fragrant sent unto all whose Noses Are not stopped, or their mamillary process corrupted.
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Secondly, God and the King conjunctly. Thirdly, God frist, then the King orderly. The Negative part is, and meddle not with those that are given to change.
Secondly, God and the King conjunctly. Thirdly, God frist, then the King orderly. The Negative part is, and meddle not with those that Are given to change.
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The inducement to performed is is, first because it is loving counsell, it comes from a Father Secondly, it is wholesome Counsell it prevents destruction and ruine both which else will come,
The inducement to performed is is, First Because it is loving counsel, it comes from a Father Secondly, it is wholesome Counsel it prevents destruction and ruin both which Else will come,
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(These are also the sayings of the wise,) yet because it may justly draw all that followeth into a just suspition of being the sentences of some old Rabbins and doubtfull Authors, I take it rather to have relation to the Counsell, Feare God and the King these things,
(These Are also the sayings of the wise,) yet Because it may justly draw all that follows into a just suspicion of being the sentences of Some old Rabbis and doubtful Authors, I take it rather to have Relation to the Counsel, fear God and the King these things,
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First, For the feare of God, It is a duty which leads us to wisedome, The feare of God is the beginning of wisedome, and in vaine doe men seeke wisedome, who doe not first learne to feare God, even as they doe labour in vaine in the quest of vertues, si aliunde eas sperandas putent quam a domino virtutum, if they seeke it any where but of God.
First, For the Fear of God, It is a duty which leads us to Wisdom, The Fear of God is the beginning of Wisdom, and in vain do men seek Wisdom, who do not First Learn to Fear God, even as they do labour in vain in the quest of Virtues, si aliunde eas sperandas putent quam a domino Virtues, if they seek it any where but of God.
Wee need not make an observation here which is made to our hand that God must be feared. But I would it were done as sure as wee beleeve it should bee done,
we need not make an observation Here which is made to our hand that God must be feared. But I would it were done as sure as we believe it should be done,
But the fault is some feare not God at all, as those that aske with Pharaoh, who is the Lord, till they come to some great exigent as the Persian Cavaleers, who were wont to say in their Cuppes, there was no God.
But the fault is Some Fear not God At all, as those that ask with Pharaoh, who is the Lord, till they come to Some great exigent as the Persian Cavaliers, who were wont to say in their Cups, there was no God.
Secondly, Others feare God ignorantly as Children are afraid to goe in the darke, they know not aright the God of their fathers and therefore as some worship him wrong by doing aliquid magis, though not majus somwhat more, though nothing greater than God requires:
Secondly, Others Fear God ignorantly as Children Are afraid to go in the dark, they know not aright the God of their Father's and Therefore as Some worship him wrong by doing Aliquid magis, though not Majus somewhat more, though nothing greater than God requires:
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so others are afraid to worship him right by that inanis timer deorum also of which Cicero speakes a vaine feare of God, like the idle servant who said hee knew his master was an hard man and would exact account of every dort,
so Others Are afraid to worship him right by that inanis timer Gods also of which Cicero speaks a vain Fear of God, like the idle servant who said he knew his master was an hard man and would exact account of every dort,
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so this ignorant feare makes some too superstitious in maintaining Ceremonies that are nocent and others too scrupulous in gaine saying Ceremonies that are innocent. Of both which Saint Paul warneth us, Colos. 2.8.20, 21.
so this ignorant Fear makes Some too superstitious in maintaining Ceremonies that Are nocent and Others too scrupulous in gain saying Ceremonies that Are innocent. Of both which Saint Paul warneth us, Colos 2.8.20, 21.
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Some have the feare of diffidence, that God cannot or will not save as Israel said, can God give meate to his people? this feare makes them to value Christ at too low a rate by selling the price of the Redemption under the price of the Redeemer,
some have the Fear of diffidence, that God cannot or will not save as Israel said, can God give meat to his people? this Fear makes them to valve christ At too low a rate by selling the price of the Redemption under the price of the Redeemer,
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but they looke only upon one attribute of God (viz.) his Justice which preventing them of the faith of affiance they reject also the faith of adherence, which is as good though not so strong, Psalme 42.11. Some againe feare God onely with neglect of those whom hee bids them to feare also, and so separates that which God hath coupled.
but they look only upon one attribute of God (viz.) his justice which preventing them of the faith of affiance they reject also the faith of adherence, which is as good though not so strong, Psalm 42.11. some again Fear God only with neglect of those whom he bids them to Fear also, and so separates that which God hath coupled.
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Yet his wrath is not to be slighted, for Salomon saith, It is like the roaring of a Lion, Prov. 20.2. And shall the Lion reare, and shall not the beasts of the forrest tremble? but as David said of God so may it be said of Kings, when terras Astraea reliquit, Justice hath left the world and those dog dayes are come of whom Saint Paul speaks, 2 Tim. 3.1.
Yet his wrath is not to be slighted, for Solomon Says, It is like the roaring of a lion, Curae 20.2. And shall the lion rear, and shall not the beasts of the forest tremble? but as David said of God so may it be said of Kings, when terras Astraea reliquit, justice hath left the world and those dog days Are come of whom Saint Paul speaks, 2 Tim. 3.1.
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who then regards the power of his wrath? Yet he is NONLATINALPHABET, the revenger of wrath though,) not of his own,) nor in his owne wrath must hee take revenge,
who then regards the power of his wrath? Yet he is, the revenger of wrath though,) not of his own,) nor in his own wrath must he take revenge,
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And therefore it is an happy thing when people so beare themselves towards Kings as ever to keep in them a NONLATINALPHABET, a parentall affection and not rowse up the NONLATINALPHABET wrath, which is seldome raised that ever it will be layed againe without satisfaction,
And Therefore it is an happy thing when people so bear themselves towards Kings as ever to keep in them a, a parental affection and not rouse up the wrath, which is seldom raised that ever it will be laid again without satisfaction,
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though hee be evill, or hath done thee some evill as Saul did to David. For as God smote the Bethshemites to the number of 50000. for looking into the Arke with too narrow and curious eyes:
though he be evil, or hath done thee Some evil as Saul did to David. For as God smote the Beth-shemites to the number of 50000. for looking into the Ark with too narrow and curious eyes:
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The Bethshemites thought because it had been among the Philistins in captivity, they might play with it as many suppose they may with authority in the evening or declining of it:
The Beth-shemites Thought Because it had been among the philistines in captivity, they might play with it as many suppose they may with Authority in the evening or declining of it:
Secondly, therefore the feare of the King consists in reverend speeches of him, as Saint Cyprian notes well upon Christs speech to him that smote him before the High Priest.
Secondly, Therefore the Fear of the King consists in reverend Speeches of him, as Saint Cyprian notes well upon Christ speech to him that smote him before the High Priest.
Hee did not rayle at the High Priest for keeping such bad officers, but docens sacerdotalem honorem servari oportere, contra pontificem nihil dixit sed innocentiam suam tantummode purgavit, he did only defend his owne innocency shewing that authority ought not to bee rayled at but indeed ought rather to bee preserved like Sanctuaries, which as they are not to be violated, so neither is the footsteps of Gods Annointed to be slandered.
He did not rail At the High Priest for keeping such bad Officers, but Teaching Sacerdotal Honor servari oportere, contra Pontifex nihil dixit sed innocentiam suam tantummode purgavit, he did only defend his own innocency showing that Authority ought not to be railed At but indeed ought rather to be preserved like Sanctuaries, which as they Are not to be violated, so neither is the footsteps of God's Anointed to be slandered.
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Christians must not bee like the Sea which by every little winde swelleth into raging Waves which foame out their own shame by casting up myre and dirt, Isaiah 57.20.
Christians must not be like the Sea which by every little wind Swells into raging Waves which foam out their own shame by casting up mire and dirt, Isaiah 57.20.
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Not but that the powers may be reverenced and yet the goods of the Subject may bee by them defended by Law from rapine and their persons by Legall powers from illegall violence.
Not but that the Powers may be reverenced and yet the goods of the Subject may be by them defended by Law from rapine and their Persons by Legal Powers from illegal violence.
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Now conjunctly, for God hath joyned the King in Commission with himselfe and that so close as nothing comes betweene but a conjunction copulative, no power of the Pope nor any other for Non habet parem super terram, for hee is next and immediately under God, Super imperatorem non est nisi, qui fecit imperatorem, and therefore saith Saint Peter, submit your selfe, to the King as to the supreame, Namely when there is a King:
Now conjunctly, for God hath joined the King in Commission with himself and that so close as nothing comes between but a conjunction copulative, no power of the Pope nor any other for Non habet Parem super terram, for he is next and immediately under God, Super Imperatorem non est nisi, qui fecit Imperatorem, and Therefore Says Saint Peter, submit your self, to the King as to the supreme, Namely when there is a King:
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Iulians Souldiers would not sacrifice with the Emperour, and yet would fight for him, disjoyned they may not bee, God hath given them to us both together, to observe as the two tables of the Law, thereby teaching us to avoyd Heresie and faction either of which will observe one table with a damage to the other:
Julians Soldiers would not sacrifice with the Emperor, and yet would fight for him, disjoined they may not be, God hath given them to us both together, to observe as the two tables of the Law, thereby teaching us to avoid Heresy and faction either of which will observe one table with a damage to the other:
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nor attribute to them indefinite power much lesse infinite power as some flatterers have to the Pope who make him beleeve hee is infallible in knowledge and Almighty in his power.
nor attribute to them indefinite power much less infinite power as Some Flatterers have to the Pope who make him believe he is infallible in knowledge and Almighty in his power.
and so turne it into libertinisme even to the subjugating of Princes if they can finde power enough to doe it, as you may read in the History of Thomas Munt. zerus, Iohn Laydon, and Cniperdoling, all which made insurrections against Governours,
and so turn it into libertinism even to the subjugating of Princes if they can find power enough to do it, as you may read in the History of Thomas Munt. zerus, John Laydon, and Cniperdoling, all which made insurrections against Governors,
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and yet have involved themselves in their opinions of not fearing Kings as well as they, witnesse those dangerous positions written in the time of Queene Elizabeth, which for my part I adhorre to mention,
and yet have involved themselves in their opinions of not fearing Kings as well as they, witness those dangerous positions written in the time of Queen Elizabeth, which for my part I adhorre to mention,
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Of such as these one may say as Saint Paul said to Titus, there be many unruly men, vaine talkers and deceivers, who doe subvert whole houses, speaking things they ought not, whose mouthes must be stopped, least they subvert whole kingdomes.
Of such as these one may say as Saint Paul said to Titus, there be many unruly men, vain talkers and deceivers, who do subvert Whole houses, speaking things they ought not, whose mouths must be stopped, lest they subvert Whole kingdoms.
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For him, because my obedience passive must be regulated by his example, and sulcepted for his sake, who suffered himselfe not only to bee baptized with death, by wicked Pilate.
For him, Because my Obedience passive must be regulated by his Exampl, and sulcepted for his sake, who suffered himself not only to be baptised with death, by wicked Pilate.
and consume the Cedar, which commonly comes to passe when, solvuntur cingula Regum & legum, Reverence to Kings and Obedience to Laws are loosened from the loynes of Royalty and Loyalty also.
and consume the Cedar, which commonly comes to pass when, solvuntur cingula Regum & Legume, reverence to Kings and obedience to Laws Are loosened from the loins of Royalty and Loyalty also.
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and one of his Commandements is to obey the King, and Honour Him: As appeareth in Commandement the fifth, which is the first Commandement with promise.
and one of his commandments is to obey the King, and Honour Him: As appears in Commandment the fifth, which is the First Commandment with promise.
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First, Shewes that true feare is of a restraining nature and breeds a Systole or a drawing backe of the breath, as if afraid to put the hand or the tongue to evill.
First, Shows that true Fear is of a restraining nature and breeds a Systole or a drawing back of the breath, as if afraid to put the hand or the tongue to evil.
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Say not as Saint Aug. warneth, quid miht & regi, what have I to doe with the King, unlesse you will say also, Quid miht & possessioni, What have I to doe to possesse the goods I have.
Say not as Saint Aug. warneth, quid miht & King, what have I to do with the King, unless you will say also, Quid miht & possessioni, What have I to do to possess the goods I have.
Secondly, It sheweth the full extent of Obedience which proceeds from true feare, namely as it keepes us from medling with change so with those that are given to it.
Secondly, It shows the full extent of obedience which proceeds from true Fear, namely as it keeps us from meddling with change so with those that Are given to it.
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Againe, for changing Kings consider if men affect to change for none, see the misery of such a state, Iudges 17.6. There was no King in Israel, where Micah brings in Idoles. So Iudges 18.1. There was no King, and then Dan went a robbing. So Iudges 19.1. There was no King, and then the Levites wife was ravished, and afterwards they tooke the daughters of Shiloh by force.
Again, for changing Kings Consider if men affect to change for none, see the misery of such a state, Judges 17.6. There was no King in Israel, where micah brings in Idols. So Judges 18.1. There was no King, and then Dan went a robbing. So Judges 19.1. There was no King, and then the Levites wife was ravished, and afterwards they took the daughters of Shiloh by force.
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for saith he to Abishai who can stretch forth his hand against Gods anointed and be guiltlesse? For had he suffered it, he had but taught away to destroy himselfe another time.
for Says he to Abishai who can stretch forth his hand against God's anointed and be guiltless? For had he suffered it, he had but taught away to destroy himself Another time.
Nay if Sauls House be changed for David (the farre better choice) yet much bloud it cost, and therefore meddle not with it without meere necessity enforce,
Nay if Saul's House be changed for David (the Far better choice) yet much blood it cost, and Therefore meddle not with it without mere necessity enforce,
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but remember those that said in the Gospell, Nolumus hunc regnare; and therefore as wee would not meddle with changing, so not with changers, or with those that are given to it.
but Remember those that said in the Gospel, Nolumus hunc Reign; and Therefore as we would not meddle with changing, so not with changer's, or with those that Are given to it.
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men of a dark light saith others, who are twilight men, they doe things by halfe lights, that is, their actions are of a mixed colour, not perfect white, not perfect blacke;
men of a dark Light Says Others, who Are twilight men, they do things by half lights, that is, their actions Are of a mixed colour, not perfect white, not perfect black;
Therefore Ne commiscearis, ne confundaris, be not mixed least you be confounded, as Moses said, Numbers 16.26. Seperate your selves from these men, least you bee consumed in their sinnes.
Therefore Ne commiscearis, ne confundaris, be not mixed lest you be confounded, as Moses said, Numbers 16.26. Separate your selves from these men, lest you be consumed in their Sins.
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For as the simple people that followed Absalom fell in the wood of Ephraim, so male-contented persons by being given to change, bring themselves into an intricate wood, out of which they cannot extricate themselves.
For as the simple people that followed Absalom fell in the wood of Ephraim, so Malecontented Persons by being given to change, bring themselves into an intricate wood, out of which they cannot extricate themselves.
Meddle not with men that have slanderous tongues, such as Shemei and Nabal, who laid too hard charges upon David, so Corah upon Moses and Aaron, that they tooke too much upon them, but that fault was their owne,
Meddle not with men that have slanderous tongues, such as Shimei and Nabal, who laid too hard charges upon David, so Corah upon Moses and Aaron, that they took too much upon them, but that fault was their own,
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Meddle not with the seditious such as was Absalom, who bewitched the people with a faire tongue, saying there is none deputed to doe you justice, but if I were in place, all should be well or the like and thus with words of vanity, he beguiles the hearts of the simple, 2 Pet. 2.18, 19. Others reade it changeable men, or men of various dispositions.
Meddle not with the seditious such as was Absalom, who bewitched the people with a fair tongue, saying there is none deputed to do you Justice, but if I were in place, all should be well or the like and thus with words of vanity, he beguiles the hearts of the simple, 2 Pet. 2.18, 19. Others read it changeable men, or men of various dispositions.
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All these senses may be understood here for the word is of a large signification especially considering that all mens travayling in detraction and sedition, is but for a change,
All these Senses may be understood Here for the word is of a large signification especially considering that all men's travailing in detraction and sedition, is but for a change,
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First, To detract, for after bigge swollen thoughts come vaine reports, like Fame who succeeded the Giants, which breeds as bad effects, as open Warre.
First, To detract, for After big swollen thoughts come vain reports, like Fame who succeeded the Giants, which breeds as bad effects, as open War.
Sedition followeth detraction at the heeles, which is nothing else but a departing from the tracts of true reason, Law, Custome or Religion, with a violent motion toward some change affected,
Sedition follows detraction At the heals, which is nothing Else but a departing from the tracts of true reason, Law, Custom or Religion, with a violent motion towards Some change affected,
as wee see oftentimes in Israel, who poore soules complained often of their Governours, when they were not straitned in them, but (aswere the Corinthians ) in their owne bowels like children who sometimes complaine their Cloathes are too strait when their bellies are too full, to them belongs that lesson.
as we see oftentimes in Israel, who poor Souls complained often of their Governors, when they were not straitened in them, but (aswere the Corinthians) in their own bowels like children who sometime complain their Clothes Are too strait when their bellies Are too full, to them belongs that Lesson.
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Fifthly, Nor harbour any whom you know so, to bee as did the Citie Abell. Sixthly, Nor furnish them as Sichem did Abimelech against the house of Gideon.
Fifthly, Nor harbour any whom you know so, to be as did the city Abel. Sixthly, Nor furnish them as Sichem did Abimelech against the house of gideon.
Though some Fathers have lesse charity than Dives or lesse wit at least, who care not to educate their children in true wisedome, not knowing that their Children being damned with them will bee a meanes to increase their owne infernall sorrowes, King Lewis the Eleventh of France is much to be wondred at therefore who brought up his sonne Charles at Ambois without litterature as Guicciardine reports, hee hardly knew the formes of Letters,
Though Some Father's have less charity than Dives or less wit At least, who care not to educate their children in true Wisdom, not knowing that their Children being damned with them will be a means to increase their own infernal sorrows, King Lewis the Eleventh of France is much to be wondered At Therefore who brought up his son Charles At Ambois without literature as Guicciardini reports, he hardly knew the forms of Letters,
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But if this prevaile not, yet consider it is wholesome counsell like preventing physick which may be as an Antidote against destruction, for hee saith as an inducement not to meddle with change, their destruction shall come suddenly. Wherein we will consider,
But if this prevail not, yet Consider it is wholesome counsel like preventing physic which may be as an Antidote against destruction, for he Says as an inducement not to meddle with change, their destruction shall come suddenly. Wherein we will Consider,
while he is a farre off, and crave conditions of peace, Ne justitiam destrictiorem in judicio exigit, quanto longiorem ante judicium patientiam provocavit, least judgement be the larger by how much it stayeth the longer.
while he is a Far off, and crave conditions of peace, Ne justitiam destrictiorem in Judicio exigit, quanto longiorem ante judicium patientiam provocavit, least judgement be the larger by how much it stays the longer.
so that we must put him to the Quaere what could, I have done more than I have done to my Vineyard? and Oh my people what have I done to thee, or wherein have I wearied thee;
so that we must put him to the Quaere what could, I have done more than I have done to my Vineyard? and O my people what have I done to thee, or wherein have I wearied thee;
And therefore most justly is this judgement called a ruine, because such men, pereunt funditus, they perish as it were by the mothers curse, which rootes out the foundation.
And Therefore most justly is this judgement called a ruin, Because such men, pereunt funditus, they perish as it were by the mother's curse, which roots out the Foundation.
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So that such men like old ruinated houses shall drop in peeces, as faire houses wanting inhabitants doe, which for sin they must want, saith the Prophet,
So that such men like old ruinated houses shall drop in Pieces, as fair houses wanting inhabitants do, which for since they must want, Says the Prophet,
though it may be some think as Cicero saith, Piscinas suas fore salvas amissâ Republicâ, that though the Common-wealth be ruined, their houses shall stand.
though it may be Some think as Cicero Says, Piscinas suas before salvas amissâ Republicâ, that though the Commonwealth be ruined, their houses shall stand.
But the worst of all is, this shall come suddenly. It shall rise suddenly, as the Hebrew word sheweth (NONLATINALPHABET) which signifieth a vapour as well as destruction shewing,
But the worst of all is, this shall come suddenly. It shall rise suddenly, as the Hebrew word shows () which signifies a vapour as well as destruction showing,
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Fourthly, And as a vapour vanisheth suddenly, so shall they in their destruction, their I •age shall vanish out of the Citie, I looked for him saith David, but his place could no where be found.
Fourthly, And as a vapour Vanishes suddenly, so shall they in their destruction, their I •age shall vanish out of the city, I looked for him Says David, but his place could no where be found.
so neither doe they descry their owne danger till it discover it selfe suddenly. Therefore what manner of men ought we to be in all godly conversation and honesty,
so neither do they descry their own danger till it discover it self suddenly. Therefore what manner of men ought we to be in all godly Conversation and honesty,
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since it comes suddenly, and therefore they cannot escape, for God will shoote at them, who obey not his precepts, with a swift arrow suddenly, that they shall be wounded.
since it comes suddenly, and Therefore they cannot escape, for God will shoot At them, who obey not his Precepts, with a swift arrow suddenly, that they shall be wounded.
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Neither he that feareth not God, nor he that feareth not the King, nor he that feareth neither God nor the King, they that are medlers against lawfull authority or he that medleth or mixeth with them, both are threatned here.
Neither he that fears not God, nor he that fears not the King, nor he that fears neither God nor the King, they that Are meddlers against lawful Authority or he that meddleth or mixeth with them, both Are threatened Here.
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but as in the Church, men doe and shall arise from amongst our selves speaking perverse things, so even from among those that feare neither God nor King, may arise some, whose hearts God may so turne,
but as in the Church, men do and shall arise from among our selves speaking perverse things, so even from among those that Fear neither God nor King, may arise Some, whose hearts God may so turn,
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Baiazet little thought of the Iron Cage in which Tamberlaine carried him, who intended so to carry Tamberlin. Nor Perillus thought not that he should have roared first in his brazen Bull.
Bayezid little Thought of the Iron Cage in which Tamberlaine carried him, who intended so to carry Tamberlin. Nor Perillus Thought not that he should have roared First in his brazen Bull.
yea for evill Kings it is prepared, and I believe not leffe for evill subjects if they be such Tophets, such fooles to bee led aside, or such Achitophels such kinsmen to fooles,
yea for evil Kings it is prepared, and I believe not leffe for evil subject's if they be such Tophets, such Fools to be led aside, or such Achitophels such kinsmen to Fools,
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Therefore let us avoyd all these, and feare GOD, not without the King. For if GOD said Amen to Davids Curse on the Mountaines of Gilboa as Saint Ambrose observes, Aruerunt montes maledicto prophetico, after Sauls death upon them, they dried away,
Therefore let us avoid all these, and Fear GOD, not without the King. For if GOD said Amen to Davids Curse on the Mountains of Gilboa as Saint Ambrose observes, Aruerunt montes maledicto Prophetic, After Saul's death upon them, they dried away,
Nor those that are the stickling malignant spirits, who thinke themselves wiser than King, Parliament, or the whole State b•side, let not them refuse it,
Nor those that Are the stickling malignant spirits, who think themselves Wiser than King, Parliament, or the Whole State b•side, let not them refuse it,
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And let us all study in the feare of God, the thing which belongs to peace, that there be no breaking in nor leading out, nor no complaining in our streets. I speake as to wise men, judge you what I sa• saith Paul. And here the only wise God,
And let us all study in the Fear of God, the thing which belongs to peace, that there be no breaking in nor leading out, nor no complaining in our streets. I speak as to wise men, judge you what I sa• Says Paul. And Here the only wise God,
And let us all pray for the King, to God, and for all that are in authority, That God would give the King his judgements and his Righteousn sse to the Kings Son, that whensoever we looke how he reigneth wee may remember also by whom hee reigneth.
And let us all pray for the King, to God, and for all that Are in Authority, That God would give the King his Judgments and his Righteousn sse to the Kings Son, that whensoever we look how he Reigneth we may Remember also by whom he Reigneth.
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and the wisd•me of his great Councell, the Parliament meeting together thy people may bee comforted and thy inheritance blessed in this world, with the Truth of the Gospell in peace,
and the wisd•me of his great Council, the Parliament meeting together thy people may be comforted and thy inheritance blessed in this world, with the Truth of the Gospel in peace,
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and obtaine at l•st those heavenly places appointed for them i• Iesus Christ, to whom together with the father and the Holy Spirit three persons and one only true God be given all honour and glory for ever. Amen. FINIS.
and obtain At l•st those heavenly places appointed for them i• Iesus christ, to whom together with the father and the Holy Spirit three Persons and one only true God be given all honour and glory for ever. Amen. FINIS.
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