Seven treatises very necessary to be observed in these very bad days to prevent the seven last vials of God's wrath, that the seven angels are to pour down upon the earth Revel. xvi ... whereunto is annexed The declaration of the just judgment of God ... and the superabundant grace, and great mercy of God showed towards this good king, Charles the First ... / by Gr. Williams, Ld. Bishop of Ossory.
THE FIRST TREATISE. Acts 7.52. Which of the Prophets have not your Fathers persecuted? And they have slain them which shewed before of the coming of the Just One, of whom ye have been now the betrayers and murderers.
THE FIRST TREATISE. Acts 7.52. Which of the prophets have not your Father's persecuted? And they have slave them which showed before of the coming of the Just One, of whom you have been now the betrayers and murderers.
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THE occasion of this our meeting and congregating our selves together at this time in Gods House, is to confess our Great sins, to declare our Sorrows, and to testify our Humiliation; as for all Other our transgressions,
THE occasion of this our meeting and congregating our selves together At this time in God's House, is to confess our Great Sins, to declare our Sorrows, and to testify our Humiliation; as for all Other our transgressions,
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so Especially for the high Rebellion, and malicious Deliberate murder, which our Fathers, our Brethren, and the Rest of the people of these Dominions, have committed, against their Own most Pious, Just, and Lawfull King, CHARLES the First. And I know not any waies,
so Especially for the high Rebellion, and malicious Deliberate murder, which our Father's, our Brothers, and the Rest of the people of these Dominions, have committed, against their Own most Pious, Just, and Lawful King, CHARLES the First. And I know not any ways,
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how to do the same better, then by parelleling the Transcendent murder of our King, with that Ʋnexpressible murder of the King of the Jews, and our blessed Saviour Jesus Christ.
how to do the same better, then by parelleling the Transcendent murder of our King, with that Ʋnexpressible murder of the King of the jews, and our blessed Saviour jesus christ.
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These Words that I have read unto you, are the Words of the protoMartyr, Saint Stephen; the first Witness, that lost his Life for Preaching the Truth, and testifying the Faith and death of Jesus Christ: And they do contain a three fold Act, or three speciall steps, descending down-wards towards hell, which, with the assistance of God, I intend to handle, not to direct you the way thither,
These Words that I have read unto you, Are the Words of the protoMartyr, Saint Stephen; the First Witness, that lost his Life for Preaching the Truth, and testifying the Faith and death of jesus christ: And they do contain a three fold Act, or three special steps, descending downwards towards hell, which, with the assistance of God, I intend to handle, not to Direct you the Way thither,
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1. The wisest amongst the sons of men saith, Surely, that you need not doubt it, oppression maketh a wise man mad, and therefore likely it maketh simple men and fooles more mad;
1. The Wisest among the Sons of men Says, Surely, that you need not doubt it, oppression makes a wise man mad, and Therefore likely it makes simple men and Fools more mad;
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This oppression of the poor crieth loud in the eares of God, for vengeance against the oppressors; and God promiseth to be a refuge for the oppressed, and He threatneth to punish all the oppressors of the poor;
This oppression of the poor cries loud in the ears of God, for vengeance against the Oppressors's; and God promises to be a refuge for the oppressed, and He threatens to Punish all the Oppressors's of the poor;
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But if Oppression be so haynous a vice, and so loud a crying sin, what shall we think of Persecution? for persecution, that is derived of persequor: NONLATINALPHABET, which signifieth, ad extremum usque sequi, to follow and pursue his desire to the uttermost execution, is of a far higher strain,
But if Oppression be so heinous a vice, and so loud a crying since, what shall we think of Persecution? for persecution, that is derived of persequor:, which signifies, ad extremum usque sequi, to follow and pursue his desire to the uttermost execution, is of a Far higher strain,
and a close following after the person of any one, to do him some great and apparant mischief, either to take away his Liberty, or to bereave him of his Life, as Cain did to Abel, and as Saul persecuted David, and hunted after him,
and a close following After the person of any one, to do him Some great and apparent mischief, either to take away his Liberty, or to bereave him of his Life, as Cain did to Abel, and as Saul persecuted David, and hunted After him,
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For the better understanding of which point, I humbly beseech you to observe these three things. 1. The persecutors, their Fathers. 2. The persecuted, the Prophets.
For the better understanding of which point, I humbly beseech you to observe these three things. 1. The persecutors, their Father's. 2. The persecuted, the prophets.
And therefore it is the duty of all Fathers, Filios colere, quasiproprie vitae propaginem, & proprio exemplo optimè regere, tanquam membra, saith Marcilius Ficinus; To love and to delight in his Children,
And Therefore it is the duty of all Father's, Sons colere, quasiproprie vitae propaginem, & Properly exemplo optimè Regere, tanquam membra, Says Marcellus Ficinus; To love and to delight in his Children,
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procul hinc, prooul ite puellae, Lenonum, & cantus pernoctantis parasiti; Maxima debetur puero reverentia: si quid Turpe paras, nec tu pueri contempseris annos, Sed peccature obsistat tibi filius infans.
procul hinc, prooul item Girls, Lenonum, & cantus pernoctantis Parasite; Maxima debetur puero Reverence: si quid Turpe paras, nec tu pueri contempseris annos, Said peccature obsistat tibi filius infans.
Let no unseemly act or unsavory speech be seen or heard, where thy Children are, and if thou intendest to do any lewd prank, or to speak any immodest thing;
Let no unseemly act or unsavoury speech be seen or herd, where thy Children Are, and if thou intendest to do any lewd prank, or to speak any immodest thing;
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forget not the years of the young Youths, but when thou art about to do it, let the consideration of thy Children refrain thee, that thou mayst not teach them to be evill and wicked by thine example.
forget not the Years of the young Youths, but when thou art about to do it, let the consideration of thy Children refrain thee, that thou Mayest not teach them to be evil and wicked by thine Exampl.
And it is the duty of Children to love and honor their Fathers, as those that gave them their very being, and all the things wherein they delight; that is, themselves;
And it is the duty of Children to love and honour their Father's, as those that gave them their very being, and all the things wherein they delight; that is, themselves;
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But who were those Fathers of those Jews, that persecuted the Prophets, that we may understand whom this Martyr meaneth? For they boasted very much, that they were the Children of Abraham, and very proud they were, that they had Abraham to be their Father;
But who were those Father's of those jews, that persecuted the prophets, that we may understand whom this Martyr means? For they boasted very much, that they were the Children of Abraham, and very proud they were, that they had Abraham to be their Father;
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Nec leporem canis Aemathius, timidámve columbam Notus hyperboreo falco sub axe creat. There is a certain power and strength left by God in the seed of things,
Nec leporem canis Aemathius, timidámve Columbam Notus hyperboreo falco sub axe create. There is a certain power and strength left by God in the seed of things,
And S. James saith, that Abraham was called the friend of God: and God himself giveth this testimony of Abraham, that he knoweth Abraham would command his Children,
And S. James Says, that Abraham was called the friend of God: and God himself gives this testimony of Abraham, that he Knoweth Abraham would command his Children,
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And therefore it cannot be otherwise, but that this should be a great deale of Honor, and Glory unto the Jews, that they were of the seed of Abraham, and the sons of Israel, who wrastled with God,
And Therefore it cannot be otherwise, but that this should be a great deal of Honour, and Glory unto the jews, that they were of the seed of Abraham, and the Sons of Israel, who wrestled with God,
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But, though all good Fathers do take special care to make their Children good, and say with the Poet, Disce puer virtutem exme, verumque laborem, Learn to be good,
But, though all good Father's do take special care to make their Children good, and say with the Poet, Disce puer virtutem exme, verumque laborem, Learn to be good,
for, as what Euripides saith, is seen commonly true, NONLATINALPHABET! NONLATINALPHABET. That a towardly son doth seldom spring from an untoward father;
for, as what Euripides Says, is seen commonly true,!. That a towardly son does seldom spring from an untoward father;
as, faithful Abraham had a persecuting Ismael; religious Isaac, had a prophane Esau; dutiful David, had an undutiful Absolom; zealous Ezechias, had an Idolatrous Manasses; and the good Prophet Samuel, had very bad sons;
as, faithful Abraham had a persecuting Ishmael; religious Isaac, had a profane Esau; dutiful David, had an undutiful Absalom; zealous Hezekiah, had an Idolatrous Manasses; and the good Prophet Samuel, had very bad Sons;
So Chrysippus was the son of Gabrias the Athenian; Carinus was the son of the Emperour Carus; & Licinius Galienus, was the son of Cornelius Licinius Valerianus, very bad sons of very good fathers.
So Chrysippus was the son of Gabrias the Athenian; Carinus was the son of the Emperor Carus; & Licinius Galen, was the son of Cornelius Licinius Valerian, very bad Sons of very good Father's.
And therefore, seeing it is the imitation of their fathers vertues, and religious carriage, and not their procreation from their fathers seed, that makes the children to be both loved and honoured;
And Therefore, seeing it is the imitation of their Father's Virtues, and religious carriage, and not their procreation from their Father's seed, that makes the children to be both loved and honoured;
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than to be the son of Achilles, and to behave my self like Thyrsites. And I would choose sooner to be a faithful Jonathan, the son of persecuting Saul, than a rebellious Absolom, the son of godly David.
than to be the son of Achilles, and to behave my self like Thyrsites. And I would choose sooner to be a faithful Johnathan, the son of persecuting Saul, than a rebellious Absalom, the son of godly David.
and we far worse than our Fathers; and our children like to be worse than we are, a Progeny most vitious, when as the off-spring still proves worse and worse:
and we Far Worse than our Father's; and our children like to be Worse than we Are, a Progeny most vicious, when as the offspring still Proves Worse and Worse:
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which made a certain poor Widow most earnestly to pray for the long life of her oppressing Landlord that was a most wicked Tyrant, and her grievous persecutor:
which made a certain poor Widow most earnestly to pray for the long life of her oppressing Landlord that was a most wicked Tyrant, and her grievous persecutor:
and being demanded the reason, why she did so zealously pray for him, that never did her any good, but had heaped upon her very many intolerable wrongs:
and being demanded the reason, why she did so zealously pray for him, that never did her any good, but had heaped upon her very many intolerable wrongs:
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yet the posterity of Abraham degenerating, and the Progeny still growing worse than the Progenitors, angring God in the Wilderness forty years together, and killing his Prophets, when they enjoyed the promised Land, S. Stephen tells them they were now the children of Persecutors, and of murderers;
yet the posterity of Abraham degenerating, and the Progeny still growing Worse than the Progenitors, angering God in the Wilderness forty Years together, and killing his prophets, when they enjoyed the promised Land, S. Stephen tells them they were now the children of Persecutors, and of murderers;
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And, as then it happened with the posterity of Abraham, the Jews, to grow worse and worse, from Gods friends, to be the Devils children: So I fear it is now with the whole World,
And, as then it happened with the posterity of Abraham, the jews, to grow Worse and Worse, from God's Friends, to be the Devils children: So I Fear it is now with the Whole World,
and with all the posterity of the first good Christians, to grow worse and worse, and instead of being a faithful people, to become a faithless and a stubborn generation, a generation that setteth not their heart aright,
and with all the posterity of the First good Christians, to grow Worse and Worse, and instead of being a faithful people, to become a faithless and a stubborn generation, a generation that sets not their heart aright,
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But when we find our Fathers to have degenerated from their good Fathers, and, instead of being faithful Christians and good Subjects, to become Rebels and Murderers or Idolaters, and the like;
But when we find our Father's to have degenerated from their good Father's, and, instead of being faithful Christians and good Subject's, to become Rebels and Murderers or Idolaters, and the like;
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But, if they have made any Laws, and given any Judgements, to take away the goods, or the lands and possessions of any man unjustly, be he of what Nation, or of what Religion soever,
But, if they have made any Laws, and given any Judgments, to take away the goods, or the Lands and possessions of any man unjustly, be he of what nation, or of what Religion soever,
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as feared God, and walked in his wayes, relieved the poor, and built and beautified Churches, and spent their dayes in praying, and doing all other pious deeds,
as feared God, and walked in his ways, relieved the poor, and built and beautified Churches, and spent their days in praying, and doing all other pious Deeds,
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which is a most ungodly, and uncharitable censure, of most ungracious children, that delight rather to spit in their fathers faces, than to commend and to imitate their Vertues. But we ought to honour the memories of our forefathers, that have most faithfully served God,
which is a most ungodly, and uncharitable censure, of most ungracious children, that delight rather to spit in their Father's faces, than to commend and to imitate their Virtues. But we ought to honour the memories of our Forefathers, that have most faithfully served God,
because God loveth, and hath promised to blesse the good children that will walk in the wayes of their godly fathers, for their fathers sake, that had formerly served him,
Because God loves, and hath promised to bless the good children that will walk in the ways of their godly Father's, for their Father's sake, that had formerly served him,
and superstition, have done the good works of the day; as the pious works of building and beautifying Gods House, and the charitable works of relieving the poor, and erecting alms-houses,
and Superstition, have done the good works of the day; as the pious works of building and beautifying God's House, and the charitable works of relieving the poor, and erecting almshouses,
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than those men, that, in the day-light of knowledg, and such cleer preaching of the Gospel as we have had, do the works of darkness, and the very deeds of the Devil: as are, the persecuting of the Prophets.
than those men, that, in the daylight of knowledge, and such clear preaching of the Gospel as we have had, do the works of darkness, and the very Deeds of the devil: as Are, the persecuting of the prophets.
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2. Having heard of the persecutors, their Fathers; we are now to speak of the persecuted and they were the Prophets: for, NONLATINALPHABET? Which of the Prophets have not your fathers persecuted? saith this holy Martyr.
2. Having herd of the persecutors, their Father's; we Are now to speak of the persecuted and they were the prophets: for,? Which of the prophets have not your Father's persecuted? Says this holy Martyr.
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as the Prophet Amos saith, he revealeth his will and his secrets unto his servants the Prophets, and he sent them early and late, to reveale the same unto his people;
as the Prophet Amos Says, he Revealeth his will and his secrets unto his Servants the prophets, and he sent them early and late, to reveal the same unto his people;
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1. The one sort is of false Prophets, such as were the Prophets of the Groves, and the Prophets of Baal; and of the Beast, that you may read of in the Revelation.
1. The one sort is of false prophets, such as were the prophets of the Groves, and the prophets of Baal; and of the Beast, that you may read of in the Revelation.
and calleth them, my Prophets; and bids every one to take heed, that they do them no harm; and saith further, that Whosoever toucheth them, toucheth the apple of his eye.
and calls them, my prophets; and bids every one to take heed, that they do them no harm; and Says further, that Whosoever touches them, touches the apple of his eye.
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So our Saviour tels us, that these false Prophets will come to us in sheeps cloathing, but inwardly they are ravening Wolves: and the Holy Ghost saith, that the false Prophet, signified by the Beast, that arose out of the Earth, had two horns like a Lamb: that is,
So our Saviour tells us, that these false prophets will come to us in Sheep clothing, but inwardly they Are ravening Wolves: and the Holy Ghost Says, that the false Prophet, signified by the Beast, that arose out of the Earth, had two horns like a Lamb: that is,
yet because the Heathens truths are mingled with some errors; and those false Prophets, either have not the Wit, or will not take the Pains, to sift the wheat from the chaff,
yet Because the heathens truths Are mingled with Some errors; and those false prophets, either have not the Wit, or will not take the Pains, to sift the wheat from the chaff,
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and the truth from their errors, therefore they will have nothing but the two horns of the Lamb, the Two Testaments, which are the strength, to uphold the Christian Religion,
and the truth from their errors, Therefore they will have nothing but the two horns of the Lamb, the Two Testaments, which Are the strength, to uphold the Christian Religion,
as Cornelius à Lapide, rightly expoundeth them, and yet he spake like the Dragon; to shew unto us the true properties, and practice of your false teachers, to alleadge nothing but the pure Scripture: the very words of the Old and New Testament; and yet in their Expositions and Apptications of them, to speak the words of the Dragon, that is, falshoods and lies: As the Dragon did unto Eve, when he told them they should be like gods, and he made them like Devils; and so the false Prophets, though they pretend to bring down fire from heaven, that is the same fire, which our Saviour saith, he came to bring upon the earth, which is the fiery zeal of Gods glory, and fervent charity among neighbours;
as Cornelius à Lapide, rightly expoundeth them, and yet he spoke like the Dragon; to show unto us the true properties, and practice of your false Teachers, to allege nothing but the pure Scripture: the very words of the Old and New Testament; and yet in their Expositions and Apptications of them, to speak the words of the Dragon, that is, falsehoods and lies: As the Dragon did unto Eve, when he told them they should be like God's, and he made them like Devils; and so the false prophets, though they pretend to bring down fire from heaven, that is the same fire, which our Saviour Says, he Come to bring upon the earth, which is the fiery zeal of God's glory, and fervent charity among neighbours;
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and deceive you even with Scripture Phrases; when, as Claudian saith de voluptate Stiliconis. Blanda quidem v•ltu, sed qua non tetrior ulla, Interius fucata genas,
and deceive you even with Scripture Phrases; when, as Claudian Says de voluptate Stilicho. Blanda quidem v•ltu, sed qua non tetrior ulla, Interius fucata genas,
and to break the two staffes, wherewith the Church of Christ is guided and subsisteth, Beauty and Bands (i.e.) the pure Doctrine: and the discreet Discipline of the Governors of the Church;
and to break the two staffs, wherewith the Church of christ is guided and subsisteth, Beauty and Bans (i.e.) the pure Doctrine: and the discreet Discipline of the Governors of the Church;
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that these Governors being suppressed, and their discipline destroyed; and the bands, which are the Fences of Gods Vine-yard, being broken all to pieces;
that these Governors being suppressed, and their discipline destroyed; and the bans, which Are the Fences of God's Vineyard, being broken all to Pieces;
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And therefore, when any of these false Prophets should arise, and seek to withdraw Gods servants from the Truth and true God, the Lord commands his people to put that Prophet to death:
And Therefore, when any of these false prophets should arise, and seek to withdraw God's Servants from the Truth and true God, the Lord commands his people to put that Prophet to death:
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and though our Saviour Christ be not so severe in the New Testament, as God was in the Old Testament, to command us to put the false Prophets to death; yet he doth most seriously advise us to beware of them; and the Holy Ghost calleth them Dogs, barking dogs, of whom the Apostle biddeth us to beware, lest they bite us:
and though our Saviour christ be not so severe in the New Testament, as God was in the Old Testament, to command us to put the false prophets to death; yet he does most seriously Advice us to beware of them; and the Holy Ghost calls them Dogs, barking Dogs, of whom the Apostle bids us to beware, lest they bite us:
because these false Prophets, that seduce the people, with their smooth Preaching, and with the Words of God, are worse then any other wicked men, that destroy none but themselves, and they bring thousands after them out of the right way,
Because these false prophets, that seduce the people, with their smooth Preaching, and with the Words of God, Are Worse then any other wicked men, that destroy none but themselves, and they bring thousands After them out of the right Way,
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And therefore the Lord saith, If a man, walking in the spirit and falshood, do lie, or walk with the wind, and lie falfly, he shall even be the Prophet of this people.
And Therefore the Lord Says, If a man, walking in the Spirit and falsehood, do lie, or walk with the wind, and lie falsely, he shall even be the Prophet of this people.
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For all wicked men, and all worldlings, that would notwithstanding seem to be Religious, and pretend to serve God as well as the best, and rather then the best, will therefore have Preachers and Prophets to instruct them in the way of God as they pretend, but it is indeed to cover and to cloak their Hypocrisie; and therefore their Preachers must be like Jezabels Prophets;
For all wicked men, and all worldlings, that would notwithstanding seem to be Religious, and pretend to serve God as well as the best, and rather then the best, will Therefore have Preachers and prophets to instruct them in the Way of God as they pretend, but it is indeed to cover and to cloak their Hypocrisy; and Therefore their Preachers must be like Jezebel's prophets;
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And such Prophets and Preachers, as will do so, to follow their directory, they shall want no preferment, they shall have annuities and pensions, and augmentations, and eat at Jezabels Table.
And such prophets and Preachers, as will do so, to follow their directory, they shall want no preferment, they shall have annuities and pensions, and augmentations, and eat At Jezebel's Table.
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But how did they deal with the other sort of Prophets, that were the Prophets of the Lord? the Prophet Esay tels you, To the Seers, they said, see not, Esay 30.10. and to the true Prophets they said, Prophesy not to us right things:
But how did they deal with the other sort of prophets, that were the prophets of the Lord? the Prophet Isaiah tells you, To the Seers, they said, see not, Isaiah 30.10. and to the true prophets they said, Prophesy not to us right things:
and prophesying placentia, deceits and pleasing things unto them; therefore, the Holy Ghost tels us, they mocked these Messengers of God, 2 Chr. 36.16.
and prophesying Placentia, Deceits and pleasing things unto them; Therefore, the Holy Ghost tells us, they mocked these Messengers of God, 2 Christ 36.16.
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and walked after their steps; though now, the tide being turn'd, the most of them cry Peccavi, and say with the Jews, We have sinned with our Fathers, we have done amiss and dealt wickedly;
and walked After their steps; though now, the tide being turned, the most of them cry Peccavi, and say with the jews, We have sinned with our Father's, we have done amiss and dealt wickedly;
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for Quem Prophetarum, saith the Martyr, Which of the Prophets have not your Fathers persecuted? Can you name any one of Gods Prophets, that hath escaped their persecuting hands? And is it not strange, that there is no Bound nor Measure of their malice, but it must extend and reach to all Gods Prophets? Surely no:
for Whom Prophetarum, Says the Martyr, Which of the prophets have not your Father's persecuted? Can you name any one of God's prophets, that hath escaped their persecuting hands? And is it not strange, that there is no Bound nor Measure of their malice, but it must extend and reach to all God's prophets? Surely not:
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For the Devil is Gods ap•••nd as in many things else, so he would fain imitate God herein. As God would have all the Prophets of Baal destroyed, that there might not be a false Prophet left to seduce his people;
For the devil is God's ap•••nd as in many things Else, so he would fain imitate God herein. As God would have all the prophets of Baal destroyed, that there might not be a false Prophet left to seduce his people;
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like the re-edifying of Jericho, whose builder should be accursed, and should lay the foundation thereof in his First born, and set up the gates thereof in his youngest son,
like the re-edifying of Jericho, whose builder should be accursed, and should lay the Foundation thereof in his First born, and Set up the gates thereof in his youngest son,
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as it hapned afterward unto Hiel, the Bethelite. So would the instruments of Satan, deal with all Gods Prophets, as Jehu did with the Prophets of Baal, and as it hapned to Segub and Abiram, the sons of Hiel after the re-edifying of Jericho.
as it happened afterwards unto Hiel, the Bethelite. So would the Instruments of Satan, deal with all God's prophets, as Jehu did with the prophets of Baal, and as it happened to Segub and Abiram, the Sons of Hiel After the re-edifying of Jericho.
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And did not the Long-Parliament take the same course, to root out all the Bishops, all the Hierarchy, and all Episcopall men? all must down, root and branch, and not one of them must be left.
And did not the Long-Parliament take the same course, to root out all the Bishops, all the Hierarchy, and all Episcopal men? all must down, root and branch, and not one of them must be left.
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Alas, alas, were they all wicked? or did some offend, and must all be condemned for the offence of few? or will they shew themselves like the implacable goddesse, which,
Alas, alas, were they all wicked? or did Some offend, and must all be condemned for the offence of few? or will they show themselves like the implacable goddess, which,
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and the Lord saith, the Judges should justifie the righteous, and condemn the wicked, and not to condemn the righteous for the wicked, nor with the wicked;
and the Lord Says, the Judges should justify the righteous, and condemn the wicked, and not to condemn the righteous for the wicked, nor with the wicked;
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so, though some of the Bishops might perhaps be found unworthy of so high a calling, Is that a sufficient argument to destroy them all? Yet such hath been the Devils Logick to perswade his late Schollars, to make their distruction as universal as Noahs deluge, to take them all away.
so, though Some of the Bishops might perhaps be found unworthy of so high a calling, Is that a sufficient argument to destroy them all? Yet such hath been the Devils Logic to persuade his late Scholars, to make their destruction as universal as Noahs deluge, to take them all away.
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so do they go from one sin unto another, & still from the lesser unto the greater: for they have not only persecuted the Prophets, saith this holy Martyr,
so do they go from one since unto Another, & still from the lesser unto the greater: for they have not only persecuted the prophets, Says this holy Martyr,
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but they have also slain them which shewed before of the coming of the just one, that is, the Preachers of Jesus Christ; wherein you may behold as in a glasse, the lively perfect picture of all wicked men,
but they have also slave them which showed before of the coming of the just one, that is, the Preachers of jesus christ; wherein you may behold as in a glass, the lively perfect picture of all wicked men,
that is, to proceed from bad to worse, from one step to another, from one degree of evill to a viler, untill at last they fall into the bottomlesse gulph of all the most horrid wickednesse;
that is, to proceed from bad to Worse, from one step to Another, from one degree of evil to a Viler, until At last they fallen into the bottomless gulf of all the most horrid wickedness;
From a small fountain thou maist see great flouds to arise, and many waters to make great Seas; so from the small seeds of these m•ns •••ice, their sins ascend to the top of intolerable mischief,
From a small fountain thou Mayest see great floods to arise, and many waters to make great Seas; so from the small seeds of these m•ns •••ice, their Sins ascend to the top of intolerable mischief,
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and liked better of his sincerity, than of the others hypocrisie; then Acrior ad pugnam redit, & vim suscitat ira, he began to hate and to maligne him;
and liked better of his sincerity, than of the Others hypocrisy; then Acrior ad pugnam Redeem, & vim suscitat ira, he began to hate and to malign him;
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So Pharaoh first envied the prosperity of the children of Israel, because he thought, that Fertilior seges est alienis semper in agris, God blessed them,
So Pharaoh First envied the Prosperity of the children of Israel, Because he Thought, that Fertilior sedges est alienis semper in agris, God blessed them,
And the reason of this their progression in wickednesse, is truly rendred by Seneca, Quia omne scelus majori scelere tuetur, every hainous and most wicked deed, can never subsist and be upheld,
And the reason of this their progression in wickedness, is truly rendered by Senecca, Quia omne scelus majori Scelere tuetur, every heinous and most wicked deed, can never subsist and be upheld,
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and the Rebell that riseth to resist, and to warre against his King, and the Traytor that betrayeth his King, never thinks himself safe, untill he can be the death of his King;
and the Rebel that Riseth to resist, and to war against his King, and the Traitor that betrayeth his King, never thinks himself safe, until he can be the death of his King;
so the Hereticks maintain their heresies and errors with far greater heresies, and the Presbyterians that oppose and refuse to be directed by their Diocesans, think themselves never satisfied,
so the Heretics maintain their heresies and errors with Far greater heresies, and the Presbyterians that oppose and refuse to be directed by their Diocesans, think themselves never satisfied,
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for the whole companie of Gods children knowes what NONLATINALPHABET, great gulph, and a huge distance and difference, (not in nature originally, figmentum unum, when as all men are made from the same lump,
for the Whole company of God's children knows what, great gulf, and a huge distance and difference, (not in nature originally, figmentum Unum, when as all men Are made from the same lump,
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and the learned Clergy of any Land, and how, as Ismael that was born after the flesh, persecuted his own brother Isaac, that was born after the Spirit; so the Lay-worldlings do ever maligne and persecute unto death, all the right spiritual Clergy-men.
and the learned Clergy of any Land, and how, as Ishmael that was born After the Flesh, persecuted his own brother Isaac, that was born After the Spirit; so the Lay-worldlings do ever malign and persecute unto death, all the right spiritual Clergymen.
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and Glass-door, and they that were clad in Scarlet, were driven to embrace the dung-hills, and be clad in rags, and with Joshua, the high Priest, to be clothed with filthie garments, and so were made the scorn and Table-talk of their neighbours,
and Glass-door, and they that were clad in Scarlet, were driven to embrace the dunghills, and be clad in rags, and with joshua, the high Priest, to be clothed with filthy garments, and so were made the scorn and Table-talk of their neighbours,
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when, as the Proverb is, ultra posse non est esse, none is able to do beyond his ability; and he onely that weares the shooe, knoweth where it pincheth him.
when, as the Proverb is, ultra posse non est esse, none is able to do beyond his ability; and he only that wears the shoe, Knoweth where it pincheth him.
though that was never proved; but Episcopacie it self, and the discentive succession thereof, which we received by prayers, and the imposition of hands even from the Apostles time;
though that was never proved; but Episcopacy it self, and the discentive succession thereof, which we received by Prayers, and the imposition of hands even from the Apostles time;
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from those that are yet unborn, and have, I am sure, done neither good nor evill, and yet have received this evill from these men, to have the Calling that they were to enjoy, supprest; their honours buried, and their undubitable Rights and Means alienated from them, Prohscelus nefandum, quod magnum est & mirum!
from those that Are yet unborn, and have, I am sure, done neither good nor evil, and yet have received this evil from these men, to have the Calling that they were to enjoy, suppressed; their honours buried, and their undubitable Rights and Means alienated from them, Prohscelus Nefandum, quod magnum est & Mirum!
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but like a stone tumbling down a hill, never leave tumbling till it comes to the bottome; or like a right Apollyon, and a blind smiter, that will slay the righteous with the wicked; or rather destroy the righteous, because they will not be wicked.
but like a stone tumbling down a hill, never leave tumbling till it comes to the bottom; or like a right Apollyon, and a blind smiter, that will slay the righteous with the wicked; or rather destroy the righteous, Because they will not be wicked.
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3. They have not only persecuted the Prophets, and slain the Preachers and foreshewers of the coming of Jesus Christ, but they have also, saith our Martyr, betrayed and murdered that just one.
3. They have not only persecuted the prophets, and slave the Preachers and foreshewers of the coming of jesus christ, but they have also, Says our Martyr, betrayed and murdered that just one.
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and most usually signifie, both in prophane Authours, and in the Ecclesiasticall and Civil writers, the illegal and undutiful demeanour, and the rebellious behaviour of Subjects toward,
and most usually signify, both in profane Authors, and in the Ecclesiastical and Civil writers, the illegal and undutiful demeanour, and the rebellious behaviour of Subject's towards,
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and against their King: and as the most curious criticks, and best searchers of the Scriptures do observe, this word NONLATINALPHABET, a Traytor, is never applyed to any King, for any act, be it never so illegall; so foul,
and against their King: and as the most curious critics, and best searchers of the Scriptures do observe, this word, a Traitor, is never applied to any King, for any act, be it never so illegal; so foul,
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so barbarous, or so bloudy, that the King commits agains his Subjects. when as we find not one text in all the book of God the holy Bible, (that speaks of many wicked, idolatrous,
so barbarous, or so bloody, that the King commits against his Subject's. when as we find not one text in all the book of God the holy bible, (that speaks of many wicked, idolatrous,
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And therefore this word, Traytors, that the Martyr useth, doth sufficiently shew, that he meaneth thereby, to prove Christ to be King, and the Traytors that killed him, to be his Subjects, as I shall further declare unto you hereafter.
And Therefore this word, Traitors, that the Martyr uses, does sufficiently show, that he means thereby, to prove christ to be King, and the Traitors that killed him, to be his Subject's, as I shall further declare unto you hereafter.
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and they that legally put such men to death, are never termed murderers: but when the party executed is innocent, and the Judge condemning him not vested with lawful authority, the man, so put to death, is truly said to be murdered, and his executioners murderers. And such was the death of Christ, because he was most innocent, and the Judge had neither lawful authority,
and they that legally put such men to death, Are never termed murderers: but when the party executed is innocent, and the Judge condemning him not vested with lawful Authority, the man, so put to death, is truly said to be murdered, and his executioners murderers. And such was the death of christ, Because he was most innocent, and the Judge had neither lawful Authority,
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and therefore they that crucified Christ and put him to death, are rightly termed murderers: and because Christ was a King, as I shewed you from the word NONLATINALPHABET, traytors:
and Therefore they that Crucified christ and put him to death, Are rightly termed murderers: and Because christ was a King, as I showed you from the word, Traitors:
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but, that which is the highest, and the worst of all murders, they were the murderers of their King: and therefore the words, NONLATINALPHABET, which the Martyr useth to expresse the death of the fore-shewers of the coming of Christ,
but, that which is the highest, and the worst of all murders, they were the murderers of their King: and Therefore the words,, which the Martyr uses to express the death of the foreshewers of the coming of christ,
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and the word NONLATINALPHABET, that comes of NONLATINALPHABET, Occido, used here to signifie the death of this King, ought properly to be translated, either by killing or slaying, or murdering, as our last Translation renders the Martyr's words most rightly, that they were his murderers.
and the word, that comes of, Occido, used Here to signify the death of this King, ought properly to be translated, either by killing or slaying, or murdering, as our last translation renders the Martyr's words most rightly, that they were his murderers.
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But here, it may be, the Jews will object, and say, That Man, or that King cannot justly be said to be murdered, which is brought to a publick Trial, and hath 1. His Charge given him to answer.
But Here, it may be, the jews will Object, and say, That Man, or that King cannot justly be said to be murdered, which is brought to a public Trial, and hath 1. His Charge given him to answer.
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And all this was used against Christ, the King of the Jews, (and against Charles the King of England, saith the long Parliament) therefore neither the one nor the other can justly and properly be said NONLATINALPHABET, to be murdered; but they are unjustly taxed,
And all this was used against christ, the King of the jews, (and against Charles the King of England, Says the long Parliament) Therefore neither the one nor the other can justly and properly be said, to be murdered; but they Are unjustly taxed,
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we are to examine the three foresaid particulars, how far they can justifie the Jews or any others in the like case, from being murderers: and first for the Charge that was laid against him, we find the same pretended to be twofold and as I conceive, very like the Charge that was laid against King Charles:
we Are to examine the three foresaid particulars, how Far they can justify the jews or any Others in the like case, from being murderers: and First for the Charge that was laid against him, we find the same pretended to be twofold and as I conceive, very like the Charge that was laid against King Charles:
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This was the pretended Charge that they laid against their King, and against S. Stephen, as you may see Acts 6.13, 14. and that his adversaries laid against our good King.
This was the pretended Charge that they laid against their King, and against S. Stephen, as you may see Acts 6.13, 14. and that his Adversaries laid against our good King.
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But this pretended Charge was most false, whenas he neither abridged their Liberty, nor corrupted their Religion; but most divinely cleared the same, and purged it from the false glosses of the Scribes and Pharises.
But this pretended Charge was most false, whenas he neither abridged their Liberty, nor corrupted their Religion; but most divinely cleared the same, and purged it from the false Glosses of the Scribes and Pharisees.
But the true cause indeed, whatsoever they pretended, why they killed him, was, because he was their King: for S. Luke saith, that when they led him to Pilate, they began to accuse him, saying, We found this fellow perverting the Nation,
But the true cause indeed, whatsoever they pretended, why they killed him, was, Because he was their King: for S. Lycia Says, that when they led him to Pilate, they began to accuse him, saying, We found this fellow perverting the nation,
and when Pilate asked them, Shall I crucifie your King? (a thing that was never known among the Heathen, that Subjects should desire to crucifie their King, and especially, that they should so solemnly and judicially condemn him to death) they answered him flatly, We have no King but Caesar, whom notwithstanding, they loved no better than they loved Christ,
and when Pilate asked them, Shall I crucify your King? (a thing that was never known among the Heathen, that Subject's should desire to crucify their King, and especially, that they should so solemnly and judicially condemn him to death) they answered him flatly, We have no King but Caesar, whom notwithstanding, they loved no better than they loved christ,
But Pilate herein, like a resolute Judge, that knew the truth, and their dissembling, answered them stoutly, according to the truth, NONLATINALPHABET, What I have written, I have written.
But Pilate herein, like a resolute Judge, that knew the truth, and their dissembling, answered them stoutly, according to the truth,, What I have written, I have written.
And therefore, this Charge being so unjust, to kill him, because he is their King, whose life they are obliged to defend, with the hazard of their own death; S. Stephen may justly call them murderers.
And Therefore, this Charge being so unjust, to kill him, Because he is their King, whose life they Are obliged to defend, with the hazard of their own death; S. Stephen may justly call them murderers.
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and within three dayes I will build another made without hands, that is, another material and magnificent Temple, which Christ never meant, and never spake of it,
and within three days I will built Another made without hands, that is, Another material and magnificent Temple, which christ never meant, and never spoke of it,
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and much less to condemn their King, that was more innocent than any man. But they were resolved to have done it, whether they had witnesses or no witnesses;
and much less to condemn their King, that was more innocent than any man. But they were resolved to have done it, whither they had Witnesses or no Witnesses;
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for they said among themselves, What need have we of witnesses? Then all of them, as they had formerly resolved, did presently vote him guilty of death;
for they said among themselves, What need have we of Witnesses? Then all of them, as they had formerly resolved, did presently vote him guilty of death;
And therefore, when Traytors have conspired, and resolved to kill their King, witnesses are but shadows, and the formalities of their proceedings are but cloaks to palliat and cover their wickedness,
And Therefore, when Traitors have conspired, and resolved to kill their King, Witnesses Are but shadows, and the formalities of their proceedings Are but cloaks to palliate and cover their wickedness,
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3. For the Judge, our Saviour seemeth tacitly to yield, that by the permission of God, not his Commission, Pilate through the power of the sword, and according to the Laws of the Conquerors, had power and authority granted unto him to be the Judge both of life and death:
3. For the Judge, our Saviour seems tacitly to yield, that by the permission of God, not his Commission, Pilate through the power of the sword, and according to the Laws of the Conquerors, had power and Authority granted unto him to be the Judge both of life and death:
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but according to the Laws of the Romans, that had then subdued the Jews, and committed this power unto Pilate, none were to be condemned to death, except he were proved guilty of the Crimes that should be laid to his charge.
but according to the Laws of the Roman, that had then subdued the jews, and committed this power unto Pilate, none were to be condemned to death, except he were proved guilty of the Crimes that should be laid to his charge.
And this Judge ingenuously, and openly confesseth, that although, like a good Judge herein, he had examined the matter throughly, and sifted him and his cause ad amussim, to the uttermost;
And this Judge ingenuously, and openly Confesses, that although, like a good Judge herein, he had examined the matter thoroughly, and sifted him and his cause ad amussim, to the uttermost;
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and to quit himself from pronouncing so unjust a sentence against a just man, he advised his adversaries, to take their King, and to judge him according to their Law; that is,
and to quit himself from pronouncing so unjust a sentence against a just man, he advised his Adversaries, to take their King, and to judge him according to their Law; that is,
if they had any Law, to crucifie their King, that was so just, and had offended no Law; because the Romans thought such proceedings of Subjects against their King, very strange,
if they had any Law, to crucify their King, that was so just, and had offended no Law; Because the Romans Thought such proceedings of Subjects against their King, very strange,
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And herein also, this Judge, by this fine device, shewed himself witty, and his counsel honest, as it aimed at a good end, that is, to free the party accused;
And herein also, this Judge, by this fine device, showed himself witty, and his counsel honest, as it aimed At a good end, that is, to free the party accused;
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And both the Evangelists, S. Mark, and S. Luke tell us, He did it to content the people, and to satisfie the High Priests and the Elders, that had over-perswaded him to become his Judge, and over-ruled him to adjudge him unto death.
And both the Evangelists, S. Mark, and S. Luke tell us, He did it to content the people, and to satisfy the High Priests and the Elders, that had over-persuaded him to become his Judge, and overruled him to adjudge him unto death.
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And therefore, the Charge, laid against this King being unjust, the witnesses being both false, and disagreeing, and his Judge thus corrupted, and compelled,
And Therefore, the Charge, laid against this King being unjust, the Witnesses being both false, and disagreeing, and his Judge thus corrupted, and compelled,
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and so, as it were, newly made by the clamor of the people, condemning him, contrary to the Roman Law, which was then the Law of their Land, to please the people:
and so, as it were, newly made by the clamor of the people, condemning him, contrary to the Roman Law, which was then the Law of their Land, to please the people:
and every one, that hath any hand in it, are deemed principalls. And how far murderers are to be pardoned, I leave it to him that pardoneth all sins, to be determined.
and every one, that hath any hand in it, Are deemed principals. And how Far murderers Are to be pardoned, I leave it to him that Pardoneth all Sins, to be determined.
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But if God will pardon murderers, I wish he would not prefer them to places of Trust and Authority, lest the Woolf lett-go, still continue a Woolf, to vex the Lambs:
But if God will pardon murderers, I wish he would not prefer them to places of Trust and authority, lest the Wolf lett-go, still continue a Wolf, to vex the Lambs:
2. Having spoken of the style and denomination of these Persecutors of the Prophets, that they were traytors and murderers; we are now to confider of whom they were the traytors and murderers, and the Martyr tells us, it was of that Just One: and I told you, that we find him to be,
2. Having spoken of the style and denomination of these Persecutors of the prophets, that they were Traitors and murderers; we Are now to confider of whom they were the Traitors and murderers, and the Martyr tells us, it was of that Just One: and I told you, that we find him to be,
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and they are, by the constant course and order of the Church annually, on the twelfth day after the day of his birth, commemorated, and commended for it.
and they Are, by the constant course and order of the Church annually, on the twelfth day After the day of his birth, commemorated, and commended for it.
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2. In the ministration of his kingly office, when he entred Jerusalem, as Kings use to do, in a Royall, and a pompous manner, and his disciples, and a great multitude of his followers did him obeysance, and gave him royall honour,
2. In the ministration of his kingly office, when he entered Jerusalem, as Kings use to do, in a Royal, and a pompous manner, and his Disciples, and a great multitude of his followers did him obeisance, and gave him royal honour,
and crying, Bl•ssed be the King that cometh in the name of the Lord, and the childrens crying Hosanna, as we use to do, God save the King; and when the chief Priests and Scribes were displeased at this acceptation of him for their King, and bad him to rebuke his disciples for this attempt;
and crying, Bl•ssed be the King that comes in the name of the Lord, and the Children's crying Hosanna, as we use to do, God save the King; and when the chief Priests and Scribes were displeased At this acceptation of him for their King, and bade him to rebuke his Disciples for this attempt;
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Christ told them plainly, that if these should hold their peace, the stones would immediately cry out, that is, to proclaim him King, and to do him all Royal homage.
christ told them plainly, that if these should hold their peace, the stones would immediately cry out, that is, to proclaim him King, and to do him all Royal homage.
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3. At his arraignment, when he was to lay down his soul to be a ransome for our sins, he avouched himself to be a King: for, Pilate demands the question, Art thou a King? and Pilate understood not any kingdome in this question,
3. At his arraignment, when he was to lay down his soul to be a ransom for our Sins, he avouched himself to be a King: for, Pilate demands the question, Art thou a King? and Pilate understood not any Kingdom in this question,
for so the wise men testifie, Where is he that is born king of the Jews? And so Pilate the Roman. Deputy testifieth, — Jesus of Nazareth, King of the Jewes.
for so the wise men testify, Where is he that is born King of the jews? And so Pilate the Roman. Deputy Testifieth, — jesus of Nazareth, King of the Jews.
but he was their own lawfull King lineally descended from King David, both in respect of his Putative Father and his Mother Mary, as both Saint Matthew and Saint Luke do testifie,
but he was their own lawful King lineally descended from King David, both in respect of his Putative Father and his Mother Marry, as both Saint Matthew and Saint Lycia do testify,
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and sufficient reasons may be produced to prove that by hered•tary right, which is the •best and the most undubitable right unto the Crown, he was born the King of the Jews.
and sufficient Reasons may be produced to prove that by hered•tary right, which is the •best and the most undubitable right unto the Crown, he was born the King of the jews.
as saith the Evangelist, that his wise answers to all the subile questions of his adversaries, and the malicious objections and remonstrances of his persecurors, satisfied all wise and indifferent men,
as Says the Evangelist, that his wise answers to all the subile questions of his Adversaries, and the malicious objections and remonstrances of his persecurors, satisfied all wise and indifferent men,
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Neither was he like Manasses, an Idolatrous and a bloody King, nor yet like Ahab, an unjust tyrannical intruder of himself into his subjects possessions;
Neither was he like Manasses, an Idolatrous and a bloody King, nor yet like Ahab, an unjust tyrannical intruder of himself into his subject's possessions;
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And for his own integrity, and the uprightnesse of his life; he could not only say with Samuel, Whose Oxe have I taken? or whose Asse have I taken? 1 Sam. 2.3.
And for his own integrity, and the uprightness of his life; he could not only say with Samuel, Whose Ox have I taken? or whose Ass have I taken? 1 Sam. 2.3.
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and the most malicious priers into his actions, Which if you can rebuke me, or reprove me, of sin? for they that thirsted most after his blood, must needs confesse that he was of an incomparable life, in whose mouth was found no guile, and in whose heart was no deceit. So sp•tlesse he was in all his actions, that the holy Martyr might justly call this King, that Just One.
and the most malicious priers into his actions, Which if you can rebuke me, or reprove me, of since? for they that thirsted most After his blood, must needs confess that he was of an incomparable life, in whose Mouth was found no guile, and in whose heart was no deceit. So sp•tlesse he was in all his actions, that the holy Martyr might justly call this King, that Just One.
And 4. A just and pious King, that desired onely their good, the preservation of their Lawes, and the maintenance of the true service of God amongst them for the salvation of their souls;
And 4. A just and pious King, that desired only their good, the preservation of their Laws, and the maintenance of the true service of God among them for the salvation of their Souls;
For Pilat, that was but a heathen, and a very corrupt Judge, hearing them so fiercely crying out, to have him crucified; and being amazed at such an execrable voice, sayth, Shall I crucifie your King? As if he had said, Is it possible, that you should desire me, to crucifie your King? for Reason and Nature, and the Lawes of God,
For Pilat, that was but a heathen, and a very corrupt Judge, hearing them so fiercely crying out, to have him Crucified; and being amazed At such an execrable voice, say, Shall I crucify your King? As if he had said, Is it possible, that you should desire me, to crucify your King? for Reason and Nature, and the Laws of God,
But the old Murtherer, that hath been a murderer from the beginning, hath surnished his Schollars with two strong, but deceitful arguments, to justifie the killing of their King. 1. From the Law of Nature. 2. From the word of God.
But the old Murderer, that hath been a murderer from the beginning, hath furnished his Scholars with two strong, but deceitful Arguments, to justify the killing of their King. 1. From the Law of Nature. 2. From the word of God.
because every thing in nature is, s•i conservativum; and therefore to study for a self-preservation, is an inbred Law of Nature, Quam non didicimus sed exhausimus ex natura, which we need not learn, when as Nature teacheth the same, saith Cicero. And therefore these Jews do conclude, It is expedient that this King should be killed,
Because every thing in nature is, s•i conservativum; and Therefore to study for a self-preservation, is an inbred Law of Nature, Quam non didicimus sed exhausimus ex Nature, which we need not Learn, when as Nature Teaches the same, Says Cicero. And Therefore these jews do conclude, It is expedient that this King should be killed,
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and Resistance, even against the Worst Kings, every where prohibited? And then shew me, where you find the least Print of any Precept, or Counsell given to any Subject, to put their King to death!
and Resistance, even against the Worst Kings, every where prohibited? And then show me, where you find the least Print of any Precept, or Counsel given to any Subject, to put their King to death!
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Yet this Good Subject, when Saul was put into his Hands, and his servants perswaded him to take the Advantage of that good opportunity, and to do justice upon that Wicked King, he would by no meanes be advised by them,
Yet this Good Subject, when Saul was put into his Hands, and his Servants persuaded him to take the Advantage of that good opportunity, and to do Justice upon that Wicked King, he would by no means be advised by them,
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and then went a great way from them, he cried unto Abner, and said, Wherefore hast thou not kept thy lord the King? — As the Lord liveth, ye are worthy to die,
and then went a great Way from them, he cried unto Abner, and said, Wherefore hast thou not kept thy lord the King? — As the Lord lives, you Are worthy to die,
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but they also, that hazard not their own lives, to Protect and preserve the life of their King; be their King never so Wicked. I am sure in Davids judgment, this is True Divinity.
but they also, that hazard not their own lives, to Pact and preserve the life of their King; be their King never so Wicked. I am sure in Davids judgement, this is True Divinity.
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yet, because he took away the Life of Davids King, the anointed of God, and his Vicegerent here on earth, David caused one of his young men, to fall upon the poor Amalekite, and for his mistaken curtesie unto Saul, and unwelcome service unto David, to smite him that he died. So dear was the life of this Wicked King unto this Godly man, that was a man according to Gods own heart, the best subject that ever we read of,
yet, Because he took away the Life of Davids King, the anointed of God, and his Vicegerent Here on earth, David caused one of his young men, to fallen upon the poor Amalekite, and for his mistaken courtesy unto Saul, and unwelcome service unto David, to smite him that he died. So dear was the life of this Wicked King unto this Godly man, that was a man according to God's own heart, the best Subject that ever we read of,
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So that in the Genealogie of Christ the King of Kings, he is preferred before Abraham as S. Matthew sets it down, The book of the Generation of Jesus Christ, the son of David, the son of Abraham.
So that in the Genealogy of christ the King of Kings, he is preferred before Abraham as S. Matthew sets it down, The book of the Generation of jesus christ, the son of David, the son of Abraham.
and yet, that they would not now consider that Job saith, Is it fit to say to a King, Thou art wicked? and that God himself saith, Touch not mine anointed; and the wisest amongst the sons of men saith, Where the Word of a King is, there is power;
and yet, that they would not now Consider that Job Says, Is it fit to say to a King, Thou art wicked? and that God himself Says, Touch not mine anointed; and the Wisest among the Sons of men Says, Where the Word of a King is, there is power;
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how fearfully God destroyed those Rebels that rose against Moses, that was a King in Jesuron and destroyed the posterity of Jehu, because he had destroyed his own King Ahab, and stirred the people to slay all them that had slain Amon; though he was a most wicked King.
how fearfully God destroyed those Rebels that rose against Moses, that was a King in Jeshurun and destroyed the posterity of Jehu, Because he had destroyed his own King Ahab, and stirred the people to slay all them that had slave Amon; though he was a most wicked King.
But the truth is, that the Old Serpent, the Prince of darkness teacheth his Schollers to reject the Old light, and now to stand altogether for New lights, new Revelations, and new Divinity;
But the truth is, that the Old Serpent, the Prince of darkness Teaches his Scholars to reject the Old Light, and now to stand altogether for New lights, new Revelations, and new Divinity;
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therefore S. Augustine speaks most truely of these Scripturists, that they had the Bible In manibus, but not In cordibus; and they had the truth in Codice, but not in Capite; for now Caiphas, contrary to all the Old Scripture, hath a New Revelation that it is expedient, Pro salute populi, that One man should dye for the people;
Therefore S. Augustine speaks most truly of these Scripturists, that they had the bible In manibus, but not In cordibus; and they had the truth in Codice, but not in Capite; for now Caiaphas, contrary to all the Old Scripture, hath a New Revelation that it is expedient, Pro salute People, that One man should die for the people;
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2. To prove it Lawfull to put any King to death, Prosalute Populi; he that hath all Scripture ad unguem, can furnish you with a Text of S. Peter, that affirmeth the Kingly office to be NONLATINALPHABET, an Humane Ordinance or creature;
2. To prove it Lawful to put any King to death, Prosalute People; he that hath all Scripture ad unguem, can furnish you with a Text of S. Peter, that Affirmeth the Kingly office to be, an Humane Ordinance or creature;
1. That the Jews held their Royal Government to be NONLATINALPHABET, Immediate from God, and to be in force without the Election of Ordination from man;
1. That the jews held their Royal Government to be, Immediate from God, and to be in force without the Election of Ordination from man;
as they held, an Humane Ordinance; and not, as theirs was, a NONLATINALPHABET, a Divine Rule; yet his Precept was, that they should Submit themselves thereunto for the Lords sake;
as they held, an Humane Ordinance; and not, as theirs was, a, a Divine Rule; yet his Precept was, that they should Submit themselves thereunto for the lords sake;
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(i.e.) though the Governours were Heathens, and their Government Heathenish; yet, Obedience, and not Resistance, is due unto them for the Lords sake, by whom All Kings, both Jews and Gentiles, do bear rule.
(i.e.) though the Governors were heathens, and their Government Heathenish; yet, obedience, and not Resistance, is due unto them for the lords sake, by whom All Kings, both jews and Gentiles, do bear Rule.
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For who can give power over the Life of man, but he that gave life to man? Therefore when Pilate said to Christ, that he had power to Crucify him, and power to Release him;
For who can give power over the Life of man, but he that gave life to man? Therefore when Pilate said to christ, that he had power to Crucify him, and power to Release him;
as S. Peter saith, is from God: and so this is no NONLATINALPHABET, whether you place it in the Jew, or in the Gentile; in the hand of a Godly Constantine, or a Bloody Dioclesian: but it is the Immediate Ordinance of God;
as S. Peter Says, is from God: and so this is no, whither you place it in the Jew, or in the Gentile; in the hand of a Godly Constantine, or a Bloody Diocletian: but it is the Immediate Ordinance of God;
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and can not issue or flow from man, but from the Living God, that is the Author and hath the Soveraign power both of Life and Death. And therefore, in the Restauration of the World after the flood, God Almighty,
and can not issue or flow from man, but from the Living God, that is the Author and hath the Sovereign power both of Life and Death. And Therefore, in the Restauration of the World After the flood, God Almighty,
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1. Re-iterates the Blessing and favour which formerly he had bestowed upon Adam and Eve, in bidding them to Increase and Multiply, and so to produce and continue the Life of man.
1. Re-iterates the Blessing and favour which formerly he had bestowed upon Adam and Eve, in bidding them to Increase and Multiply, and so to produce and continue the Life of man.
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as if he now called to mind the Murder of Innocent Abel; to prevent the like, he doth Explicitely, and plainly challenge to himself the Power of punishing the shedding of mans blood to death;
as if he now called to mind the Murder of Innocent Abel; to prevent the like, he does Explicitly, and plainly challenge to himself the Power of punishing the shedding of men blood to death;
and not rather by his Substitute, and Vice-roy, the Lord addeth, Who so sheddeth mans blood, by man shall his blood be shed again, which is the right reading of the words, fuller then the Vulgar Translation, that saith no more,
and not rather by his Substitute, and Viceroy, the Lord adds, Who so sheds men blood, by man shall his blood be shed again, which is the right reading of the words, fuller then the vulgar translation, that Says no more,
but Quicunque effuderit sanguinem hominis, fundetur sanguis illius: and plainer then the Septuagint, that saith, NONLATINALPHABET, as the Learned Arch-Bishop of Tuam sufficiently proveth.
but Quicunque effuderit sanguinem hominis, fundetur sanguis Illius: and plainer then the septuagint, that Says,, as the Learned Arch-Bishop of Tuam sufficiently Proves.
And, as this Soveraign power over life, which is the Head and chiefest part of Civil Government, is Immediatly given by God unto his Deputy to be executed;
And, as this Sovereign power over life, which is the Head and chiefest part of Civil Government, is Immediately given by God unto his Deputy to be executed;
So all the Parts of Governments (when as all are Homogenous, that is, In indivisibili posita, things Indivisible in their nature, such as can no more be distracted and severed,
So all the Parts of Governments (when as all Are Homogenous, that is, In indivisibili Posita, things Indivisible in their nature, such as can no more be distracted and severed,
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And yet they will, as the Evangelist saith, do it most Subtilly; and seem to give him a Fair Triall, that the Vulgar people (which know no more then what is put into their heads,
And yet they will, as the Evangelist Says, do it most Subtly; and seem to give him a Fair Trial, that the vulgar people (which know no more then what is put into their Heads,
But Why will they Murder Him, and draw his Innocent blood upon their wicked heads? For they had Him in their Own hands, He was their Prisoner, and they could have Him and hurry Him where they would;
But Why will they Murder Him, and draw his Innocent blood upon their wicked Heads? For they had Him in their Own hands, He was their Prisoner, and they could have Him and hurry Him where they would;
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Why might they not have sent Him, and detained Him with S. John the Evangelist, in the Isle of Patmos, or secure his Person still in Prison with S. John Baptist.
Why might they not have sent Him, and detained Him with S. John the Evangelist, in the Isle of Patmos, or secure his Person still in Prison with S. John Baptist.
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It may be answered, Nefandum scelus majori scelere adimpletur, every haynous offence secures it self by a More haynous crime, as Seneca well observeth;
It may be answered, Nefandum scelus majori Scelere adimpletur, every heinous offence secures it self by a More heinous crime, as Senecca well observeth;
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as the Thiefe that Robs for love of money, will often Murder the poor Traveller for fear to be Discovered; and the Lewd woman, that fears to be Shamed for her lewdness, will not fear to Murder her own Child;
as the Thief that Robs for love of money, will often Murder the poor Traveller for Fear to be Discovered; and the Lewd woman, that fears to be Shamed for her Lewdness, will not Fear to Murder her own Child;
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they that fear to lose their Ʋsurped Possessions, or to feel the Revenge of their Treason and Rebellion, never think themselves Secured, or their usurpation Setled, untill their unjust titles be sealed in the blood of the right Owner,
they that Fear to loose their Ʋsurped Possessions, or to feel the Revenge of their Treason and Rebellion, never think themselves Secured, or their usurpation Settled, until their unjust titles be sealed in the blood of the right Owner,
I should now proceed to the Last point, to discover the Murderers of this Just One, their own Pious and Religious King: but that before I proceed to that point, I hold it requisite,
I should now proceed to the Last point, to discover the Murderers of this Just One, their own Pious and Religious King: but that before I proceed to that point, I hold it requisite,
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which Are most Exactly delivered unto us by the Evangelists, and which very-very circumstances may be Punctually observed in the murder of another King.
which are most Exactly Delivered unto us by the Evangelists, and which very-very Circumstances may be Punctually observed in the murder of Another King.
and then secondly, by the chief Priests and Elders, and Scribes, and the whole Council, to Pilate; You see there were two sorts of Traytors, that betrayed our Saviour Christ. 1. Judas, that Arch traytor, as being a menial servant,
and then secondly, by the chief Priests and Elders, and Scribes, and the Whole Council, to Pilate; You see there were two sorts of Traitors, that betrayed our Saviour christ. 1. Judas, that Arch traitor, as being a menial servant,
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And the base and barbarous usage of this King from his first apprehension, to the last moment of his execution is punctually observed by the Evangelists; as that
And the base and barbarous usage of this King from his First apprehension, to the last moment of his execution is punctually observed by the Evangelists; as that
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and yet, when they hoped he would submit to their desires, they cry, Hosanna, blessed be the King, and we shall have a blessed accommodation, betwixt the King, and the people.
and yet, when they hoped he would submit to their Desires, they cry, Hosanna, blessed be the King, and we shall have a blessed accommodation, betwixt the King, and the people.
But within a very few dayes after, when their chief Leaders like not this, but vote and declare his death; then they cryed out as fiercely, Justice, Luc. 23.21. Justice; Crucifie him, Crucifie him.
But within a very few days After, when their chief Leaders like not this, but vote and declare his death; then they cried out as fiercely, justice, Luke 23.21. justice; Crucify him, Crucify him.
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2. Instead of a Royal traine, a Band of the rudest Souldiers must not attend him, but must be sent to lead him, not to his Chamber of Presence, but to the common Hall;
2. Instead of a Royal train, a Band of the rudest Soldiers must not attend him, but must be sent to led him, not to his Chamber of Presence, but to the Common Hall;
3. Instead of his Royal Robes, he shall have his own garments stripped off, and he shall be clad in a Player's suite, that he may be the more ridiculous unto these Raskals.
3. Instead of his Royal Robes, he shall have his own garments stripped off, and he shall be clad in a Player's suit, that he may be the more ridiculous unto these Rascals.
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5. Instead of a Crown of Gold, beset with the Jewels of Royal Prerogatives, befitting a King, they platt a crown of thorns, and prick his brows and his brains, with all the disgrace they could lay upon him; and
5. Instead of a Crown of Gold, beset with the Jewels of Royal Prerogatives, befitting a King, they platt a crown of thorns, and prick his brows and his brains, with all the disgrace they could lay upon him; and
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6. Which a Learned Preacher well observes, they invented and practised a little before, a fine kind of subtile and malicious mockery, upon this their King.
6. Which a Learned Preacher well observes, they invented and practised a little before, a fine kind of subtle and malicious mockery, upon this their King.
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when as indeed, these very Counsellors were those bloody Herodians that hunted him thus into their net, thereby the more readily to take away his life; which was a treacherous and a bloody Mock:
when as indeed, these very Counsellors were those bloody Herodians that hunted him thus into their net, thereby the more readily to take away his life; which was a treacherous and a bloody Mock:
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4. When in this Hall, they caused, or countenanced, the scum of the people, and basest of the Souldiers, to call for justice, and to cry, Crucifie him, Crucifie him.
4. When in this Hall, they caused, or countenanced, the scum of the people, and Basest of the Soldiers, to call for Justice, and to cry, Crucify him, Crucify him.
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9. When, as now, disrobed of all Royalties, and fastned to an accursed cross, where he was induring intolerable pains, not one, that loved him, durst speak a word; but his enemies flouted him,
9. When, as now, disrobed of all Royalties, and fastened to an accursed cross, where he was enduring intolerable pains, not one, that loved him, durst speak a word; but his enemies flouted him,
and wagged their heads at him, and when he thirsted for our salvation, they filled his mouth with sharp Vinegar, as they did his ears with shameless taunts.
and wagged their Heads At him, and when he thirsted for our salvation, they filled his Mouth with sharp Vinegar, as they did his ears with shameless taunts.
and a glorious King? Yet the Evangelist adds one thing more, that I must not omit, that they would spit upon him, (a note of the thing, that we do most abominate);
and a glorious King? Yet the Evangelist adds one thing more, that I must not omit, that they would spit upon him, (a note of the thing, that we do most abominate);
and what not? Their tongues were swords that killed his Honour, before they crucified his Person; and they were the poyson of Aspes, that spat out all these slanderous calumnies upon their King:
and what not? Their tongues were swords that killed his Honour, before they Crucified his Person; and they were the poison of Asps, that spat out all these slanderous calumnies upon their King:
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and it is reported, that a Souldier, going under the name of a Christian, did the like to a most Christian King; which if true, let him repent, lest God should spue him out of his mouth.
and it is reported, that a Soldier, going under the name of a Christian, did the like to a most Christian King; which if true, let him Repent, lest God should spue him out of his Mouth.
So, the more these murderers sought to hinder it, the more the glory and goodness of this King was spread abroad, to their indelible shame, throughout all the World,
So, the more these murderers sought to hinder it, the more the glory and Goodness of this King was spread abroad, to their indelible shame, throughout all the World,
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when as the vertues of every just and pious man, are as the palme-trees; the more forcibly they are suppressed, the more gloriously they will be exalted. So you see how spightfully, and how trayterously, and bloodily,
when as the Virtues of every just and pious man, Are as the Palm trees; the more forcibly they Are suppressed, the more gloriously they will be exalted. So you see how spitefully, and how traitorously, and bloodily,
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for the Prophet in the person of this King, saith, Oderunt me gratis, They hated me indeed, but without a cause: and himself saith unto the Jews, Many good works have I shewed you from my father;
for the Prophet in the person of this King, Says, Oderunt me gratis, They hated me indeed, but without a cause: and himself Says unto the jews, Many good works have I showed you from my father;
For which of them do you now go about to kill me? So, in truth, there was great cause to love and honour this good King, that had done so much good unto them;
For which of them do you now go about to kill me? So, in truth, there was great cause to love and honour this good King, that had done so much good unto them;
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and these pretences made the people, to commit on Christ, this execrable Fact, to hate and crucifie the son of God, their own King: But to proceed to examine these fair colours.
and these pretences made the people, to commit on christ, this execrable Fact, to hate and crucify the son of God, their own King: But to proceed to examine these fair colours.
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because the Sabbath was made for man, (i.e.) for the good of man, both for his soul and body: of his soul by serving God, and of his body by those necessary actions, and recreations, that may conduce for the continuance of his health on that day.
Because the Sabbath was made for man, (i.e.) for the good of man, both for his soul and body: of his soul by serving God, and of his body by those necessary actions, and recreations, that may conduce for the Continuance of his health on that day.
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but they had prophaned the same, by making it a house of Merchandize, and so a den of thieves, as they do that make it a stable for their horses, or a receptacle for their plundered and stolne goods.
but they had Profaned the same, by making it a house of Merchandise, and so a den of thieves, as they do that make it a stable for their Horses, or a receptacle for their plundered and stolen goods.
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3. For abridging the liberty of divorces, he tells them that he teacheth no otherwise then what was from the beginning, that whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery: but you by forsaking the good old way, and following the traditions of your latter Rabbines, your Assembly of new Divines, have made the Commandements of God of none effect, and teach for Doctrine the Commandements of men;
3. For abridging the liberty of divorces, he tells them that he Teaches no otherwise then what was from the beginning, that whosoever putteth away his wife, Saving for the cause of fornication, Causes her to commit adultery: but you by forsaking the good old Way, and following the traditions of your latter Rabbis, your Assembly of new Divines, have made the commandments of God of none Effect, and teach for Doctrine the commandments of men;
and follow the new invented Government, that is forced from the false and wrested Expositions of our upstart Rabbines, that never yet saw the age of a man,
and follow the new invented Government, that is forced from the false and wrested Expositions of our upstart Rabbis, that never yet saw the age of a man,
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for how could it be, that either the safety or the liberty of the people, should be any wayes impaired by that King, that came to fulfill the Law, and to root out all the false glosses thereof,
for how could it be, that either the safety or the liberty of the people, should be any ways impaired by that King, that Come to fulfil the Law, and to root out all the false Glosses thereof,
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So you see the pretended charge against this King, that he was a tyrant, by indevouring to destroy their Lawes, and to alter their Religion; and a Traytor to the State by forbidding Tribute unto the Conqueror, whom now they were resolved to honour for their onely King, lest they should lose their place and their Nation.
So you see the pretended charge against this King, that he was a tyrant, by endeavouring to destroy their Laws, and to altar their Religion; and a Traitor to the State by forbidding Tribute unto the Conqueror, whom now they were resolved to honour for their only King, lest they should loose their place and their nation.
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2. The true reall causes, that moved these murderers to kill their King, were very many, but especially four. 1. Envie to him. 2. Despaire in themselves. 3. Fear to lose. 4. Ambition to be great. For
2. The true real Causes, that moved these murderers to kill their King, were very many, but especially four. 1. Envy to him. 2. Despair in themselves. 3. fear to loose. 4. Ambition to be great. For
1. They perceived, that for his admirable worth, and his divine endowments, when as never man spake as he did, and that he did all things well, the people loved him, followed him, and adhered to him;
1. They perceived, that for his admirable worth, and his divine endowments, when as never man spoke as he did, and that he did all things well, the people loved him, followed him, and adhered to him;
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then, As the glorious rayes of the Sun upon any putrified matter, causeth a stench; so his excellent vertues begat the poysonou•brats of envie and malice in these wicked miscreants;
then, As the glorious rays of the Sun upon any Putrified matter, Causes a stench; so his excellent Virtues begat the poysonou•brats of envy and malice in these wicked miscreants;
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2. When they had by their Declarations and Remonstrances, their calumnies, slanders, and false accusations, sought with all art to render him odious unto his people,
2. When they had by their Declarations and Remonstrances, their calumnies, slanders, and false accusations, sought with all art to render him odious unto his people,
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So the guilt of their malice, and the remembrance of their fore-past wickednesse against him, were of so deep a stain, they they conceived all the water in the Sea could not wash it away;
So the guilt of their malice, and the remembrance of their forepast wickedness against him, were of so deep a stain, they they conceived all the water in the Sea could not wash it away;
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3. The men were now got into great power, & they had the liberty to be of what Sect and profession they pleased, Scribes, Pharises, or Sadduces, or what you will;
3. The men were now god into great power, & they had the liberty to be of what Sect and profession they pleased, Scribes, Pharisees, or Sadducees, or what you will;
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for so the wicked husband-men say, This is the heir, Venite, come, let us kill him, and then, retinebimus haereditatem ejus, we shall hold his inheritance;
for so the wicked husbandmen say, This is the heir, Venite, come, let us kill him, and then, retinebimus haereditatem His, we shall hold his inheritance;
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and 29. of his brethren, but the like desire to raign? And what made Abimelech, the bastard son of Gedeon slay 70. of his brethren in one day? and Jehn to slay his Master,
and 29. of his brothers, but the like desire to Reign? And what made Abimelech, the bastard son of Gideon slay 70. of his brothers in one day? and Jehn to slay his Master,
but only this ambitious desire of bearing rule. And if you look into the 8. c. of the 5. Book of Camerarius, his historical meditations, you shall find a Catalogue of such wicked murderers, that have bin the death of many Kings, that they might raign as kings themselves;
but only this ambitious desire of bearing Rule. And if you look into the 8. c. of the 5. Book of Camerarius, his historical meditations, you shall find a Catalogue of such wicked murderers, that have been the death of many Kings, that they might Reign as Kings themselves;
and therefore, let the pretences of these murderers of their King be what you will, change of Religion, Arbitrary Government, great Tyranny, or loss of liberty; yet, all these are but forged and fained to blind the World, and to deceave the people;
and Therefore, let the pretences of these murderers of their King be what you will, change of Religion, Arbitrary Government, great Tyranny, or loss of liberty; yet, all these Are but forged and feigned to blind the World, and to deceive the people;
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And, as the desire to raign makes the regicides; so this inheritance of the Church, which is signified by the Vineyard, brought the doctrine of killing, deposing and depriving into the Church of Christ:
And, as the desire to Reign makes the regicides; so this inheritance of the Church, which is signified by the Vineyard, brought the Doctrine of killing, deposing and depriving into the Church of christ:
and it is as truly, as wittily said by one, that, Quid vultis mihi dare, is the Jews question in this case, &, Omnia haec tabi dabo, is the Devil's answer, to the Church-robber.
and it is as truly, as wittily said by one, that, Quid Wills mihi Dare, is the jews question in this case, &, Omnia haec tabi Dabo, is the Devil's answer, to the Church-robber.
And such a dialogue betwixt the Devil and the Jew, for the inheritance of the Church is powerfull enough, to bring any King, even Christ himself, the King of Kings unto his death;
And such a dialogue betwixt the devil and the Jew, for the inheritance of the Church is powerful enough, to bring any King, even christ himself, the King of Kings unto his death;
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and as this made Naboth to lose his life, so this makes our calling detestable, and this was the cause, the cause NONLATINALPHABET, that brought Charles our King,
and as this made Naboth to loose his life, so this makes our calling detestable, and this was the cause, the cause, that brought Charles our King,
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but shewed themselves faithfull shepherds that were ready to lay down their lives for their sheep, rather then to betray the laws and liberties of the people,
but showed themselves faithful shepherd's that were ready to lay down their lives for their sheep, rather then to betray the laws and Liberties of the people,
then to give away the inheritance of the Church) or annull the highest calling in the same, the Calling of the Reverend Bishops, deserves to be everlastingly Loved, indelibly Chronicled,
then to give away the inheritance of the Church) or annul the highest calling in the same, the Calling of the Reverend Bishops, deserves to be everlastingly Loved, indelibly Chronicled,
for covetousness is a sin of Retention and never thinks of Restitution, and the sin of forcible entrance can not endure to be put out of Possession: thereforelest,
for covetousness is a since of Retention and never thinks of Restitution, and the since of forcible Entrance can not endure to be put out of Possession: thereforelest,
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Therefore seeing ambition is like the daughters of the Horseleëch, that still crieth more and more, these murderers are like the Whore in the Apocalyps, that having tasted the blood of the Saints, will never give over till she be drunk with blood:
Therefore seeing ambition is like the daughters of the Horseleëch, that still cries more and more, these murderers Are like the Whore in the Apocalypse, that having tasted the blood of the Saints, will never give over till she be drunk with blood:
so will they never be satisfied with any less than the blood of their King, & the death of the right Heir, that they may hold what they have, and have whatsoever they desire.
so will they never be satisfied with any less than the blood of their King, & the death of the right Heir, that they may hold what they have, and have whatsoever they desire.
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and so the Counsell of God, which he knew, and came to fulfill it, touching the Redemption of mankind by his death, might thereby be frustrated. So far did he prefer our good before his own life: A most gratious King!
and so the Counsel of God, which he knew, and Come to fulfil it, touching the Redemption of mankind by his death, might thereby be frustrated. So Far did he prefer our good before his own life: A most gracious King!
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2. He answered them not, lest his answering might have ministred an occasion to these malicious miscreants, to suborn more perjurers to bear false witness against him:
2. He answered them not, lest his answering might have ministered an occasion to these malicious miscreants, to suborn more perjurers to bear false witness against him:
3. He answered not, because he held that Power, which, at that time, the sword had so unjustly gotten, to be insufficient and unjustifiable, in his case, to try his person, and to condemn Him to death;
3. He answered not, Because he held that Power, which, At that time, the sword had so unjustly got, to be insufficient and unjustifiable, in his case, to try his person, and to condemn Him to death;
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who, in respect of the Hypostaticall union, was Rex universae terrae, and so King of the Romans, as well as of the Jews; therefore he would not answer to that charge, that was so illegally charged against him, coram non Judice, before a Judge, that had no lawfull commission to be his Judge;
who, in respect of the Hypostatical Union, was Rex Universae terrae, and so King of the Roman, as well as of the jews; Therefore he would not answer to that charge, that was so illegally charged against him, coram non Judice, before a Judge, that had no lawful commission to be his Judge;
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when as he, being their King, was not to answer for any faci that he had done, to any one of all his Subjects; as the King, that was according to Gods own heart, sheweth,
when as he, being their King, was not to answer for any faci that he had done, to any one of all his Subject's; as the King, that was according to God's own heart, shows,
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And therefore, the Jews being Christ his Subjects; and so, having neither right nor authority, to lay any charge against Him that was their King: he was altogether silent, in all that concerned the charge laid against him.
And Therefore, the jews being christ his Subject's; and so, having neither right nor Authority, to lay any charge against Him that was their King: he was altogether silent, in all that concerned the charge laid against him.
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And yet, such was the injustice shewed to Charles our King, which you may remember, by his subject-Judge, that contrary to all Laws both of Heaven and Earth, both of Jews and Gentiles, he would not hear those just Reasons, that he sought to shew for himself, against their unjust proceedings against him:
And yet, such was the injustice showed to Charles our King, which you may Remember, by his subject-Judge, that contrary to all Laws both of Heaven and Earth, both of jews and Gentiles, he would not hear those just Reasons, that he sought to show for himself, against their unjust proceedings against him:
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But though this good King Christ said nothing to their Charge, to save his own life; yet, at his death, he spake much, to preserve his enemies from Everlasting death; as when he said, I thirst: that was, not for the blood of his enemies,
But though this good King christ said nothing to their Charge, to save his own life; yet, At his death, he spoke much, to preserve his enemies from Everlasting death; as when he said, I thirst: that was, not for the blood of his enemies,
and for 3000. more at one clap, when S. Peter took off the vail, that shadowed the truth, and shewed to the poor seduced people, the horrible wickedness of their malicious leaders;
and for 3000. more At one clap, when S. Peter took off the Vail, that shadowed the truth, and showed to the poor seduced people, the horrible wickedness of their malicious leaders;
and for the Judges, (the first, and second Pilate ) that pronounced the Sentence against their Kings; if they had had the grace, to repent them of their evill deed,
and for the Judges, (the First, and second Pilate) that pronounced the Sentence against their Kings; if they had had the grace, to Repent them of their evil deed,
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and tels them, that after two daies, was the Feast of the Passover, the greatest feast that they had, solemnized in remembrance of their great and wonderfull deliverance out of Pharaohs bondage;
and tells them, that After two days, was the Feast of the Passover, the greatest feast that they had, solemnized in remembrance of their great and wonderful deliverance out of Pharaohs bondage;
but being taken upon Thursday, he must all that day, and all that night be hurried from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate, and so from place to place;
but being taken upon Thursday, he must all that day, and all that night be hurried from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate, and so from place to place;
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and the very next day, which was Friday, by nine of the clock in the morning, which was their third hour of the day, they fastened him to his Cross, with nails so large, that, being found, they made a helmet,
and the very next day, which was Friday, by nine of the clock in the morning, which was their third hour of the day, they fastened him to his Cross, with nails so large, that, being found, they made a helmet,
I remember another King that was murdered in like manner by his subjects; but, though suddenly enough dispatched out of the way, yet had a litle more favour,
I Remember Another King that was murdered in like manner by his subject's; but, though suddenly enough dispatched out of the Way, yet had a little more favour,
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and said, He did all things we•l, and were ready to venture their lives for him, the Priests and Presbyters durst not venture to delay his execution till that day were past,
and said, He did all things we•l, and were ready to venture their lives for him, the Priests and Presbyters durst not venture to Delay his execution till that day were passed,
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2. They would not have him to suffer on their Feast day, lest they should be defiled; a most damnable hypocrisie, that stumble at a straw, and leap over a block; that fear to be defiled on their Holy day,
2. They would not have him to suffer on their Feast day, lest they should be defiled; a most damnable hypocrisy, that Stumble At a straw, and leap over a block; that Fear to be defiled on their Holy day,
But you will say, He was almost four years amongst them, after he was Baptized, and began to dresse his Vineyard, and to sway the Scepter of his Dominion;
But you will say, He was almost four Years among them, After he was Baptised, and began to dress his Vineyard, and to sway the Sceptre of his Dominion;
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5. When they had thus devilishly condemned, and thus speedily resolved to kill their King, I pray you mark the place where they carried him to be executed•• and that place where they would have him to be executed, I told you before, was Golgotha; that is to say, A place of a skull, the most infamous place about Hierusalem, where their Malefactors were hanged, and their bones were scattered and gnawn of Dogs:
5. When they had thus devilishly condemned, and thus speedily resolved to kill their King, I pray you mark the place where they carried him to be executed•• and that place where they would have him to be executed, I told you before, was Golgotha; that is to say, A place of a skull, the most infamous place about Jerusalem, where their Malefactors were hanged, and their bones were scattered and gnawn of Dogs:
A fit place, think you, for a King to end his life? And then 6. Consider, the attendants, that accompanied this great King to this despicable place of Execution,
A fit place, think you, for a King to end his life? And then 6. Consider, the attendants, that accompanied this great King to this despicable place of Execution,
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but they saw the malice of his persecutors was so great, not only against their King, but also against all those that loved him, that if they were seen to follow him,
but they saw the malice of his persecutors was so great, not only against their King, but also against all those that loved him, that if they were seen to follow him,
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as most haynous Delinquents: And therefore all the rest of his Apostles and Disciples, and all others that loved him, were so mightily terrified, that they durst neither be heard nor seen; So cruel were these Subjects, even unto their King. Some Women indeed, that loved him well, were permitted to be present at his death, their Sex was their only warrant: but these Women, and the rest that knew him, were fain to stand afar off, and durst not come near him;
as most heinous Delinquents: And Therefore all the rest of his Apostles and Disciples, and all Others that loved him, were so mightily terrified, that they durst neither be herd nor seen; So cruel were these Subject's, even unto their King. some Women indeed, that loved him well, were permitted to be present At his death, their Sex was their only warrant: but these Women, and the rest that knew him, were fain to stand afar off, and durst not come near him;
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yet one of these bloody Souldiers that were the chief actors in the execution of this King, received here the benefit of this Kings prayer, and was inlightened by his Spirit to say, Truly this was the Son of God.
yet one of these bloody Soldiers that were the chief actors in the execution of this King, received Here the benefit of this Kings prayer, and was enlightened by his Spirit to say, Truly this was the Son of God.
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Nay, they were so far from returning, or repenting them, of their wickedness, that their hearts being hardned harder than Pharaoh 's heart, they still proceed in malice;
Nay, they were so Far from returning, or repenting them, of their wickedness, that their hearts being hardened harder than Pharaoh is heart, they still proceed in malice;
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and therefore in all likelihood, he had goue without one, had not providence according to Prophesie provided him a Sepulcher from an honourable Counsellour, which had lodged this King,
and Therefore in all likelihood, he had gove without one, had not providence according to Prophesy provided him a Sepulcher from an honourable Counselor, which had lodged this King,
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But it may be said, That, as S. Peter saith, Pilate and the children of Israel did but what the hand and counsel of God bad determined before to be done;
But it may be said, That, as S. Peter Says, Pilate and the children of Israel did but what the hand and counsel of God bade determined before to be done;
and therefore this their proceeding against their King, being but a lowly submission, or a dutiful execution of Gods providence, it cannot be so offensive unto God.
and Therefore this their proceeding against their King, being but a lowly submission, or a dutiful execution of God's providence, it cannot be so offensive unto God.
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yet Gods end being salus populi, the salvation of all faithful people, and their end being to satisfie their own malice and ambition, to get the inheritance of the Church, and the Kingdom to themselves;
yet God's end being salus People, the salvation of all faithful people, and their end being to satisfy their own malice and ambition, to get the inheritance of the Church, and the Kingdom to themselves;
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and their proceeding most unjust, without warrant, without authority, and will be found at the last Day, with all other like proceedings, without excuse; and themselves to be most malicious murderers of their King.
and their proceeding most unjust, without warrant, without Authority, and will be found At the last Day, with all other like proceedings, without excuse; and themselves to be most malicious murderers of their King.
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and leave it to your thoughts, to consider, if you can imagine, that it is possible for any Orator to expresse the unutterable and incomprehensible damnability of this Fact,
and leave it to your thoughts, to Consider, if you can imagine, that it is possible for any Orator to express the unutterable and incomprehensible damnability of this Fact,
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and we find in this Chapter, and the precedent Chapter, that they were the people, and the Elders of the people, the Scribes, and the Priests, and the whole multitude; and the Evangelist adds, the Pharisees, the Sadduces, the Lawyers, and the Rulers of the people.
and we find in this Chapter, and the precedent Chapter, that they were the people, and the Elders of the people, the Scribes, and the Priests, and the Whole multitude; and the Evangelist adds, the Pharisees, the Sadducees, the Lawyers, and the Rulers of the people.
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A strange, and a wonderful thing, that so many of several Sects, of several Degrees, and several dispositions, should notwithstanding conspire together, to put to death their own just and lawful King.
A strange, and a wondered thing, that so many of several Sects, of several Degrees, and several dispositions, should notwithstanding conspire together, to put to death their own just and lawful King.
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Yet howsoever, I will, as briefly as I can, go over them all, that the Scripture speaks of, that when you find or see any of the Actors of the other later Tragedy and Regicides,
Yet howsoever, I will, as briefly as I can, go over them all, that the Scripture speaks of, that when you find or see any of the Actors of the other later Tragedy and Regicides,
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and separates himself from the Church, (i.e.) the Congregation of his neigbours, for which cause he is termed, Pharisaeus, quasi segregatus; and the reason of his separation is,
and separates himself from the Church, (i.e.) the Congregation of his neighbours, for which cause he is termed, Pharisees, quasi segregatus; and the reason of his separation is,
and so they were for the preaching the word of God, and they were most diligent to hear Sermons, insomuch, that rather then they would be without the word preached, they will go to hear John the Baptist.
and so they were for the preaching the word of God, and they were most diligent to hear Sermons, insomuch, that rather then they would be without the word preached, they will go to hear John the Baptist.
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and put it in their mouth, to asswage their hunger, nor Christ speak a word to heal a lame, or a blind man on that day, without danger of a C•uncell, to be severely censured;
and put it in their Mouth, to assuage their hunger, nor christ speak a word to heal a lame, or a blind man on that day, without danger of a C•uncell, to be severely censured;
and we read that if a barrell or vessel of wine leakt, and run out on the Sabbath, they would rather suffer the same to be all spilt, then stop it on that day;
and we read that if a barrel or vessel of wine leaked, and run out on the Sabbath, they would rather suffer the same to be all spilled, then stop it on that day;
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and Stow writes it in his Chronicle, that one of them dwelling in the Old - Jury in London, happened to fall into a Privie upon the Saturday, which was,
and Stow writes it in his Chronicle, that one of them Dwelling in the Old - Jury in London, happened to fallen into a Privy upon the Saturday, which was,
and is their Sabbath day, and he refused to be pluckt out, because he would not have his neighbour to prophane the Sabbath; and his neighbour being a Christian, denied to help him out on the Sunday, which is the Christian Sabbath; saying,
and is their Sabbath day, and he refused to be plucked out, Because he would not have his neighbour to profane the Sabbath; and his neighbour being a Christian, denied to help him out on the Sunday, which is the Christian Sabbath; saying,
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So religious were these Saints in their superstition, so fair in their outward holinesse of fasting, praying, and hearing Sermons, exceeding all other men,
So religious were these Saints in their Superstition, so fair in their outward holiness of fasting, praying, and hearing Sermons, exceeding all other men,
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But he that is NONLATINALPHABET, the searcher of all hearts, and seeth the secrets of all thoughts, tells us plainly, they were but meer hypocrites, appearing unto men like silly sheep, but were indeed ravening Wolves, that devoured widowes houses, and plundered all their poor neighbours; not leaving to many of them, bread to put into their childrens mouthes, under the colour of their long prayers, and the pretence of Zeal and Religion;
But he that is, the searcher of all hearts, and sees the secrets of all thoughts, tells us plainly, they were but mere Hypocrites, appearing unto men like silly sheep, but were indeed ravening Wolves, that devoured Widows houses, and plundered all their poor neighbours; not leaving to many of them, bred to put into their Children's mouths, under the colour of their long Prayers, and the pretence of Zeal and Religion;
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And yet these wicked men, these holy hypocrites by their dissembling, and faigned holinesse, grew so great both in number and power, that they soon over-spread the whole land,
And yet these wicked men, these holy Hypocrites by their dissembling, and feigned holiness, grew so great both in number and power, that they soon overspread the Whole land,
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and became as it were the only Oracles of the people and their faction ruled, upon the matter, not only the City of Jerusalem, but almost all the land of Jury, so farre, that as Josephus saith, Herod himself was afraid to displease them, they had so infinitely bewitched the people with the opinion of their knowledge in the Scripture,
and became as it were the only Oracles of the people and their faction ruled, upon the matter, not only the city of Jerusalem, but almost all the land of Jury, so Far, that as Josephus Says, Herod himself was afraid to displease them, they had so infinitely bewitched the people with the opinion of their knowledge in the Scripture,
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2. The next Sect, that were most sedulous to betray Christ, and to murder their King, were the Scribes, such as were the continual Writers, not of Bills and Bonds, as our Scriveners do,
2. The next Sect, that were most sedulous to betray christ, and to murder their King, were the Scribes, such as were the continual Writers, not of Bills and Bonds, as our Scriveners do,
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But if you would examin their Exposition, you should find that praeter falsitatem & hypocrisin uihil habent, they were such Interpreters of the Scripture,
But if you would examine their Exposition, you should find that praeter falsitatem & hypocrisin uihil habent, they were such Interpreters of the Scripture,
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1. When the Prophet Joel saith, Your sons and your daughters shall prophesie, they will justifie their Revelations, and their speciall inspiration of Gods Spirit,
1. When the Prophet Joel Says, Your Sons and your daughters shall prophesy, they will justify their Revelations, and their special inspiration of God's Spirit,
this is a good warrant for them that take all the wealth and possession of their malignant neighbours: they need no more but take them and seize upon them,
this is a good warrant for them that take all the wealth and possession of their malignant neighbours: they need no more but take them and seize upon them,
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for you may find many writings and Pamphlets of our Scribes, that have most strangelie perverted the words of S. Paul, Rom. 13.1, 2, 3. to cast off all Regall power,
for you may find many writings and Pamphlets of our Scribes, that have most strangely perverted the words of S. Paul, Rom. 13.1, 2, 3. to cast off all Regal power,
and to establish the Democratical government, and as peevishiy expounded the words of S. Peter, to prove the lawfulnesse of deposing, and decollating their Kings;
and to establish the Democratical government, and as peevishiy expounded the words of S. Peter, to prove the lawfulness of deposing, and decollating their Kings;
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& many more such Scriptures you may find perverted by our new-sprung Scribes, if you cast your eye upon the Pamphlets lying on every Stationer's stall.
& many more such Scriptures you may find perverted by our new-sprung Scribes, if you cast your eye upon the Pamphlets lying on every Stationer's stall.
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as a companie of great Rulers, Rulers of the people saith the Text, or, as they are termed in their rebellion against Moses, Princes of the Assemblie, famous in the Congregation, men of Renown;
as a company of great Rulers, Rulers of the people Says the Text, or, as they Are termed in their rebellion against Moses, Princes of the Assembly, famous in the Congregation, men of Renown;
or else such as in their several countries or cities, by their wealth or authority had gained power over the people, to like or dislike what they pleased,
or Else such as in their several countries or cities, by their wealth or Authority had gained power over the people, to like or dislike what they pleased,
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and denying the immortalitie of the soul, and the resurrection of the dead (like Cromwels Atheistical Commanders) and all punishment for sins after death;
and denying the immortality of the soul, and the resurrection of the dead (like Cromwell's Atheistical Commanders) and all punishment for Sins After death;
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therefore being more wicked in their tenets, then the Pharisees, and absurder then the Scribes, it is very like they were more active in the death of their King,
Therefore being more wicked in their tenets, then the Pharisees, and absurder then the Scribes, it is very like they were more active in the death of their King,
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5. There were some comprised under some of the former Sects that are termed by the Evangelists, NONLATINALPHABET, Lawyers, which as Christ saith, sate in Moses Chaire,
5. There were Some comprised under Some of the former Sects that Are termed by the Evangelists,, Lawyers, which as christ Says, sat in Moses Chair,
and these men saith our Saviour have taken away the key of knowledge, (i.e.) the Law; and, instead thereof, they taught the traditions of men, which traditions S. Paul calls NONLATINALPHABET, which we may properly term Ordinances, as our English Translation renders it;
and these men Says our Saviour have taken away the key of knowledge, (i.e.) the Law; and, instead thereof, they taught the traditions of men, which traditions S. Paul calls, which we may properly term Ordinances, as our English translation renders it;
7. The Priests joyned with these Presbyters to kill their King: for so the Evangelist saith, that when the morning was come, all the chief Priests and Elders of the people took counsell against Jesus so put him to death;
7. The Priests joined with these Presbyters to kill their King: for so the Evangelist Says, that when the morning was come, all the chief Priests and Elders of the people took counsel against jesus so put him to death;
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and seem to look divers wayes, yet like Sampsons Foxes they are tyed together, by the tayls, and both are Anti-Kings, enemies unto Monarchy, and do like Mars his Priests, called NONLATINALPHABET, scatter the fire of Sedition and Rebellion amongst the people,
and seem to look diverse ways, yet like Sampsons Foxes they Are tied together, by the tails, and both Are Anti-Kings, enemies unto Monarchy, and do like Mars his Priests, called, scatter the fire of Sedition and Rebellion among the people,
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and Sheba - like blow their Trumpets in all places, even in their Pulpits, to stirre up the discontented people to take Armes against their King, though he be Christ himself.
and Sheba - like blow their Trumpets in all places, even in their Pulpits, to stir up the discontented people to take Arms against their King, though he be christ himself.
8. S. Mark saith, that these Priests held a Consultation with the Presbyters or Elders, and Scribes, and the whole Councill, and bound Jesus, and carried him away,
8. S. Mark Says, that these Priests held a Consultation with the Presbyters or Elders, and Scribes, and the Whole Council, and bound jesus, and carried him away,
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yet, it might be wondered, that this Councill consistings of Heterogeniall parts, severall Sects, as Pharisees and Sadduces, Scribes and Herodians, Priests and Presbyters, whereof most of them differed in many things,
yet, it might be wondered, that this Council consistings of Heterogenous parts, several Sects, as Pharisees and Sadducees, Scribes and Herodians, Priests and Presbyters, whereof most of them differed in many things,
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and our Saviour himself tels us how, Videlicet, when they saw the Heir, they said NONLATINALPHABET, within themselves, (i. e.) by their wicked thoughts;
and our Saviour himself tells us how, Videlicet, when they saw the Heir, they said, within themselves, (i. e.) by their wicked thoughts;
and then they said NONLATINALPHABET, among themselves, (i. e.) by consultation and publishing their intention one to another, Come, (i. e.) by combination,
and then they said, among themselves, (i. e.) by consultation and publishing their intention one to Another, Come, (i. e.) by combination,
that his Kingdom, and his Vineyard, both Church and Common-wealth, may be our own; and thus, saevis inter se convenit Ʋrsis, these cruell Bears and savage Beasts do consult and agree together, to put to death the Lords Anointed; Therefore this Counsell, worse then the worst of the Popish counsels, may rightly be termed a Devillish counsell, even the counsell of the ungodly, the way of sinners, and the seat of the scornfull: when,
that his Kingdom, and his Vineyard, both Church and Commonwealth, may be our own; and thus, Saevis inter se convenit Ʋrsis, these cruel Bears and savage Beasts do consult and agree together, to put to death the lords Anointed; Therefore this Counsel, Worse then the worst of the Popish Counsels, may rightly be termed a Devilish counsel, even the counsel of the ungodly, the Way of Sinners, and the seat of the scornful: when,
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and their own King, even Jesus Christ; and therefore cursed be their anger for it was fierce, and their wrath for it was cruell; and for their malice, let all such murderers be divided in Jacob, and scattered in Israel, and let due vengeance be speedily rendered, to all such abominable Traytors.
and their own King, even jesus christ; and Therefore cursed be their anger for it was fierce, and their wrath for it was cruel; and for their malice, let all such murderers be divided in Jacob, and scattered in Israel, and let due vengeance be speedily rendered, to all such abominable Traitors.
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9. We read of another Faction, that had their fingers in this Treason, (i. e.) the Herodians, who were a company of flattering Courtiers, and alwaies followed the over-ruling party:
9. We read of Another Faction, that had their fingers in this Treason, (i. e.) the Herodians, who were a company of flattering Courtiers, and always followed the overruling party:
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and therefore Christ, that knew them well enough, (and I would to God King Charls had known his Courtiers also) adviseth us to beware of the leaven of the Pharisees, and of the Herodians; (i. e.) the leaven not of bread, but of the doctrine and practices;
and Therefore christ, that knew them well enough, (and I would to God King Charls had known his Courtiers also) adviseth us to beware of the leaven of the Pharisees, and of the Herodians; (i. e.) the leaven not of bred, but of the Doctrine and practices;
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so the people, upon all occasion, must be ready at hand to serve their turn, and to do the services, wherein these their grand Masters shall imploy them;
so the people, upon all occasion, must be ready At hand to serve their turn, and to do the services, wherein these their grand Masters shall employ them;
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and, for fear the King should find some favour from him, that knew him innocent; they must with loud voices cry for justice, and double their desires for execution; and all this, saith the Evangelist, was done by the multitude, as they were perswaded by the Priests and Presbyters; Ah silly people, that even now cry, Hosanna, serva quaeso, Save Lord,
and, for Fear the King should find Some favour from him, that knew him innocent; they must with loud voices cry for Justice, and double their Desires for execution; and all this, Says the Evangelist, was done by the multitude, as they were persuaded by the Priests and Presbyters; Ah silly people, that even now cry, Hosanna, Serva quaeso, Save Lord,
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And not only so, but to shew the baseness of these base people (for I know not how to say, their envy, or their malice, that they should maligne their King, who had done them good every way,
And not only so, but to show the baseness of these base people (for I know not how to say, their envy, or their malice, that they should malign their King, who had done them good every Way,
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and no harm, to any of them) when Pilate, a heathen Judge and a stranger to the Jews, shall profess him to be a just person, and therefore wash his hands from the blood of the innocent man;
and no harm, to any of them) when Pilate, a heathen Judge and a stranger to the jews, shall profess him to be a just person, and Therefore wash his hands from the blood of the innocent man;
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this giddy multitude of rude people, the generation of vipers, that gnaw out the bowels of their own dams, the brethren of Cain, and the children of their father the Devil, that hath been a murderer from the beginning, do cry out,
this giddy multitude of rude people, the generation of vipers, that gnaw out the bowels of their own dams, the brothers of Cain, and the children of their father the devil, that hath been a murderer from the beginning, do cry out,
What? Nefandum scelus, a most fearfull thing, when the blood of our own just King, unjustly murdered by so many sorts of men, that had their hands imbrued with his blood, shall like Abels blood cry to God for vengeance against us, and our children for ever;
What? Nefandum scelus, a most fearful thing, when the blood of our own just King, unjustly murdered by so many sorts of men, that had their hands imbrued with his blood, shall like Abel's blood cry to God for vengeance against us, and our children for ever;
all the whole Kingdom of Jury, rebelling against their King, and most Traiterously betraying him to an Ignominious death, save only some few followers of Christ, of whom this King foretold, what should betide them, some of them should be killed, and some persecuted from City to City;
all the Whole Kingdom of Jury, rebelling against their King, and most Traitorously betraying him to an Ignominious death, save only Some few followers of christ, of whom this King foretold, what should betide them, Some of them should be killed, and Some persecuted from city to city;
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untill, like the Whore in the Revelations, they be drunk with the blood of the Saints, and thereby shew themselves as they are, 1. Ʋnsatiable, because they never leave till they be drunk. 2. Ʋnmercifull, because they will be drunk with blood; and 3. Ʋnjust, because no blood will serve them,
until, like the Whore in the Revelations, they be drunk with the blood of the Saints, and thereby show themselves as they Are, 1. Ʋnsatiable, Because they never leave till they be drunk. 2. Ʋnmercifull, Because they will be drunk with blood; and 3. Ʋnjust, Because no blood will serve them,
and those were the Samaritans, a people as much hated by the Jews, as Papists are by the Puritans; and though this King confer'd upon the Jews, beneficia nimis copiosa, multa & magna, and did nothing at all for these Samaritans, save only to pitty them,
and those were the Samaritans, a people as much hated by the jews, as Papists Are by the Puritans; and though this King conferred upon the jews, Benefices nimis Copiosa, Multa & Magna, and did nothing At all for these Samaritans, save only to pity them,
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for the Prophet David demands the question, Shall they escape for their wickedness? And he doth immediatly answer, The Lord shall destroy both the blood-thirsty and deceitfull men;
for the Prophet David demands the question, Shall they escape for their wickedness? And he does immediately answer, The Lord shall destroy both the bloodthirsty and deceitful men;
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it must needs pull destruction upon their heads. Therefore Christ in the parable of the Vineyard, saith NONLATINALPHABET, The Lord will miserably destroy them;
it must needs pull destruction upon their Heads. Therefore christ in the parable of the Vineyard, Says, The Lord will miserably destroy them;
for, if any where then surely here, that axiome must hold good Qui non vetat peccare quum potest, ipse peccat, and that too-ill-applied Sentence, so protect rebels & assist murderers, by our seducing brethren, in the 5. of Judges, where Debora saith, Curse ye Meros, curse ye bitterly the inhabitants thereof,
for, if any where then surely Here, that axiom must hold good Qui non Vetat Peccare Whom potest, ipse peccat, and that too-ill-applied Sentence, so Pact rebels & assist murderers, by our seducing brothers, in the 5. of Judges, where Deborah Says, Curse you Meros, curse you bitterly the inhabitants thereof,
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because they came not to the help of the Lord against the mighty, must needs be applied to them, that had ability to defend their King, and to relieve his oppressed servants; and yet suffered them to be destroyed by these murderers.
Because they Come not to the help of the Lord against the mighty, must needs be applied to them, that had ability to defend their King, and to relieve his oppressed Servants; and yet suffered them to be destroyed by these murderers.
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5. The Priests and Presbyters, Pharisees and Sadduces, and many others, that were Actors in the murdering of this King, lived, I believe, most of them to see the famous City of Jerusalem besieged, and many of them to see it destroyed, and at least 1100000. of their Countrey-men slaughtered, and all the rest,
5. The Priests and Presbyters, Pharisees and Sadducees, and many Others, that were Actors in the murdering of this King, lived, I believe, most of them to see the famous city of Jerusalem besieged, and many of them to see it destroyed, and At least 1100000. of their Countrymen slaughtered, and all the rest,
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for their great Prophet Caiphas tels them, it was expedient that he should die, lest the Nation perish: and by the just Judgment of God, their Nation must perish,
for their great Prophet Caiaphas tells them, it was expedient that he should die, lest the nation perish: and by the just Judgement of God, their nation must perish,
and change their laws; and because they did kill him, God sent the Romans to destroy their Country, to change their laws, and to make such havock of slaughtering them, ut nec locus crucibus, nec cruces corporibus sufficerent.
and change their laws; and Because they did kill him, God sent the Romans to destroy their Country, to change their laws, and to make such havoc of slaughtering them, ut nec locus crucibus, nec cruces corporibus sufficerent.
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And Ferdinando and Isabella, King and Queen of Castile, within these seven-score years, 1500. years after the murdering of their King, handled them very shrewdly, and put an infinite number of them to death. And Emmanuel King of Portugal, did the like.
And Ferdinand and Isabella, King and Queen of Castile, within these sevenscore Years, 1500. Years After the murdering of their King, handled them very shrewdly, and put an infinite number of them to death. And Emmanuel King of Portugal, did the like.
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then surely, he that sheds his Kings blood, cannot escape the severe vengeance of God, who peremptorily saith, Vengeance is mine, and I will revenge, saith the Lord.
then surely, he that sheds his Kings blood, cannot escape the severe vengeance of God, who peremptorily Says, Vengeance is mine, and I will revenge, Says the Lord.
And therefore, if any man hath persecuted Gods Servants (the Preachers) or conspired to take away the life of his King, the Annointed of the Lord, let him repent, and that quickly,
And Therefore, if any man hath persecuted God's Servants (the Preachers) or conspired to take away the life of his King, the Anointed of the Lord, let him Repent, and that quickly,
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then questionless the innocent blood of a just King, being dead, yet speaketh; and speaketh louder for vengeance against his Subjects than the other did against his brother: which, I fear, without our speedy and deep repentance, will be abundantly poured out upon this sinful generation;
then questionless the innocent blood of a just King, being dead, yet speaks; and speaks Louder for vengeance against his Subject's than the other did against his brother: which, I Fear, without our speedy and deep Repentance, will be abundantly poured out upon this sinful generation;
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nor the Sun, I believe, did ever see the like, since the devilish murder of the King of kings, from which these murderers took their pattern, to proceed in like manner in most particulars;
nor the Sun, I believe, did ever see the like, since the devilish murder of the King of Kings, from which these murderers took their pattern, to proceed in like manner in most particulars;
and herein therefore, Licet parvis componere magna, I thought good to parallel the practises of both sorts of murderers, the Jewish, and the English murderers.
and herein Therefore, Licet parvis componere Magna, I Thought good to parallel the practises of both sorts of murderers, the Jewish, and the English murderers.
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The murdered, I confess, are far unlike, and will admit of no comparison, the difference and distance betwixt their Persons, being so great, as is betwixt Heaven and Earth, the Creator, and the creature. King Charles being begotten by an earthly father,
The murdered, I confess, Are Far unlike, and will admit of no comparison, the difference and distance betwixt their Persons, being so great, as is betwixt Heaven and Earth, the Creator, and the creature. King Charles being begotten by an earthly father,
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and King Charles, hated, traduced, mocked, spightfully used, and causelessely killed and murdered. And all this in like manner, though not, in every particular, in like measure, by his own Subjects, as Jesus Christ was, by the wicked Jews.
and King Charles, hated, traduced, mocked, spitefully used, and causelessly killed and murdered. And all this in like manner, though not, in every particular, in like measure, by his own Subject's, as jesus christ was, by the wicked jews.
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so more especially, this our great sin of murdering our own King; and to pray to God, night and day, that for the merits of the death and passion of Jesus Christ, the King of the Jews, he would pardon and forgive us our sins, committed in putting to death our own most just and gracious King. Grant this, O dear Father,
so more especially, this our great since of murdering our own King; and to pray to God, night and day, that for the merits of the death and passion of jesus christ, the King of the jews, he would pardon and forgive us our Sins, committed in putting to death our own most just and gracious King. Grant this, Oh dear Father,
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THE Doctrine of Obedience, both to God and to our lawful King, and his Magistrates, hath been so fully and so excellently handled, by the Right reverend, and most Worthy and Learned Bishop of Downes, that more need not, and better cannot be said:
THE Doctrine of obedience, both to God and to our lawful King, and his Magistrates, hath been so Fully and so excellently handled, by the Right reverend, and most Worthy and Learned Bishop of Downs, that more need not, and better cannot be said:
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But seeing the pressing of Obedience will avail little with the Rebellious, if the fear of Gods judgements, and the punishments of him that beareth not the Sword in vain, doth not terrisie them from disobedience: for, such is the frowardness of mans nature, that he would never fear God,
But seeing the pressing of obedience will avail little with the Rebellious, if the Fear of God's Judgments, and the punishments of him that bears not the Sword in vain, does not terrify them from disobedience: for, such is the frowardness of men nature, that he would never Fear God,
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than by paralleling the transcendent murder of Jesus Christ, by those wicked Jews, that crucified him, which was their true and lawful King, with that late unnatural murder that our English-Jews have committed, upon their own just and lawful King, Charles the First:
than by paralleling the transcendent murder of jesus christ, by those wicked jews, that Crucified him, which was their true and lawful King, with that late unnatural murder that our English-Jews have committed, upon their own just and lawful King, Charles the First:
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And this Text, that I have now read unto you, seems to be a Question, demanding, What became of one, and what should become of all others, wicked murderers, that like him, and like the other two sorts of Jews, should kill both their King, and their Master?
And this Text, that I have now read unto you, seems to be a Question, demanding, What became of one, and what should become of all Others, wicked murderers, that like him, and like the other two sorts of jews, should kill both their King, and their Master?
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And the words are a Speech made at the entrance of a brave Conquerer into a famous City, that is, of Jehu into Jezreel. A custom very often used amongst all Nations, to make solemn Speeches at the Inauguration of their Soveraign Kings and Emperours;
And the words Are a Speech made At the Entrance of a brave Conqueror into a famous city, that is, of Jehu into Jezrael. A custom very often used among all nations, to make solemn Speeches At the Inauguration of their Sovereign Kings and emperors;
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1. How that Israel, contrary to the Command of God, joyned himself to Baal-Peor, and that one Zimri, a Prince of a chief House among the Simeonites, brought unto his brethren a Midianitish woman,
1. How that Israel, contrary to the Command of God, joined himself to Baal-peor, and that one Zimri, a Prince of a chief House among the Simeonites, brought unto his brothers a Midianitish woman,
2. How that, for this transgression of God's Command, the anger of the Lord was kindled against Israel, so that he said unto Moses, Take all the heads of the people,
2. How that, for this Transgression of God's Command, the anger of the Lord was kindled against Israel, so that he said unto Moses, Take all the Heads of the people,
and of Moses, took a Javelin in his hand, and killed both Z•mri and Cozbi; and that the Lord was so well pleased therewith, that he rewarded him with the covenant of an everlasting Priesthood, and stayed the plague from the children of Israel.
and of Moses, took a Javelin in his hand, and killed both Z•mri and Cozbi; and that the Lord was so well pleased therewith, that he rewarded him with the Covenant of an everlasting Priesthood, and stayed the plague from the children of Israel.
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because sins, and especially great sins, such as are Idolatry, Rebellions, and Murders, and their punishments, are so indiss lubly linked together, that God seldom or never remits the one, without inflicting the other.
Because Sins, and especially great Sins, such as Are Idolatry, Rebellions, and Murders, and their punishments, Are so indiss lubly linked together, that God seldom or never remits the one, without inflicting the other.
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And therefore, he would not take away the plague from Israel, until judgement was executed upon Zimri and Cozbi. And this was the first Zimri, that we read of,
And Therefore, he would not take away the plague from Israel, until judgement was executed upon Zimri and Cozbi. And this was the First Zimri, that we read of,
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1. How this Zimri conspired against his King, and his Master, and killed him, and slew all the House of Baasha, and left not one, that pisseth against the wall,
1. How this Zimri conspired against his King, and his Master, and killed him, and slew all the House of Baasha, and left not one, that pisseth against the wall,
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3. What became of this Zimri, and his conspirators, that have wrought all these Wonders, and most tragical Acts, to kill their King, and all the Kings friends; how he went into the Palace of the Kings house, and burnt the Kings house over him, and died; burning himself therein.
3. What became of this Zimri, and his conspirators, that have wrought all these Wonders, and most tragical Acts, to kill their King, and all the Kings Friends; how he went into the Palace of the Kings house, and burned the Kings house over him, and died; burning himself therein.
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And of this Zimri, Jezabel demands the Question, Had Zimri peace? As if she should have said, Is it possible, that either Zimri, or any one of them that conspired with Zimri, and had any hand with him, in the murder of their King and their Master; or that very Kingdom, that fostereth any of those murderers;
And of this Zimri, Jezebel demands the Question, Had Zimri peace? As if she should have said, Is it possible, that either Zimri, or any one of them that conspired with Zimri, and had any hand with him, in the murder of their King and their Master; or that very Kingdom, that fostereth any of those murderers;
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For, she conceived, that, as the wrath of God and his plagues were not turned away from Israel, until Phinehas stood up and executed judgement upon the other Zimri and Cozbi; so this Zimri, and the Associates of this Zimri, and all the kingdom, that abetted him, should never have peace, nor happiness,
For, she conceived, that, as the wrath of God and his plagues were not turned away from Israel, until Phinehas stood up and executed judgement upon the other Zimri and Cozbi; so this Zimri, and the Associates of this Zimri, and all the Kingdom, that abetted him, should never have peace, nor happiness,
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and the like haynous offenders, and not suffering them to live still in pride and prosperity amongst us, is the only thing to procure peace, and to turn away God's anger from any Nation.
and the like heinous offenders, and not suffering them to live still in pride and Prosperity among us, is the only thing to procure peace, and to turn away God's anger from any nation.
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And therefore Jezabel doth peremptorily demand of Jehu, Had Zimri peace, that slew his Master? Touching which words, I shall humbly desire you to consider these two special things. 1. The Speaker. And 2. The Speech. And And
And Therefore Jezebel does peremptorily demand of Jehu, Had Zimri peace, that slew his Master? Touching which words, I shall humbly desire you to Consider these two special things. 1. The Speaker. And 2. The Speech. And And
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1. The Speaker is said to be Jezabel, the Wife of Ahab, King of Israel, and the Daughter of Eth-baal, King of the Zidonians; touching whom you may consider these three particulars, 1. That she was a Noble woman. 2. She was a Witty woman. 3. She was a Very-very wicked woman. For
1. The Speaker is said to be Jezebel, the Wife of Ahab, King of Israel, and the Daughter of Eth-baal, King of the Zidonians; touching whom you may Consider these three particulars, 1. That she was a Noble woman. 2. She was a Witty woman. 3. She was a Very-very wicked woman. For
1. She was, as I told you, doubly innobled, by Birth, and by Marriage; and so she was to be respected; as Jehu, that caused her to be killed, hath himself confessed, that she ought to be honoured and regarded,
1. She was, as I told you, doubly ennobled, by Birth, and by Marriage; and so she was to be respected; as Jehu, that caused her to be killed, hath himself confessed, that she ought to be honoured and regarded,
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And therefore Solomon saith, though not altogether Grammatically to be understood, yet literally very true; Blessed art thou, O Land, Eccles. 10.17. when thy King is the Son of Nobles.
And Therefore Solomon Says, though not altogether Grammatically to be understood, yet literally very true; Blessed art thou, Oh Land, Eccles. 10.17. when thy King is the Son of Nobles.
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or subtilty, come to obliterate the Nobility, and to sit in the Throne of Soveraignty: as the very Histories, both of the Greeks and Latines, do afford us store of examples to confirm this truth.
or subtlety, come to obliterate the Nobilt, and to fit in the Throne of Sovereignty: as the very Histories, both of the Greeks and Latins, do afford us store of Examples to confirm this truth.
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and was made free by Aemilianus, a Senator, became in like manner to be the Emperour, he proved to be one of the worst, and the most bloody persecutor of all the Emperours. And the Reason hereof is;
and was made free by Aemilianus, a Senator, became in like manner to be the Emperor, he proved to be one of the worst, and the most bloody persecutor of all the emperors. And the Reason hereof is;
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Nothing is more cruel, than a mean man raised high; and none is prouder than the Beggar, when he is mounted on his palfrey; he will then ride, you knew where, the Proverb saith.
Nothing is more cruel, than a mean man raised high; and none is Prouder than the Beggar, when he is mounted on his palfrey; he will then ride, you knew where, the Proverb Says.
And the examples of Maion, Cleander, and Sejanus, confirm this truth unto us. For this Maion was of mean parentage, whose father was a Shopkeeper, sel•ing Oil;
And the Examples of Maison, Cleander, and Sejanus, confirm this truth unto us. For this Maison was of mean parentage, whose father was a Shopkeeper, sel•ing Oil;
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and fell at length into a conceit of a kingdom; and being expert to fain and to dissemble what he pleased, he began to perswade his friends to depose King William, and to defend his ambition by the deposition of King Chilperick, and the choosing of King Pipin, the son of Charles Martel, in his stead;
and fell At length into a conceit of a Kingdom; and being expert to fain and to dissemble what he pleased, he began to persuade his Friends to depose King William, and to defend his ambition by the deposition of King Chilperick, and the choosing of King Pippin, the son of Charles Martel, in his stead;
yet coming to the Emperour's Court, young Commodus takes him for his servant, and raised him to that honour, to be both Captain of the Guard, chief Chamberlain, and General of all his Forces;
yet coming to the Emperor's Court, young Commodus Takes him for his servant, and raised him to that honour, to be both Captain of the Guard, chief Chamberlain, and General of all his Forces;
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And Valerius Maximus inveighs most bitterly against Sejanus, as Camerarius explains the passage of Valerius, for his aspiring thoughts against Tiberius; which if it had prevailed, would have paralleld, yea and out-gone the surprising of Rome by the Gauls, the slaughter of those 300. of one Noble Stock, the Allian day, the Scipio 's opprest in Spain, the Trasimene lake, the Cannae and AEmathian fields swimming in civil blood.
And Valerius Maximus inveighs most bitterly against Sejanus, as Camerarius explains the passage of Valerius, for his aspiring thoughts against Tiberius; which if it had prevailed, would have paralleled, yea and outgone the surprising of Room by the Gauls, the slaughter of those 300. of one Noble Stock, the Allian day, the Scipio is oppressed in Spain, the Trasimene lake, the Cannae and AEmathian fields swimming in civil blood.
And Camerarius saith, that experience witnesseth, That commonly those, who from the stock of Tradesmen, or sordid Paisants, rise to places of worth, either by their Wit or Fortune, are far prouder,
And Camerarius Says, that experience Witnesseth, That commonly those, who from the stock of Tradesmen, or sordid Paisants, rise to places of worth, either by their Wit or Fortune, Are Far Prouder,
But, as the Italian proverb is, Apes, the higher they go, the more they lay open their shame; so it fareth with these insolent fellowes, that at last they will be hated of all,
But, as the Italian proverb is, Apes, the higher they go, the more they lay open their shame; so it fareth with these insolent Fellows, that At last they will be hated of all,
and then come to a miserable end, as it happened to this zimri, Sejanus, Maion, Cleander, Perennius, and infinite others of later times, and in our own time.
and then come to a miserable end, as it happened to this zimri, Sejanus, Maison, Cleander, Perennius, and infinite Others of later times, and in our own time.
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Yet I deny not but some of them, though very seldome, may prove vertuous, as we find many of them that were the sons of Nobles, to degenerate, and like this Jezabel, to become very wicked.
Yet I deny not but Some of them, though very seldom, may prove virtuous, as we find many of them that were the Sons of Nobles, to degenerate, and like this Jezebel, to become very wicked.
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nor scarce Prophet, could comprehend more truth, and a more observable Lesson, more briefly, and more plainly, than she doth in these few words, Had Zimri peace that slew his Master? so that the Spirit of God disdains not to record her speech to all posterities, among the rest of the sacred Scripture:
nor scarce Prophet, could comprehend more truth, and a more observable lesson, more briefly, and more plainly, than she does in these few words, Had Zimri peace that slew his Master? so that the Spirit of God disdains not to record her speech to all Posterities, among the rest of the sacred Scripture:
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And so we find not only this woman, but very many other women, that have been famous both for wit and learning, and many other excellent parts, not much inferiour to the worthiest men:
And so we find not only this woman, but very many other women, that have been famous both for wit and learning, and many other excellent parts, not much inferior to the Worthiest men:
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as, in the holy Scripture, you may find how subtle Rebecca was to get the blessing of Isaac to her son Jacob; how wittily Rachel could deceive both her father and her Husband, how Debora was a Prophetess, a Poet, and a Judge, that judged Israel, and how Abigal was so discreet both in her words and actions, that she could appease the raging wrath of a man of war, that was set on fire, and not without great cause, against her Husband;
as, in the holy Scripture, you may find how subtle Rebecca was to get the blessing of Isaac to her son Jacob; how wittily Rachel could deceive both her father and her Husband, how Deborah was a Prophetess, a Poet, and a Judge, that judged Israel, and how Abigal was so discreet both in her words and actions, that she could appease the raging wrath of a man of war, that was Set on fire, and not without great cause, against her Husband;
and how Judith was so valiant, as to cut off the head of Holofernes, as Jahell had been the death of Sisera; and how Solomon, that had most reason to know it best, sets down the wisdom, and the many other excellent parts of a vertuous woman.
and how Judith was so valiant, as to Cut off the head of Holofernes, as Jahell had been the death of Sisera; and how Solomon, that had most reason to know it best, sets down the Wisdom, and the many other excellent parts of a virtuous woman.
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And if the time & your patience would give me leave to trace the Histories of the Heathens, Greek and Latin, I could tell you how great a Prophet was Cassandra, how discreetly honest was Penelope, and how wisely she deluded all her woers;
And if the time & your patience would give me leave to trace the Histories of the heathens, Greek and Latin, I could tell you how great a Prophet was Cassandra, how discreetly honest was Penelope, and how wisely she deluded all her woers;
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And amongst the letters of Phalaris, there is one written to Peristthenes; wherein it appeareth that some women have not much yielded for greatnesse of courage,
And among the letters of Phalaris, there is one written to Peristthenes; wherein it appears that Some women have not much yielded for greatness of courage,
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and brave resolutions, to the most valiant men that have been, as Pentesilaea Queen of the Amazons, whereof Virgil saith, Ducit Amazonidum lunatis agmina peltis, Pentesilea furens, mediisque in millibus ardet.
and brave resolutions, to the most valiant men that have been, as Pentesilaea Queen of the Amazons, whereof Virgil Says, Ducit Amazonidum lunatis agmina peltis, Pentesilea furens, mediisque in millibus Ardet.
And Thomiris Queen of Scythia, that overthrew Cyrus King of Persia, and cutting off his head, threw it into a tub of blood, saying, Satia te sanguine quem sitisti, cujus insatiabilis s•mper fuisti:
And Thomyris Queen of Scythia, that overthrew Cyrus King of Persiam, and cutting off his head, threw it into a tub of blood, saying, Satia te sanguine Whom sitisti, cujus insatiabilis s•mper fuisti:
And Vaodicea the wife of Prasutagus Queen of the Icenians, that overthrew Petilius Cerealis the Roman Lievtenant, forced Catus Decianus to flye into Gallia, and slew 70. thousand of the Roman souldiers,
And Vaodicea the wife of Prasutagus Queen of the Icenians, that overthrew Petilius Cerealis the Roman Lieutenant, forced Catus Decianus to fly into Gallia, and slew 70. thousand of the Roman Soldiers,
and being vanquished by Paulinus Suetonius, would rather end her life with Cleopatra Queen of Egypt, then be suffered to be carried for a spectacle in the Roman triumph.
and being vanquished by Paulinus Suetonius, would rather end her life with Cleopatra Queen of Egypt, then be suffered to be carried for a spectacle in the Roman triumph.
And what shall I say of Arria, the most loving wife of Cecinna Petus? of Artemisia Queen of Caria; that buried the ashes of her husband Mausolus in her own bowels? But especially of the great wisdom of the mother of King Lemuel; and of Tecla, that wrote over all the Greek Testament with her own hand,
And what shall I say of Arria, the most loving wife of Cecinna Petus? of Artemisia Queen of Caria; that buried the Ashes of her husband Mausolus in her own bowels? But especially of the great Wisdom of the mother of King Lemuel; and of Tecla, that wrote over all the Greek Testament with her own hand,
and that Copy is now lately translated by Mr. Patrick Young; and of Trasilla, Gorgonia, and the rest of those famous women, that Saint Hierom and Greg. Nazian. do so highly commend both for wisdome and piety?
and that Copy is now lately translated by Mr. Patrick Young; and of Trasilla, Gorgonia, and the rest of those famous women, that Saint Hieronymus and Greg. Nazian. do so highly commend both for Wisdom and piety?
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I will adde but one, that of this Nation ought never to be forgotten, our late famous Queen Elizabeth, that for above 40. yeares, could so wisely rule so unruly a people, as we are.
I will add but one, that of this nation ought never to be forgotten, our late famous Queen Elizabeth, that for above 40. Years, could so wisely Rule so unruly a people, as we Are.
so ought not men to disesteem the advice, and reject the Counsels of their wives. True it is, that where the wife adviseth ill, her speech is to be rejected,
so ought not men to disesteem the Advice, and reject the Counsels of their wives. True it is, that where the wife adviseth ill, her speech is to be rejected,
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as Job did put off his wife's Counsel, when she perswaded him to curse God and die, with the just term of, a foolish woman; and as Origen addeth, said, Tu facta es deterior Eva in insipientia,
as Job did put off his wife's Counsel, when she persuaded him to curse God and die, with the just term of, a foolish woman; and as Origen adds, said, Tu facta es deterior Eve in insipientia,
if he had liked it, might as well have given thee sons as daughters, and the Scripture tells us how Job gave inheritances to his three daughters among their brethren, Job 42.15. and so did Caleb to his daughter Achsah. Josh. 15.19.
if he had liked it, might as well have given thee Sons as daughters, and the Scripture tells us how Job gave inheritances to his three daughters among their brothers, Job 42.15. and so did Caleb to his daughter Achsah. Josh. 15.19.
and very witty, so she was also very wicked; for she caused the Elders of Jez•eel to become the wicked murderers of innocent Naboth; she cut off the Prophets of the Lord, and fed 400. false Prophets at her own Table;
and very witty, so she was also very wicked; for she caused the Elders of Jez•eel to become the wicked murderers of innocent Naboth; she Cut off the prophets of the Lord, and fed 400. false prophets At her own Table;
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because she was so Noble and so Witty; when as there is no wickedness so great and so unavoydable, as armed wickedness, which is invented by Subtilty, perpetrated by Power, and defended by Authority; for, as Non nisi ex magnis ingeniis magni errores, Great Heresies never spring from mean Schollers;
Because she was so Noble and so Witty; when as there is no wickedness so great and so unavoidable, as armed wickedness, which is invented by Subtlety, perpetrated by Power, and defended by authority; for, as Non nisi ex magnis ingeniis magni Errors, Great Heresies never spring from mean Scholars;
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And therefore great Schollers ought earnestly to beg, and to pray to God for grace, to sanctify their learning, that they may be retained within the sphere of truth,
And Therefore great Scholars ought earnestly to beg, and to pray to God for grace, to sanctify their learning, that they may be retained within the sphere of truth,
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and not to start aside like Arius, Eutyches, Nestorius, and the like learned Hereticks, that thought so well of themselves, that they disdained to walk in the troden paths of Orthodoxall Divinity,
and not to start aside like Arius, Eutyches, Nestorius, and the like learned Heretics, that Thought so well of themselves, that they disdained to walk in the trodden paths of orthodoxal Divinity,
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And the Devill laboureth more, to get a subtile Scotus, or a learned Origen, to become an Heretick, a powerfull Nero to become a Tyrant, and an Assembly of Senators,
And the devil Laboureth more, to get a subtle Scotus, or a learned Origen, to become an Heretic, a powerful Nero to become a Tyrant, and an Assembly of Senators,
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and a choise Parliament to become Rebels, and to bandy against their King, (as the Senators of Rome conspired the death of Caesar, and the Jewish Sanhedrim the death of Christ;
and a choice Parliament to become Rebels, and to bandy against their King, (as the Senators of Room conspired the death of Caesar, and the Jewish Sanhedrim the death of christ;
and the grave Judges to become such Judasses as to sell the Truth; or, like the Judges of Susanna, to condemn the Innocent; and the rich Landlords to turn miserable Oppressors );
and the grave Judges to become such Judases as to fell the Truth; or, like the Judges of Susanna, to condemn the Innocent; and the rich Landlords to turn miserable Oppressors's);
I say, the Devill laboureth more, and rejoyceth more to have one such, than twenty other poor Snakes, that want the abilities of Wit, Learning, Power, and Authority to become his Instruments of wickedness:
I say, the devil Laboureth more, and Rejoiceth more to have one such, than twenty other poor Snakes, that want the abilities of Wit, Learning, Power, and authority to become his Instruments of wickedness:
2. For the Speech of this wicked - wicked woman, it is a most Excellent Speech, worthy to be set in Letters of Gold, inter dicta sapientum, among the Aphorisms or Parables of the wise;
2. For the Speech of this wicked - wicked woman, it is a most Excellent Speech, worthy to be Set in Letters of Gold, inter dicta Sages, among the Aphorisms or Parables of the wise;
As the Papists and Presbyterians have made many good Sermons; and written many Excellent Books and Treatises of Divinity full of Learning, and great Piety;
As the Papists and Presbyterians have made many good Sermons; and written many Excellent Books and Treatises of Divinity full of Learning, and great Piety;
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As Herod, that sought the Life of Christ, yet did he, as Josephus relates it, most Magnificently re-edify and beautify the Temple of the Lord in Jerusalem; and the other Herod, the husband of Herodias hearkened to John Baptist in many things;
As Herod, that sought the Life of christ, yet did he, as Josephus relates it, most Magnificently re-edify and beautify the Temple of the Lord in Jerusalem; and the other Herod, the husband of Herodias harkened to John Baptist in many things;
and Pilate, that condemned Christ to death, did many things exceeding well, as in the strict examination of Christ his Cause, and justifying his Innocency, when he delivered him to be Crucified;
and Pilate, that condemned christ to death, did many things exceeding well, as in the strict examination of christ his Cause, and justifying his Innocency, when he Delivered him to be crucified;
and Am. Marcellinus tels us, that even fulian the Apostate, and the bitterest persecutor of the Christians, was adorned with many singular properties,
and Am. Marcellinus tells us, that even fulian the Apostate, and the Bitterest persecutor of the Christians, was adorned with many singular properties,
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and behaving himself most mildly and courteously towards all men but the Christians; and so we read that Vespasian, Titus, Nerva, Trajan, Antoninus Pius, Marcus Aurelius, and many others of the Roman Emperors, had many good parts in them,
and behaving himself most mildly and courteously towards all men but the Christians; and so we read that Vespasian, Titus, Nerva, Trajan, Antoninus Pius, Marcus Aurelius, and many Others of the Roman Emperor's, had many good parts in them,
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For, as thou shouldest not drink the Wine, that is mingled with some Po•son, though the Wine be never so good; so it is not safe for thee, to hear that Sermon that leads thee to Sedition, though most of it seems never so Pious, and the Preacher never so Honest; And as one vicious Act, doth not presently give the denomination of a wicked man, to any one;
For, as thou Shouldst not drink the Wine, that is mingled with Some Po•son, though the Wine be never so good; so it is not safe for thee, to hear that Sermon that leads thee to Sedition, though most of it seems never so Pious, and the Preacher never so Honest; And as one vicious Act, does not presently give the denomination of a wicked man, to any one;
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and not only unto equals, as many of them many times will do, but also to the poorest and meanest men, against the Richest and Noblest Persons, wherein the timerous and corrupt covetous Judges often fail;
and not only unto equals, as many of them many times will do, but also to the Poorest and Meanest men, against the Richest and Noblest Persons, wherein the timorous and corrupt covetous Judges often fail;
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like those Landlords, that require much and many services from their Tenants, and then bestow a dinner upon them once a year, bestow a Sermon or two upon his Flock, when he comes to receive his Payments, and to set his Tythes; but,
like those Landlords, that require much and many services from their Tenants, and then bestow a dinner upon them once a year, bestow a Sermon or two upon his Flock, when he comes to receive his Payments, and to Set his Tithes; but,
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And not only some of his Sermon must be good, and the rest factious and Seditious; but they must be all Pious, for the edifying of Gods people, and peaceable for the quieting of Gods Church: Or else one Seditious Sermon may do more evill,
And not only Some of his Sermon must be good, and the rest factious and Seditious; but they must be all Pious, for the edifying of God's people, and peaceable for the quieting of God's Church: Or Else one Seditious Sermon may do more evil,
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1. Murder, the worst of all the injuries, that can be offered to any man. 2. Peace, the best of all the blessings, that this world can afford unto men.
1. Murder, the worst of all the injuries, that can be offered to any man. 2. Peace, the best of all the blessings, that this world can afford unto men.
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the one Positive, the greatest Evil, that can be done to man, which is murder: The other Privative, the want of the greatest good, that the earth can afford unto men, which is Peace; for so, the Phrase doth not only simply avouch, that Zimri, having slain his Master, could not have Peace; but it doth most forcibly infer, that having done such a wicked Act, it was impossible for him to have peace;
the one Positive, the greatest Evil, that can be done to man, which is murder: The other Privative, the want of the greatest good, that the earth can afford unto men, which is Peace; for so, the Phrase does not only simply avouch, that Zimri, having slave his Master, could not have Peace; but it does most forcibly infer, that having done such a wicked Act, it was impossible for him to have peace;
because an Interrogation is the most forcible, vehement and significant expression, either of Negatives or Affirmatives that any Orator can use, ascertaining the thing far more Energetically then could be done by any plain and simple assertion.
Because an Interrogation is the most forcible, vehement and significant expression, either of Negatives or Affirmatives that any Orator can use, ascertaining the thing Far more Energetically then could be done by any plain and simple assertion.
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1. Elah was the King of Israel, and the son of a King of Israel, the son of Baasha, that had Raigned 24. years in Tyrza, and himself two years, in the same Kingdom, and in the same City; and therefore in all reason, he should either have been sooner dethroned,
1. Elah was the King of Israel, and the son of a King of Israel, the son of Baasha, that had Reigned 24. Years in Tyrza, and himself two Years, in the same Kingdom, and in the same city; and Therefore in all reason, he should either have been sooner dethroned,
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especially considering his Title was just, he was no Ʋsurper, and his rule was not Tyrannicall: neither do we read of any great misdemeanour of this King;
especially considering his Title was just, he was no Ʋsurper, and his Rule was not Tyrannical: neither do we read of any great misdemeanour of this King;
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And therefore, if your fathers have unjustly taken away the Lands and Possessions of the Church, or of any one else, do not you continue in their wayes,
And Therefore, if your Father's have unjustly taken away the Lands and Possessions of the Church, or of any one Else, do not you continue in their ways,
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for if your fathers have killed the Prophets, and you garnish their Tombs; if the Ʋsurpers have taken away our lands, and you still detain them, as you do;
for if your Father's have killed the prophets, and you garnish their Tombs; if the Ʋsurpers have taken away our Lands, and you still detain them, as you do;
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as some in their drink, have fallen off from their horses, and so brake their limbs, and some their necks; others fell into the waters, and were drowned; and others into quarrels and were killed. Noah, though a righteous man,
as Some in their drink, have fallen off from their Horses, and so brake their limbs, and Some their necks; Others fell into the waters, and were drowned; and Others into quarrels and were killed. Noah, though a righteous man,
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and for this his great impiety, to bring an inevitable curse upon himself, and upon all his posterity: a most fearful fruite, all springing from this bitter root of sweet drunkenness.
and for this his great impiety, to bring an inevitable curse upon himself, and upon all his posterity: a most fearful fruit, all springing from this bitter root of sweet Drunkenness.
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So Lot, being drunk, lay with both his own daughters, of whom sprang those two ungodly Generations, of the Moabites, and the Amonites. And so did Armitus and Ciranippus, the Syracusians, as Plutarch saith l. 2. c. 31.
So Lot, being drunk, lay with both his own daughters, of whom sprang those two ungodly Generations, of the Moabites, and the Ammonites. And so did Armitus and Ciranippus, the Syracusians, as Plutarch Says l. 2. c. 31.
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as Clitus and others that we read of in Q. Curtius; and making a Supper, on a time for his Captains, he propounded a Crown to him, that could drink most; and one Promochus drank 5. gallons of wine,
as Clitus and Others that we read of in Q. Curtius; and making a Supper, on a time for his Captains, he propounded a Crown to him, that could drink most; and one Promochus drank 5. gallons of wine,
and so his Crown did him no credit. And Belshazar, the son of the Great Nebuchadnezzar King of Babylon, drinking and quaffing in the Vessels that his father took from the House of God, espied the hand - writing upon the wall, that his kingdom should be taken from him, and given to the Medes and Persians. And many men, in these dayes, drink away their Lands, their Monies, their Wits, and all that they have.
and so his Crown did him no credit. And Belshazzar, the son of the Great Nebuchadnezzar King of Babylon, drinking and quaffing in the Vessels that his father took from the House of God, espied the hand - writing upon the wall, that his Kingdom should be taken from him, and given to the Medes and Persians. And many men, in these days, drink away their Lands, their Moneys, their Wits, and all that they have.
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As here, King Elah was destroyed in his wine. And Pliny the younger saith, that Antiochus was killed at a Banquet, by his own Minions; because he would have forced them to drink beyond their abilities, and against their wills.
As Here, King Elah was destroyed in his wine. And pliny the younger Says, that Antiochus was killed At a Banquet, by his own Minions; Because he would have forced them to drink beyond their abilities, and against their wills.
And S. Augustine writes, that one Cyrillus, a Citizen of Hippo, had an ungracious son, that in the midst of his drunkenness, killed his own mother great with child,
And S. Augustine writes, that one Cyril, a Citizen of Hippo, had an ungracious son, that in the midst of his Drunkenness, killed his own mother great with child,
And Eusebius writeth, that the Emperour Maximinus was so often deeply plunged in drunkenness, that he became many times so mad, that in his drunken madness, he commanded many things to be done, which he greatly repented of, when he became sober again: and no marvel;
And Eusebius Writeth, that the Emperor Maximinus was so often deeply plunged in Drunkenness, that he became many times so mad, that in his drunken madness, he commanded many things to be done, which he greatly repented of, when he became Sobrium again: and no marvel;
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for temulentia, signifieth a voluntary madness, and wine is termed, temetum, quia tentat mentem, it shaketh the minde, and destroyeth the senses; as it appeareth by that notable Story, which Athenaeus writeth, of certain young men, that drank so much, that they verily believed, they were sailing in a Gally, and so tossed with the winds, that they threw all things in the Chamber out at the window,
for temulentia, signifies a voluntary madness, and wine is termed, temetum, quia Tentat mentem, it shakes the mind, and Destroyeth the Senses; as it appears by that notable Story, which Athenaeus Writeth, of certain young men, that drank so much, that they verily believed, they were sailing in a Galley, and so tossed with the winds, that they threw all things in the Chamber out At the window,
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and finding them extreamly vomiting, asked, What they ayled? who answered, That they were Sea-sick, and the storm forced them, to throw all their goods into the Sea;
and finding them extremely vomiting, asked, What they ailed? who answered, That they were Seasick, and the storm forced them, to throw all their goods into the Sea;
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and because they supposed those Captains to be Tritons, or Sea-gods, they said, That if they would help them at this time, to arrive safe to land, they would honour them for their Saviours ever after: such madness is in drunkenness.
and Because they supposed those Captains to be Tritons, or Seagods, they said, That if they would help them At this time, to arrive safe to land, they would honour them for their Saviors ever After: such madness is in Drunkenness.
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and having well carowsed, on his Marriage day, fell at night into so dead a sleep, that lying upon his back, the blood that usually issued at his nostrils, descended into his throat, and strangled him:
and having well caroused, on his Marriage day, fell At night into so dead a sleep, that lying upon his back, the blood that usually issued At his nostrils, descended into his throat, and strangled him:
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And yet Elah would not follow the counsel of King Lemuels Mother, which might perhaps, have saved his life; and therefore Zimri takes this occasion, to conspire his death. So I come to the second Person mentioned in this Text, which is Zimri.
And yet Elah would not follow the counsel of King Lemuels Mother, which might perhaps, have saved his life; and Therefore Zimri Takes this occasion, to conspire his death. So I come to the second Person mentioned in this Text, which is Zimri.
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and that in regard of the oath of God, i.e. the solemn vow, which thou madest, at thine incorporation into Gods Church, to obey all the Precepts of God, whereof this is one, To fear God, and to honour the King;
and that in regard of the oath of God, i.e. the solemn Voelli, which thou Madest, At thine incorporation into God's Church, to obey all the Precepts of God, whereof this is one, To Fear God, and to honour the King;
or else the oath of alleageance and fidelity, which the subject makes unto his King, in the presence and with the approbation of God, who will most certainly plague all perjurers, that take his Name in vain.
or Else the oath of allegiance and Fidis, which the Subject makes unto his King, in the presence and with the approbation of God, who will most Certainly plague all perjurers, that take his Name in vain.
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And so the same Spirit of God, hath imprisoned and chained up, our very thoughts, words, and works, in the links of the strictest prohibition, that they should no way peep forth to produce the least dishonour unto our King. For
And so the same Spirit of God, hath imprisoned and chained up, our very thoughts, words, and works, in the links of the Strictest prohibition, that they should no Way peep forth to produce the least dishonour unto our King. For
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i.e. Think not any ill, nor to do any evil unto thy King; and therefore the very thought of Treason was adjudged, by the Court of France, to be Treason; and he that confest unto his Priest, that he once thought to kill the King,
i.e. Think not any ill, nor to do any evil unto thy King; and Therefore the very Thought of Treason was adjudged, by the Court of France, to be Treason; and he that confessed unto his Priest, that he once Thought to kill the King,
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3. The Lord of Hosts gives this peremptory charge to every subject, Touch not mine Annointed, which is the least indignity that may be, and yet may not be done to our King, by any means.
3. The Lord of Hosts gives this peremptory charge to every Subject, Touch not mine Anointed, which is the least indignity that may be, and yet may not be done to our King, by any means.
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But is that so transcendent a sin, for a subject to kill his King? What if the King proves a Tyrant, or an Heretick or else, seeks the ruine of his subjects, may not the subjects then, in such a case, kill such a King? Look into the 9. several Speeches, delivered at a Conference, concerning the power of Parliament, to proceed against their King for misgovernment;
But is that so transcendent a since, for a Subject to kill his King? What if the King Proves a Tyrant, or an Heretic or Else, seeks the ruin of his subject's, may not the subject's then, in such a case, kill such a King? Look into the 9. several Speeches, Delivered At a Conference, Concerning the power of Parliament, to proceed against their King for misgovernment;
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and might be numbered inter pessimos, being an Adulterer, a Tyrant, and a Sacrilegious King, that neither spared man in his fury, nor woman in his lust; and yet this Kingdom then, had never a Zimri in it, to take away his life for all his wickedness.
and might be numbered inter pessimos, being an Adulterer, a Tyrant, and a Sacrilegious King, that neither spared man in his fury, nor woman in his lust; and yet this Kingdom then, had never a Zimri in it, to take away his life for all his wickedness.
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And Bodin saith, the most learned Divines are of opinion, that it is so far from being lawful, for subjects to kill their King, under colour of Tyranny, that they are expressely forbidden, to speak ill of them.
And Bodin Says, the most learned Divines Are of opinion, that it is so Far from being lawful, for subject's to kill their King, under colour of Tyranny, that they Are expressly forbidden, to speak ill of them.
And Camerarius demands, if there could be a worse Prince than Nero? and yet, saith he, The Apostles, S. Paul, and S. Peter, are so far from advising the Christians to conspire against him,
And Camerarius demands, if there could be a Worse Prince than Nero? and yet, Says he, The Apostles, S. Paul, and S. Peter, Are so Far from advising the Christians to conspire against him,
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and that not for fear only, but also for conscience sake. And S. Chrysostome saith, That Theodosius destroyed Thessalonica, and spared neither Sex nor Age, neither young nor old, man nor woman,
and that not for Fear only, but also for conscience sake. And S. Chrysostom Says, That Theodosius destroyed Thessalonica, and spared neither Sex nor Age, neither young nor old, man nor woman,
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but took upon him so much as he listed, to satisfie his own furious will; and yet howsoever, parendum est, obedience must be given him, saith this holy father.
but took upon him so much as he listed, to satisfy his own furious will; and yet howsoever, parendum est, Obedience must be given him, Says this holy father.
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And if the King becomes an Idolater, and doth with Manasses command his subjects, to worship Idols; as Hen. 8. commanded the observation of the 6. Articles, wherein they were to adore the Breaden god;
And if the King becomes an Idolater, and does with Manasses command his subject's, to worship Idols; as Hen. 8. commanded the observation of the 6. Articles, wherein they were to adore the Breaden god;
but the rule of the Apostles ought to be followed, to obey God, rather than man, and not to do what God forbids, though the King command it to be done;
but the Rule of the Apostles ought to be followed, to obey God, rather than man, and not to do what God forbids, though the King command it to be done;
yet no wayes to take armes against him, but to follow the examples of the Saints and Martyrs of God, rather to suffer death, than to offer any resistance, and whatsoever becomes of our bodies, to possesse our souls in patience, saith Camerarius.
yet no ways to take arms against him, but to follow the Examples of the Saints and Martyrs of God, rather to suffer death, than to offer any resistance, and whatsoever becomes of our bodies, to possess our Souls in patience, Says Camerarius.
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for so the true Christians followed the Emperour Constantius, that was an Arian, and they followed Julian the Apostata, in his wars and expeditions, though they were never so far; and never intended to rebel against him.
for so the true Christians followed the Emperor Constantius, that was an Arian, and they followed Julian the Apostata, in his wars and expeditions, though they were never so Far; and never intended to rebel against him.
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for when the Jews cryed, to have our Saviour crucified, Pilate demands of them, Shall I crucifie your King? as if he should have said, What? was there ever such a Nation,
for when the jews cried, to have our Saviour Crucified, Pilate demands of them, Shall I crucify your King? as if he should have said, What? was there ever such a nation,
so wicked, and so abominable before God and all good men, as to desire to crucifie their King? Why? this desire seemeth, not only strange, and admirable,
so wicked, and so abominable before God and all good men, as to desire to crucify their King? Why? this desire seems, not only strange, and admirable,
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but also abominable, and so incredible unto me, that you should in good earnest, desire to crucifie your King: and it seems by their answer to this question of Pilate, that they rightly apprehended his mind,
but also abominable, and so incredible unto me, that you should in good earnest, desire to crucify your King: and it seems by their answer to this question of Pilate, that they rightly apprehended his mind,
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They were not ignorant, how the heathens honoured their Kings, and how the Egyptians, whose manners they knew well enough, did bear so much good will and love unto their Kings, that,
They were not ignorant, how the Heathens honoured their Kings, and how the egyptians, whose manners they knew well enough, did bear so much good will and love unto their Kings, that,
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as Boemus Aubanus saith, Non solum sacerdotibus; sed etiam singulis Aegyptiis major regis quam uxorum filiorumque aut aliorum principum salutis inesset cura:
as Boemus Aubanus Says, Non solum sacerdotibus; sed etiam Singulis Aegyptiis Major regis quam uxorum filiorumque Or Aliorum Principum Salutis inesset Cure:
and Herodotus saith, that when Xerxes fled from Greece, in a vessel that was so full of men of war, that it was impossible for him to be saved, without casting some part of them into the Sea;
and Herodotus Says, that when Xerxes fled from Greece, in a vessel that was so full of men of war, that it was impossible for him to be saved, without casting Some part of them into the Sea;
Then the Nobility, which accompanied him, having adored him, did cast themselves into the sea, till the vessell was unburthened, and so the King preserved.
Then the Nobilt, which accompanied him, having adored him, did cast themselves into the sea, till the vessel was unburdened, and so the King preserved.
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And Plutarch saith, that when certain men came to Tyribastus to have taken him, he defended himself so stoutly, that they were not able to come near him;
And Plutarch Says, that when certain men Come to Tyribastus to have taken him, he defended himself so stoutly, that they were not able to come near him;
but when the apprehenders said, They came from the King, he had such a reverent respect unto his Majesty, that he presently laid down his Cimiter, and yielded himself unto them.
but when the apprehenders said, They Come from the King, he had such a reverend respect unto his Majesty, that he presently laid down his Scimitar, and yielded himself unto them.
I answer, that I have read all the nine Speeches over and over, and am sorry that learned men, which have read so many Histories, both domestick and forreign, should,
I answer, that I have read all the nine Speeches over and over, and am sorry that learned men, which have read so many Histories, both domestic and foreign, should,
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and with a lesse then the tenth part of the pains, these Oratours, or Lawyers, if they were such (for divines I am sure they were no•) took to gather those evill examples, to evill ends; for we are to live by Lawes and not by Examples; and especially by the Lawes of God,
and with a less then the tenth part of the pains, these Orators, or Lawyers, if they were such (for Divines I am sure they were no•) took to gather those evil Examples, to evil ends; for we Are to live by Laws and not by Examples; and especially by the Laws of God,
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for if a King means to play the Tyrant, he may have examples enough to justifie his Tyranny; if he be an adulterer, he may alledge King David, that was a man according to Gods own heart;
for if a King means to play the Tyrant, he may have Examples enough to justify his Tyranny; if he be an adulterer, he may allege King David, that was a man according to God's own heart;
and 100. more, that did commit adultery; and if thou pleasest to be a drunkard, thou hast the examples of righteous Noah and of Lot, and 1000. more, that may justifie thee, for being drunk;
and 100. more, that did commit adultery; and if thou pleasest to be a drunkard, thou hast the Examples of righteous Noah and of Lot, and 1000. more, that may justify thee, for being drunk;
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But the truth is, whatsoever other men, whatsoever Councils, Kingdoms, or Commonwealths have done, contrary to the will and Lawes of God, we ought not to imitate them therein;
But the truth is, whatsoever other men, whatsoever Councils, Kingdoms, or Commonwealths have done, contrary to the will and Laws of God, we ought not to imitate them therein;
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because their Examples be no excuse for us, that should have recourse to the Law, and to the Testimony, as the Prophet speaketh, to direct us, what we ought to do.
Because their Examples be no excuse for us, that should have recourse to the Law, and to the Testimony, as the Prophet speaks, to Direct us, what we ought to do.
And therefore no Precedents, no Examples in the world, though you should produce ten thousands of them, can excuse Zimri, nor any other Zimries in the whole Universe, for killing their King; but
And Therefore no Precedents, no Examples in the world, though you should produce ten thousands of them, can excuse Zimri, nor any other Zimri's in the Whole Universe, for killing their King; but
2. Here is another relation betwixt Ela and Zimri, that should more strictly have tyed and ingaged Zimri, to be true and faithful unto Elah; for he was his servant, and his menial servant in ordinary, which all other subjects could not be;
2. Here is Another Relation betwixt Ela and Zimri, that should more strictly have tied and engaged Zimri, to be true and faithful unto Elah; for he was his servant, and his menial servant in ordinary, which all other subject's could not be;
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and this is rightly observed by Jezabel; and therefore she saith not, Had Zimri peace that slew his King? but, Had Zimri peace that slew his Master? And a Master that gives meat, drink,
and this is rightly observed by Jezebel; and Therefore she Says not, Had Zimri peace that slew his King? but, Had Zimri peace that slew his Master? And a Master that gives meat, drink,
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and therefore he should be respected and honoured of his servant, next unto his Father; and we find that many true and faithful servants have done so indeed:
and Therefore he should be respected and honoured of his servant, next unto his Father; and we find that many true and faithful Servants have done so indeed:
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for I remember I read it in Appian, that when Scipio had gained Carthage, or some other opulent Town, he gave a strict charge that none of the Citizens, upon pain of death, should hide any of the wealth or treasure of that rich City;
for I Remember I read it in Appian, that when Scipio had gained Carthage, or Some other opulent Town, he gave a strict charge that none of the Citizens, upon pain of death, should hide any of the wealth or treasure of that rich city;
and that Servant, like a false Judas, went and revealed it to the General; who making a strict search for the Merchant, another of the Merchants servants, seeing how his Master,
and that Servant, like a false Judas, went and revealed it to the General; who making a strict search for the Merchant, Another of the Merchant's Servants, seeing how his Master,
if he were taken, should be condemned to death for that fact, goeth unto Scipio, and protesteth unto him, that it was he which did hide that treasure, altogether unknown unto his Master;
if he were taken, should be condemned to death for that fact, Goes unto Scipio, and protesteth unto him, that it was he which did hide that treasure, altogether unknown unto his Master;
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then Scipio would needs find out the Merchant, who being found, confest the truth, that he himself, with the help of his accuser, had conveyed away that treasure,
then Scipio would needs find out the Merchant, who being found, confessed the truth, that he himself, with the help of his accuser, had conveyed away that treasure,
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and we read of many other servants that have so dearly loved, and been so truly faithful unto their Masters, that they have hazarded their own lives, to save their Masters; as you may read the servants of King David have done,
and we read of many other Servants that have so dearly loved, and been so truly faithful unto their Masters, that they have hazarded their own lives, to save their Masters; as you may read the Servants of King David have done,
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and so defended him from his enemies, untill he was rescued by his friends; and so with his own death, he saved his Masters life. And it is written of Eros servant to Antonius, that when his Master was overcome by Augustus, and would have him to dispatch his life, he drew his sword and killed himself, rather then he would kill his Master: for as a Master, next to his own children, is to respect, provide,
and so defended him from his enemies, until he was rescued by his Friends; and so with his own death, he saved his Masters life. And it is written of Eros servant to Antonius, that when his Master was overcome by Augustus, and would have him to dispatch his life, he drew his sword and killed himself, rather then he would kill his Master: for as a Master, next to his own children, is to respect, provide,
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And therefore Zimri can no waies be thought any other, than a most Villanous Traytor, to slay his Master, worse then Ditalcon, and Minuro, that were corrupted by Capio, to kill their Master Viriatus, that brave Spaniard, that gave work enough to the Romans eight years together: Especially if we do confider.
And Therefore Zimri can no ways be Thought any other, than a most Villainous Traitor, to slay his Master, Worse then Ditalcon, and Minuro, that were corrupted by Capio, to kill their Master Viriate, that brave Spaniard, that gave work enough to the Romans eight Years together: Especially if we do confider.
3. Qualis servitus, in what manner of service he was under his Master Elah; for though the Romans and many others, used most of their servants, that were their slaves,
3. Qualis Servitus, in what manner of service he was under his Master Elah; for though the Romans and many Others, used most of their Servants, that were their slaves,
and therefore for a servant to kill such a Master, that had thus advanced his servant, is a note, beyond Elah, and doth exceedingly aggravate the offence of Zimri, and makes it to ascend higher and higher, or rather to descend lower and lower, even to the bottomless pit of hell;
and Therefore for a servant to kill such a Master, that had thus advanced his servant, is a note, beyond Elah, and does exceedingly aggravate the offence of Zimri, and makes it to ascend higher and higher, or rather to descend lower and lower, even to the bottomless pit of hell;
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which was a three fold cord, to bind him in Obedience, but is soon snapt asunder, by this wicked Traytor, that was a Traytor, just like Judas, of whom the Prophet, in the person of Christ, saith, If it had been an open enemy that had done me this dishonor, I could well have born it,
which was a three fold cord, to bind him in obedience, but is soon snapped asunder, by this wicked Traitor, that was a Traitor, just like Judas, of whom the Prophet, in the person of christ, Says, If it had been an open enemy that had done me this dishonour, I could well have born it,
because that, besides their malice towards their Masters, such servants, as Judas and this Zimri were, do shew themselves replenished with ingratitude, to render so much evil to them, that have done so much good to them, which is a monster in nature,
Because that, beside their malice towards their Masters, such Servants, as Judas and this Zimri were, do show themselves replenished with ingratitude, to render so much evil to them, that have done so much good to them, which is a monster in nature,
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as Pride among the Babylonians, Envy among the Jews, Anger among the Thebans, Covetousness among the Tyrians, Gluttony among the Sidonians, Lying among the Cretians, Witch-craft in Thessaly, Magick in Egypt, and other sins so well known, that I need not name them, in Germany, France, England, and Ireland; yet ingratitude is such a sin, that no Countrey will willingly receive it,
as Pride among the Babylonians, Envy among the jews, Anger among the Thebans, Covetousness among the Tyrians, Gluttony among the Sidonians, Lying among the Cretians, Witchcraft in Thessaly, Magic in Egypt, and other Sins so well known, that I need not name them, in Germany, France, England, and Ireland; yet ingratitude is such a since, that no Country will willingly receive it,
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as Pharaohs butler was to Joseph, Laban to Jacob, Saul to David, Joash to Jehojada, Demetrius to Jonathas, Augustus to Cicero, Carthage to Hannibal, Rome to Scipio, and many more, that either banished or murdered those, that protected and preserved them from ruine;
as Pharaohs butler was to Joseph, Laban to Jacob, Saul to David, Joash to Jehoiada, Demetrius to Jonathan, Augustus to Cicero, Carthage to Hannibal, Room to Scipio, and many more, that either banished or murdered those, that protected and preserved them from ruin;
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but having so well deserved at his hands, thou wilt cry out, that he is worst then the brute beasts: as we must confess an ingratefull person is indeed,
but having so well deserved At his hands, thou wilt cry out, that he is worst then the brutus beasts: as we must confess an ingrateful person is indeed,
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as it is manifest, by that, which fell to Helpis, the Samian, who, upon a certain Coast of Africa, having drawen out a bone, that stuck in a Lions throat, was in recompence of that benefit, fed and maintained by the Lion's hunting,
as it is manifest, by that, which fell to Helpis, the Samian, who, upon a certain Coast of Africa, having drawn out a bone, that stuck in a Lions throat, was in recompense of that benefit, fed and maintained by the Lion's hunting,
so long as his ship lay at anchor on that shore; and that which A. Gellius saith befell to Androdus, a Roman slave, who, being banished out of Rome, and wandering in a Forrest, that was full of wild and savage Beasts, met a Lion, that came fawning upon him,
so long as his ship lay At anchor on that shore; and that which A. Gellius Says befell to Androdus, a Roman slave, who, being banished out of Room, and wandering in a Forest, that was full of wild and savage Beasts, met a lion, that Come fawning upon him,
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and shewing unto him his Pawe, that was wonderfully sore, and swollen, by reason of a thorn, that was over-head got into it, which the slave pulled out, and so cured the poor distressed Lion, who, in requitall of that curtesy, accompanied him out of the Forrest,
and showing unto him his Paw, that was wonderfully soar, and swollen, by reason of a thorn, that was overhead god into it, which the slave pulled out, and so cured the poor distressed lion, who, in requital of that courtesy, accompanied him out of the Forest,
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and afterwards that Lion being taken, and carried to Rome, and the slave, some certain years after, returning to Rome, was apprehended and adjudged to be throwen unto the Lions; and being cast among the Lions, his cured patient, presently knew him,
and afterwards that lion being taken, and carried to Room, and the slave, Some certain Years After, returning to Room, was apprehended and adjudged to be thrown unto the Lions; and being cast among the Lions, his cured patient, presently knew him,
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and fawning upon him, as congratulating their meeting, he not only did him no hurt, but also preserved him from all the rest, that they durst not touch him;
and fawning upon him, as congratulating their meeting, he not only did him no hurt, but also preserved him from all the rest, that they durst not touch him;
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And I do exceedingly honor the honorable House of Commons, and do most Highly commend the Votes and Orders that I understand they have made, concerning those men, that had any hand in the death of our late Pious, Just, and most Gratious King, whereby they have shewed themselves to be most Religious towards God,
And I do exceedingly honour the honourable House of Commons, and do most Highly commend the Votes and Order that I understand they have made, Concerning those men, that had any hand in the death of our late Pious, Just, and most Gracious King, whereby they have showed themselves to be most Religious towards God,
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And so here is Zimri's fact, and Zimries punishment. 1. His fact is the slaying of his Master which is Murder. 2. His punishment is, to be deprived of all Peace, which is the greatest punishment of all plagues.
And so Here is Zimri's fact, and Zimri's punishment. 1. His fact is the slaying of his Master which is Murder. 2. His punishment is, to be deprived of all Peace, which is the greatest punishment of all plagues.
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for in the prosecution of this point, I purpose not to touch upon any of those, that his Majesty hath most graciously pardoned, by an act of Oblivion, for all their former offences;
for in the prosecution of this point, I purpose not to touch upon any of those, that his Majesty hath most graciously pardoned, by an act of Oblivion, for all their former offences;
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nor upon any of them, that were slain in the war; when, as David saith, The sword devoureth one as well as another, but my discourse shall reach no further, then my Text goeth, that is, those that, in cold blood, shall maliciously persecute their neighbours unto death, as Cain did his brother Abell; and Joab, Amasa; and those, that shall treacherously slay their Master, as Zimri did his King,
nor upon any of them, that were slave in the war; when, as David Says, The sword devoureth one as well as Another, but my discourse shall reach no further, then my Text Goes, that is, those that, in cold blood, shall maliciously persecute their neighbours unto death, as Cain did his brother Abel; and Joab, Amasa; and those, that shall treacherously slay their Master, as Zimri did his King,
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And though the Prophet saith, Consolamini populum meum, and the sons of Consolation are commanded to bind up the broken hearted, and to Preach the glad-tidings of the Gospell unto the penitent; yet, there must be Boanerges, sons of Thunder, to sound out the Alarme of Gods judgments against transcendent and impenitent malefactors,
And though the Prophet Says, Consolamini Populum meum, and the Sons of Consolation Are commanded to bind up the broken hearted, and to Preach the Glad-tidings of the Gospel unto the penitent; yet, there must be Boanerges, Sons of Thunder, to found out the Alarm of God's Judgments against transcendent and impenitent malefactors,
and not to give that which is holy unto dogs, or to proclaime peace and pardon to them, to whom the Lord professeth there is no peace; but saith peremptorily, He will not pardon them.
and not to give that which is holy unto Dogs, or to proclaim peace and pardon to them, to whom the Lord Professes there is no peace; but Says peremptorily, He will not pardon them.
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And therefore I hope your honorable patience will bear with me, that, as the Prophet David saith, My song shall not be of mercy alone, nor of judgment alone, but of mercy and judgment together; especially upon Zimri, and all such that,
And Therefore I hope your honourable patience will bear with me, that, as the Prophet David Says, My song shall not be of mercy alone, nor of judgement alone, but of mercy and judgement together; especially upon Zimri, and all such that,
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1. The Prophet saith, The Lord abborreth the blood-thirsty and the deceitfull man; (i. e.) him, which desireth and longeth for my death; as he that is thirsty desireth drink.
1. The Prophet Says, The Lord abborreth the bloodthirsty and the deceitful man; (i. e.) him, which Desires and Longeth for my death; as he that is thirsty Desires drink.
3. The Apostle, speaking of the wickedness of the Gentiles, saith, They were full of envy, murder, debate — And the wise man saith, Alius alium per invidiam occidit, One man slayeth another through envy; as Cain through envy slew his brother Abel, and the Jews our Saviour Christ Qui igitur periêre, quia maluerunt invidere quàm credere, who therefore perished,
3. The Apostle, speaking of the wickedness of the Gentiles, Says, They were full of envy, murder, debate — And the wise man Says, Alius Alium per invidiam occidit, One man slays Another through envy; as Cain through envy slew his brother Abel, and the jews our Saviour christ Qui igitur periêre, quia maluerunt invidere quàm Believe, who Therefore perished,
because they had rather to envy him, then to believe in him; saith Saint Cyprian. 4. Saint John saith, that, Whosoever hateth his brother is a man slayer;
Because they had rather to envy him, then to believe in him; Says Saint Cyprian. 4. Saint John Says, that, Whosoever hates his brother is a man slayer;
2. The tongue killeth many men, yea, Plures linguâ quàm gladio periêre, The tongue hath slain more then the sword; for the tongue is a fire, and a world of wickedness;
2. The tongue kills many men, yea, Plures linguâ quàm Gladio periêre, The tongue hath slave more then the sword; for the tongue is a fire, and a world of wickedness;
And the tongue killeth two waies 1. By flattery. 2. By detraction. 1. Saint Augustine saith, that Plus nocet lingua adulatoris quàm gladius persecutoris.
And the tongue kills two ways 1. By flattery. 2. By detraction. 1. Saint Augustine Says, that Plus nocet lingua adulatoris quàm gladius persecutoris.
2. The Prophet saith, Viri detractores fuerunt in te ad effundendum sanguinem, In thee are men that carry tales to shed blood; and Job, saying unto his friends, that slandered his integrity;
2. The Prophet Says, Viri Detractors fuerunt in te ad effundendum sanguinem, In thee Are men that carry tales to shed blood; and Job, saying unto his Friends, that slandered his integrity;
Why do you persecute me as God, and are not satisfied with my flesh? doth intimate thereby, that detractors are like cruell Canibals, that eat mens flesh and drink their blood, Nam qui aliena detractione pascitur, proculdubiò alienis carnibus saturatur;
Why do you persecute me as God, and Are not satisfied with my Flesh? does intimate thereby, that detractors Are like cruel Cannibals, that eat men's Flesh and drink their blood, Nam qui Aliena detraction pascitur, proculdubiò alienis carnibus saturatur;
and, if he hath any virtue in him, or any honorable place or preferment, or any love or good opinion from the people, we will presently envy him, and then hate him;
and, if he hath any virtue in him, or any honourable place or preferment, or any love or good opinion from the people, we will presently envy him, and then hate him;
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and though in presence it will flatter him, whom the heart detesteth, yet in his absence, it will lay loads of scandalous imputations upon his person and upon his actions, even as Absolon did upon the government of King David: and the forecited example of Maion against William King of Sicily; and abundance of such Varlets, that I could relate unto you.
and though in presence it will flatter him, whom the heart detesteth, yet in his absence, it will lay loads of scandalous imputations upon his person and upon his actions, even as Absalom did upon the government of King David: and the forecited Exampl of Maison against William King of Sicily; and abundance of such Varlets, that I could relate unto you.
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And when they have proceeded thus far, to envy his happiness and to hate his person, as Cain hated his brother Abel, and the way is thus made by scandalous aspersions, there wants nothing but the stroke of the hand to effect the tragicall murder of the man whom they desire to destroy.
And when they have proceeded thus Far, to envy his happiness and to hate his person, as Cain hated his brother Abel, and the Way is thus made by scandalous Aspersions, there Wants nothing but the stroke of the hand to Effect the tragical murder of the man whom they desire to destroy.
So Phocas did slay his Emperor, and his Master, Mauritius; So Artabanus Captain of the guard, killed his own King and his Master Xerxes, after he had retired out of Greece; So Brutus and Cassius, with their associates, murdered Julius Caesar. And so you know who murdered their Master, and King, Charles the First.
So Phocas did slay his Emperor, and his Master, Mauritius; So Artabanus Captain of the guard, killed his own King and his Master Xerxes, After he had retired out of Greece; So Brutus and Cassius, with their associates, murdered Julius Caesar. And so you know who murdered their Master, and King, Charles the First.
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but when he hath taken away my life and killed me, there is an end of all hope, and that is an evill that can expect no remedy, and a wound that cannot be cured, nor any waies paralleled by any other mischief.
but when he hath taken away my life and killed me, there is an end of all hope, and that is an evil that can expect no remedy, and a wound that cannot be cured, nor any ways paralleled by any other mischief.
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like Zimri, slain their King and their Master; or defiled themselves with the blood of their brethren, to a sad and serious repentance) set down eight speciall things, that do shew unto us the horrible odiousness and haynousness of this sinne of murder; and you may find them all set down in lib. 3. cap. 2. of the true Church. p. 385. and in the Great Antichrist revealed, l. 1. p. 81. 1. It is a sin against nature; because every creature loves his life, Et sevis inter se convenit ursis, and the very Devils will not kill one another.
like Zimri, slave their King and their Master; or defiled themselves with the blood of their brothers, to a sad and serious Repentance) Set down eight special things, that do show unto us the horrible odiousness and haynousness of this sin of murder; and you may find them all Set down in lib. 3. cap. 2. of the true Church. p. 385. and in the Great Antichrist revealed, l. 1. p. 81. 1. It is a since against nature; Because every creature loves his life, Et sevis inter se convenit ursis, and the very Devils will not kill one Another.
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3. It is a devillish sin, and a sin of the Devill, who, though he be not termed an Idolater, or Adulterer; yet, he is said to be a Murderer from the beginning, because it was he, that murdered our first Parents;
3. It is a devilish since, and a since of the devil, who, though he be not termed an Idolater, or Adulterer; yet, he is said to be a Murderer from the beginning, Because it was he, that murdered our First Parents;
4. It is a beastly sin, quia ferina rabies est, sanguine & vulnere laetari, it is a point of savage cruelty, to delight our selves with wounds and blood, saith Seneca.
4. It is a beastly since, quia Ferina rabies est, sanguine & vulnere Rejoice, it is a point of savage cruelty, to delight our selves with wounds and blood, Says Senecca.
for want of means; because the life of man, and the means to maintain that life, may like Ens & Bonum, Good and Being, be very well said to be voces convertibiles. And therefore the Wise man saith, The bread of the needy is their life;
for want of means; Because the life of man, and the means to maintain that life, may like Ens & Bonum, Good and Being, be very well said to be voces convertibiles. And Therefore the Wise man Says, The bred of the needy is their life;
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as it appeareth plainly, by what the Lord saith to David, that otherwise was a man according to Gods own heart, and had heartily repented him of his murder, Thou shalt not build an House for my Name; 1 Chron. 28.3. because thou hast been a man of War, and hast shed blood.
as it appears plainly, by what the Lord Says to David, that otherwise was a man according to God's own heart, and had heartily repented him of his murder, Thou shalt not built an House for my Name; 1 Chronicles 28.3. Because thou hast been a man of War, and hast shed blood.
than any other sin whatsoever, except only the sin against the Holy Ghost; for when Cain slew his brother, the Lord said unto him, The voice of thy brothers blood cryeth unto me;
than any other sin whatsoever, except only the since against the Holy Ghost; for when Cain slew his brother, the Lord said unto him, The voice of thy Brother's blood Cries unto me;
Which seems to be a far heavier sentence inflicted upon him for killing his brother, than that which was imposed upon Adam, for offending Gods own Majesty; though there was a straight command, and prohibition given to Adam, that he should not eat of the forbidden Tree,
Which seems to be a Far Heavier sentence inflicted upon him for killing his brother, than that which was imposed upon Adam, for offending God's own Majesty; though there was a straight command, and prohibition given to Adam, that he should not eat of the forbidden Tree,
And if, as our adversaries do say, the service, done to a dead image, which is no wayes commanded by God to be done, doth presently redound ad prototypon, to the thing,
And if, as our Adversaries do say, the service, done to a dead image, which is no ways commanded by God to be done, does presently redound and prototypon, to the thing,
then how much surer are we, that the defacing of God's living-Image, which God doth so straightly prohibite to be done, is a disgracing of God himself,
then how much Surer Are we, that the defacing of God's living-Image, which God does so straightly prohibit to be done, is a disgracing of God himself,
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And the City of Thessalonica, besides many others, can well testifie, how severely the Emperours punished the abusing of their Images, when they deemed all the dishonour, that was done against their Images, to be Treasons against themselves.
And the city of Thessalonica, beside many Others, can well testify, how severely the emperors punished the abusing of their Images, when they deemed all the dishonour, that was done against their Images, to be Treasons against themselves.
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and the only Commandment that he gave to all the sons of Noah was, to abstain from shedding of mans blood: and he doth so pathetically and with such terrible threatnings expresse the punishment of the Transgressors, saying;
and the only Commandment that he gave to all the Sons of Noah was, to abstain from shedding of men blood: and he does so pathetically and with such terrible threatenings express the punishment of the Transgressors, saying;
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And therefore, much rather, and much sooner, at the hand of man, and at the hand of every mans brother, Gen. 9.5, 6. See Numb. 35.31, 33. Levit. 24.17. Math. 26.52. will I require the life of man;
And Therefore, much rather, and much sooner, At the hand of man, and At the hand of every men brother, Gen. 9.5, 6. See Numb. 35.31, 33. Levit. 24.17. Math. 26.52. will I require the life of man;
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and to that end, he did appoint Kings, that they should ordain Magistrates under them, that whosoever sheddeth mans blood, by man should his blood be shed.
and to that end, he did appoint Kings, that they should ordain Magistrates under them, that whosoever sheds men blood, by man should his blood be shed.
Of the first it is said, that when the Jews mocked the Messengers of God, and despised his words, and misused his Prophets, 2 Chro. 36.16. the wrath of the Lord arose against his people, until there was no remedy.
Of the First it is said, that when the jews mocked the Messengers of God, and despised his words, and misused his prophets, 2 Chro 36.16. the wrath of the Lord arose against his people, until there was no remedy.
Of the second it is said, that the Lord sent Bands of the Chaldees to revenge the Innocent blood that Manasses had shed, which the Lord would not pardon.
Of the second it is said, that the Lord sent Bans of the Chaldees to revenge the Innocent blood that Manasses had shed, which the Lord would not pardon.
for my own part, do so far hate the killing of any man, except it be to save mine own life, from him that would maliciously take it from me, that I had rather do any servile work for a penny a day, than receive the greatest Salary, Honour,
for my own part, do so Far hate the killing of any man, except it be to save mine own life, from him that would maliciously take it from me, that I had rather do any servile work for a penny a day, than receive the greatest Salary, Honour,
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And I think S. Gregory not far from my mind, when he said, Si in mortem Longobardorum me miscere voluissem, hodie Longobardorum gens nec regem nec ducem baberet;
And I think S. Gregory not Far from my mind, when he said, Si in mortem Longobardorum me miscere voluissem, hodie Longobardorum gens nec regem nec ducem baberet;
I would fain know, what tongue, what eloquence, what Orator, though he had the tongue of men and Angels, can expresse the haynousness of a subject 's killing his own King,
I would fain know, what tongue, what eloquence, what Orator, though he had the tongue of men and Angels, can express the haynousness of a Subject is killing his own King,
and a servant 's killing his own kind and loving Master, as Zimri did his King and his Master Elah, and some others did such a King as was worth ten thousand of his subjects? And therefore,
and a servant is killing his own kind and loving Master, as Zimri did his King and his Master Elah, and Some Others did such a King as was worth ten thousand of his subject's? And Therefore,
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when they keep their own hands free from blood, but will notwithstanding prosecute the innocent person whom they hate, either judicially, as the Jews did Christ, by their high court of Parliament, that pronounced judgement against him,
when they keep their own hands free from blood, but will notwithstanding prosecute the innocent person whom they hate, either judicially, as the jews did christ, by their high court of Parliament, that pronounced judgement against him,
or else secretly by others, their assassins, whom they procure to be their instruments, to bring whom they hate to his untimely death, either by poyson, as Alexander was by Thessalus, and Sir Thomas Overbury by Sir Jervase Eloway; or by some other secret contrivance, as King David plotted the death of Ʋrias; and then,
or Else secretly by Others, their assassins, whom they procure to be their Instruments, to bring whom they hate to his untimely death, either by poison, as Alexander was by Thessalus, and Sir Thomas Overbury by Sir Jervase Eloway; or by Some other secret contrivance, as King David plotted the death of Ʋrias; and then,
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if they could as well blind the eyes of the All-seeing God, as they do many times deceive simple men, that think those Judges to be just, that have most unjustly beheaded innocencie it self;
if they could as well blind the eyes of the All-seeing God, as they do many times deceive simple men, that think those Judges to be just, that have most unjustly beheaded innocence it self;
But though Davids hands were far from that fact, & free from the blood of Ʋrias, that was slain by the sword of the enemy; yet God tels him he was the murderer, & his wit shall not serve his turn, to wipe away his punishment; & though it was the High Court of Justice that condemned Naboth unto death,
But though Davids hands were Far from that fact, & free from the blood of Ʋrias, that was slave by the sword of the enemy; yet God tells him he was the murderer, & his wit shall not serve his turn, to wipe away his punishment; & though it was the High Court of justice that condemned Naboth unto death,
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and therefore proculdubiò decipiuntur, saith the same Father, they are far deceived that think them only to be murderers, which lay violent hands upon their neighbours;
and Therefore proculdubiò decipiuntur, Says the same Father, they Are Far deceived that think them only to be murderers, which lay violent hands upon their neighbours;
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and not them also, per quorum consilium & fraudem & hortationem homines extinguuntur, by whose wicked counsels and procurements, men are brought unto their death.
and not them also, per quorum consilium & fraudem & hortationem homines extinguuntur, by whose wicked Counsels and procurements, men Are brought unto their death.
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as Naboth was by the High Court of Jezreel; and Christ by the Parliament at Jerusalem, must needs be most transcendently abominable and wicked above all other kind of murders whatsoever;
as Naboth was by the High Court of Jezrael; and christ by the Parliament At Jerusalem, must needs be most transcendently abominable and wicked above all other kind of murders whatsoever;
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so that neither Cains malicious killing of his brother Abel, nor Joabs traiterous murdering of Amasa, nor Davids crafty killing of Ʋrias, nor Brutus and Cassius his conspiring the death of Caesar, nor any other kind of murder, is neer comparably so hainous,
so that neither Cains malicious killing of his brother Abel, nor Joabs traitorous murdering of Amasa, nor Davids crafty killing of Ʋrias, nor Brutus and Cassius his conspiring the death of Caesar, nor any other kind of murder, is near comparably so heinous,
1. The innocent person that is condemned. 2. The place that is abused. 3. All good people that are scandalized and offended with this unjust proceeding.
1. The innocent person that is condemned. 2. The place that is abused. 3. All good people that Are scandalized and offended with this unjust proceeding.
3. A murderer, to kill an innocent man, and so lastly a very devill; for he that doth all this, can be none other then the devill; and the Judge stands here loco Dei, as Gods Vice-gerent, in Gods stead;
3. A murderer, to kill an innocent man, and so lastly a very Devil; for he that does all this, can be none other then the Devil; and the Judge Stands Here loco Dei, as God's Vicegerent, in God's stead;
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and God himself saith, dixi Dei estis, and commands us to reverence and honour them as Gods; and therefore this judiciary condemning of the innocent unto death, doth as much as lieth in man, make the just God, to seem to be an unjust devill; And it were a lesse sin to un-god him,
and God himself Says, I have said Dei Ye are, and commands us to Reverence and honour them as God's; and Therefore this judiciary condemning of the innocent unto death, does as much as lies in man, make the just God, to seem to be an unjust Devil; And it were a less since to ungod him,
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How shall I pardon them for this? As if the hainousnesse of this sin of judiciary murder, went beyond the understanding of the omniscient, and All-knowing God, to find out a way, and the means to pardon it;
How shall I pardon them for this? As if the heinousness of this since of judiciary murder, went beyond the understanding of the omniscient, and All-knowing God, to find out a Way, and the means to pardon it;
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1. The more considerable, eminent, and excellent, the person condemned is, in respect of his calling, as are Kings, Priests, and Prophets; and the more innocent, upright,
1. The more considerable, eminent, and excellent, the person condemned is, in respect of his calling, as Are Kings, Priests, and prophets; and the more innocent, upright,
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1. The subject Naboth, by the personal procurement and command of his King, Ahab; and 2. The King Christ Jesus, by his subjects, and the National malice of the Jewes.
1. The Subject Naboth, by the personal procurement and command of his King, Ahab; and 2. The King christ jesus, by his subject's, and the National malice of the Jews.
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And what became of these murderers? how did God pardon them? Elias telleth Ahab the King, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, and the blood of Jezabel;
And what became of these murderers? how did God pardon them? Elias Telleth Ahab the King, In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, and the blood of Jezebel;
and so Jehu caused the Rulers of Jezreel, the same town, and perhaps the same Judges, that condemned Naboth, to cut off the heads of 70. of Ahabs children;
and so Jehu caused the Rulers of Jezrael, the same town, and perhaps the same Judges, that condemned Naboth, to Cut off the Heads of 70. of Ahabs children;
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And how the Jewes have been destroyed by Titus, and afterwards by Adrian, and ever since persecuted and plagued in all Countries, and by all Nations for killing their King, the time would be too short, and my papers too scant for me, to relate.
And how the Jews have been destroyed by Titus, and afterwards by Adrian, and ever since persecuted and plagued in all Countries, and by all nations for killing their King, the time would be too short, and my papers too scant for me, to relate.
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and is ready to pour down most terrible showrs of vengeance upon them, if they do not most speedily repent: as I shall by and by more fully shew unto you.
and is ready to pour down most terrible showers of vengeance upon them, if they do not most speedily Repent: as I shall by and by more Fully show unto you.
And I doubt not but he had learnt Absolons lesson, that it was for the ill government of Elah, & propter bonum Reipublicae, for the good of the people, that they might be better governed,
And I doubt not but he had learned Absolom Lesson, that it was for the ill government of Elah, & propter bonum Reipublicae, for the good of the people, that they might be better governed,
and much eased of many burthens, and relieved of their grievances; To which, I say, that you must understand all Traytors and wicked actors to be just like unto Watermen, that row one way, and look another way:
and much eased of many burdens, and relieved of their grievances; To which, I say, that you must understand all Traitors and wicked actors to be just like unto Watermen, that row one Way, and look Another Way:
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Thus Zimri pretended to amend the Government to ease the people, to reform the Laws, and rectifie their Religion; but his intention and his chiefest ayme was, to make himself great, to get his Masters place, and to become a King himself, which was first in his intention, though last in the execution;
Thus Zimri pretended to amend the Government to ease the people, to reform the Laws, and rectify their Religion; but his intention and his chiefest aim was, to make himself great, to get his Masters place, and to become a King himself, which was First in his intention, though last in the execution;
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otherwise, if his principal ayme had been, as he pretended, the publike good, he would have turned and changed the Kingdom of Israel into a Common-wealth, or else he would have made either Omri or Tibni whom the people loved,
otherwise, if his principal aim had been, as he pretended, the public good, he would have turned and changed the Kingdom of Israel into a Commonwealth, or Else he would have made either Omri or Tibni whom the people loved,
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and not himself, whom they hated, to be their King; sed menrita est iniquitas sibi, but wickedesse, though not always, yet sometimes bewrayeth it self;
and not himself, whom they hated, to be their King; sed menrita est iniquitas sibi, but wickedesse, though not always, yet sometime bewrayeth it self;
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as the action of Zimri, to make himself a King, discovered his prime intention, and the chiefest occasion that moved him to slay his Master, to be, his Ambition and desire of bearing rule.
as the actium of Zimri, to make himself a King, discovered his prime intention, and the chiefest occasion that moved him to slay his Master, to be, his Ambition and desire of bearing Rule.
that, as Camerarius saith, it is almost incredible to believe, and most strange to consider, what inordinate desire men have to raign, and to rule as Kings;
that, as Camerarius Says, it is almost incredible to believe, and most strange to Consider, what inordinate desire men have to Reign, and to Rule as Kings;
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and was received with such generall applause, caused him presently to be strangled, and a Proclamation to be made throughout all the Army, that there must be but one God in heaven,
and was received with such general applause, caused him presently to be strangled, and a Proclamation to be made throughout all the Army, that there must be but one God in heaven,
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and Camerarius saith, that this is a perpetuall custom in the race of the Ottomans, and among the Turkish Souldans, to put all, that pretend succession, unto death;
and Camerarius Says, that this is a perpetual custom in the raze of the Ottomans, and among the Turkish Souldan's, to put all, that pretend succession, unto death;
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Neither is it only a Turkish custom, but it is also the practice of all such as are bewitched with such inordinate desire to rule as Kings, to do the like;
Neither is it only a Turkish custom, but it is also the practice of all such as Are bewitched with such inordinate desire to Rule as Kings, to do the like;
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and Justin saith that Horodes King of the Parthians, killed his own Father, and after that massacred all his brethren, that he might reign and rule alone;
and Justin Says that Horodes King of the Parthians, killed his own Father, and After that massacred all his brothers, that he might Reign and Rule alone;
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but presently slew all the house of Baasha, as Baasha had formerly done to all the posterity of Jeroboam; he left him not one that pisseth against a wall,
but presently slew all the house of Baasha, as Baasha had formerly done to all the posterity of Jeroboam; he left him not one that pisseth against a wall,
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neither of his kinsfolks, nor of his friends. And not to go from home for Examples, Did not Henry the fourth put by Richard the second his own King, and Cosen-German, that he himself might be the King? and did not Richard the 3d. cause the true King & his brothers chidren, his own Nephews, the sons of Edward the fourth, that were but children, and never offended him, to be done to death, that he might wear the Crown himselfe? And my papers would fail me,
neither of his kinsfolks, nor of his Friends. And not to go from home for Examples, Did not Henry the fourth put by Richard the second his own King, and Cousin-german, that he himself might be the King? and did not Richard the 3d. cause the true King & his Brother's Children, his own Nephews, the Sons of Edward the fourth, that were but children, and never offended him, to be done to death, that he might wear the Crown himself? And my papers would fail me,
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for there is not any thing so sacred, which the great men of this world, that desire to be made greater, will not dare to violate, and spare neither King, father, brether, nor friend, to bring themselves to their desired advancement, to be the rulers of the people,
for there is not any thing so sacred, which the great men of this world, that desire to be made greater, will not Dare to violate, and spare neither King, father, brether, nor friend, to bring themselves to their desired advancement, to be the Rulers of the people,
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and being counselled by some friends, to Canonize him among the Heroes, and to place him with the Deastri, to mitigate the thought of so execrable a fact;
and being counseled by Some Friends, to Canonise him among the Heroes, and to place him with the Deastri, to mitigate the Thought of so execrable a fact;
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And for Zimri's pretence, to rectify the government, to ease the people, to establish the true service of God, which King Elah, and his Father Baasha had permitted to be continued,
And for Zimri's pretence, to rectify the government, to ease the people, to establish the true service of God, which King Elah, and his Father Baasha had permitted to be continued,
as Jeroboam had corrupted it, and to fulfill the Words of the Lord, which he spake by Jehu the son of Hanani: I say these things were least in his thoughts,
as Jeroboam had corrupted it, and to fulfil the Words of the Lord, which he spoke by Jehu the son of Hanani: I say these things were lest in his thoughts,
and yet, I would fain know, where God gives leave to his subjects to kill him, for this intolerable impiety? But when God setteth up Kings, if they prove wicked, to corrupt his service, and to destroy his servants: he can raise other Kings to punish them;
and yet, I would fain know, where God gives leave to his subject's to kill him, for this intolerable impiety? But when God sets up Kings, if they prove wicked, to corrupt his service, and to destroy his Servants: he can raise other Kings to Punish them;
as he did Pharaoh King of Egypt; and Nebuchadnezzar, King of Babylon, to chastise and to remove the evill Kings of Judah; or he can take them away by death, or by twenty other waies, that we know not of, without making their own subjects to become perjurers, and rebels against their King;
as he did Pharaoh King of Egypt; and Nebuchadnezzar, King of Babylon, to chastise and to remove the evil Kings of Judah; or he can take them away by death, or by twenty other ways, that we know not of, without making their own subject's to become perjurers, and rebels against their King;
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Other things are but pretences; these only are the causes, that move subjects and servants to kill their Kings, whom they think do misgovern them, or Tyrannize over them.
Other things Are but pretences; these only Are the Causes, that move subject's and Servants to kill their Kings, whom they think do misgovern them, or Tyrannise over them.
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We are now come to the NONLATINALPHABET, and the second thing, mentioned in this speech of Jezabel, and that is, Peace, Had Zimri peace? which is a question, what reward he had,
We Are now come to the, and the second thing, mentioned in this speech of Jezebel, and that is, Peace, Had Zimri peace? which is a question, what reward he had,
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or rather what punishment he suffered, for that tragicall exploit to kill his Master? Had he peace for his pains? And peace, as I told you is the best, and the most excellent of all earthly blessings;
or rather what punishment he suffered, for that tragical exploit to kill his Master? Had he peace for his pains? And peace, as I told you is the best, and the most excellent of all earthly blessings;
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and it is called by the Greeks NONLATINALPHABET, which signifieth quiet, sweet, gracious; and by the Latins pax, quasi pacata, (i.e.) calm, gentle, courteous;
and it is called by the Greeks, which signifies quiet, sweet, gracious; and by the Latins pax, quasi pacata, (i.e.) Cam, gentle, courteous;
Psal. & pax quae exsuperat omnem sensum, Peace upon peace, and peace which passeth all understanding, peace that shall have no end; but will put an end to all our labours. And this peace was not meant here by Jezabel, she knew not what belongs to this peace.
Psalm & pax Quae exsuperat omnem sensum, Peace upon peace, and peace which passes all understanding, peace that shall have no end; but will put an end to all our labours. And this peace was not meant Here by Jezebel, she knew not what belongs to this peace.
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The first peace is with God; for our Forefather sinning against God, and eating the sower grapes, hath set all our teeth on edge, and made us all enemies unto God, as the Apostle sheweth;
The First peace is with God; for our Forefather sinning against God, and eating the sour grapes, hath Set all our teeth on edge, and made us all enemies unto God, as the Apostle shows;
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And at peace with God we cannot be, but by faith in Jesus Christ, who became peace, to them that were a far off, and to them that were neer, (i. e.) both to the Jews and to the Gentiles, as S. Jerom expoundeth it.
And At peace with God we cannot be, but by faith in jesus christ, who became peace, to them that were a Far off, and to them that were near, (i. e.) both to the jews and to the Gentiles, as S. Jerome expoundeth it.
but he hath set enmity within our selves, and raiseth such rebellions, wars, and troubles in our own thoughts and consciences that we can never be at rest, untill we find our selves at peace with God;
but he hath Set enmity within our selves, and Raiseth such rebellions, wars, and Troubles in our own thoughts and Consciences that we can never be At rest, until we find our selves At peace with God;
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so nothing in the world, troubles them, that believe; they are at peace with God. The third peace is with men, that are without us, and are our neighbours;
so nothing in the world, Troubles them, that believe; they Are At peace with God. The third peace is with men, that Are without us, and Are our neighbours;
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for sin hath set all the world together by the ears, Non hospes ab hospite tutus — But they that are at peace with God, do obey the precepts and counsell of God, to follow peace with all men,
for since hath Set all the world together by the ears, Non Guest ab Hospite tutus — But they that Are At peace with God, do obey the Precepts and counsel of God, to follow peace with all men,
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and God hath many scourges, as poverty, sickness, imprisonment, but especially these three Grand Scourges, 1. Famine, 2. Pestilence, 3. Sword. Whereof war is the worst of all, comprehends them all, and brings them all upon us,
and God hath many scourges, as poverty, sickness, imprisonment, but especially these three Grand Scourges, 1. Famine, 2. Pestilence, 3. Sword. Whereof war is the worst of all, comprehends them all, and brings them all upon us,
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and therefore Homer saith, NONLATINALPHABET NONLATINALPHABET He is an unsociable and a most wicked man, that will bring war, which is the most deadly thing unto the people;
and Therefore Homer Says, He is an unsociable and a most wicked man, that will bring war, which is the most deadly thing unto the people;
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And as Tibullus saith, The plow Shares are turned to Swords, Tunc caedes hominum generi, tunc praelia natae, Tunc breviter dirae mortis aperta via est.
And as Tibullus Says, The blow Shares Are turned to Swords, Tunc caedes hominum generi, tunc Praetia natae, Tunc Briefly dirae mortis Aperta via est.
And you see how in the time of war, the poor infants, that never offended, do perish upon their mothers brests, and many times in the womb, before they see the light;
And you see how in the time of war, the poor Infants, that never offended, do perish upon their mother's breasts, and many times in the womb, before they see the Light;
before they came to this perfection, are all burnt, destroyed, and demolished in a moment; the poore are starved in the streets, the fruitfull land is become a wilderness; and,
before they Come to this perfection, Are all burned, destroyed, and demolished in a moment; the poor Are starved in the streets, the fruitful land is become a Wilderness; and,
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when as, à Persis exustae, à Lacedemoniis oppressae, à Philippo fractae, ab altero Philippo afflictae, à Mithridate occisae & à Sylla propedum deletae;
when as, à Persis exustae, à Lacedemoniis oppressae, à Philip fractae, ab altero Philip afflictae, à Mithridate occisae & à Sylla propedum deletae;
And warlike Rome was taken by Tatius, besieged by Porsenna, burnt by the Gaules, terrified by Pyrrhus, shaken by Hanniball, and at last torn in pieces by her own weapons.
And warlike Room was taken by Tatius, besieged by Porsenna, burned by the Gauls, terrified by Phyrrhus, shaken by Hannibal, and At last torn in Pieces by her own weapons.
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and so did our Church continually pray, Give peace in our time, O Lord, untill the Divell destroyed the same by war; And our fanatick Sectaries began to deprave our Pious Liturgie, and to trample the same under feet;
and so did our Church continually pray, Give peace in our time, Oh Lord, until the devil destroyed the same by war; And our fanatic Sectaries began to deprave our Pious Liturgy, and to trample the same under feet;
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Now Jezabel would fain know of Jehu, what he thought of Zimri, that slew his King, and his Master, whether he had all, or any one of these kinds of peace;
Now Jezebel would fain know of Jehu, what he Thought of Zimri, that slew his King, and his Master, whither he had all, or any one of these Kinds of peace;
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had he peace with God, had he peace with himself, or had he peace with his neighbours? And her belief was, that he had neither of those kinds of peace; Et qui tacet consentire videtur;
had he peace with God, had he peace with himself, or had he peace with his neighbours? And her belief was, that he had neither of those Kinds of peace; Et qui tacet consentire videtur;
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and his God, was no lyeing God, none of the gods of the Gentiles, that by their oracles gave, either lying answers or doubtfull resolutions unto their Prophets, such as the demandants could not tell what to make of them,
and his God, was no lying God, none of the God's of the Gentiles, that by their oracles gave, either lying answers or doubtful resolutions unto their prophets, such as the demandants could not tell what to make of them,
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and clearly, and unanswerably proved Zimri to be NONLATINALPHABET, transcendently wicked, because he had killed his King, that was his Master: and therefore Zimri could not possibly come to have any peace, or any kind of peace;
and clearly, and unanswerably proved Zimri to be, transcendently wicked, Because he had killed his King, that was his Master: and Therefore Zimri could not possibly come to have any peace, or any kind of peace;
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but he must need be in a most wretched case and lamentable condition, to have a perpetual war with God, with men, and with himself. And therefore well might he cry out with Aeneas, — O terque quaterque beati, Queis ante or a patrum contigit oppetere; For
but he must needs be in a most wretched case and lamentable condition, to have a perpetual war with God, with men, and with himself. And Therefore well might he cry out with Aeneas, — Oh terque quaterque Beati, Queis ante or a patrum contigit oppetere; For
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1. We may, with the words of the Apostle, ask of Zimri, Is be stronger than God? And he may remember how soon the Lord destroyed those hundred-handed Gyants, that,
1. We may, with the words of the Apostle, ask of Zimri, Is be Stronger than God? And he may Remember how soon the Lord destroyed those hundred-handed Giants, that,
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Or who did ever strive with God, and did prevail? for He, and He alone, is properly said to be the Lord of Hosts; that hath both 1. A Celestial; and Army:
Or who did ever strive with God, and did prevail? for He, and He alone, is properly said to be the Lord of Hosts; that hath both 1. A Celestial; and Army:
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until the waters had swept all the enemies of God away. So, He destroyed Sodom and Gomorrah with fire and brimstone, and the Amorites with hail-stones;
until the waters had swept all the enemies of God away. So, He destroyed Sodom and Gomorrah with fire and brimstone, and the amorites with hailstones;
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and the very Stars in their order, did fight against Sisera. And besides, the glorious Angels are not only instruments of Gods mercies towards the godly,
and the very Stars in their order, did fight against Sisera. And beside, the glorious Angels Are not only Instruments of God's Mercies towards the godly,
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and therefore an Angel slew all the first-born of Egypt, and slew an hundred eighty and five thousand, in the Host of Senacherib. And at the last Day, the Angels shall gather the wicked, and bind them up like faggots, for everlasting fire. And
and Therefore an Angel slew all the firstborn of Egypt, and slew an hundred eighty and five thousand, in the Host of Sennacherib. And At the last Day, the Angels shall gather the wicked, and bind them up like faggots, for everlasting fire. And
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but when the Magistrate, that should revenge the innocent blood, neglects the same, He will execute vengeance with his own hands; as it is observed in the History of France, that since the year of Christ, 1560. of a hundred murderers, that escaped punishment from the hands of men, not ten of them escaped the revenging hand of God:
but when the Magistrate, that should revenge the innocent blood, neglects the same, He will execute vengeance with his own hands; as it is observed in the History of France, that since the year of christ, 1560. of a hundred murderers, that escaped punishment from the hands of men, not ten of them escaped the revenging hand of God:
but a continual War, and a perpetual fighting and slaughter among men; Nam ut mali semper persecuti sunt bones, it a & boni semper persecuti sunt malos:
but a continual War, and a perpetual fighting and slaughter among men; Nam ut mali semper persecuti sunt bones, it a & boni semper persecuti sunt Malos:
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Therefore Zimri, after he had become a Traytor to his King, and had slain his Master, was so prosecuted by the true and honest subjects of King Elah, and so straightly besieged in Tyrza, that he burnt the Royal Palace, and himself therein;
Therefore Zimri, After he had become a Traitor to his King, and had slave his Master, was so prosecuted by the true and honest subject's of King Elah, and so straightly besieged in Tyrza, that he burned the Royal Palace, and himself therein;
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for the justice of God doth require, that as he gave the Law, so he should have his Law observed, i.e. That he which sheddeth mans blood, should have his blood shed by man. For the fuller clearing of which point, I pray you look what the Lord saith in Numbers 35.31.
for the Justice of God does require, that as he gave the Law, so he should have his Law observed, i.e. That he which sheds men blood, should have his blood shed by man. For the fuller clearing of which point, I pray you look what the Lord Says in Numbers 35.31.
and the reason that is rendered verse 33. for that blood defileth the Land. And I might here make you a whole Volume, to set forth the declaration of the just judgement of God upon such Traytors and Transgressors of this Law,
and the reason that is rendered verse 33. for that blood Defileth the Land. And I might Here make you a Whole Volume, to Set forth the declaration of the just judgement of God upon such Traitors and Transgressors of this Law,
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And you hear how the Prophets threaten, that spoilers shall be sp•iled: and that our Saviour saith, With what measure you mete, it shall be measured to you again.
And you hear how the prophets threaten, that spoilers shall be sp•iled: and that our Saviour Says, With what measure you meet, it shall be measured to you again.
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and said to be the justice which the Poetsfaign Radamanthus executeth in Hell, by punishing every offender according to his demerit. And Adonibezec said, As I have done, so God hath requited me, and hath executed the very same punishment upon me,
and said to be the Justice which the Poetsfaign Rhadamanthus Executeth in Hell, by punishing every offender according to his demerit. And Adonibezek said, As I have done, so God hath requited me, and hath executed the very same punishment upon me,
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And Justin writes, that Gryphus King of Egypt, had a poisoned cup offered him by his own Mother, who formerly had betrayed Demetrius into the hands of his enemies,
And Justin writes, that Gryphus King of Egypt, had a poisoned cup offered him by his own Mother, who formerly had betrayed Demetrius into the hands of his enemies,
And Benzo reporteth of Attibalipa, a mighty King of Peru, how the Spaniards having taken him prisoner, and agreed with him, that for two millions of Gold he should be ransomed;
And Benzo Reporteth of Attibalipa, a mighty King of Peru, how the Spanish having taken him prisoner, and agreed with him, that for two millions of Gold he should be ransomed;
but it so fell out, saith mine Author, that by the just judgement of God, all they that were consenting to his death, came to a most wretched and a miserable end.
but it so fell out, Says mine Author, that by the just judgement of God, all they that were consenting to his death, Come to a most wretched and a miserable end.
And Melancthon sheweth, how Arius Axer slew Numerianus, that he mi•ht attain unto the Empire; but the Praetorian Souldiers, understanding the matter, rejected Axer, and chose Dioclesian for their Emperour, that laid hold of Axer, and put him to death,
And Melanchthon shows, how Arius Axer slew Numerianus, that he mi•ht attain unto the Empire; but the Praetorian Soldiers, understanding the matter, rejected Axer, and chosen Diocletian for their Emperor, that laid hold of Axer, and put him to death,
And further, the same Melancthon sheweth, how young Gordian, the Emperour, was teacherously slain by Philip Arabs, whom Gordian had promoted to great honour; but the justice of God served him with the same sauce, when his own Souldiers conspired against him,
And further, the same Melanchthon shows, how young Gordian, the Emperor, was teacherously slave by Philip Arabs, whom Gordian had promoted to great honour; but the Justice of God served him with the same sauce, when his own Soldiers conspired against him,
So Domitian was killed by Stephan, that was the Steward of his house, and he was slain for his pains in the time of Nerva. And the Learned Casaubon hath observed, that Brutus and Cassius, and all the rest of the Conspirators against Julius Caesar, were never free from War, but still followed by Angustus and Antonius, until they slew themselves, with the same Paniards wherewith they had stabbed Caesar.
So Domitian was killed by Stephen, that was the Steward of his house, and he was slave for his pains in the time of Nerva. And the Learned Casaubon hath observed, that Brutus and Cassius, and all the rest of the Conspirators against Julius Caesar, were never free from War, but still followed by Augustus and Antonius, until they slew themselves, with the same Paniards wherewith they had stabbed Caesar.
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But to what end should I tell you of any more such Stories out of prophane Authors, that are so full of the like examples? when the boly Scripture does sufficiently testifie, by the examples that are therein set down, that such murderers of their Lords and Masters, never had any peace among men;
But to what end should I tell you of any more such Stories out of profane Authors, that Are so full of the like Examples? when the boly Scripture does sufficiently testify, by the Examples that Are therein Set down, that such murderers of their lords and Masters, never had any peace among men;
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but were still molested with wars, hatred, and troubles, until they were destroyed. For Jozachar the son of Shimeath, and Jehozabad, the son of Shomer, that slew their King, and their Master Joash, were so bated by the people, that the Kingdom was confirmed to Amazia, that slew these murderers, who had slain his father. So Shallum, the Son of Jabesh slew his King Zacharia, and raigned in his stead;
but were still molested with wars, hatred, and Troubles, until they were destroyed. For Jozachar the son of Shimeath, and Jehozabad, the son of Shomer, that slew their King, and their Master Joash, were so bated by the people, that the Kingdom was confirmed to Amazia, that slew these murderers, who had slave his father. So Shallum, the Son of Jabesh slew his King Zachariah, and reigned in his stead;
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which verified the old Proverb, Proditoris proditor, He became a Traytor of a Traytor. So the servants of King Amon, that slew their Master, the Lord stirred up the people of the Land to revenge his death, and to kill all them that had conspired against their King, i.e. the common people.
which verified the old Proverb, Proditoris proditor, He became a Traitor of a Traitor. So the Servants of King Amon, that slew their Master, the Lord stirred up the people of the Land to revenge his death, and to kill all them that had conspired against their King, i.e. the Common people.
And so bere, to name no more, Zimri, that slew his King and his Master, that was a Drunkard, hath no rest, nor peace, but is begirt and brought to that extremity, as to throw himself into the fire to be burned;
And so bear, to name no more, Zimri, that slew his King and his Master, that was a Drunkard, hath no rest, nor peace, but is begirt and brought to that extremity, as to throw himself into the fire to be burned;
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And therefore, let no Zimri, nor any that are of Zimri 's mind, Kingkillers and the Murderers of their Masters, ever think, that they can have either peace or rest,
And Therefore, let no Zimri, nor any that Are of Zimri is mind, King-killers and the Murderers of their Masters, ever think, that they can have either peace or rest,
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For the Scriptures must be fulfilled, that wickedness shall never prosper, and the murderers of their Kings can have no peace, nor any good successe while they live;
For the Scriptures must be fulfilled, that wickedness shall never prosper, and the murderers of their Kings can have no peace, nor any good success while they live;
Wo to that Realme, where the patient are despised, and the seditious are commended. Wo to that Realme, which destroyeth those that watch for the good, and crowneth those which watch to do evil.
Woe to that Realm, where the patient Are despised, and the seditious Are commended. Woe to that Realm, which Destroyeth those that watch for the good, and Crowneth those which watch to do evil.
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Wo to that Realme, where so many evil vices are openly committed, which in another Country dare not secretly be mentioned. Wo to that Realme, where all think that which is evil,
Woe to that Realm, where so many evil vices Are openly committed, which in Another Country Dare not secretly be mentioned. Woe to that Realm, where all think that which is evil,
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and finally, where all men do what they list: in such, and so unfortunate a Realme, where the people are so wicked, let every good man beware, that he be no inhabitant; for, in a short time, there must happen there, either the ire of the gods,
and finally, where all men do what they list: in such, and so unfortunate a Realm, where the people Are so wicked, let every good man beware, that he be no inhabitant; for, in a short time, there must happen there, either the ire of the God's,
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Thinkest thou with terrible words, to terrifie terrible Turner? So these monsters of men, that dare to kill both Kings and their Masters, and then to suppresse the good, and to advance the wicked, to silence the wise, and to magnifie fools, will say, these things are but shadows and bug-bears to frighten Babes, and poor-spirited men, that have neither the courage of Heroicks, nor the knowledge of Scriptures;
Thinkest thou with terrible words, to terrify terrible Turner? So these monsters of men, that Dare to kill both Kings and their Masters, and then to suppress the good, and to advance the wicked, to silence the wise, and to magnify Fools, will say, these things Are but shadows and bugbears to frighten Babes, and poor-spirited men, that have neither the courage of Heroics, nor the knowledge of Scriptures;
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for they can tell us well enough, that although some King-killers have been punished like Zimri, for slaying their Masters, yet à particulari non est syllogizari, we must not conclude a General Rule from particular examples;
for they can tell us well enough, that although Some King-killers have been punished like Zimri, for slaying their Masters, yet à particulari non est syllogizari, we must not conclude a General Rule from particular Examples;
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And so likewise those Common-wealths and Kingdoms that have killed their Kings, which they conceived to be wicked, did not only escape free from punishment,
And so likewise those Commonwealths and Kingdoms that have killed their Kings, which they conceived to be wicked, did not only escape free from punishment,
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As it fared with the Senate of Rome, which as Halicar. l. 1. saith, killed and cut in pieces their King Romulus; and afterwards expelled Tarquin, and judicially sentenced N•ro to death,
As it fared with the Senate of Rome, which as Halicar. l. 1. Says, killed and Cut in Pieces their King Romulus; and afterwards expelled Tarquin, and judicially sentenced N•ro to death,
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I answer, that una hirundo non facit ver, and though Balaams asse once spake, shall we think that all other asses shall be able to speak? So one or two examples in particular, are of no force in the generall: but the truth is, that G•ds judgements are unsearchable, his wayes are in the Seas, his paths in the great waters, and his footsteps are not known; yet this we may know for certain, that although a sinner do evill an hundred times,
I answer, that una hirundo non facit ver, and though Balaams Ass once spoke, shall we think that all other asses shall be able to speak? So one or two Examples in particular, Are of no force in the general: but the truth is, that G•ds Judgments Are unsearchable, his ways Are in the Seas, his paths in the great waters, and his footsteps Are not known; yet this we may know for certain, that although a sinner doe evil an hundred times,
And we may know also, that although Jehu and some others, that had speciall Commissions from God, to fulfill his will, prospered, and escaped the hand of judgement,
And we may know also, that although Jehu and Some Others, that had special Commissions from God, to fulfil his will, prospered, and escaped the hand of judgement,
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yet is it a most certam truth, that murderers, King-killers, and all other like wicked malefactors, shall never escape unpunished; and yet God doth not alwayes punish them in like manner: Either in respect 1. Of the time, or Either in respect 2. Of the punishment, or Either in respect 3. Of the persons, — for
yet is it a most certam truth, that murderers, King-killers, and all other like wicked malefactors, shall never escape unpunished; and yet God does not always Punish them in like manner: Either in respect 1. Of the time, or Either in respect 2. Of the punishment, or Either in respect 3. Of the Persons, — for
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and this future punishment, is the heaviest punishment in the world, and the prosperity of such malefactors, is the worst, and the unhappiest prosperity that can be.
and this future punishment, is the Heaviest punishment in the world, and the Prosperity of such malefactors, is the worst, and the unhappiest Prosperity that can be.
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Philip Arabs that slew young Gordian, had 5. years given him, before Decius revenged the death of Gordian; and Decius that was the death of Philip raigned 2. yeares,
Philip Arabs that slew young Gordian, had 5. Years given him, before Decius revenged the death of Gordian; and Decius that was the death of Philip reigned 2. Years,
and Peka raigned 2. years after he killed Pekahiah, before Hoshea revenged the death of Pekahiah; so the Prophet tells the Nintvites they should have 40. days, before they should be destroyed;
and Peka reigned 2. Years After he killed Pekahiah, before Hoshea revenged the death of Pekahiah; so the Prophet tells the Nintvites they should have 40. days, before they should be destroyed;
and the wickednesse of the Amorites remained well-nigh 400. years before it was revenged, having continued from the wandring of the Israelites in the wildernesse,
and the wickedness of the amorites remained well-nigh 400. Years before it was revenged, having continued from the wandering of the Israelites in the Wilderness,
neither should we think, that because they prosper, bear rule, and raign in a flourishing stare for some years, they shall therefore flourish for ever, and never be punished;
neither should we think, that Because they prosper, bear Rule, and Reign in a flourishing stare for Some Years, they shall Therefore flourish for ever, and never be punished;
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But if they be such as the wise man speaketh of, that, Because sentence against an evill work [ treason, Eccles. 8.11. or murder, or the like ] is not executed speedily, therefore the heart of the sons of men is fully set in them to do evill;
But if they be such as the wise man speaks of, that, Because sentence against an evil work [ treason, Eccles. 8.11. or murder, or the like ] is not executed speedily, Therefore the heart of the Sons of men is Fully Set in them to do evil;
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for this law is irrevocably enacted in heaven, that murders, adulteries, oppressions, perjuries, and other such wickednesses, shall not always prosper,
for this law is irrevocably enacted in heaven, that murders, adulteries, oppressions, perjuries, and other such Wickednesses, shall not always prosper,
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Even as Pharaoh drowned all the malechildren of the Israelits in the waters of Nilus; so was He, and all his Host drowned in the red Sea; and as the sword of Agag had made many women childless; so did the sword of Samuel make Agags mother childless among women;
Even as Pharaoh drowned all the malechildren of the Israelites in the waters of Nilus; so was He, and all his Host drowned in the read Sea; and as the sword of Agag had made many women childless; so did the sword of Samuel make Agag's mother childless among women;
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and as all the foresaid examples, that have proved Traytors, and have kil'd their Kings, have been kil'd themselves, just as the Lord had said, Whosoever sheddeth mans blood, by man shall his blood be shed.
and as all the foresaid Examples, that have proved Traitors, and have killed their Kings, have been killed themselves, just as the Lord had said, Whosoever sheds men blood, by man shall his blood be shed.
and sinned by their false report, were punished by wandering in the wilderness 40 years; and it is observed, that Pompey was killed by Septimius and Achillas, as upon the same day, wherein, he had formerly triumphed for the spoile of Jerusalem: and the Jews had their City utterly destroyed by Titus, at the same time of the year,
and sinned by their false report, were punished by wandering in the Wilderness 40 Years; and it is observed, that Pompey was killed by Septimius and Achillas, as upon the same day, wherein, he had formerly triumphed for the spoil of Jerusalem: and the jews had their city utterly destroyed by Titus, At the same time of the year,
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3. In respect of the persons sinning and punished, we are to observe, that although the Lord saith, The fathers shall not be put to death for the children,
3. In respect of the Persons sinning and punished, we Are to observe, that although the Lord Says, The Father's shall not be put to death for the children,
nor the children be put to death for the fathers, but every man shall be put to death for his own sin, and the soul that sinneth, that soul shall die;
nor the children be put to death for the Father's, but every man shall be put to death for his own since, and the soul that Sinneth, that soul shall die;
and the punishment of that wickedness, is oftentimes delated, and after a sort both deferred, and, in part, transferred, as well to the children, and to the childrens children of them, that walk in the same steps and follow the same courses,
and the punishment of that wickedness, is oftentimes delated, and After a sort both deferred, and, in part, transferred, as well to the children, and to the Children's children of them, that walk in the same steps and follow the same courses,
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For so the Lord saith, that for the sin of Jeroboam, therefore (behold, and mark it well) I will bring evil upon the house of Jeroboam, 1 King. 14.10, 11. and will cut off from Jeroboam him that pisseth against the wall,
For so the Lord Says, that for the since of Jeroboam, Therefore (behold, and mark it well) I will bring evil upon the house of Jeroboam, 1 King. 14.10, 11. and will Cut off from Jeroboam him that pisseth against the wall,
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and the Lord threatneth the very same punishment, and the rooting out of all his posterity to Baasha, that killed his King Nadab, and did other evils in the sight of the Lord;
and the Lord threatens the very same punishment, and the rooting out of all his posterity to Baasha, that killed his King Nadab, and did other evils in the sighed of the Lord;
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and other sins of Ahab; and too many more murderers and wicked men, that by their sins and desire to raign, and unjust preferring of their children, have pulled down vengeance upon themselves, and rooted out all their posterity.
and other Sins of Ahab; and too many more murderers and wicked men, that by their Sins and desire to Reign, and unjust preferring of their children, have pulled down vengeance upon themselves, and rooted out all their posterity.
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And for Romulus, Tarquinius and Nero, I say neither of them were either good or honest; and yet the holy Scripture doth not allow the killing or sentencing of them to death;
And for Romulus, Tarquinius and Nero, I say neither of them were either good or honest; and yet the holy Scripture does not allow the killing or sentencing of them to death;
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and the proof of the Senat's killing Romulus, or sentencing Nero to death, is not Authenticall; nor the examples by any means to be followed, when they are so apparantly contrary, to the practice and precepts of the holy Apostles;
and the proof of the Senate's killing Romulus, or sentencing Nero to death, is not Authentical; nor the Examples by any means to be followed, when they Are so apparently contrary, to the practice and Precepts of the holy Apostles;
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and the success which followed Neroes death, proved so lamentable, as the Tragicall butchering of three of their succeeding Emperors, Galba, Otho, and Vitellius, that had been three most famous Captains,
and the success which followed Neros death, proved so lamentable, as the Tragical butchering of three of their succeeding Emperor's, Galba, Otho, and Vitellius, that had been three most famous Captains,
for, as Lipsius saith, Cognatum, immo innatum, est omni sceleri sceleris supplicium, Sin bears its own punishment alwaies on his back; they are so inseperably knit together, that the one cannot be committed, but the other will be inflicted; because,
for, as Lipsius Says, Cognatum, Immo innatum, est omni sceleri sceleris supplicium, since bears its own punishment always on his back; they Are so inseparably knit together, that the one cannot be committed, but the other will be inflicted; Because,
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if we do ill, sin lyeth at the door, that is, the reward of sin, or the punishment due for that sin, is alwaies at hand, like a wild Beast, to dog us,
if we do ill, since lies At the door, that is, the reward of since, or the punishment due for that since, is always At hand, like a wild Beast, to dog us,
for, as Menander saith, NONLATINALPHABET, The conscience is as a god to all men, to be a witness of our debts, a judge of our deeds, and a tormentor of all our transgressions: and the wise man saith, The spirit of a man will bear his infirmities, that is, all the sad calamities and misfortunes, that may happen unto him, a brave mind and a Heroick spirit will bear them all;
for, as Menander Says,, The conscience is as a god to all men, to be a witness of our debts, a judge of our Deeds, and a tormentor of all our transgressions: and the wise man Says, The Spirit of a man will bear his infirmities, that is, all the sad calamities and misfortunes, that may happen unto him, a brave mind and a Heroic Spirit will bear them all;
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Oedipus that bloody incestuous King of Thebes, is said to be led to Athens by his daughter Antigona, (i.e.) to be doggd up and down by his own conscience, and to be buried in the Temple of Erinnys, (i.e.) to be overwhelmed with sorrows, and perturbations for his lewd forepassed life;
Oedipus that bloody incestuous King of Thebes, is said to be led to Athens by his daughter Antigona, (i.e.) to be doggd up and down by his own conscience, and to be buried in the Temple of Erinnys, (i.e.) to be overwhelmed with sorrows, and perturbations for his lewd forepassed life;
And Procopius writes that Theodoric King of the Gothes, after he had most unjustly put to death Symmachus and Boetius, two noble Senators of Rome; his own thoughts and conscience did so molest him, that,
And Procopius writes that Theodoric King of the Goths, After he had most unjustly put to death Symmachus and Boethius, two noble Senators of Room; his own thoughts and conscience did so molest him, that,
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as he was at Supper, with many friends about him, and a Fish his head of great bigness, being set on the table, his imagination conceited, It was the head of Symmachus, that with angry eyes, grinned upon him, whereby he was so oppressed with fear and trembling, that he suddenly rose from the table,
as he was At Supper, with many Friends about him, and a Fish his head of great bigness, being Set on the table, his imagination conceited, It was the head of Symmachus, that with angry eyes, grinned upon him, whereby he was so oppressed with Fear and trembling, that he suddenly rose from the table,
And Polydore Virgil saith, that Richard the third of this Kingdome, after he had slain his two Nephews, had the like tormenting conscience, till he was slain by Hen. 7. at Bosworth Field. And we read that Tiberius, after he had been the death of very many that he hated, was so vexed with such grievous torments of his wounded spirit, that he desired all the gods rather to destroy him all at once,
And Polydore Virgil Says, that Richard the third of this Kingdom, After he had slave his two Nephews, had the like tormenting conscience, till he was slave by Hen. 7. At Bosworth Field. And we read that Tiberius, After he had been the death of very many that he hated, was so vexed with such grievous torments of his wounded Spirit, that he desired all the God's rather to destroy him all At once,
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I will only alleadge that one of Apollodorus the Tyrant, who dreamed, that he was flea'd by the Scythians, and that his heart, thrown by them into a boyling Caldron, should say unto him, I am the cause of all this thy miseries my self;
I will only allege that one of Apollodorus the Tyrant, who dreamed, that he was flayed by the Scythians, and that his heart, thrown by them into a boiling Caldron, should say unto him, I am the cause of all this thy misery's my self;
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so the heart and conscience of every malefactor, especially the shedders of innocent blood, will perpetually tell them, where they are, and what they must expect; and howsoever, they may put on a seeming countenance of peace, and a quiet mind of no disturbance,
so the heart and conscience of every Malefactor, especially the shedders of innocent blood, will perpetually tell them, where they Are, and what they must expect; and howsoever, they may put on a seeming countenance of peace, and a quiet mind of no disturbance,
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But, it may be, some will object that, all sinners have not such unquiet minds, and all murderers and King-killers have not, as we see, wounded spirits.
But, it may be, Some will Object that, all Sinners have not such unquiet minds, and all murderers and King-killers have not, as we see, wounded spirits.
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for the heart and soul may be sorrowfull, when the face and countenance may seem cheerfull. And it is a thousand to one but it is so with all murderers, and the like haynous transgressors;
for the heart and soul may be sorrowful, when the face and countenance may seem cheerful. And it is a thousand to one but it is so with all murderers, and the like heinous transgressors;
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for that it is unpossible, that such men should ever want furies, so long as they have themselves: or if they could find a way, to run away from themselves, and to cause their souls to forsake their bodies,
for that it is unpossible, that such men should ever want furies, so long as they have themselves: or if they could find a Way, to run away from themselves, and to cause their Souls to forsake their bodies,
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but let a murderer, King-killer, or Master-killer, or any other man-killer; flye, ab agro in •ivitatem, à publico ad domum, à domo in cubiculum, from the field into the City, from the City into his house,
but let a murderer, King-killer, or Master-killer, or any other man-killer; fly, ab Agro in •ivitatem, à Publico ad domum, à domo in cubiculum, from the field into the city, from the city into his house,
yet, Ecce hostem inveniet à quo confugerat, behold, there he shall find the enemy, whom he feared, that is, a tormenting conscience, joyned to the burning flame,
yet, Ecce hostem inveniet à quo confugerat, behold, there he shall find the enemy, whom he feared, that is, a tormenting conscience, joined to the burning flame,
then must you remember that, as Saint Bernard saith, there are four kinds of consciences, 1. A good, but not a quiet, 2. Both a good, and a quiet, 3. A quiet, but not a good, 4. Neither a good, nor a quiet, Conscience.
then must you Remember that, as Saint Bernard Says, there Are four Kinds of Consciences, 1. A good, but not a quiet, 2. Both a good, and a quiet, 3. A quiet, but not a good, 4. Neither a good, nor a quiet, Conscience.
Had Zimri peace? And what application will you make of it? but to demand, Shall they have peace, that have most butcherly massacred their brethren? and especially they that have most maliciously, and in the highest degree of wickednesse, judiciall• murdered the best of all Christian Princes,
Had Zimri peace? And what application will you make of it? but to demand, Shall they have peace, that have most butcherly massacred their brothers? and especially they that have most maliciously, and in the highest degree of wickedness, judiciall• murdered the best of all Christian Princes,
and their own most just and pious King? or shall we suffer them to jet up and down in pride, and pardon those shedders of innocent blood, whom the Lord will not pardon? That I should delight in any mans blood, God forbid. Yet;
and their own most just and pious King? or shall we suffer them to jet up and down in pride, and pardon those shedders of innocent blood, whom the Lord will not pardon? That I should delight in any men blood, God forbid. Yet;
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and the cry of the oppressed still calleth for vengeance against them, but righteousnesse exalteth a Nation, and just judgements do prevent and preserve us from the judgements of God.
and the cry of the oppressed still calls for vengeance against them, but righteousness Exalteth a nation, and just Judgments do prevent and preserve us from the Judgments of God.
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WE do read that Aristotle (the School-master of Alexander the Great, and the Prince of Philosophers, so much admired for his Logical wit) hath been characterized by Scholars, in three especial Epithites, as 1. That he was NONLATINALPHABET.
WE do read that Aristotle (the Schoolmaster of Alexander the Great, and the Prince of Philosophers, so much admired for his Logical wit) hath been characterized by Scholars, in three especial Epithets, as 1. That he was.
First then I say, the Proclamation is generall, and therefore more grievous; for you must understand that there is, 1. Nulla pax, no peace. 2. Nullo loco, in no place. 3. Nullo tempore, at no time. 4. Nulli impio, to no wicked man.
First then I say, the Proclamation is general, and Therefore more grievous; for you must understand that there is, 1. Nulla pax, no peace. 2. Nullo loco, in no place. 3. Nullo tempore, At no time. 4. None Impio, to no wicked man.
and reconciling neighbours, that they are rather like a pair of bellows, to blow the coals of contention, and to set them further together by the ears;
and reconciling neighbours, that they Are rather like a pair of bellows, to blow the coals of contention, and to Set them further together by the ears;
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and, as it was with King Charles, and some others, the more he sought and laboured for peace, and accommodation, the more averse were they from all reasonable conditions:
and, as it was with King Charles, and Some Others, the more he sought and laboured for peace, and accommodation, the more averse were they from all reasonable conditions:
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so it is with all wicked men, the more we desire to live peaceably among them, the more will they prepare for war, and make themselves ready for battel.
so it is with all wicked men, the more we desire to live peaceably among them, the more will they prepare for war, and make themselves ready for battle.
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for the godly will never cohere with the wicked; neither can the wicked indeed, agree among themselves: but Ephraim will be against Manasses, and Manasses against Ephraim; an Egyptian against an Egyptian, a transgressor against a transgressor;
for the godly will never cohere with the wicked; neither can the wicked indeed, agree among themselves: but Ephraim will be against Manasses, and Manasses against Ephraim; an Egyptian against an Egyptian, a transgressor against a transgressor;
Lesse peace is betwixt them, than betwixt the •rute beasts; for of the little Bees, S. Ambrose saith that, aegrotante una lamentantur omnes. And we say, that Saevis inter se convenit Ʋrsis;
Less peace is betwixt them, than betwixt the •rute beasts; for of the little Bees, S. Ambrose Says that, suffering una lamentantur omnes. And we say, that Saevis inter se convenit Ʋrsis;
Yea the Lions, the Hogs, and the Dogs, qui mori pro dominis parati sunt, which for a crust of bread, are ready to die for their Masters, can love their kind, and live in unity among themselves,
Yea the Lions, the Hogs, and the Dogs, qui Mori Pro dominis Parati sunt, which for a crust of bred, Are ready to die for their Masters, can love their kind, and live in unity among themselves,
And yet wicked men will plunder, rob, fight, wound, and kill one another. Wherefore the holy Martyr, S. Cyprian, cryeth out, O detestandam humanae malitiae crudelitatem;
And yet wicked men will plunder, rob, fight, wound, and kill one Another. Wherefore the holy Martyr, S. Cyprian, Cries out, Oh detestandam humanae malitiae crudelitatem;
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but are lawing one with another, and our fighting, and our warring, makes this point plain enough, that we are a wicked generation; because there is no peace amongst us.
but Are lawing one with Another, and our fighting, and our warring, makes this point plain enough, that we Are a wicked generation; Because there is no peace among us.
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2. As the wicked have no peace with men, so they have lesse peace with God; for he professeth that they are his enemies, saying, Ah, I will ease me of mine adversaries,
2. As the wicked have no peace with men, so they have less peace with God; for he Professes that they Are his enemies, saying, Ah, I will ease me of mine Adversaries,
as S. Hierom expoundeth it, as well to us that were Gentiles (and so, far from the Covenant of Grace) as to the Jews, that were the children of Abraham, to whom the Covenant was made, that he would be his God, and the God of his seed.
as S. Hieronymus expoundeth it, as well to us that were Gentiles (and so, Far from the Covenant of Grace) as to the jews, that were the children of Abraham, to whom the Covenant was made, that he would be his God, and the God of his seed.
But Christ is no Christ to the wicked; for if any man hath not the Spirit of Christ, the same is none of his: and the Spirit of Christ flieth from deceit, and dwelleth not in the body that is subject unto sin.
But christ is no christ to the wicked; for if any man hath not the Spirit of christ, the same is none of his: and the Spirit of christ flies from deceit, and dwells not in the body that is Subject unto since.
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And therefore, as Linacrus, reading the Sermon of Christ in the Mount, set down in the 5th 6th and 7th Chapters of S. Math. and considering the wicked lives, oppressions,
And Therefore, as Linarcrus, reading the Sermon of christ in the Mount, Set down in the 5th 6th and 7th Chapters of S. Math. and considering the wicked lives, oppressions,
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and wrongs, that were practised among the people in every place, by all degrees of men, he threw away the Book, and cryed out, Certè aut hoc non est Evangelium Christi, aut nos nonsumus Christiani:
and wrongs, that were practised among the people in every place, by all Degrees of men, he threw away the Book, and cried out, Certè Or hoc non est Evangelium Christ, Or nos nonsumus Christians:
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So I, seeing how wickedly men do live, and do proceed in their wicked wayes, from bad to worse, from worse to worst of all, must needs conclude, they neither have, nor can have any peace with God;
So I, seeing how wickedly men do live, and do proceed in their wicked ways, from bad to Worse, from Worse to worst of all, must needs conclude, they neither have, nor can have any peace with God;
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Whereof the first, that is the good conscience, but not quiet; and the third, that is, the good and quiet conscience, do both belong unto the godly, and the true servants of Jesus Christ, that have made their peace with God;
Whereof the First, that is the good conscience, but not quiet; and the third, that is, the good and quiet conscience, do both belong unto the godly, and the true Servants of jesus christ, that have made their peace with God;
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and yet may they sometimes be troubled with many doubts and fears for some offences and infirmities, which, their consciences tell them, have offended God.
and yet may they sometime be troubled with many doubts and fears for Some offences and infirmities, which, their Consciences tell them, have offended God.
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And though these doubts and fears may disturb their consciences, and abate their joy, and lessen their assurance of Gods love, and their peace with God for a time:
And though these doubts and fears may disturb their Consciences, and abate their joy, and lessen their assurance of God's love, and their peace with God for a time:
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though all men blame us, if our conscience doth defend us? For, Ʋt malam conscientiam laudantis praeconium non sanat, ita nec bonam vulnerat conv tium:
though all men blame us, if our conscience does defend us? For, Ʋt Evil conscientiam laudantis praenomen non Sanat, ita nec Good vulnerable Convict tium:
And this conscience is like that sickness, that takes away from the patient, all the sense of his sickness, which is therefore the more dangerous, because it is insensible, and we cannot perswade the sick man, which is ready to die, that he is sick at all.
And this conscience is like that sickness, that Takes away from the patient, all the sense of his sickness, which is Therefore the more dangerous, Because it is insensible, and we cannot persuade the sick man, which is ready to die, that he is sick At all.
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And quid potest esse miserius misero, non miserante seipsum? What can be more miserable, than a miserable man, not understanding his own miseries? And therefore, S. Bernard tells his friend, that, Ideò dolet charitas mea, quòd cum sis dolendus, non doleas;
And quid potest esse Miserable misero, non miserante seipsum? What can be more miserable, than a miserable man, not understanding his own misery's? And Therefore, S. Bernard tells his friend, that, Ideò Dolet charitas mea, quòd cum sis dolendus, non doleas;
This do I bewail in thee, that thou dost not bewail thy self. For, as our Saviour saith, when a strong man armed keeps his house, the things that he possesseth are in peace;
This do I bewail in thee, that thou dost not bewail thy self. For, as our Saviour Says, when a strong man armed keeps his house, the things that he Possesses Are in peace;
as Josephus saith, The wickedest men in Jer•s•lem, that were the destruction of the City, profest themselves to be the only Zelots: So these wicked men think themselves the only Saints of God, walking towards Heaven, when as their wicked deeds do shew, they ride poste to Hell: And as the Lord tells Cain; If thou doest ill, sin lieth at the door.
as Josephus Says, The wickedest men in Jer•s•lem, that were the destruction of the city, professed themselves to be the only Zealots: So these wicked men think themselves the only Saints of God, walking towards Heaven, when as their wicked Deeds do show, they ride post to Hell: And as the Lord tells Cain; If thou dost ill, since lies At the door.
Semper enim velsi non deprendatur, in ipso Sese deprendi p•sse putat scelere. Deque suo, alterius quoties de crimine sermo est, Cogitat, & credit se magis esse reum;
Semper enim velsi non deprendatur, in ipso Seize deprendi p•sse putat Scelere. Deque Sue, alterius How often de crimine sermon est, Cogitat, & credit se magis esse Reum;
For we do read how Theodoricus, being troubled in his conscience, imagined that he saw, as he sate at Supper, the visage of Symmachus, whom he had unjustly slain, in a fishes-head; and after that he could never rest quiet, nor be comforted by any means, but pined away most miserably.
For we do read how Theodoricus, being troubled in his conscience, imagined that he saw, as he sat At Supper, the visage of Symmachus, whom he had unjustly slave, in a fishes-head; and After that he could never rest quiet, nor be comforted by any means, but pined away most miserably.
And Sleidan writes, how Crescentius, the Pope's Vice-gerent in the Council of Trent, being conscious of many ill carriages in that Council, saw the Devil, in the likeness of a black dog.
And Sleidan writes, how Crescentius, the Pope's Vicegerent in the Council of Trent, being conscious of many ill carriages in that Council, saw the devil, in the likeness of a black dog.
And Polydore Virgil writes of Richard the Third, that after he had caused his two Nephews, the sons of Edward the Fourth, to be secretly murdered, he could never have any rest or quiet mind whi•e ne lived;
And Polydore Virgil writes of Richard the Third, that After he had caused his two Nephews, the Sons of Edward the Fourth, to be secretly murdered, he could never have any rest or quiet mind whi•e ne lived;
or, if it awakes, a tormenting conscience, that vexeth and plagueth them continually. For, my Text is most true, that there is no peace to the wicked, neither with men, nor with God, nor with themselves. And therefore, howsoever they deem us for their enemies, yet in very deed, they are the greatest enemies, that can be found on earth, unto themselves.
or, if it awakes, a tormenting conscience, that vexes and plagueth them continually. For, my Text is most true, that there is no peace to the wicked, neither with men, nor with God, nor with themselves. And Therefore, howsoever they deem us for their enemies, yet in very deed, they Are the greatest enemies, that can be found on earth, unto themselves.
And therefore, the Text saith not, non erat pax, nor non erit pax; but, non est pax: and in the Original, the Text is set down indefinitely, without a verbe, as naming no time; that, assoon as ever we have sinned, we might fear Gods judgements presently,
And Therefore, the Text Says not, non erat pax, nor non erit pax; but, non est pax: and in the Original, the Text is Set down indefinitely, without a verb, as naming no time; that, As soon as ever we have sinned, we might Fear God's Judgments presently,
it shall neither be remitted, nor deferred: But as the Lord commandeth, not to detain the labourers wages until the morning, but presently to pay him, assoon as ever he hath done his work, before the Sun goeth down;
it shall neither be remitted, nor deferred: But as the Lord commands, not to detain the labourers wages until the morning, but presently to pay him, As soon as ever he hath done his work, before the Sun Goes down;
4. To make the generality of the sentence full, there is no peace, to no wicked man; that is, not to any man that is wicked; for with God there is no respect of persons:
4. To make the generality of the sentence full, there is no peace, to no wicked man; that is, not to any man that is wicked; for with God there is no respect of Persons:
1. There are some that commit wickedness through ignorance, others of knowledge; and some that commit wickednesse, through weaknesse and infirmity, and others do offend of malicious wickedness.
1. There Are Some that commit wickedness through ignorance, Others of knowledge; and Some that commit wickedness, through weakness and infirmity, and Others do offend of malicious wickedness.
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and the sins and wickedness of the other abominable wicked sinners; whereof the Prophet speaketh; as 1. Before they sin. 2. When they sin. 3. After they sin. For,
and the Sins and wickedness of the other abominable wicked Sinners; whereof the Prophet speaks; as 1. Before they sin. 2. When they sin. 3. After they sin. For,
And therefore the godly endeavouring to be at peace with all men, they are for their part in peace with all men; and being justified by the faith which they have in Christ Jesus, they have peace towards God; and having peace with God, and so leading a godly life, they have peace with themselves, which is the peace of conscience, which is a Paradise of pleasure,
And Therefore the godly endeavouring to be At peace with all men, they Are for their part in peace with all men; and being justified by the faith which they have in christ jesus, they have peace towards God; and having peace with God, and so leading a godly life, they have peace with themselves, which is the peace of conscience, which is a Paradise of pleasure,
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and being without fear in offending God, and without any true faith in Christ, they shall have God for their professed enemy; and so being at war with God,
and being without Fear in offending God, and without any true faith in christ, they shall have God for their professed enemy; and so being At war with God,
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warres, warres, and rumours of warres. And these our warres, and preparations for war, our fightings, and our plundering, our oppressions and insupportable taxations, and especially this our unnatural rebellion against our own just and pious King,
wars, wars, and rumours of wars. And these our wars, and preparations for war, our fightings, and our plundering, our oppressions and insupportable taxations, and especially this our unnatural rebellion against our own just and pious King,
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and above other horrible wickednesse, the barbarous murdering of so just, so innocent, and so godly a King, do sufficiently shew that we are a wicked generation; and,
and above other horrible wickedness, the barbarous murdering of so just, so innocent, and so godly a King, do sufficiently show that we Are a wicked generation; and,
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2. This sheweth that our sins and wickednesse is the cause of all our miseries, our sicknesse, our wants, our warres, and of all our troubles; for man suffereth for his sins,
2. This shows that our Sins and wickedness is the cause of all our misery's, our sickness, our Wants, our wars, and of all our Troubles; for man suffers for his Sins,
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and therefore, if we would be freed from troubles, eased of our burdens, delivered from these wars, and healed from our diseases, let us forsake our sins, and then God will turn all these evills from us.
and Therefore, if we would be freed from Troubles, eased of our burdens, Delivered from these wars, and healed from our diseases, let us forsake our Sins, and then God will turn all these evils from us.
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2. Having heard the particulars of this generall Proclamation, we are now to consider of the Proclaimers; and they are two, 1. The Prophet, as Gods Herald, and his messenger. 2. God himself, who is the chief sender forth of this Proclamation; for there is no peace.
2. Having herd the particulars of this general Proclamation, we Are now to Consider of the Proclaimers; and they Are two, 1. The Prophet, as God's Herald, and his Messenger. 2. God himself, who is the chief sender forth of this Proclamation; for there is no peace.
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for they say the words of God, while they teach the Doctrine of Moses; but they do the works of their own Wills, when they do what Moses forbids them, saith Saint Aug. And that should perswade the people, to hear the Preachers words with more reverence, and to believe them with lesse doubting.
for they say the words of God, while they teach the Doctrine of Moses; but they do the works of their own Wills, when they do what Moses forbids them, Says Saint Aug. And that should persuade the people, to hear the Preachers words with more Reverence, and to believe them with less doubting.
By the first, he drowned and destroyed the world, for the Windowes of heaven were opened, — and by the same Host he destroyed Sodom and Gomorrah with fire and brimstone, and the Ammorites with hail-stones; and we see great winds destroyed many on the Seas,
By the First, he drowned and destroyed the world, for the Windows of heaven were opened, — and by the same Host he destroyed Sodom and Gomorrah with fire and brimstone, and the Amorites with hailstones; and we see great winds destroyed many on the Seas,
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so they fight for God, as the stars in their order did fight against Sisera, and the Sun stood still at Gibeon, and the Moon in the valley of Aialon, to assist Joshua to overthrow Gods enemies.
so they fight for God, as the Stars in their order did fight against Sisera, and the Sun stood still At Gibeon, and the Moon in the valley of Aijalon, to assist joshua to overthrow God's enemies.
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as you may see, how the Angel helped Tobias, and brought the Apostles out of prison: and they are the executioners of Gods justice against the wicked;
as you may see, how the Angel helped Tobias, and brought the Apostles out of prison: and they Are the executioners of God's Justice against the wicked;
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as you may find, how an Angel slew all the first-born in Egypt; and an Angel of the Lord went out, and smote in the Camp of the Assyrians an hundred fourscore and five thousand;
as you may find, how an Angel slew all the firstborn in Egypt; and an Angel of the Lord went out, and smote in the Camp of the Assyrians an hundred fourscore and five thousand;
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And if one Angel was able to slay so many, what cannot millions of Angels do? And we read, what a glorious King was Herod, and how he was magnified by the people,
And if one Angel was able to slay so many, what cannot millions of Angels do? And we read, what a glorious King was Herod, and how he was magnified by the people,
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as a god, and not as man; but, because he gave not the glory unto God, the Angel of the Lord smote him, so that he was eaten of worms, and gave up the ghost;
as a god, and not as man; but, Because he gave not the glory unto God, the Angel of the Lord smote him, so that he was eaten of worms, and gave up the ghost;
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So the frogs, flies, and worms do fight for God, against the wicked; and, as the Prophet saith, The stone shall cry out of the wall, Ps. 106.17. and the beam out of the timber shall answer it, Wo to him that buildeth his house with blood;
So the frogs, flies, and worms do fight for God, against the wicked; and, as the Prophet Says, The stone shall cry out of the wall, Ps. 106.17. and the beam out of the timber shall answer it, Woe to him that builds his house with blood;
For so we read that an Evil spirit from the Lord troubled Saul, and vexed him for his wickedness. And so they will do to all wicked men, vex them and plague them for their wickedness.
For so we read that an Evil Spirit from the Lord troubled Saul, and vexed him for his wickedness. And so they will do to all wicked men, vex them and plague them for their wickedness.
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And so you see, how it is impossible for any transcendent wicked man, Murderer, Rebel, Idolater, or the like, to have any peace, either with himself, or his neighbour, or especially with God; that is so powerfull a God, so able to destroy all his wicked enemies; And therefore let all such wicked men repent,
And so you see, how it is impossible for any transcendent wicked man, Murderer, Rebel, Idolater, or the like, to have any peace, either with himself, or his neighbour, or especially with God; that is so powerful a God, so able to destroy all his wicked enemies; And Therefore let all such wicked men Repent,
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and all others take heed of being wicked; because, my God, which is the true God, and the God of truth, proclaims this truth unto the world, that, There is no peace unto the wicked.
and all Others take heed of being wicked; Because, my God, which is the true God, and the God of truth, proclaims this truth unto the world, that, There is no peace unto the wicked.
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The Principall points to be considered are these four, 1. A Message, thus, or this, which followeth. 2. The Author, or sender of the message, the Lord. 3. To whom it was sent, unto this people. 4. The Messenger by whom it was sent or shewed, viz. 1. The word of the Lord that came to Jeremiah.
The Principal points to be considered Are these four, 1. A Message, thus, or this, which follows. 2. The Author, or sender of the message, the Lord. 3. To whom it was sent, unto this people. 4. The Messenger by whom it was sent or showed, viz. 1. The word of the Lord that Come to Jeremiah.
but our God being a consuming fire, as the Apostle saith, and if he doth but touch the mountains, they shall smoak, saith the Psalmist; therefore his descending to deliver that Law, was so terrible that Moses himself said, I do exceedingly fear and quake;
but our God being a consuming fire, as the Apostle Says, and if he does but touch the Mountains, they shall smoke, Says the Psalmist; Therefore his descending to deliver that Law, was so terrible that Moses himself said, I do exceedingly Fear and quake;
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And they, that saw the Mount burning, and the blackness, darkness, and tempests, and heard the sound of a Trumpet, and the voice of the words, intreated, That the word should not be spoken to them any more;
And they, that saw the Mount burning, and the blackness, darkness, and tempests, and herd the found of a Trumpet, and the voice of the words, entreated, That the word should not be spoken to them any more;
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And yet in very deed, God being an Infinite incomprehensible spirit, that hath neither hands to handle, nor mouth to speak, this delivery of the Law was ordained by Angels, and the Word spoken by Angels was stedfast, saith the Apostle;
And yet in very deed, God being an Infinite incomprehensible Spirit, that hath neither hands to handle, nor Mouth to speak, this delivery of the Law was ordained by Angels, and the Word spoken by Angels was steadfast, Says the Apostle;
And therefore, it being above our Capacity, to understand the Language of the Angels, which the great Angelicall Doctor, the best of all the Schoolmen, could not yet determine, what it is;
And Therefore, it being above our Capacity, to understand the Language of the Angels, which the great Angelical Doctor, the best of all the Schoolmen, could not yet determine, what it is;
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and the fear is only of the Teacher's side, who must now take heed what he saith, and is oftentimes become your enemy for saying the truth, as S. Paul sheweth,
and the Fear is only of the Teacher's side, who must now take heed what he Says, and is oftentimes become your enemy for saying the truth, as S. Paul shows,
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2. This Messenger, that God now sent unto the Jews, was himself a Jew, and no Gentile, no Grecian, no Barbarian; and it is naturall for all men to love those of their own Countrey; Even as we see Crafts-men, love those of the same Trade, as you may find in Act. 18.3.
2. This Messenger, that God now sent unto the jews, was himself a Jew, and no Gentile, no Grecian, no Barbarian; and it is natural for all men to love those of their own Country; Even as we see Craftsmen, love those of the same Trade, as you may find in Act. 18.3.
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and though the Jews hated Saint Paul, yet when they heard that he spake unto them, in the Hebrew Tongue, which was their own native Language, they kept the more silence.
and though the jews hated Saint Paul, yet when they herd that he spoke unto them, in the Hebrew Tongue, which was their own native Language, they kept the more silence.
And for this cause, the sooner to gain favour, and to win the more goodwill, this prudent Apostle tels the Roman Captain, that he was a free-born Citizen of Rome; and he tels the Jews he was a Jew, and a Pharisee, of the tribe of Benjamin; and so accordingly,
And for this cause, the sooner to gain favour, and to win the more goodwill, this prudent Apostle tells the Roman Captain, that he was a freeborn Citizen of Room; and he tells the jews he was a Jew, and a Pharisee, of the tribe of Benjamin; and so accordingly,
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when the men of Israel were angry with the men of Juda for receiving David, and conducting of him home again to his Throne, after he was driven out of his Royal City, by the rebellion of Absolon; the men of Juda answered most justly, that they had very good reason so to do, not only because he was their King;
when the men of Israel were angry with the men of Juda for receiving David, and conducting of him home again to his Throne, After he was driven out of his Royal city, by the rebellion of Absalom; the men of Juda answered most justly, that they had very good reason so to do, not only Because he was their King;
for a Prophet to be without honour, among his own Countrymen, and in his own Country, where he should be honoured most of all? And what an abominable thing it is,
for a Prophet to be without honour, among his own Countrymen, and in his own Country, where he should be honoured most of all? And what an abominable thing it is,
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for a Prince, or a Prophet, to be treacherously betrayed and sold into the hands of their enemies, by their own Countrymen, and their own familiar friends?
for a Prince, or a Prophet, to be treacherously betrayed and sold into the hands of their enemies, by their own Countrymen, and their own familiar Friends?
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But as our Saviour Christ, coming amongst his own, as the Evangelist saith, and his own receiving him not, but slandering, persecuting and betraying him unto death, saith, If a stranger had done me this dishonour, I could well have born it;
But as our Saviour christ, coming among his own, as the Evangelist Says, and his own receiving him not, but slandering, persecuting and betraying him unto death, Says, If a stranger had done me this dishonour, I could well have born it;
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For that it is a greater shame, and a more intolerable sin, for the servants of God to be persecuted and rejected by their own Countrymen, and those that professe and seem to serve the same God,
For that it is a greater shame, and a more intolerable since, for the Servants of God to be persecuted and rejected by their own Countrymen, and those that profess and seem to serve the same God,
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Tertullian noteth, how dearly Moses loved this Nation of the Israelites, when rather than God should destroy them, he earnestly requested, that his own name might be blotted out of the Book of Life. S. Paul sheweth the like love unto the Jews, when he saith, he could wish himself accursed from Christ, for his brethren and kinsmen according to the flesh.
Tertullian notes, how dearly Moses loved this nation of the Israelites, when rather than God should destroy them, he earnestly requested, that his own name might be blotted out of the Book of Life. S. Paul shows the like love unto the jews, when he Says, he could wish himself accursed from christ, for his brothers and kinsmen according to the Flesh.
Yet all the love of these men, and put all together, was not comparable to the love of Christ, who gave himself for them, and prayed for them, when they Crucified him.
Yet all the love of these men, and put all together, was not comparable to the love of christ, who gave himself for them, and prayed for them, when they crucified him.
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which none of all the Prophets, nor of the Apostles, nor of the Martyrs, that died all for themselves, and suffered death for their own sins, did lay down their life for others; as our Saviour Christ did, lay down his life, not for himself, but for his enemies:
which none of all the prophets, nor of the Apostles, nor of the Martyrs, that died all for themselves, and suffered death for their own Sins, did lay down their life for Others; as our Saviour christ did, lay down his life, not for himself, but for his enemies:
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But you see how the true Prophets and Servants of God loved this people, and laboured all that ever they could for the good of the people, to bring them unto God,
But you see how the true prophets and Servants of God loved this people, and laboured all that ever they could for the good of the people, to bring them unto God,
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for all the love that they shewed unto them, and the pains they had undertaken for them? The very Heathen tells us, that Amor amoris magnes, & durus est qui amorem non rependit;
for all the love that they showed unto them, and the pains they had undertaken for them? The very Heathen tells us, that Amor amoris magnes, & Durus est qui amorem non rependit;
And you know the Fable, how the silly lamb, procul infrà bibens, for drinking far enough below the wolfe, was notwithstanding torn all to pieces, by that cruel wolfe, upon pretence, that he stopt the current, which was impossible for him to do.
And you know the Fable, how the silly lamb, procul infrà bibens, for drinking Far enough below the wolf, was notwithstanding torn all to Pieces, by that cruel wolf, upon pretence, that he stopped the current, which was impossible for him to do.
2. The Parties, to whom the Message was sent, are shewed in these words, this people; and that is, the people of the Jews, that were then flos florum, & medulla mundi, the choisest,
2. The Parties, to whom the Message was sent, Are showed in these words, this people; and that is, the people of the jews, that were then flos florum, & medulla mundi, the Choicest,
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for, no priviledge, no prerogative, no former piety, can prevail with God, to prevent his judgements; when, with this people, they love to wander, and refrain not their feet from their evil wayes: But,
for, no privilege, no prerogative, no former piety, can prevail with God, to prevent his Judgments; when, with this people, they love to wander, and refrain not their feet from their evil ways: But,
and as those seven Churches of Asia, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, that were planted by the Apostles, and watered with the blood of Martyrs, had their Candlesticks removed, and themselves delivered up, to groan under the Turkish tyranny,
and as those seven Churches of Asia, Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, that were planted by the Apostles, and watered with the blood of Martyrs, had their Candlesticks removed, and themselves Delivered up, to groan under the Turkish tyranny,
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And as the Jews protestation, that they did all for the worship of God, and therefore cryed, The Temple of the Lord, three times re-iterated in the same Chapter, could not preserve them from this just judgement: So the pretence of erecting a Gospel-discipline, and the gathering of pure Churches out of Christ his Church, contrary to the Doctrine of the true Church, will hardly serve the turn, to turn away Gods anger from us,
And as the jews protestation, that they did all for the worship of God, and Therefore cried, The Temple of the Lord, three times reiterated in the same Chapter, could not preserve them from this just judgement: So the pretence of erecting a Gospel-discipline, and the gathering of pure Churches out of christ his Church, contrary to the Doctrine of the true Church, will hardly serve the turn, to turn away God's anger from us,
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Yet here this gracious God doth, as it were, disrobe himself of his mercy, and lay aside his loving kindness, and put on judgement as a garment, that he might render vengeance to them that abuse his patience, and prefer their own humours, before his holy Worship; and like the Scribes and Pharisees, perswade themselves,
Yet Here this gracious God does, as it were, disrobe himself of his mercy, and lay aside his loving kindness, and put on judgement as a garment, that he might render vengeance to them that abuse his patience, and prefer their own humours, before his holy Worship; and like the Scribes and Pharisees, persuade themselves,
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and the world, that they are the only Saints, when Christ knows, they are the only hypocrites, and so the vilest in Gods sight, of all other sinners whatsoever;
and the world, that they Are the only Saints, when christ knows, they Are the only Hypocrites, and so the Vilest in God's sighed, of all other Sinners whatsoever;
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But here, as we know, the Lord is merciful in his judgements, and, as Ezra saith, punisheth us less than our iniquites deserve, and is also just in his mercies, because he is, righteous in all his works,
But Here, as we know, the Lord is merciful in his Judgments, and, as Ezra Says, Punisheth us less than our iniquities deserve, and is also just in his Mercies, Because he is, righteous in all his works,
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So, we must remember, and we may assure our selves, the Judge of all the earth will do right, and will not destroy the righteous with the wicked. And therefore, you must understand,
So, we must Remember, and we may assure our selves, the Judge of all the earth will do right, and will not destroy the righteous with the wicked. And Therefore, you must understand,
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As Christ saith, that we must not give the childrens bread unto dogs, nor a Scorpion to those children, that call for Fish, nor a Stone to them that desire Bread; but we must give to every one his own portion, and that in due season; that is, mercy and favour to the godly, and to pardon the penitent sinner:
As christ Says, that we must not give the Children's bred unto Dogs, nor a Scorpion to those children, that call for Fish, nor a Stone to them that desire Bred; but we must give to every one his own portion, and that in due season; that is, mercy and favour to the godly, and to pardon the penitent sinner:
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and upon those that offend of malicious wickedness; and that, with this people here spoken of, do love to wander out of the right way of Gods service, to worship him after the new Mode, and direction of the false Prophets.
and upon those that offend of malicious wickedness; and that, with this people Here spoken of, do love to wander out of the right Way of God's service, to worship him After the new Mode, and direction of the false prophets.
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And this may serve for an exceeding comfort unto the godly, and constant worshippers of God, that the Lord is so gratious and so just, as not to to destroy the righteous with the wicked:
And this may serve for an exceeding Comfort unto the godly, and constant worshippers of God, that the Lord is so gracious and so just, as not to to destroy the righteous with the wicked:
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So when a thousand shall fall besides thee, and ten thousands on thy right hand, yet will he give his Angels charge over thee, and they shall keep thee in all thy waies, that thou hurt not thy foot against a stone.
So when a thousand shall fallen beside thee, and ten thousands on thy right hand, yet will he give his Angels charge over thee, and they shall keep thee in all thy ways, that thou hurt not thy foot against a stone.
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Or if it be, as it somtimes happeneth, that the good and godly men, living among the wicked, do partake of some punishments and afflictions with the wicked, as the good and bad sayling in the same Ship; must be liable to the same Tempest; yet, the same troubles, crosses and afflictions,
Or if it be, as it sometimes Happeneth, that the good and godly men, living among the wicked, do partake of Some punishments and afflictions with the wicked, as the good and bad sailing in the same Ship; must be liable to the same Tempest; yet, the same Troubles, Crosses and afflictions,
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whether they be Plague, Famine, War, or the like, do not proceed from God, either in the same manner, or for the same end, against the godly as they do against the wicked; for they are but his fatherly chastisements unto his children,
whither they be Plague, Famine, War, or the like, do not proceed from God, either in the same manner, or for the same end, against the godly as they do against the wicked; for they Are but his fatherly chastisements unto his children,
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and therefore, they drive the Godly to repentance and amendment of life, or do translate them to everlasting happiness; but they fill the wicked with rage and fury, and drive them with despaire, from one sin to another, untill they descend to eternall torments.
and Therefore, they drive the Godly to Repentance and amendment of life, or do translate them to everlasting happiness; but they fill the wicked with rage and fury, and drive them with despair, from one since to Another, until they descend to Eternal torments.
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they loved to wander. 3. The Manner of their wandering, thus; that is, from one sin to another, from one error to another, from bad to worse, from worse to worst of all. 4. Their Greediness to proceed without any stop or stay in their wicked waies: They refrained not their feet.
they loved to wander. 3. The Manner of their wandering, thus; that is, from one since to Another, from one error to Another, from bad to Worse, from Worse to worst of all. 4. Their Greediness to proceed without any stop or stay in their wicked ways: They refrained not their feet.
1. Diligrunt evagari, saith Tremelius; And a vagrant is he, that knoweth not where he is, nor whither he goeth; diligunt errare, saith the vulgar Latin, they love to erre.
1. Diligrunt evagari, Says Tremelius; And a vagrant is he, that Knoweth not where he is, nor whither he Goes; Love errare, Says the Vulgar Latin, they love to err.
And, Errare est extra viam ire, to wander is to walk or to run out of the way; and I take the word wandering here in the largest sense, and not restrain it,
And, Errare est extra viam ire, to wander is to walk or to run out of the Way; and I take the word wandering Here in the Largest sense, and not restrain it,
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and by and by serving him after the new fashion, devised by the false Prophets: now serving him in his Temple, and consecrated house dedicated for his worship;
and by and by serving him After the new fashion, devised by the false prophets: now serving him in his Temple, and consecrated house dedicated for his worship;
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and from the performance of their duties unto their neighbours, and so straid, like lost sheep without a shepherd, both from the way of piety, and from the rules of equity: and the further they go on, the harder it is for them to return to the right way: for you must know, that the way, wherein we ought to walk, is the Law of God, even as the Prophet David sheweth, saying, Blessed are they that are undefiled in the way, Psal. 119.1. that walk in the Law of the Lord, and not in the way of sinners, which is the transgression and aberration from the right way, that is, the Law of the Lord.
and from the performance of their duties unto their neighbours, and so strayed, like lost sheep without a shepherd, both from the Way of piety, and from the rules of equity: and the further they go on, the harder it is for them to return to the right Way: for you must know, that the Way, wherein we ought to walk, is the Law of God, even as the Prophet David shows, saying, Blessed Are they that Are undefiled in the Way, Psalm 119.1. that walk in the Law of the Lord, and not in the Way of Sinners, which is the Transgression and aberration from the right Way, that is, the Law of the Lord.
For the healing of which four maladies, the second Adam was made unto us, as the Apostle saith, 1. Wisdom. 2. Righteousness. 3. Sanctification. 4. Redemption.
For the healing of which four maladies, the second Adam was made unto us, as the Apostle Says, 1. Wisdom. 2. Righteousness. 3. Sanctification. 4. Redemption.
Therefore, seeing ignorance is incident unto all men; and every man is born blind, every one may well say with the Eunuch, How can I understand without a Teacher, or, how can I walk in the right way without a guide?
Therefore, seeing ignorance is incident unto all men; and every man is born blind, every one may well say with the Eunuch, How can I understand without a Teacher, or, how can I walk in the right Way without a guide?
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But for a man to put out the light, or for a blind man to refuse a guide, and for an ignorant man to refuse knowledge, this is the condemnation, whereof our Saviour speaketh, That light is come into the world, Joh. 3.19. and men love darkness more then light.
But for a man to put out the Light, or for a blind man to refuse a guide, and for an ignorant man to refuse knowledge, this is the condemnation, whereof our Saviour speaks, That Light is come into the world, John 3.19. and men love darkness more then Light.
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as the Scripture testifieth of the ungodly, Noluerunt intelligere ut bene agerent, but they say to God, Depart from us; for we desire not the knowledge of thy waies!
as the Scripture Testifieth of the ungodly, Noluerunt intelligere ut bene agerent, but they say to God, Depart from us; for we desire not the knowledge of thy ways!
they will not understand the truth, that they might do right; they will not hear the true Preachers: but as the King of Israel would not hear Micaiah, but hated him;
they will not understand the truth, that they might do right; they will not hear the true Preachers: but as the King of Israel would not hear Micaiah, but hated him;
and as the Jews dealt with the teachers of Gods true worship, that is, stone the Prophets and kill them that were sent unto them; as Samuel was rejected, Esay sawed in pieces, Jeremy thrown to a filthy dungeon, Zachary the son of Jeh•ida was stoned with stones, even in the court of the House of the Lord;
and as the jews dealt with the Teachers of God's true worship, that is, stone the prophets and kill them that were sent unto them; as Samuel was rejected, Isaiah sawed in Pieces, Jeremiah thrown to a filthy dungeon, Zachary the son of Jeh•ida was stoned with stones, even in the court of the House of the Lord;
Amos killed with a club, Ezechiel slain, Ʋrias the son of Semeiah for Prophesying against Jerusalem was killed by Joakim; Jer. 26.23. Elias persecuted and threatned to be killed by Jezabel; and the spirit of God demandeth of the Jews, Act. 7.52. Which of the Prophets had not their fathers persecuted? Even so do many men in many places,
Amos killed with a club, Ezechiel slave, Ʋrias the son of Semeiah for Prophesying against Jerusalem was killed by Joakim; Jer. 26.23. Elias persecuted and threatened to be killed by Jezebel; and the Spirit of God demandeth of the jews, Act. 7.52. Which of the prophets had not their Father's persecuted? Even so do many men in many places,
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and in most Countreys, use the true Preachers and teachers of Gods true worship, and the repairers of their errors, in these very daies; and if the true Preachers say, with this Prophet, Ask for the old pathes, where is the good way and walk therein, and you shall find rest for your souls.
and in most Countries', use the true Preachers and Teachers of God's true worship, and the repairers of their errors, in these very days; and if the true Preachers say, with this Prophet, Ask for the old paths, where is the good Way and walk therein, and you shall find rest for your Souls.
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but, as our Prophet speaketh, they have committed two evils, 1. They have forsaken the Fountain of living waters. 2. They have hewed them out Cisterns, even broken Cisterns, that can hold no water.
but, as our Prophet speaks, they have committed two evils, 1. They have forsaken the Fountain of living waters. 2. They have hewed them out Cisterns, even broken Cisterns, that can hold no water.
yea, to forsake God, and then to adore the Calf; to throw away the service of the Lord, and then to set up the service of Baal; to persecute the true Prophets, and then to magnify the false teachers;
yea, to forsake God, and then to adore the Calf; to throw away the service of the Lord, and then to Set up the service of Baal; to persecute the true prophets, and then to magnify the false Teachers;
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then lies and falshoods, errors and heresies, and all blasphemies shall be generally apprehended, and the broachers thereof, not worthy the name of Preachers, shall be liberally maintained,
then lies and falsehoods, errors and heresies, and all Blasphemies shall be generally apprehended, and the broachers thereof, not worthy the name of Preachers, shall be liberally maintained,
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Therefore, though the Prophet saith, It was a wonderfull and a horrible thing, that the Prophets should Prophesy falsly; yet, I think it was a greater wonder for the people to love to have it so, to hire them so dearly, and maintain them so bountifully, for Prophesying falsly, and teaching lies unto them:
Therefore, though the Prophet Says, It was a wonderful and a horrible thing, that the prophets should Prophesy falsely; yet, I think it was a greater wonder for the people to love to have it so, to hire them so dearly, and maintain them so bountifully, for Prophesying falsely, and teaching lies unto them:
For, if Ahab and Jezabel had not magnified, and so bountifully maintained those false Prophets, and the people had not loved to hear them Prophesying lies and falshoods unto them;
For, if Ahab and Jezebel had not magnified, and so bountifully maintained those false prophets, and the people had not loved to hear them Prophesying lies and falsehoods unto them;
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Yet you see our Prophet tells us, it is so with this people, and you shall find it so with many more: for as the wicked love the world, better then the godly do love the Lord; so the Schismatick and Heretick, the Quaker, the Anabaptist, the Presbyterians, the Independants, and the Papists, are more ready to maintain, and more affectionate in their love to the false teachers, then the true Protestants are, to relieve the true and faithful Preachers.
Yet you see our Prophet tells us, it is so with this people, and you shall find it so with many more: for as the wicked love the world, better then the godly do love the Lord; so the Schismatic and Heretic, the Quaker, the Anabaptist, the Presbyterians, the Independents, and the Papists, Are more ready to maintain, and more affectionate in their love to the false Teachers, then the true Protestants Are, to relieve the true and faithful Preachers.
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for so our Saviour tells us, that while the husband-man slept, the envious man sowed tares; and while the faithful disciples slumbered, the traytor Judas was very watchful, and ran from Christ to the high Priests, and from them back again into the garden, and never rested untill he had finished his intended treason,
for so our Saviour tells us, that while the husbandman slept, the envious man sowed tares; and while the faithful Disciples slumbered, the traitor Judas was very watchful, and ran from christ to the high Priests, and from them back again into the garden, and never rested until he had finished his intended treason,
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and when they have done any foul fact, and committed some great offence, then, as the Tragedian saith, Scelera sceleribus tuenda, their horrible acts are upheld by far more horrible projects; and as thieves, to conceal their robberies, do commit murder; and lyars, to justifie their lies, will forswear themselves;
and when they have done any foul fact, and committed Some great offence, then, as the Tragedian Says, Scelera sceleribus tuenda, their horrible acts Are upheld by Far more horrible projects; and as thieves, to conceal their robberies, do commit murder; and liars, to justify their lies, will forswear themselves;
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so will all wicked men uphold, and maintain their wickedesse by greater wickednesse: and as Medea saith, Quae scelere pacta est, scelere rumpatur fides, the covenant which they have wickedly made, they will as wickedly break, and the faith which they have deceitfully given, they will as readily frustrate.
so will all wicked men uphold, and maintain their wickedesse by greater wickedness: and as Medea Says, Quae Scelere pacta est, Scelere rumpatur fides, the Covenant which they have wickedly made, they will as wickedly break, and the faith which they have deceitfully given, they will as readily frustrate.
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they wander and erre from the truth, because they love to wander. And I would to God we would take as much pains to go to heaven, as they do to run to hell; and that we would as zealously love the true service of God,
they wander and err from the truth, Because they love to wander. And I would to God we would take as much pains to go to heaven, as they do to run to hell; and that we would as zealously love the true service of God,
3. For the manner of their doings, it is set down in the word, thus, or after this sort; and it is likewise implyed in this word, wanders; for he that wanders, stands not still;
3. For the manner of their doings, it is Set down in the word, thus, or After this sort; and it is likewise employed in this word, wanders; for he that wanders, Stands not still;
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So you see we are here in a wilderness, where this people went astray, and I must follow them with the best Method I can to declare unto you their wandring courses: but as Moses sets down only their principal stations; and not every step, that they made in the wildernesse of Sinai; so will I follow his example, and shew you only their principal aberrations in the wilderness of sin:
So you see we Are Here in a Wilderness, where this people went astray, and I must follow them with the best Method I can to declare unto you their wandering courses: but as Moses sets down only their principal stations; and not every step, that they made in the Wilderness of Sinai; so will I follow his Exampl, and show you only their principal aberrations in the Wilderness of since:
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for so the Prophet saith, According to the number of thy Cities, were thy gods, O Juda, and according to the number of the streets of Jerusalem, Jer. 11.13. have ye set up altars to that shameful thing. Where you may observe,
for so the Prophet Says, According to the number of thy Cities, were thy God's, Oh Juda, and according to the number of the streets of Jerusalem, Jer. 11.13. have you Set up Altars to that shameful thing. Where you may observe,
And to that end, the Lord gave unto his people the same Law, the same Sacraments, and the same Gospell, that the same God might have the same worship in all places,
And to that end, the Lord gave unto his people the same Law, the same Sacraments, and the same Gospel, that the same God might have the same worship in all places,
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and that his people might believe the same faith, use the same prayer, receive the same Sacraments, and do the same publick service unto God in every City, and in every place;
and that his people might believe the same faith, use the same prayer, receive the same Sacraments, and do the same public service unto God in every city, and in every place;
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and the uniformity of Gods service, that they prescribed the same prayers, the same Psalms, the same Chapters, and the same Service, to be used in all Churches, that all the world might know, we worship the same God; And to justifie this their practice, of a set form of Prayers and Service of God, they have
and the uniformity of God's service, that they prescribed the same Prayers, the same Psalms, the same Chapters, and the same Service, to be used in all Churches, that all the world might know, we worship the same God; And to justify this their practice, of a Set from of Prayers and Service of God, they have
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1. The Precept of God himself, saying unto Moses, Speak unto Aaron, and to his sons, saying, On this wise, ye shall blesse the children of Israel, saying unto them, The Lord blesse thee, and keep thee;
1. The Precept of God himself, saying unto Moses, Speak unto Aaron, and to his Sons, saying, On this wise, you shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee;
and so likewise he prescribeth unto them the very prayer that they should make, and the very words that they should use, both as they went forth, and as they returned home from Battle;
and so likewise he prescribeth unto them the very prayer that they should make, and the very words that they should use, both as they went forth, and as they returned home from Battle;
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when they offered their first fruits, and the very prayer that they were to make in Deut. 26. from the third verse to the tenth, and verse 13. And so the very words that the Priests were to use unto the people when they came nigh unto the battle;
when they offered their First fruits, and the very prayer that they were to make in Deuteronomy 26. from the third verse to the tenth, and verse 13. And so the very words that the Priests were to use unto the people when they Come High unto the battle;
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And the godly King Hezechias made certain Psalms, after his recovery from his sicknesse; and saith, We will sing my songs to the stringed instruments all the days of our life in the house of the Lord;
And the godly King Hezekiah made certain Psalms, After his recovery from his sickness; and Says, We will sing my songs to the stringed Instruments all the days of our life in the house of the Lord;
And Mr. Selden in his Notes upon Eutychius sheweth, that since Ezra 's time, when after their return from Babylon, the true Service of God was restored, the Jews constantly used a set form of Gods worship in all their Synagogues;
And Mr. Selden in his Notes upon Eutychius shows, that since Ezra is time, when After their return from Babylon, the true Service of God was restored, the jews constantly used a Set from of God's worship in all their Synagogues;
3. Of the Primitive Church, as the Lyturgy of Saint James, Saint Basil, S. Chrysostom, and the short Form of serving God, which Saint Peter left at Rome, and the other, which Saint Mark left at Alexandria, do sufficiently testifie
3. Of the Primitive Church, as the Liturgy of Saint James, Saint Basil, S. Chrysostom, and the short From of serving God, which Saint Peter left At Room, and the other, which Saint Mark left At Alexandria, do sufficiently testify
Therefore the religious Emperour Constantine, NONLATINALPHABET, rendered Set Formes of prayers unto the Christians, saith Eusebius; and his Nobles used NONLATINALPHABET, Prayers that the Emperour liked;
Therefore the religious Emperor Constantine,, rendered Set Forms of Prayers unto the Christians, Says Eusebius; and his Nobles used, Prayers that the Emperor liked;
and they were all brought NONLATINALPHABET, to pray the same prayer; yea he prescribed a Set Form of Service for his souldiers, as the same Eusebius testifieth.
and they were all brought, to pray the same prayer; yea he prescribed a Set From of Service for his Soldiers, as the same Eusebius Testifieth.
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And Saint August. saith, that Sursum corda, lift up your hearts, are words ab ipsis Apostolorum temporibus petita, used in the Church of Christ even from the very times of the Apostles,
And Saint August. Says, that Sursum Corda, lift up your hearts, Are words ab Ipse Apostolorum temporibus petita, used in the Church of christ even from the very times of the Apostles,
Out of all which you may perceive how necessary it was for the Governours of Gods Church, to see that the same God should have the same Service; and that very Service which himself prescribeth,
Out of all which you may perceive how necessary it was for the Governors of God's Church, to see that the same God should have the same Service; and that very Service which himself prescribeth,
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and not what new Prayers and new worship, in what Form, and under what words soever, every ignorant Priest should extemporarily pour forth to the Almighty God: For if we ought to be very carefull to keep our feet, when we go to the house of God, Eccles. 5.1.
and not what new Prayers and new worship, in what From, and under what words soever, every ignorant Priest should extemporarily pour forth to the Almighty God: For if we ought to be very careful to keep our feet, when we go to the house of God, Eccles. 5.1.
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for, the King, that is the Supreme Governour under God, is Custos utrinsque tabulae, The keeper of God Laws, and to have a care that God should be rightly served;
for, the King, that is the Supreme Governor under God, is Custos utrinsque tabulae, The keeper of God Laws, and to have a care that God should be rightly served;
And therefore, as this people were most prone to Idolatry, and most greedily desirous of changes, and new forms of Gods Service; So were they most frequent in their disobedience unto their lawful Governours;
And Therefore, as this people were most prove to Idolatry, and most greedily desirous of changes, and new forms of God's Service; So were they most frequent in their disobedience unto their lawful Governors;
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as you may see how often they murmured against Moses, against the sons of Gedeon, against Samuel, and David, and Solomon, and Rehoboam, and almost against all the rest of the succeeding Kings,
as you may see how often they murmured against Moses, against the Sons of Gideon, against Samuel, and David, and Solomon, and Rehoboam, and almost against all the rest of the succeeding Kings,
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For they said, We have no King, because we fear not the Lord, what then should a King do to us? Just as I told you, No regard to Gods service, and to obey his Precepts, no obedience to their King, and his under-Magistrates.
For they said, We have no King, Because we Fear not the Lord, what then should a King do to us? Just as I told you, No regard to God's service, and to obey his Precepts, no Obedience to their King, and his under-Magistrates.
Where you may observe, what the Lord utterly disliketh in this people, and what they principally desired; for he blames them for rejecting the Monarchical Government, and saying, We have no King, or, What shall we do with a King, or a Monarch? We cannot endure that any one man should rule and govern us.
Where you may observe, what the Lord utterly disliketh in this people, and what they principally desired; for he blames them for rejecting the Monarchical Government, and saying, We have no King, or, What shall we do with a King, or a Monarch? We cannot endure that any one man should Rule and govern us.
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and reducing our Government again, to be as it is, most acceptable unto God, and most excellent among men, Monarchical, under the Rule of one supreme Governour.
and reducing our Government again, to be as it is, most acceptable unto God, and most excellent among men, Monarchical, under the Rule of one supreme Governor.
and settle our Government, which I believe he might easily do, in the right Line, and on the right Heir, which God and Nature have designed for it. For,
and settle our Government, which I believe he might Easily do, in the right Line, and on the right Heir, which God and Nature have designed for it. For,
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and other Kings successively over his people, how odious and how abominable is disobedience to any of those Kings in the fight of God, you may easily perceive,
and other Kings successively over his people, how odious and how abominable is disobedience to any of those Kings in the fight of God, you may Easily perceive,
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if you mark how God seems to be more angry with the contestation and rebellion of Corah and his confederates against Moses, and of Absolom against David, and of this people against Z•dechia, than he was for the Idolatry and impiety they committed against himself;
if you mark how God seems to be more angry with the contestation and rebellion of Corah and his confederates against Moses, and of Absalom against David, and of this people against Z•dechia, than he was for the Idolatry and impiety they committed against himself;
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for if you weigh the haynousness of the sin by the severity of the punishment, which is the only ballance that we can judge by, you shall find, that Absoloms rebellion against his King, that was his Governour, was more severely punished,
for if you weigh the haynousness of the since by the severity of the punishment, which is the only balance that we can judge by, you shall find, that Absoloms rebellion against his King, that was his Governor, was more severely punished,
And lest you should deny Absolom to have committed any idolatry, by that Pillar which he reared in the Kings dale, you may see, that the first and greatest Idolatry of the Israelites,
And lest you should deny Absalom to have committed any idolatry, by that Pillar which he reared in the Kings dale, you may see, that the First and greatest Idolatry of the Israelites,
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and yet when they disobeyed Moses, and rebelled against him, and it was but a privative rebellion, no taking up of arms, no plotting of his death, but the very embrio of a rebellion,
and yet when they disobeyed Moses, and rebelled against him, and it was but a privative rebellion, no taking up of arms, no plotting of his death, but the very Embryo of a rebellion,
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there died in the plague, fourteen thousand and seven hundred men; besides them that died about the matter of Corah, which were no less than two hundred and fifty men.
there died in the plague, fourteen thousand and seven hundred men; beside them that died about the matter of Corah, which were no less than two hundred and fifty men.
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if you consider the object of either sin, is not equivalent, nor so haynous, as Idolatry; yet, because Government is sustentaculum, the prop and stay of the true Religion, and disobedience, against our lawful Governours, hath alwayes produced the corruption of Gods true Service, as you may see in the rebellion of Jeroboam, who no sooner fell from his obedience to his King,
if you Consider the Object of either since, is not equivalent, nor so heinous, as Idolatry; yet, Because Government is sustentaculum, the prop and stay of the true Religion, and disobedience, against our lawful Governors, hath always produced the corruption of God's true Service, as you may see in the rebellion of Jeroboam, who no sooner fell from his Obedience to his King,
and doth so severely punish the rebellion and disobedience of the people, as here, because Zedechia was not suffered by these stubborn and disobedient people, to follow the advice of this our Prophet;
and does so severely Punish the rebellion and disobedience of the people, as Here, Because Zedechia was not suffered by these stubborn and disobedient people, to follow the Advice of this our Prophet;
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as you may see it in the whole course and Story of King David and Saul: for as he was the most dutiful and most faithful subject, that ever we read of;
as you may see it in the Whole course and Story of King David and Saul: for as he was the most dutiful and most faithful Subject, that ever we read of;
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yet when David, whose life he thirsted after, had him at his mercy, and could as easily have taken off his head, as to cut off the lap of his garment, he said, The Lord forbid, that I should do this thing unto my Master, the Lords Annointed, to stretch forth my hand against him; and his heart smote him,
yet when David, whose life he thirsted After, had him At his mercy, and could as Easily have taken off his head, as to Cut off the lap of his garment, he said, The Lord forbid, that I should do this thing unto my Master, the lords Anointed, to stretch forth my hand against him; and his heart smote him,
And when he had him again in the like trap, he said unto Abner, Art not thou a valiant man, and who is like thee in Israel? wherefore then hast thou not kept thy Lord the King? this thing is not good, that thou hast done;
And when he had him again in the like trap, he said unto Abner, Art not thou a valiant man, and who is like thee in Israel? Wherefore then hast thou not kept thy Lord the King? this thing is not good, that thou hast done;
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Surely, if I had the wisdom of Solomon, and the eloquence of Demosthenes, I were not able to expresse the odiousnesse of their sin, that conspired against the person,
Surely, if I had the Wisdom of Solomon, and the eloquence of Demosthenes, I were not able to express the odiousness of their since, that conspired against the person,
David presently caused him to be put to death; because he durst presume to offer any violence, though that violence seemed to be a favour, unto the Ruler of the people, whom we are straightly forbidden to revile, or to speak evil of him.
David presently caused him to be put to death; Because he durst presume to offer any violence, though that violence seemed to be a favour, unto the Ruler of the people, whom we Are straightly forbidden to revile, or to speak evil of him.
So dutiful and so loyal, a subject was David, to so evil a Governour, and so wicked a King as Saul. And this his loyalty and fidelity unto Saul, was one of the chiefest vertues that we find commendable in him,
So dutiful and so loyal, a Subject was David, to so evil a Governor, and so wicked a King as Saul. And this his loyalty and Fidis unto Saul, was one of the chiefest Virtues that we find commendable in him,
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I could willingly yield all due respect and obedience unto our Kings and Governours, could I be satisfied, that God appointed them to be the Kings and Governours of his people;
I could willingly yield all due respect and Obedience unto our Kings and Governors, could I be satisfied, that God appointed them to be the Kings and Governors of his people;
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1. That the Prophet speaketh there, as I shewed to you before, not of any Soveraign Monarch, but of the Aristocratical government of many men, that will all be as Kings and Princes, ruling and domineering over the people;
1. That the Prophet speaks there, as I showed to you before, not of any Sovereign Monarch, but of the Aristocratical government of many men, that will all be as Kings and Princes, ruling and domineering over the people;
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for so you see, the Prophet speakes in the plural number, of many Kings, that in all the whole Scripture, you shall never find, to be either appointed or approved by God to be the Governours of his people;
for so you see, the Prophet speaks in the plural number, of many Kings, that in all the Whole Scripture, you shall never find, to be either appointed or approved by God to be the Governors of his people;
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3. Sometimes by the power of the Sword, as God gave the Monarchy of the Medes unto Cyrus, and the Kingdom of Darius, and of many others unto Alexander, and the Empire of the Romans unto Augustus; and many other Kingdoms unto others, that had no other right unto their Dominions,
3. Sometime by the power of the Sword, as God gave the Monarchy of the Medes unto Cyrus, and the Kingdom of Darius, and of many Others unto Alexander, and the Empire of the Romans unto Augustus; and many other Kingdoms unto Others, that had no other right unto their Dominions,
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but what they purchased with the edge of their Sword. Which right, though it be nothing else but Ʋsurpation and Intrusion, in these ambitious hunters after rule and dominion;
but what they purchased with the edge of their Sword. Which right, though it be nothing Else but Ʋsurpation and Intrusion, in these ambitious Hunters After Rule and dominion;
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yet notwithstanding, it must needs be a very good right, as the same cometh from the just God, who is the God of war, and giveth the victory unto Kings,
yet notwithstanding, it must needs be a very good right, as the same comes from the just God, who is the God of war, and gives the victory unto Kings,
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4. Somtimes by the wit wisdom and policy either of themselves or of their friends, as Darius, by the policy of his horse-keeper, attained to the Kingdom of Persia, as Justin writeth.
4. Sometimes by the wit Wisdom and policy either of themselves or of their Friends, as Darius, by the policy of his Horsekeeper, attained to the Kingdom of Persiam, as Justin Writeth.
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as David, both by warring against Ishbosheth the son of Saul, and by the choice and election of the men of Judah, attained to the government of the Kingdom of Israel; and so many others,
as David, both by warring against Ishbosheth the son of Saul, and by the choice and election of the men of Judah, attained to the government of the Kingdom of Israel; and so many Others,
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and the generality of the people weak and unarmed, tumultuously and undiscreetly to disobey such commands as may, without offending God, be lawfully performed;
and the generality of the people weak and unarmed, tumultuously and undiscreetly to disobey such commands as may, without offending God, be lawfully performed;
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Answered, Who made me a Judg, of these temporall things, or a divider over you? Luk. 12.14. for mine office and calling is, to save your souls, and not to divide your lands;
Answered, Who made me a Judge, of these temporal things, or a divider over you? Luk. 12.14. for mine office and calling is, to save your Souls, and not to divide your Lands;
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So should every one of us say, in such desperate times as these, Who hath made me a Judge to determine, whom God hath been pleased to make the governor of his people,
So should every one of us say, in such desperate times as these, Who hath made me a Judge to determine, whom God hath been pleased to make the governor of his people,
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and they tell you, how an Act of Parliament confirmed this truth in Henry the 7, for the adherents of Richard the 3. And in such a case, and at such times, of a powerfull Usurpation;
and they tell you, how an Act of Parliament confirmed this truth in Henry the 7, for the adherents of Richard the 3. And in such a case, and At such times, of a powerful Usurpation;
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because his waies are not as our waies, nor his thoughts as our thoughts; but his waies are in the Seas, his pathes in the great waters, and his foot-steps are not known.
Because his ways Are not as our ways, nor his thoughts as our thoughts; but his ways Are in the Seas, his paths in the great waters, and his footsteps Are not known.
and to God, what was Gods. So when he stood to be judged before Pilate, and before Herod, he said to neither of them, that they had no right unto their government,
and to God, what was God's So when he stood to be judged before Pilate, and before Herod, he said to neither of them, that they had no right unto their government,
whereby he sheweth that Pilate's power, over the Jews, by whomsoever, or by what means soever he came to it among men, was notwithstanding a power given to him, and a government committed to him, by God.
whereby he shows that Pilate's power, over the jews, by whomsoever, or by what means soever he Come to it among men, was notwithstanding a power given to him, and a government committed to him, by God.
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as I shewed, unto the present powerfull governors, & never intimated unto the people, that they should either foolishly revolt or simply conspire against the powerfull present Ruler, be he what he will, either Tyrant, or Ʋsurper; for,
as I showed, unto the present powerful Governors, & never intimated unto the people, that they should either foolishly revolt or simply conspire against the powerful present Ruler, be he what he will, either Tyrant, or Ʋsurper; for,
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though Nero was such a monster of men, as that infamous libell publickly written of him, doth declare, Quis neget Aeneae magna de stirpe Neronem? Sustulit hic matrem, sustulit ille patrem.
though Nero was such a monster of men, as that infamous libel publicly written of him, does declare, Quis neget Aeneae Magna de stirpe Neronem? Sustulit hic matrem, sustulit Isle patrem.
Yet S. Paul never questioning what he was, good or bad, nor by what right he came to be the Emperor, to go vern all the Provinces, by the subtilty of Agrippina, as the Historians testify;
Yet S. Paul never questioning what he was, good or bad, nor by what right he Come to be the Emperor, to go vern all the Provinces, by the subtlety of Agrippina, as the Historians testify;
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And so, according to this example of Christ, and these instructions of his Holy Apostles, all the Martyrs, and all the Holy Fathers of the primitive Church, never resisted,
And so, according to this Exampl of christ, and these instructions of his Holy Apostles, all the Martyrs, and all the Holy Father's of the primitive Church, never resisted,
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but were alwaies dutifull and obedient in all things, so far as the Law of God gave them leave, to the worst, the most Tyrannicall, and greatest Ʋsurpers, of all the Emperors,
but were always dutiful and obedient in all things, so Far as the Law of God gave them leave, to the worst, the most Tyrannical, and greatest Ʋsurpers, of all the Emperor's,
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they never examined what they were, nor how they came unto their government, but whom they found to possess the Imperiall Robes, to have the Crown on his head,
they never examined what they were, nor how they Come unto their government, but whom they found to possess the Imperial Robes, to have the Crown on his head,
as they did unto Nero, Domitian, Decius, Dioclesian, Julian, Phocas, and others; whereof some were unlawfull, some unjust, and some ungodly and most wicked Usurping Emperors.
as they did unto Nero, Domitian, Decius, Diocletian, Julian, Phocas, and Others; whereof Some were unlawful, Some unjust, and Some ungodly and most wicked Usurping Emperor's.
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the iniquity of commanding makes the commander guilty, and the order or duty of serving sheweth the Souldier to be innocent; because that being commanded, he may not refuse,
the iniquity of commanding makes the commander guilty, and the order or duty of serving shows the Soldier to be innocent; Because that being commanded, he may not refuse,
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because it is far better to be a Martyr, then a Traytor; and, as the Prophet saith, Obedience is better then Sacrifice, and Rebellion it is as the sin of Witchcraft.
Because it is Far better to be a Martyr, then a Traitor; and, as the Prophet Says, obedience is better then Sacrifice, and Rebellion it is as the since of Witchcraft.
and have not the patience to tarry Gods leisure, and to espic a convenient opportunity to do the work that is just, and ought to be done in its due time;
and have not the patience to tarry God's leisure, and to espic a convenient opportunity to do the work that is just, and ought to be done in its due time;
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but will inconsiderately, and unseasonably, like Brutus and Cassius, attempt to do good service uuto the Common-wealth, by taking the usurper out of the way;
but will inconsiderately, and unseasonably, like Brutus and Cassius, attempt to do good service uuto the Commonwealth, by taking the usurper out of the Way;
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I would advise them, and all of their mind, in all places where such Ʋsurpations are maintained, to follow the example of Jehoiada, to watch their opportunity,
I would Advice them, and all of their mind, in all places where such Ʋsurpations Are maintained, to follow the Exampl of Jehoiada, to watch their opportunity,
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But this people, whereof this our Prophet speaketh, murmured, and spurned, and, like our Parliament, rebelled and kicked, not against an Ʋsurper (which had been commendable in them) but against their own lawful king, which was most displeasing unto God.
But this people, whereof this our Prophet speaks, murmured, and spurned, and, like our Parliament, rebelled and Kicked, not against an Ʋsurper (which had been commendable in them) but against their own lawful King, which was most displeasing unto God.
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for their stubbornesse, disobedience, and rebellion against their lawful King For, as Samuel saith, that obedience is more acceptable to God then sacrifice; so I say, that obedience to our lawful King and his Magistrates, is the best thing that we can do to procure the peace and tranquillity of the Common-wealth.
for their Stubbornness, disobedience, and rebellion against their lawful King For, as Samuel Says, that Obedience is more acceptable to God then sacrifice; so I say, that Obedience to our lawful King and his Magistrates, is the best thing that we can do to procure the peace and tranquillity of the Commonwealth.
they used their neighbours service without wages, and gave him not for his work; and this they did, saith the Prophet, that they might build them wide houses, or stately Palaces, with large chambers, and great windowes, cieled with Cedar, and painted with Vermilion; They cared not what wrongs they did to others,
they used their neighbours service without wages, and gave him not for his work; and this they did, Says the Prophet, that they might built them wide houses, or stately Palaces, with large chambers, and great windows, Cieled with Cedar, and painted with Vermilion; They cared not what wrongs they did to Others,
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And whether any such covetousnesse and oppression be amongst our men, and especially amongst our Levites in these dayes, let them that are oppressed with over-heavie Taxes, Customs, Excise, &c. judge.
And whither any such covetousness and oppression be among our men, and especially among our Levites in these days, let them that Are oppressed with overheavy Taxes, Customs, Excise, etc. judge.
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and their associates, that made our Grandees of late years, to take away the reward of our labours, even of all our labours, from our very youth to our decrepit age;
and their associates, that made our Grandees of late Years, to take away the reward of our labours, even of all our labours, from our very youth to our decrepit age;
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And therefore we presume to pray to God, though we taxe them not, that the woe which the Prophet denounceth against this people, for their covetousnesse, and injustice, may not light upon any of them, that took away the bread out of our mouthes,
And Therefore we presume to pray to God, though we Tax them not, that the woe which the Prophet Denounceth against this people, for their covetousness, and injustice, may not Light upon any of them, that took away the bred out of our mouths,
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though it were never so true; then, as they did with Jeremy, they would throw him into the dungeon; so Herod did with John Baptist, and with S. Peter, and with the rest of Gods Servants, that reproved their injustice,
though it were never so true; then, as they did with Jeremiah, they would throw him into the dungeon; so Herod did with John Baptist, and with S. Peter, and with the rest of God's Servants, that reproved their injustice,
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so I fear, that when the children of God do now come to present themselves in his Church, Satan hath some of his Emissaries amongst them, that come as the Scribes and Pharisees came to hear Christ, not to be instructed by him, that they might be saved, but to catch at some things in his words, that they might accuse him.
so I Fear, that when the children of God do now come to present themselves in his Church, Satan hath Some of his Emissaries among them, that come as the Scribes and Pharisees Come to hear christ, not to be instructed by him, that they might be saved, but to catch At Some things in his words, that they might accuse him.
3. They filled Jerusalem with the blood of innocents, and that which was a great deal worse, even the worst of all, In their skirts was found the blood of the soules of the poor innocents;
3. They filled Jerusalem with the blood of Innocents, and that which was a great deal Worse, even the worst of all, In their skirts was found the blood of the Souls of the poor Innocents;
and that is, as I conceive, by forcing them, for fear of being undone, and to have all their lively-hood taken from them, to forswear themselves, as the Prophet Hosea sheweth;
and that is, as I conceive, by forcing them, for Fear of being undone, and to have all their livelihood taken from them, to forswear themselves, as the Prophet Hosea shows;
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yet I find the best Divines protesting, that this is contrary to Gods will, that would have faith wrought in us, by preaching, and not by fighting, and Religion settled in us by perswasion, and not by compulsion. For,
yet I find the best Divines protesting, that this is contrary to God's will, that would have faith wrought in us, by preaching, and not by fighting, and Religion settled in us by persuasion, and not by compulsion. For,
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as Lipsius saith, The greatest thing that any Prince is able to bring to passe, by his terrour, is, to make that he, who doth most of all seem to be obedient, doth in outward shew consent,
as Lipsius Says, The greatest thing that any Prince is able to bring to pass, by his terror, is, to make that he, who does most of all seem to be obedient, does in outward show consent,
but never in his heart; for as, Lactantius demandeth, Who can compel me, either to believe what I list not, or not to believe what I will? And therefore, constraint bringeth dissimulation, and not Religion, and maketh Hypocrites, and not Saints, when the constrained persons do worship the power of the constrainer,
but never in his heart; for as, Lactantius demandeth, Who can compel me, either to believe what I list not, or not to believe what I will? And Therefore, constraint brings dissimulation, and not Religion, and makes Hypocrites, and not Saints, when the constrained Persons do worship the power of the constrainer,
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because no man could be inforced, to believe against his will: and there is nothing more free than Religion, which the mind no sooner withstandeth, but forthwith it vanisheth, and is no more Religion; saith Lactantius.
Because no man could be enforced, to believe against his will: and there is nothing more free than Religion, which the mind no sooner withstandeth, but forthwith it Vanishes, and is no more Religion; Says Lactantius.
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And yet these Jews, whereof the Prophet Hosea speaketh, sought with all rigor, to compel men to swear unto their wicked covenant; and thereby, saith our Prophet, Their skirts were filled with the blood of the souls of the poor innocents;
And yet these jews, whereof the Prophet Hosea speaks, sought with all rigor, to compel men to swear unto their wicked Covenant; and thereby, Says our Prophet, Their skirts were filled with the blood of the Souls of the poor Innocents;
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for fear of men, as made them most liable to Gods heavy judgements; which must needs be no small offence in this people, and in all those, that imitate them herein.
for Fear of men, as made them most liable to God's heavy Judgments; which must needs be not small offence in this people, and in all those, that imitate them herein.
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For they caused my people Israel to erre, and they strengthened the hands of the evil doers, that none doth return from his wickedness, saith the Prophet.
For they caused my people Israel to err, and they strengthened the hands of the evil doers, that none does return from his wickedness, Says the Prophet.
and the false Prophets, made Ahab and Jezabel so zealously affected to the service of Baal. So the Anabaptistical Priests, make their followers Anabaptists, and the popish Priests make Papists.
and the false prophets, made Ahab and Jezebel so zealously affected to the service of Baal. So the Anabaptistical Priests, make their followers Anabaptists, and the popish Priests make Papists.
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And therefore all great men, Kings, Princes, and Governours, ought to have a special care, to chuse Orthodoxal men to be their Chaplains, and all men ought to have the like care, to follow the Doctrine of the true Preachers, and to be as willing to hear the Orthodox and true Preachers, as the Heterodox and false Prophets.
And Therefore all great men, Kings, Princes, and Governors, ought to have a special care, to choose Orthodoxal men to be their Chaplains, and all men ought to have the like care, to follow the Doctrine of the true Preachers, and to be as willing to hear the Orthodox and true Preachers, as the Heterodox and false prophets.
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For if Ahab and Jezabel, would have hearkened to Micaiah as well as they did to the Prophets of Baal, it is very likely Baal had not been so much worshipped, nor the true Service of God so much neglected. But S. Gregory l. 4. Epist. 38. saith most truly, Rex superbiae prope est, &, quod dici nefas, sacerdotum ei praeparatur exercitus.
For if Ahab and Jezebel, would have harkened to Micaiah as well as they did to the prophets of Baal, it is very likely Baal had not been so much worshipped, nor the true Service of God so much neglected. But S. Gregory l. 4. Epistle 38. Says most truly, Rex superbiae Prope est, &, quod dici nefas, Sacerdotum ei praeparatur Exercitus.
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And herein this City, and this Kingdom, is now very happy, that God hath sent them so Religious, and so Noble a King, as doth favour and countenance the true Protestants, and is not apt, to believe the aspersions, that the false brethren are so ready to cast upon them.
And herein this city, and this Kingdom, is now very happy, that God hath sent them so Religious, and so Noble a King, as does favour and countenance the true Protestants, and is not apt, to believe the Aspersions, that the false brothers Are so ready to cast upon them.
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But to proceed, to shew to you, how this great wickedness of the people proceeded from the Priests; our Prophet saith, That from the Prophets of Jerusalem (which was in Judea, as London in England,
But to proceed, to show to you, how this great wickedness of the people proceeded from the Priests; our Prophet Says, That from the prophets of Jerusalem (which was in Judea, as London in England,
And this our Prophet further sheweth, How this great mischief, of prophaness, covetousness, injustice, and all other wickedness, happened to become so general among this people;
And this our Prophet further shows, How this great mischief, of profaneness, covetousness, injustice, and all other wickedness, happened to become so general among this people;
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whereof most of them shall be like Jeroboam 's Priests, and each one of them an Independant, to command in Chief, to gather a Church for himself, whereof no man else shall have any interest from them;
whereof most of them shall be like Jeroboam is Priests, and each one of them an Independent, to command in Chief, to gather a Church for himself, whereof no man Else shall have any Interest from them;
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and then only Gods pleasant portion as the Prophet calleth the Church, becomes a desolate wilderness, that brings nothing but thorns and bryers, errors, heresies, and all wickedness.
and then only God's pleasant portion as the Prophet calls the Church, becomes a desolate Wilderness, that brings nothing but thorns and briers, errors, heresies, and all wickedness.
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and do most eagerly inveigh against the pride, hatred, and malice of the people, and never look into their own pride, nor consider of their own fouler faults, but especially for those sins also, which either by their evil example, or their false Doctrine, they are the cause thereof in the people.
and do most eagerly inveigh against the pride, hatred, and malice of the people, and never look into their own pride, nor Consider of their own Fowler Faults, but especially for those Sins also, which either by their evil Exampl, or their false Doctrine, they Are the cause thereof in the people.
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But will you hear what the Lord saith of this assembly of false Prophets, or these many Pastors, that by their discord, and dissenting from their Governours, destroy the Church.
But will you hear what the Lord Says of this assembly of false prophets, or these many Pastors, that by their discord, and dissenting from their Governors, destroy the Church.
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for if the people did not love to hear them, and so love to be deceived by them, they would not be so ready to prophesie lyes, errors, and falshoods unto them.
for if the people did not love to hear them, and so love to be deceived by them, they would not be so ready to prophesy lies, errors, and falsehoods unto them.
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And therefore I could wish, the people would follow the counsel of Christ, and our Prophet, not to hearken unto the Sermons of those Prophets, that God professeth, he hath not sent them. And so you have heard, 1. How this people wandred. And now resteth, 2. How they loved to wander.
And Therefore I could wish, the people would follow the counsel of christ, and our Prophet, not to harken unto the Sermons of those prophets, that God Professes, he hath not sent them. And so you have herd, 1. How this people wandered. And now rests, 2. How they loved to wander.
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and when he bad his disciples go to Preach the Gospel, he bids them to salute no man by the way, not that he disliked and prohibited civil respects, and curteous salutations, as, Good morrow, God be with you, or, God speed you, and the like:
and when he bade his Disciples go to Preach the Gospel, he bids them to salute no man by the Way, not that he disliked and prohibited civil respects, and courteous salutations, as, Good morrow, God be with you, or, God speed you, and the like:
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but in his book De arte Poetica, he reprehendeth the verse, — quod non Multa dies & multa litura coercuit, atque Perfectum decies non castigavit ad unguem.
but in his book De art Poetica, he reprehendeth the verse, — quod non Multa dies & Multa litura coercuit, atque Perfectum decies non castigavit ad unguem.
pag. 241. that at seaven years old, they could Preach in the order of S. Francis; but the true Preachers think, they ought to be more carefull to correct,
page. 241. that At seaven Years old, they could Preach in the order of S. Francis; but the true Preachers think, they ought to be more careful to correct,
for the negligent Preachers, make negligent hearers; and that must needs be negligence when they do so hastily powre forth, quicquid in buccam venerit, what comes first into their mouth.
for the negligent Preachers, make negligent hearers; and that must needs be negligence when they do so hastily pour forth, quicquid in Buccam venerit, what comes First into their Mouth.
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but they must presently change their good God for a golden Calf, and as Jeroboam after his revolt from the house of David, and his dislike to the true service of God, in the Temple of Solomon, must presently frame a new Religion; So must all Innovators and all other transgressors speedily, without any consultation, either with God or good men, overthrow what they dislike,
but they must presently change their good God for a golden Calf, and as Jeroboam After his revolt from the house of David, and his dislike to the true service of God, in the Temple of Solomon, must presently frame a new Religion; So must all Innovators and all other transgressors speedily, without any consultation, either with God or good men, overthrow what they dislike,
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and establish what they please; as in former times, I will not say of late, we have had most woefull experience of this hasty ruinating of the Orthodox Doctrine, and erecting the heterodox;
and establish what they please; as in former times, I will not say of late, we have had most woeful experience of this hasty ruinating of the Orthodox Doctrine, and erecting the heterodox;
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but, They refrayned not their feet, saith the Prophet, that is, they could not endure any remora, or any means that might hinder their own hasty destruction:
but, They refrained not their feet, Says the Prophet, that is, they could not endure any remora, or any means that might hinder their own hasty destruction:
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so were this people mad against Jeromy, and cast him into the dunge•n, and adjudged him to be put to death; because he sought to stop them in their Peg•sine race unto their own destruction.
so were this people mad against Jeromy, and cast him into the dunge•n, and adjudged him to be put to death; Because he sought to stop them in their Peg•sine raze unto their own destruction.
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And therefore, seeing they were so impatient to be reproved, and so violent against them that sought their preservation, there was no means used to prevent and hinder their evil deeds,
And Therefore, seeing they were so impatient to be reproved, and so violent against them that sought their preservation, there was no means used to prevent and hinder their evil Deeds,
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and the progress of their transgressions; for, as our Prophet sheweth, 1 Their Prophets and Preachers flattered them, and reproved not their wicked waies;
and the progress of their transgressions; for, as our Prophet shows, 1 Their prophets and Preachers flattered them, and reproved not their wicked ways;
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And those other Prophets, that did not flatter them, yet were they silent for fear of them, following the counsell of the Poet, Dum furor in cursu est, currenti cede furori: Difficiles aditus impetus omnis habet.
And those other prophets, that did not flatter them, yet were they silent for Fear of them, following the counsel of the Poet, Dum Furor in cursu est, currenti cede furori: Difficiles aditus impetus omnis habet.
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for though the Lord commandeth them, to execute true judgment, and shew mercy and compassion every man to his brother, and oppress not the widow, nor the fatherless, nor the stranger, nor the poor; yet,
for though the Lord commands them, to execute true judgement, and show mercy and compassion every man to his brother, and oppress not the widow, nor the fatherless, nor the stranger, nor the poor; yet,
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as our Prophet testisieth, they judged not the cause of the fatherless, and the right of the needy did they not judg; and the Prophet Esay saith, Their Princes were rebellious, and companions of theeves;
as our Prophet testisieth, they judged not the cause of the fatherless, and the right of the needy did they not judge; and the Prophet Isaiah Says, Their Princes were rebellious, and Sodales of thieves;
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but they suffered oppressions, robberies, and murders to go unpunished: and so the Laws lay as dead; because the execution of the law, is the life of the law;
but they suffered oppressions, robberies, and murders to go unpunished: and so the Laws lay as dead; Because the execution of the law, is the life of the law;
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and as highly provoke the wrath of God, not only against the offendors, but also against the whole Nation, and especially against those that were so slack, in the punishing of these offences and performance of their duties;
and as highly provoke the wrath of God, not only against the offenders, but also against the Whole nation, and especially against those that were so slack, in the punishing of these offences and performance of their duties;
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For if you search the Scriptures, you shall find, that the sin of one man, which is left unpunished, brings a plague upon many, and the execution of justice upon a transgressor, doth avert Gods judgment from a multitude: As when Achan sinned, all Israel was troubled, and he was called the troubler of Israel; who transgressed in the thing accursed.
For if you search the Scriptures, you shall find, that the since of one man, which is left unpunished, brings a plague upon many, and the execution of Justice upon a transgressor, does avert God's judgement from a multitude: As when achan sinned, all Israel was troubled, and he was called the troubler of Israel; who transgressed in the thing accursed.
so should they turn away evil from Israel. For it is most certain, as the wise man saith, that because sentence, or judgment, against an evil work is not speedily executed, but deferred,
so should they turn away evil from Israel. For it is most certain, as the wise man Says, that Because sentence, or judgement, against an evil work is not speedily executed, but deferred,
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though not pardoned, yet the heart of the children of men is altogether, or fully, set in them to do evill; and it is the greatest incouragement that can be for wicked men, to proceed on, in their wickedness, to see other wicked persons pardoned and not punished.
though not pardoned, yet the heart of the children of men is altogether, or Fully, Set in them to do evil; and it is the greatest encouragement that can be for wicked men, to proceed on, in their wickedness, to see other wicked Persons pardoned and not punished.
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And I pray God, the judgments of God, as sicknesses, death, wars, and the like, may not proceed on us for our not proceeding to the execution of justice, against Prophane oppressors, the Kings murderers, and other like wicked offendors, the murderers of the Kings Loyall subjects.
And I pray God, the Judgments of God, as Sicknesses, death, wars, and the like, may not proceed on us for our not proceeding to the execution of Justice, against Profane Oppressors's, the Kings murderers, and other like wicked offenders, the murderers of the Kings Loyal subject's.
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and we know how the Israelits spared the Canaanits, whom God commanded to be slain, and how for sparing them, they became thorns in their eyes, and briars unto their sides;
and we know how the Israelites spared the Canaanites, whom God commanded to be slave, and how for sparing them, they became thorns in their eyes, and briers unto their sides;
because thou hast let go out of thy hand, and so pardoned, a man whom I appointed to utter destruction, that is, to death, therefore thy life shall go for his life,
Because thou hast let go out of thy hand, and so pardoned, a man whom I appointed to utter destruction, that is, to death, Therefore thy life shall go for his life,
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which doth not hinder a man to sin, when he can hinder him, spurres him on to sin, saith Seneca; so, Qui justificat impium, he that justifieth the wicked,
which does not hinder a man to since, when he can hinder him, spurs him on to since, Says Senecca; so, Qui justificat Impious, he that Justifieth the wicked,
and spareth a transgressor whom he ought and can punish, is partaker of his transgression; and is as abominable before God, as he is, that condemneth the innocent: saith Solomon.
and spares a transgressor whom he ought and can Punish, is partaker of his Transgression; and is as abominable before God, as he is, that Condemneth the innocent: Says Solomon.
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that is, 1. To oppress, condemn, and wrong the good and godly men. 2. To promote, justify, and free the wicked men, and suffer them to flourish, notwithstanding all their bloody sins and transgressions.
that is, 1. To oppress, condemn, and wrong the good and godly men. 2. To promote, justify, and free the wicked men, and suffer them to flourish, notwithstanding all their bloody Sins and transgressions.
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and if we tell not the people of their faults, and reprove them not for these doings, they shall die in their sins, and their blood shall be required at our hands; as the Lord saith unto his Prophet:
and if we tell not the people of their Faults, and reprove them not for these doings, they shall die in their Sins, and their blood shall be required At our hands; as the Lord Says unto his Prophet:
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recognit. l. 1. tacere non possumus, We cannot, but we must tell the people of their doings, and the more abominable we see their doings, the more bound are we to cry aloud and spare not, to cry against their wickedness.
recognit. l. 1. tacere non possumus, We cannot, but we must tell the people of their doings, and the more abominable we see their doings, the more bound Are we to cry aloud and spare not, to cry against their wickedness.
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2. In the doome, and due desert of this people for their doings, you may observe these three things. 1. Their renunciation, The Lord doth not accept them. 2. Their compensation, or reward;
2. In the doom, and due desert of this people for their doings, you may observe these three things. 1. Their renunciation, The Lord does not accept them. 2. Their compensation, or reward;
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which is a very fearful thing, that the very prayers and preaching, the fasting, and the Alms-deeds, and all other things, that hypocrites, oppressors,
which is a very fearful thing, that the very Prayers and preaching, the fasting, and the Almsdeeds, and all other things, that Hypocrites, Oppressors's,
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when God not only refuseth their service, but also renounceth their persons? For, as, non datur vacuum in natura, there can be no vacuity or emptinesse in Nature,
when God not only Refuseth their service, but also Renounceth their Persons? For, as, non datur vacuum in Nature, there can be no vacuity or emptiness in Nature,
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so man cannot be without a Master: but when God refuseth him, the devill presently seizeth upon him; as you may see in Judas, who no sooner parted with Christ,
so man cannot be without a Master: but when God Refuseth him, the Devil presently seizes upon him; as you may see in Judas, who no sooner parted with christ,
but he was immediately possessed by Satan; And this is the first part of the Tragedy of this people, that for their abuse of Gods service, their disobedience unto their Governours,
but he was immediately possessed by Satan; And this is the First part of the Tragedy of this people, that for their abuse of God's service, their disobedience unto their Governors,
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and the wrongs they did unto their neighbours, one to another, the Lord doth not accept them, but gives them a Writ, De justa abdicatione, and a bill of divorcement, that he will be their God no longer, and they shall be no longer his people.
and the wrongs they did unto their neighbours, one to Another, the Lord does not accept them, but gives them a Writ, De Justa abdication, and a bill of divorcement, that he will be their God no longer, and they shall be no longer his people.
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The first of these I call a Privative punishment, because the Lord intimateth hereby the denial of his reward, that is, the reward that he would have given them,
The First of these I call a Privative punishment, Because the Lord intimateth hereby the denial of his reward, that is, the reward that he would have given them,
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for, as he saith unto those hypocrites, that fasted and prayed, and gave almes, and pretended to be the only Saints, that so they might be seen, and be so taken of men,
for, as he Says unto those Hypocrites, that fasted and prayed, and gave alms, and pretended to be the only Saints, that so they might be seen, and be so taken of men,
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for the only true servers of God, they have their reward; that is, habent mercedem suam, sed amiserunt meam, they have the reward which they aimed at, the applause of men;
for the only true servers of God, they have their reward; that is, habent mercedem suam, sed amiserunt meam, they have the reward which they aimed At, the applause of men;
when he saith, that he will remember their iniquity, he plainly inferreth, they shall have none of those good things, which he prepared for those that truly serve him, though they seem not so among men.
when he Says, that he will Remember their iniquity, he plainly infers, they shall have none of those good things, which he prepared for those that truly serve him, though they seem not so among men.
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And what a fearful note of Gods hatred against these men is this, that he will remember their iniquity? For the first argument that our Church heretofore used to invite sinners to repentance,
And what a fearful note of God's hatred against these men is this, that he will Remember their iniquity? For the First argument that our Church heretofore used to invite Sinners to Repentance,
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and to return to God, is, that whensoever a sinner doth repent him of his sins, from the bottom of his heart, the Lord hath promised, to put out all his wickednesse out of his remembrance;
and to return to God, is, that whensoever a sinner does Repent him of his Sins, from the bottom of his heart, the Lord hath promised, to put out all his wickedness out of his remembrance;
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and howsoever the late wise Reformers of Gods service, have now cast off that godly course, yet was it the first request, that the true Protestant testant Church made to God in their Liturgy, saying;
and howsoever the late wise Reformers of God's service, have now cast off that godly course, yet was it the First request, that the true Protestant testant Church made to God in their Liturgy, saying;
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And therefore, as for God to remember his holy Covenant that he made with Noah, and with Abraham, and with all his faithful servants, that he will be mercifull to them that fear him, and blot their sins out of his remembrance, is the greatest comfort of the godly;
And Therefore, as for God to Remember his holy Covenant that he made with Noah, and with Abraham, and with all his faithful Servants, that he will be merciful to them that Fear him, and blot their Sins out of his remembrance, is the greatest Comfort of the godly;
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for this is the inference that the Prophet Amos maketh of this doctrine, when, after he had told the Jewes, that the Lord had sworn by the excellency of Jacob, saying, Surely I will never forget any of their works;
for this is the Inference that the Prophet Amos makes of this Doctrine, when, After he had told the Jews, that the Lord had sworn by the excellency of Jacob, saying, Surely I will never forget any of their works;
and Reverend Fathers of the Church, and Reverend Fathers of the Church, have with Jeroboam entertained Priests without Orders, and Prophets without learning, which have caused the people to wander out of the way, and of whom the Lord professeth, They run, but he sent them not.
and Reverend Father's of the Church, and Reverend Father's of the Church, have with Jeroboam entertained Priests without Order, and prophets without learning, which have caused the people to wander out of the Way, and of whom the Lord Professes, They run, but he sent them not.
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And therefore, when this people listened to the false Prophets, and rejected the right way of Gods service, tanght them by the true Prophets, and rebelled by their disobedience against their King,
And Therefore, when this people listened to the false prophets, and rejected the right Way of God's service, tanght them by the true prophets, and rebelled by their disobedience against their King,
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and his under-Governours, and then oppressed, robbed, and killed their quiet, poor, and feeble neighbours; the Lord saith unto this our Prophet, Pray not for this people, for their good;
and his under-Governours, and then oppressed, robbed, and killed their quiet, poor, and feeble neighbours; the Lord Says unto this our Prophet, Pray not for this people, for their good;
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but I will cast them out of my sight, such as are for death, to death, and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity; and I will appoint over them four kinds,
but I will cast them out of my sighed, such as Are for death, to death, and such as Are for the sword, to the sword; and such as Are for the famine, to the famine; and such as Are for the captivity, to the captivity; and I will appoint over them four Kinds,
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and a good counsel, Ʋt quorum vitia imitamur eorum exitum perhorrescamus, That we should be afraid of their end and punishment, whose wayes and vices we do follow and imitate; because the same way, will ever bring men to the same end; and the like sins, without repentance, can expect none other than the like punishment. And I beseech you mark, what the Lord saith to the King of Babylon, and to the King of Egypt, and to all the Kings of all other Nations; Loe, I begin to bring evil on the City that is called by my Name, and should you be utterly unpunished? You shall not be unpunished.
and a good counsel, Ʋt quorum Vices imitamur Their exitum perhorrescamus, That we should be afraid of their end and punishment, whose ways and vices we do follow and imitate; Because the same Way, will ever bring men to the same end; and the like Sins, without Repentance, can expect none other than the like punishment. And I beseech you mark, what the Lord Says to the King of Babylon, and to the King of Egypt, and to all the Kings of all other nations; Lo, I begin to bring evil on the city that is called by my Name, and should you be utterly unpunished? You shall not be unpunished.
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and their injuries, oppressions, and wrongs, done to their poor neighbours, and their persecuting of the true Prophets; What shall we think of those Nations that profess Christianity, and yet do exceed this people in all kind of the like impiety, iniquity,
and their injuries, oppressions, and wrongs, done to their poor neighbours, and their persecuting of the true prophets; What shall we think of those nations that profess Christianity, and yet do exceed this people in all kind of the like impiety, iniquity,
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unless they do speedily repent, and restore the King to his Right, the Bishops to their Offices, the Service of God as it was formerly used, and make satisfaction to their poor neighbours, whom they have so causelessely, and so abundantly wronged:
unless they do speedily Repent, and restore the King to his Right, the Bishops to their Offices, the Service of God as it was formerly used, and make satisfaction to their poor neighbours, whom they have so causelessly, and so abundantly wronged:
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And therefore the expectation of peace, and prosperity to the unrepentant transgressors, is but just like the perswasion of the false Prophets, in the time of this our Prophet;
And Therefore the expectation of peace, and Prosperity to the unrepentant transgressors, is but just like the persuasion of the false prophets, in the time of this our Prophet;
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for they still cryed Peace, peace, unto this people, when the Prophet Jeremy protested from the Lord, there could be no peace to such wicked sinners as they were:
for they still cried Peace, peace, unto this people, when the Prophet Jeremiah protested from the Lord, there could be no peace to such wicked Sinners as they were:
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yet as Jehu answered Joram, when he demanded, Is it peace? What peace, so long as the whoredom of thy mother Jezabel, and her witchcrafts are so many? So say the true Prophets unto the wicked, What peace or happiness can you look for, so long as you continue prophaning Gods Service, keeping out your King, suppressing your Bishops, and abusing your neighbours? For,
yet as Jehu answered Jhoram, when he demanded, Is it peace? What peace, so long as the whoredom of thy mother Jezebel, and her witchcrafts Are so many? So say the true prophets unto the wicked, What peace or happiness can you look for, so long as you continue profaning God's Service, keeping out your King, suppressing your Bishops, and abusing your neighbours? For,
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and their constancy in his service, Et ut diu desiderata dulciùs obtineantur, and that being for a long time desired, they may seem the sweeter when they are obtained;
and their constancy in his service, Et ut Diu desiderata dulciùs obtineantur, and that being for a long time desired, they may seem the Sweeten when they Are obtained;
so he dealt with the Israelits, while the meat was in their mouthes, The heavy wrath of God came upon them, and smote down the chosen men that were in Israel; so he did with Zimri and Cozbi, with Corah, Dathan and Abiram, with Ʋzzah, Ananias and Saphira, and with abundance more, that we read of in Prophane Histories, which for their sins were suddenly destroyed,
so he dealt with the Israelites, while the meat was in their mouths, The heavy wrath of God Come upon them, and smote down the chosen men that were in Israel; so he did with Zimri and Cozbi, with Corah, Dathan and Abiram, with Ʋzzah, Ananias and Sapphira, and with abundance more, that we read of in Profane Histories, which for their Sins were suddenly destroyed,
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Yet sometimes he beareth long before he seems to be angry, as the punishment of the Ninivits was to be deferred forty daies, which forty daies were extended to forty years, before Ninivy felt the smart;
Yet sometime he bears long before he seems to be angry, as the punishment of the Ninivites was to be deferred forty days, which forty days were extended to forty Years, before Nineveh felt the smart;
and, which is more to be admired, that the punishment of such a transcendent sin should be so long deferred, The Jews, that murdered their King the son of God, remained full forty years, before Jerusalem was destroyed;
and, which is more to be admired, that the punishment of such a transcendent since should be so long deferred, The jews, that murdered their King the son of God, remained full forty Years, before Jerusalem was destroyed;
So wounderfull is the long suffering, and the patience of our God, which he useth as the Apostle sheweth, that he might lead them, by that great patience, unto repentance; or,
So wonderful is the long suffering, and the patience of our God, which he uses as the Apostle shows, that he might led them, by that great patience, unto Repentance; or,
if they repented not, that they might be without excuse, and that, as Lactantius saith, the long sufferance of God in expecting their amendment, might be recompensed with the severity of vengeance in their punishment;
if they repented not, that they might be without excuse, and that, as Lactantius Says, the long sufferance of God in expecting their amendment, might be recompensed with the severity of vengeance in their punishment;
so the longer God beareth with the wicked transgressors of his laws before their punishment cometh, the sorer and the severer will be their punishment, when it cometh.
so the longer God bears with the wicked transgressors of his laws before their punishment comes, the Sorer and the severer will be their punishment, when it comes.
or the ten Tribes, when they fought, and were twice beaten by the Tribe of Benjamin; and the long flourishing of the wicked, their good successes in all their bad causes, their prevailing against the righteous, and their freedome of all punishment in this life:
or the ten Tribes, when they fought, and were twice beaten by the Tribe of Benjamin; and the long flourishing of the wicked, their good Successes in all their bad Causes, their prevailing against the righteous, and their freedom of all punishment in this life:
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But the Prophet David seems to tell us the very set time, when God most commonly useth both to help and to relieve those that serve him, and to punish and destroy those that prophane his fervice,
But the Prophet David seems to tell us the very Set time, when God most commonly uses both to help and to relieve those that serve him, and to Punish and destroy those that profane his fervice,
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When they see no hope of any human help, then will God shew himself, and send them help, out of his holy place, as he did to Job to restore his health, when all his friends could not ease his pain;
When they see no hope of any human help, then will God show himself, and send them help, out of his holy place, as he did to Job to restore his health, when all his Friends could not ease his pain;
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Jonas, and the rest of Gods servants, to ascribe all the glory of our wonderfull, and extraordinary deliverances to God, and not to our selves, nor to any other creature,
Jonah, and the rest of God's Servants, to ascribe all the glory of our wonderful, and extraordinary Deliverances to God, and not to our selves, nor to any other creature,
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and perhaps, with Ahab, killed and taken possession too, of poor Naboth's Vineyard; and, with the rich man in the Gospel, pulled down their old barns and cottages,
and perhaps, with Ahab, killed and taken possession too, of poor Naboth's Vineyard; and, with the rich man in the Gospel, pulled down their old Barns and cottages,
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then suddenly, when they look not for it, will the Lord awake as a Giant out of sleep, and will smite his enemies upon the cheek bone, and put them to perpetuall shame, and say unto them,
then suddenly, when they look not for it, will the Lord awake as a Giant out of sleep, and will smite his enemies upon the cheek bone, and put them to perpetual shame, and say unto them,
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as he did, to that fool in the Gospell, This night shall they fetch away your souls from you, and your lives shall pay for the lives of them that you have murdered;
as he did, to that fool in the Gospel, This night shall they fetch away your Souls from you, and your lives shall pay for the lives of them that you have murdered;
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and then, Who shall have those treasures, that you have so unjustly scraped together, and those possessions that you have so wrongfully plucked and detained from the right owners? And you your selves might have observed within these few lustra's many famous men, that have been suddenly taken away from those great treasures and possessions, which they had suddenly attained unto.
and then, Who shall have those treasures, that you have so unjustly scraped together, and those possessions that you have so wrongfully plucked and detained from the right owners? And you your selves might have observed within these few lustra's many famous men, that have been suddenly taken away from those great treasures and possessions, which they had suddenly attained unto.
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And therefore, let not the righteous, that rightly serveth God, fret himself because of the ungodly, neither let him be envious against the evil-doers, when he seeth them in such prosperity; for,
And Therefore, let not the righteous, that rightly serves God, fret himself Because of the ungodly, neither let him be envious against the evildoers, when he sees them in such Prosperity; for,
IT is an old received Rule, consented unto by all, and contradicted by none, that all the Commandments of God, are 1. Brevia. 2. Levia. 3. Ʋtilia. That is, 1. Few and short. 2. Leight and easie. 3. Sweet and profitable. For,
IT is an old received Rule, consented unto by all, and contradicted by none, that all the commandments of God, Are 1. Brevia. 2. Levia. 3. Ʋtilia. That is, 1. Few and short. 2. Leight and easy. 3. Sweet and profitable. For,
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For thy duty to God is, to love him with all thy heart, and with all thy soul, and with all thy mind: and if you love me, keep my Commandments, saith our Saviour Christ,
For thy duty to God is, to love him with all thy heart, and with all thy soul, and with all thy mind: and if you love me, keep my commandments, Says our Saviour christ,
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So all the Commands that God gives unto us, is but one word, one syllable, Love. So he gave to Adam but one Precept, to abstain from one Tree; and therefore you need not burden your memories, nor take the pains to learn the Art of Memory,
So all the Commands that God gives unto us, is but one word, one syllable, Love. So he gave to Adam but one Precept, to abstain from one Tree; and Therefore you need not burden your memories, nor take the pains to Learn the Art of Memory,
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And as God, so all good and wise men, imitating God herein, have given short Precepts, and brief Rules unto their Schollars, which we call Aphorisms, or Dicta sapientum, The words of the wise;
And as God, so all good and wise men, imitating God herein, have given short Precepts, and brief Rules unto their Scholars, which we call Aphorisms, or Dicta Sages, The words of the wise;
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For, 1. Cleobulus said, Keep the mean. 2. Chilon said, Know thy self. 3. Periander used to say, Restrain wrath. 4. Pittacus said, Nothing too much. 5. Solons wise saying was, Remember the end. 6. Bias was wont to say, The wicked are many. 7. Thales 's saying was, Flee suretiship. And Solomon useth the same Method of teaching men, in his Proverbs, and Book of the Preacher, which is, Eclesiastes. And so doth S. Peter here, in this first Epistle to the dispersed Jews.
For, 1. Cleobulus said, Keep the mean. 2. Chilon said, Know thy self. 3. Periander used to say, Restrain wrath. 4. Pittacus said, Nothing too much. 5. Solons wise saying was, remember the end. 6. Bias was wont to say, The wicked Are many. 7. Thales is saying was, Flee suretyship. And Solomon uses the same Method of teaching men, in his Proverbs, and Book of the Preacher, which is, Ecclesiastes. And so does S. Peter Here, in this First Epistle to the dispersed jews.
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as you see a little Diamond is of a great value. And therefore as Democharis saith, NONLATINALPHABET, Ne despice parva; Slight not the smallest things.
as you see a little Diamond is of a great valve. And Therefore as Democharis Says,, Ne despice parva; Slight not the Smallest things.
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And Mandata ejus gravia non sunt, saith S. John, His Commandments are not grevious; but they are so leight and so easie, that the Prophet David saith, I will run the way of thy Commandments.
And Commandments His Gravia non sunt, Says S. John, His commandments Are not grievous; but they Are so Light and so easy, that the Prophet David Says, I will run the Way of thy commandments.
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for the great weight that is upon our backs, or complain of the heavy yoke that Christ hath laid upon our necks, and say with those drones in the Gospel, Durus est hic sermo; Love makes all labours easie.
for the great weight that is upon our backs, or complain of the heavy yoke that christ hath laid upon our necks, and say with those drones in the Gospel, Durus est hic sermon; Love makes all labours easy.
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This is a hard saying, Who is able to endure it? For if Leander did so much for the love of Hero, and Pyramus for Thisbe; then certainly, the Commandments of God are leight and sweet enough to every one, that loveth God;
This is a hard saying, Who is able to endure it? For if Leander did so much for the love of Hero, and Pyramus for Thisbe; then Certainly, the commandments of God Are Light and sweet enough to every one, that loves God;
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And such are all the Precepts of this our Apostle, you may observe them without pain, without losse, without abating your strength, and without wasting your wealth. And
And such Are all the Precepts of this our Apostle, you may observe them without pain, without loss, without abating your strength, and without wasting your wealth. And
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for, Great is the reward of those that keep thy Laws, O God, saith the Prophet David, and Moses setteth down the many - many blessings of the Israelites, if they would observe Gods Commandments.
for, Great is the reward of those that keep thy Laws, Oh God, Says the Prophet David, and Moses sets down the many - many blessings of the Israelites, if they would observe God's commandments.
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And therefore, if nothing else, yet the benefits of keeping Gods Commandments, should perswade us all, to be ready to hear, and willing to obey, these Precepts of the Apostle, which he delivereth from the Spirit of God;
And Therefore, if nothing Else, yet the benefits of keeping God's commandments, should persuade us all, to be ready to hear, and willing to obey, these Precepts of the Apostle, which he Delivereth from the Spirit of God;
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Every man respecteth his own advantage, and loveth his own benefit; And I do assure you, there is nothing in the world, that any of you all can do, and let him do what he can, that shall bring him more profit, than the right observance of these few Precepts.
Every man respecteth his own advantage, and loves his own benefit; And I do assure you, there is nothing in the world, that any of you all can do, and let him do what he can, that shall bring him more profit, than the right observance of these few Precepts.
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And these four Precepts are like unto the four Rivers of Eden, that watered the Garden of Paradise, to make the same both profitable and pleasant. The 1. concerneth all men, NONLATINALPHABET; Honour all men.
And these four Precepts Are like unto the four rivers of Eden, that watered the Garden of Paradise, to make the same both profitable and pleasant. The 1. concerns all men,; Honour all men.
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Fear God above all things; And Honour your King next to God. And if you do these few things, these easie things, you shall never fail, but you shall be for ever happy.
fear God above all things; And Honour your King next to God. And if you do these few things, these easy things, you shall never fail, but you shall be for ever happy.
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And because there are many things for which we yield and exhibite honour, it followeth that this word Honour doth not signifie the same thing in all places;
And Because there Are many things for which we yield and exhibit honour, it follows that this word Honour does not signify the same thing in all places;
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1. Sometimes for esteem and worth, as where the Apostle saith, Those Ceremonies, Touch not, Taste not, Handle not, are not in any honour; that is, of any worth.
1. Sometime for esteem and worth, as where the Apostle Says, Those Ceremonies, Touch not, Taste not, Handle not, Are not in any honour; that is, of any worth.
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when the Apostle saith, Honour all men, he doth not mean, that all men should be honoured alike, when the Apostle tels us, The Elders that rule well are worthy of double honour. And
when the Apostle Says, Honour all men, he does not mean, that all men should be honoured alike, when the Apostle tells us, The Elders that Rule well Are worthy of double honour. And
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4. Sometimes this word Honour, signifieth any kind of duty, reverence, obedience, relief, & quaelibet charitatis officia, and all other offices of love and charity;
4. Sometime this word Honour, signifies any kind of duty, Reverence, Obedience, relief, & Quaelibet charitatis Offices, and all other Offices of love and charity;
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for, as Boetius saith, Omne hominum genus in terris, Simili surgit abortu; Ʋnus enim rerum pater est, Ʋnus cuncta ministrat; Ille dedit Phaebo radios. Dedit & cornua lunae.
for, as Boethius Says, Omne hominum genus in terris, Simili Surgit abortu; Ʋnus enim rerum pater est, Ʋnus Everything ministrate; Isle dedit Phaebo radios. Dedit & cornua Lunae.
God at first made but one man, and all the generation of men proceeded from that one man, to teach us what unity and love ought to be among all men. Cicero de Offic. l. 1. Quia homines hominum causa generati sunt, ut ipsi, inter se, alii aliis prodesse possent;
God At First made but one man, and all the generation of men proceeded from that one man, to teach us what unity and love ought to be among all men. Cicero de Office l. 1. Quia homines hominum causa Generati sunt, ut ipsi, inter se, alii Others Profits possent;
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and even Nature it self teacheth this, saith the Orator, Ʋt homo homini, quicunque sit, ob eam ipsam causam tantum, Idem. l. 3. quòd homo sit, consultum velit;
and even Nature it self Teaches this, Says the Orator, Ʋt homo Homini, quicunque sit, ob eam ipsam Causam Tantum, Idem. l. 3. quòd homo sit, consultum velit;
that a man should not be strange to any man, but should help him, and further him in any thing that he can, only for this cause, though there were none other, that he is a man, that is, of the same nature as himself is;
that a man should not be strange to any man, but should help him, and further him in any thing that he can, only for this cause, though there were none other, that he is a man, that is, of the same nature as himself is;
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Did not he that made me in the womb, make him? And this is the argument the Prophet useth against the deceitfulnesse of men one towards another, saying, Have we not all one Father, hath not God created us? And why then do we deal treacherously every one against his brother? Yea, rob and kill his brother.
Did not he that made me in the womb, make him? And this is the argument the Prophet uses against the deceitfulness of men one towards Another, saying, Have we not all one Father, hath not God created us? And why then do we deal treacherously every one against his brother? Yea, rob and kill his brother.
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And therefore Lactantius concludeth, that those men are to be deemed, pro belluis immanibus, qui contra jus humanitatis homines spoliant & exterminant;
And Therefore Lactantius Concludeth, that those men Are to be deemed, Pro Beluus immanibus, qui contra jus humanitatis homines spoliant & Exterminate;
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for the more universall our love and our kindnesse is to our brethren, the more conformable we shall be to God, who loveth all men, as they are his creatures, and doth good to all men, by making his Sun to shine upon the good, and upon the bad, and sending rain upon the just, and upon the unjust;
for the more universal our love and our kindness is to our brothers, the more conformable we shall be to God, who loves all men, as they Are his creatures, and does good to all men, by making his Sun to shine upon the good, and upon the bad, and sending rain upon the just, and upon the unjust;
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and so, they that imitate God, in loving all men, and doing all the good they can unto all men, do hereby shew themselves to be the children of their Father, which is in heaven;
and so, they that imitate God, in loving all men, and doing all the good they can unto all men, do hereby show themselves to be the children of their Father, which is in heaven;
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and to exclude them from our Churches or societies, but to wish the health and salvation of all men, and to do our best help and furtherance to save and to relieve every man;
and to exclude them from our Churches or societies, but to wish the health and salvation of all men, and to do our best help and furtherance to save and to relieve every man;
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1. It must be shewed really and truly from the heart, without Hypocrisie, and not as worldlings and wicked men do, that, as the Poet saith, — fronte politi Astutam vapido servant sub pectore vulpem;
1. It must be showed really and truly from the heart, without Hypocrisy, and not as worldlings and wicked men do, that, as the Poet Says, — front politic Astutam vapido servant sub pectore vulpem;
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2. This true honor and unfaigned love, that we owe and are injoyned to shew and render unto all men, in respect of the matter consisteth in two things.
2. This true honour and unfeigned love, that we owe and Are enjoined to show and render unto all men, in respect of the matter Consisteth in two things.
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1. He that offereth injury unto his neighbour, or doth wrong to any man, doth contrary to the rules of nature, saith Cicero; Et injuria est verbo vel facto cum a•iquo injustè agere;
1. He that Offereth injury unto his neighbour, or does wrong to any man, does contrary to the rules of nature, Says Cicero; Et injuria est verbo vel facto cum a•iquo injustè agere;
and an injury is to deal unjustly with any one, either in word or deed, saith Isidorus; and you know, that, besides the breach of natures law, such a one,
and an injury is to deal unjustly with any one, either in word or deed, Says Isidorus; and you know, that, beside the breach of nature's law, such a one,
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and the Prophet Jeremy saith, Thus saith the Lord, Execute ye judgment and righteousness, and deliver the spoyled out of the hand of the oppress r, and do no wrong, do no violence to the stranger, the fatherless,
and the Prophet Jeremiah Says, Thus Says the Lord, Execute you judgement and righteousness, and deliver the spoiled out of the hand of the oppress r, and do no wrong, do no violence to the stranger, the fatherless,
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for the very heathen Poet can tell you, that Quaelibet extinctos injuria suscitat ignes, Wrong and injuries stir up striffes, and do kindle the flames of unquenchable fire;
for the very heathen Poet can tell you, that Quaelibet extinctos injuria suscitat ignes, Wrong and injuries stir up striffes, and do kindle the flames of unquenchable fire;
as the proverb goeth, Scribit in marmore laesus, they that register benefits and good turns done unto them in the sands, will ingrave all wrongs and injuries done to them in marble, never to be blotted out of memory;
as the proverb Goes, Scribit in marmore Laesus, they that register benefits and good turns done unto them in the sands, will engrave all wrongs and injuries done to them in Marble, never to be blotted out of memory;
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and if wise men can so hardly brook to be oppressed, then surely fools and simple men will be stark mad to see themselves injured, and will be ready to be revenged upon every advantage.
and if wise men can so hardly brook to be oppressed, then surely Fools and simple men will be stark mad to see themselves injured, and will be ready to be revenged upon every advantage.
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And yet I demand, if any thing in the world be now so common, and so publick as wrongs, injuries and oppressions? Especially of them, whom, we ought most of all to honor and to love:
And yet I demand, if any thing in the world be now so Common, and so public as wrongs, injuries and oppressions? Especially of them, whom, we ought most of all to honour and to love:
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for though S. Paul bids us, to esteem our Governors and our Teachers that are over us, and do admonish us, very highly in love, for their works sake, and the very heathens did no less;
for though S. Paul bids us, to esteem our Governors and our Teachers that Are over us, and do admonish us, very highly in love, for their works sake, and the very Heathens did no less;
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for when Pharaoh bought all the Lands of the Egyptians, throughout the whole Kingdom of Egypt, he bought not the Lands of the Priests, but assigned a portion of corn, to sustain them,
for when Pharaoh bought all the Lands of the egyptians, throughout the Whole Kingdom of Egypt, he bought not the Lands of the Priests, but assigned a portion of corn, to sustain them,
so that they needed not to sell their lands; And A•taxerxes, King of Persia, certified to all his Officers, in all Provinces, that touching any of the Priests, Levits, Singers, Porters, Nethinims, or Ministers of the House of God; it shall not be lawfull to impose tole, tribute or custome upon them;
so that they needed not to fell their Lands; And A•taxerxes, King of Persiam, certified to all his Officers, in all Provinces, that touching any of the Priests, Levits, Singers, Porters, Nethinims, or Ministers of the House of God; it shall not be lawful to impose tole, tribute or custom upon them;
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And therefore, if any Jew, Pagan, or Infidel were demanded, Whom he thought to be the more religious, and the better lover of God, either Pharaoh that preserved the Priests-lands, or they of the long Parliament that took away and sold the Bishops lands? Either Artaxerxes, that freed all the Church-men from all taxes, and Jezabel that fed so many Prophets at her own Table;
And Therefore, if any Jew, Pagan, or Infidel were demanded, Whom he Thought to be the more religious, and the better lover of God, either Pharaoh that preserved the Priests-lands, or they of the long Parliament that took away and sold the Bishops Lands? Either Artaxerxes, that freed all the Churchmen from all Taxes, and Jezebel that fed so many prophets At her own Table;
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or they that now over-load the poor Ministers with such unreasonable contributions, as they are scarce able, to provide bread for their own Table? What answer would he make, think you? or, whom would he think the better Saints, and most acceptable unto God? Judg you, that are the Parliament men.
or they that now overload the poor Ministers with such unreasonable contributions, as they Are scarce able, to provide bred for their own Table? What answer would he make, think you? or, whom would he think the better Saints, and most acceptable unto God? Judge you, that Are the Parliament men.
and others committed strange out-rages? and should these be loved and helped, and not rather stripped of their estates, and punished in their persons? as these men are.
and Others committed strange outrages? and should these be loved and helped, and not rather stripped of their estates, and punished in their Persons? as these men Are.
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or the Commission of unjust offences in all men, of what calling, quality, or condition soever they be, the law of God commands it, every Common-wealth requires it,
or the Commission of unjust offences in all men, of what calling, quality, or condition soever they be, the law of God commands it, every Commonwealth requires it,
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as Zedekia, for the Rebellion of his Lords and Commons, had not the power, to do justice; and to hinder the wrong and indignities that were offered to the Prophet Jeremy; and as our good King for the same reasons, cannot hinder the wrongs of Gods Messengers, and others of Gods servants, then I say with S. Paul, He that doth wrong, shall receive for the wrong that he hath done,
as Zedekiah, for the Rebellion of his lords and Commons, had not the power, to do Justice; and to hinder the wrong and indignities that were offered to the Prophet Jeremiah; and as our good King for the same Reasons, cannot hinder the wrongs of God's Messengers, and Others of God's Servants, then I say with S. Paul, He that does wrong, shall receive for the wrong that he hath done,
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and I will avenge the blood and wrongs of my servants, for I lift up my hand to heaven and say, I live for ever, and I will whet my glittering sword, and my hand shall take hold on judgment, I will render vengeance to mine adversaries, and the oppressors of my servants, and be mercifull unto my people.
and I will avenge the blood and wrongs of my Servants, for I lift up my hand to heaven and say, I live for ever, and I will whet my glittering sword, and my hand shall take hold on judgement, I will render vengeance to mine Adversaries, and the Oppressors's of my Servants, and be merciful unto my people.
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In all which excellent expression of Gods just judgments, you may plainly see, both the relief and deliverance of Gods corrected and dejected servants, and the punishment of their proud and flourishing oppressors; And our Saviour Christ, in like manner saith, Shall not God avenge his own Elect, that cry day and night unto him,
In all which excellent expression of God's just Judgments, you may plainly see, both the relief and deliverance of God's corrected and dejected Servants, and the punishment of their proud and flourishing Oppressors's; And our Saviour christ, in like manner Says, Shall not God avenge his own Elect, that cry day and night unto him,
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and his judgements seem to be forgotten; yet, in extremas calamitates aufert aliquando nocentes, He will at sometime or other, punish them severely enough with iron hands,
and his Judgments seem to be forgotten; yet, in extremas Calamities Aufert aliquando nocentes, He will At sometime or other, Punish them severely enough with iron hands,
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and promiseth that he will avenge the blood, and all the wrongs, injuries, and oppressions of his servants; I say with Moses, Thou shalt not avenge, nor bear any grudge against the children of thy people.
and promises that he will avenge the blood, and all the wrongs, injuries, and oppressions of his Servants; I say with Moses, Thou shalt not avenge, nor bear any grudge against the children of thy people.
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Or, if you cannot do this, yet as S. Paul saith, See that none of you render evil for evil, or revenge wrong with wrong: For as the son of Sirach saith, He that revengeth, shall find vengeance from the Lord,
Or, if you cannot do this, yet as S. Paul Says, See that none of you render evil for evil, or revenge wrong with wrong: For as the son of Sirach Says, He that revenges, shall find vengeance from the Lord,
And therefore the only way for us, is, to follow the counsel of the son of Sir ach; Ecclus. 28. Forgive thy neighbour the hurt that he hath done unto thee;
And Therefore the only Way for us, is, to follow the counsel of the son of Sir Ach; Ecclus 28. Forgive thy neighbour the hurt that he hath done unto thee;
Si quoties peccant homines, sua fulmina mittat Jupiter, &c. which I may well render in the words of the Prophet, If thou Lord wilt be extream to mark what is done amisse, O Lord, who may abide it? Or as the Apostles demand, Who then can be saved?
Si How often peccant homines, sua Thunderbolts mittat Jupiter, etc. which I may well render in the words of the Prophet, If thou Lord wilt be extreme to mark what is done amiss, Oh Lord, who may abide it? Or as the Apostles demand, Who then can be saved?
But the Lord beareth long, and forgiveth much, iniquities, transgression, and sin; and yet he forgiveth nothing, but upon this condition, that we ask forgiveness of our trespasses, as we forgive them that trespasse against us;
But the Lord bears long, and forgiveth much, iniquities, Transgression, and since; and yet he forgiveth nothing, but upon this condition, that we ask forgiveness of our Trespasses, as we forgive them that trespass against us;
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for if ye forgive men their trespasses, your heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. As you may see it plainly exemplified and shewed in the Parable of the unmerciful Steward;
for if you forgive men their Trespasses, your heavenly Father will also forgive you; but if you forgive not men their Trespasses, neither will your Father forgive your Trespasses. As you may see it plainly exemplified and showed in the Parable of the unmerciful Steward;
for, when his Lord forgave him a thousand Talents, and he would not forgive his fellow-servant a hundred pence, his Lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
for, when his Lord forgave him a thousand Talents, and he would not forgive his Fellow servant a hundred pence, his Lord was wroth, and Delivered him to the tormentors, till he should pay all that was due unto him.
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And what then shall we do? shall we be like James and John, that when the Samaritans would not receive their Master, would presently have called for fire out of Heaven, to have destroyed them all? Or shall we be like their Master, that,
And what then shall we do? shall we be like James and John, that when the Samaritans would not receive their Master, would presently have called for fire out of Heaven, to have destroyed them all? Or shall we be like their Master, that,
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yet was he so far from being incensed against them, that although the least breath of his mouth could in an instant, have blown them all to be destroyed;
yet was he so Far from being incensed against them, that although the least breath of his Mouth could in an instant, have blown them all to be destroyed;
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And if, notwithstanding all this that I have said, men will be still transported with the spirit of Revenge, I shall only wish them to remember what Erasmus saith,
And if, notwithstanding all this that I have said, men will be still transported with the Spirit of Revenge, I shall only wish them to Remember what Erasmus Says,
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That it is better to suffer the Patients to die, than to go about to compasse their health and recovery, Veluti sugere sanguinem è vulnere recenti gladiatorum morientium;
That it is better to suffer the Patients to die, than to go about to compass their health and recovery, Veluti sugere sanguinem è vulnere recenti gladiatorum morientium;
It is sometimes better to conclude a peace, or accept of peace, though with some disadvantage than to undertake a war, with far greater inconveniencies. As it was better for David to bear a while with the sons of Zervia, than presently with the hazard of his Kingdom, to go about to punish their insolencies.
It is sometime better to conclude a peace, or accept of peace, though with Some disadvantage than to undertake a war, with Far greater inconveniences. As it was better for David to bear a while with the Sons of Zervia, than presently with the hazard of his Kingdom, to go about to Punish their insolences.
c•ntinuò sic coll•ge, quòd vindiciâ Nemo magis gaudet quàm foemina — Revenge, is the badge of a Coward, and the argument of a feeble-mind, befitting rather weak women, than any man of a Heroick spirit;
c•ntinuò sic coll•ge, quòd vindiciâ Nemo magis Gadet quàm foemina — Revenge, is the badge of a Coward, and the argument of a feeble-mind, befitting rather weak women, than any man of a Heroic Spirit;
especially such as are endued with the Spirit of God, whose Precept is to forgive, and whose language is peace, as the Prophet testifieth, He will speak peace unto his people,
especially such as Are endued with the Spirit of God, whose Precept is to forgive, and whose language is peace, as the Prophet Testifieth, He will speak peace unto his people,
Wherein you may observe: 1. The large extent of our peace, NONLATINALPHABET, with all men. 2. The great desire that we should have, to get peace, NONLATINALPHABET, follow peace, that is, just as the Psalmist saith, Seek peace, and ensue it.
Wherein you may observe: 1. The large extent of our peace,, with all men. 2. The great desire that we should have, to get peace,, follow peace, that is, just as the Psalmist Says, Seek peace, and ensue it.
but that, as in Moses time, an Israelite fell out with an Israelite, about the bricks and strawes of Egypt. So we, that professe the same Faith, live under the same Head, and dwell in the same Kingdom, or perhaps in the same City, must,
but that, as in Moses time, an Israelite fell out with an Israelite, about the bricks and straws of Egypt. So we, that profess the same Faith, live under the same Head, and dwell in the same Kingdom, or perhaps in the same city, must,
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For as Lot served God, and lived in peace among the Sodomites; and Joseph did the like among the Egyptians; and Daniel likewise, served the true God in Nebuchadnezzars Court,
For as Lot served God, and lived in peace among the Sodomites; and Joseph did the like among the egyptians; and daniel likewise, served the true God in Nebuchadnezar's Court,
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that is, not only the Papists, Puritanes, and the like Sectaries; but also with the Jews, Infidels and Pagans, and as the Apostle saith, NONLATINALPHABET, with all men: Because we are bound to love our enemies, and to do good to them that hate us, and to pray for them that persecute us: And therefore much more bound are we to be at peace with them,
that is, not only the Papists, Puritanes, and the like Sectaries; but also with the jews, Infidels and Pagans, and as the Apostle Says,, with all men: Because we Are bound to love our enemies, and to do good to them that hate us, and to pray for them that persecute us: And Therefore much more bound Are we to be At peace with them,
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otherwise, What thanks to them, that live holily in heaven, among Saints and Angels, where there is no provocation to evil? or to serve God aright, where there is neither Sectary nor Heretick? But the praise of Gods servants, is to live among the wicked, and yet not to follow their evil examples,
otherwise, What thanks to them, that live holily in heaven, among Saints and Angels, where there is no provocation to evil? or to serve God aright, where there is neither Sectary nor Heretic? But the praise of God's Servants, is to live among the wicked, and yet not to follow their evil Examples,
and to be in the midst of Hereticks, and all kind of Sectaries, and yet not suffer our selves to embrace their false opinions, or to approve their wrongserving of God;
and to be in the midst of Heretics, and all kind of Sectaries, and yet not suffer our selves to embrace their false opinions, or to approve their wrongserving of God;
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2. That we should not fail in this duty, the Apostle saith NONLATINALPHABET; follow after peace. As the Grey-hound followeth after the Hare, that he may catch her:
2. That we should not fail in this duty, the Apostle Says; follow After peace. As the Greyhound follows After the Hare, that he may catch her:
And we have an excellent example of this great desire of peace that should be in us, in Abraham; who though he was told by God Himself, that he should be the Heir of the World, which was a Title and interest good enough, when God gave it him:
And we have an excellent Exampl of this great desire of peace that should be in us, in Abraham; who though he was told by God Himself, that he should be the Heir of the World, which was a Title and Interest good enough, when God gave it him:
And the like desire of peace, we find in Pharaoh Necho, King of Egypt, when he sent Embassadours to Josias, saying, What have I to do with thee, thou King of Judah? I come not against thee this day, but against the house, wherewith I have war;
And the like desire of peace, we find in Pharaoh Necho, King of Egypt, when he sent ambassadors to Josiah, saying, What have I to do with thee, thou King of Judah? I come not against thee this day, but against the house, wherewith I have war;
and war will be the death of many men, and God made not death, neither can he endure that any one man, should malicio•sly destroy another, God making not men, to kill one another.
and war will be the death of many men, and God made not death, neither can he endure that any one man, should malicio•sly destroy Another, God making not men, to kill one Another.
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And therefore we find, that the Sentence of Cain 's punishment for killing his brother Abel, is far heavier than Adam 's punishment for eating of the forbidden fruit:
And Therefore we find, that the Sentence of Cain is punishment for killing his brother Abel, is Far Heavier than Adam is punishment for eating of the forbidden fruit:
And after the Flood, the first Precept, and the strictest charge, that God gave to man, was, to prevent and hinder the shedding of mans blood, which, being shed, he would require at the hand of man,
And After the Flood, the First Precept, and the Strictest charge, that God gave to man, was, to prevent and hinder the shedding of men blood, which, being shed, he would require At the hand of man,
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and at the hand of every beast, which should be put to death, if they were the death of any man. And the Prophe• saith, That God will make inquisition for all the blood that shall be spilt;
and At the hand of every beast, which should be put to death, if they were the death of any man. And the Prophe• Says, That God will make inquisition for all the blood that shall be spilled;
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as the Prophet saith, abborreth both the blood thirsty and the deceitful man; for, Quem videris sang•ine ga•d •te• lupus est, saith S. Chrysostome hom. 19. opef. imperfect.
as the Prophet Says, abborreth both the blood thirsty and the deceitful man; for, Whom videris sang•ine ga•d •te• lupus est, Says S. Chrysostom hom. 19. opef. imperfect.
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And therefore War, which is a Feast celebrated to the honour of Death, and is M•ter omnium malorum, The mother of all miseries, the greatest shedder of blood upon the earth,
And Therefore War, which is a Feast celebrated to the honour of Death, and is M•ter omnium malorum, The mother of all misery's, the greatest shedder of blood upon the earth,
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when, contrary to all Law, and beyond all Justice, nothing else is to be seen in war, but fire, robberies, treasons, tortures, and slaughters inflicted,
when, contrary to all Law, and beyond all justice, nothing Else is to be seen in war, but fire, robberies, treasons, tortures, and slaughters inflicted,
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For when the Lord with rebukes doth chasten man for sin, and is sore displeased with any Kingdom, he whippeth it with one of these threefold scourges, Plague, Famine, and War;
For when the Lord with rebukes does chasten man for since, and is soar displeased with any Kingdom, he whippeth it with one of these threefold scourges, Plague, Famine, and War;
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but the war casteth down houses, burneth Cities, subverteth Castles, destroyeth the creatures, and shaketh the very foundation of all earthly happiness:
but the war Cast down houses, burns Cities, subverteth Castles, Destroyeth the creatures, and shakes the very Foundation of all earthly happiness:
And therefore David, when he was necessitated to undergo one of these three scourges, and had the favour to take his choice of them, he would not choose war by any means.
And Therefore David, when he was necessitated to undergo one of these three scourges, and had the favour to take his choice of them, he would not choose war by any means.
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but that the people should beat their swords into Plow•shares, and their Spears. into Pruning-hooks, and that Nation should not lift up a sword against Nation,
but that the people should beatrice their swords into Plow•shares, and their Spears. into Pruning-hooks, and that nation should not lift up a sword against nation,
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but our houses are repaired, our Cities inlarged, our Fields tilled, and the poor are relieved, which the Souldiers cause to starve, and to die at their doors, which have nothing to help them.
but our houses Are repaired, our Cities enlarged, our Fields tilled, and the poor Are relieved, which the Soldiers cause to starve, and to die At their doors, which have nothing to help them.
And therefore the very heathen man could say, Iniquissimam pacem justisfimo bello antefero; that he preferred the worst peace before the best and justest war;
And Therefore the very heathen man could say, Iniquissimam pacem justisfimo bello antefero; that he preferred the worst peace before the best and Justest war;
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and the onely outward blessing that comprehended all the other blessings which the Israelites desired, was peace; their onely salutation was, Peace be unto you; when Christ arose from the dead, the first word that he spake to his disciples, was, Peace be unto you; and when he was to leave the world, the chiefest Legacie that he left to his Apostles was, My Peace I give unto you;
and the only outward blessing that comprehended all the other blessings which the Israelites desired, was peace; their only salutation was, Peace be unto you; when christ arose from the dead, the First word that he spoke to his Disciples, was, Peace be unto you; and when he was to leave the world, the chiefest Legacy that he left to his Apostles was, My Peace I give unto you;
and the most frequent Counsel, & most principall Precept that is given, and is to be earnestly urged, to be observed in all the New Testament by all the Ministers of Christ, is, to love one another, to honour all men, and to live in peace with all men, which are the very same things in effect, though exprest in divers forms;
and the most frequent Counsel, & most principal Precept that is given, and is to be earnestly urged, to be observed in all the New Testament by all the Ministers of christ, is, to love one Another, to honour all men, and to live in peace with all men, which Are the very same things in Effect, though expressed in diverse forms;
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To whom I may justly answer, as Cyneas did to King Pyrrhus, when the wise Oratour demanded of him, what he would do when he had conquered Italy, and Sicilie, and Africk, and Macedon, &c. Pyrrhus answered, we will then be quiet, and make peace, and eat, drink, and be merry;
To whom I may justly answer, as Cynias did to King Phyrrhus, when the wise Orator demanded of him, what he would do when he had conquered Italy, and Sicily, and Africa, and Macedon, etc. Phyrrhus answered, we will then be quiet, and make peace, and eat, drink, and be merry;
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to whom Cyneas replyd, And what letteth us, my good Lord, but that we may do so now, before the shedding of so much blood, as must be spilt in these enterprises? So I say;
to whom Cynias replied, And what lets us, my good Lord, but that we may do so now, before the shedding of so much blood, as must be spilled in these enterprises? So I say;
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and why we are so earnestly, so often, and in so various terms sollicited by Christ and his Apostles, to observe this duty? Saint Augustine telleth us, it is,
and why we Are so earnestly, so often, and in so various terms solicited by christ and his Apostles, to observe this duty? Saint Augustine Telleth us, it is,
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so the Spirit of God will never quicken us, to become members of Christ, unlesse we be united together with love, and in the bond of peace, as the same Father speaketh;
so the Spirit of God will never quicken us, to become members of christ, unless we be united together with love, and in the bound of peace, as the same Father speaks;
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and Saint Paul plentifully proveth the invalidity of all graces, without this grace of love and charity towards all men: and what love can be in them that kill their neighbours?
and Saint Paul plentifully Proves the invalidity of all graces, without this grace of love and charity towards all men: and what love can be in them that kill their neighbours?
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And therefore, not onely of our peace and reconciliation with God, or the peace and tranquillity of our consciences, but even of this peace among men, the Prophet saith, How beautifull are the feet of the Emb•ssadours of peace? and our Saviour doth so earnestly perswade us to embrace this peace; without which, we can never attain unto any peace with God, or to any quiet mind;
And Therefore, not only of our peace and reconciliation with God, or the peace and tranquillity of our Consciences, but even of this peace among men, the Prophet Says, How beautiful Are the feet of the Emb•ssadours of peace? and our Saviour does so earnestly persuade us to embrace this peace; without which, we can never attain unto any peace with God, or to any quiet mind;
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〈 … 〉 the first part of that honour, which we owe to all men, that is, to do 〈 ◊ 〉 wr•ng, to shed no blood; to hate no man in our heart, to traduce no man with our tongues, and to smite no man with our hands; but to love, and to live in peace with all men.
〈 … 〉 the First part of that honour, which we owe to all men, that is, to do 〈 ◊ 〉 wr•ng, to shed no blood; to hate no man in our heart, to traduce no man with our tongues, and to smite no man with our hands; but to love, and to live in peace with all men.
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and succour every one that is oppressed, and that standeth in need of our help, & nihil est tam egregium, tam liberale, tam { que } munificum, quàm opem ferre supplicibus, excitare asf•ictos, dare salutem, & homines à periculis liberare;
and succour every one that is oppressed, and that Stands in need of our help, & nihil est tam Egregium, tam liberal, tam { que } munificum, quàm opem Far supplicibus, excitare asf•ictos, Dare salutem, & homines à Periculis Liberate;
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and distressed Petitioners, to raise up the afsticted, and to free the oppressed out of the hands of their oppressours, saith the Oratour; and in his Oration for Ligarius, he saith, Homines ad Deos nulla re propiùs accedunt, quàm salutem hominibus dand•;
and distressed Petitioners, to raise up the afsticted, and to free the oppressed out of the hands of their Oppressors's, Says the Orator; and in his Oration for Ligarius, he Says, Homines ad Gods nulla re propiùs accedunt, quàm salutem hominibus dand•;
and say not unto thy neighbour, Go and come again, and to morrow I will give it thee, when as thou hast it by thee; because, as Lucian saith, NONLATINALPHABET, NONLATINALPHABET.
and say not unto thy neighbour, Go and come again, and to morrow I will give it thee, when as thou hast it by thee; Because, as Lucian Says,,.
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And so I read it in the French History, that when a certain Petitioner besought the King of France for some Office that he desired, in requital of some service that he had done unto the King;
And so I read it in the French History, that when a certain Petitioner besought the King of France for Some Office that he desired, in requital of Some service that he had done unto the King;
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And therefore, that God may be mercifull unto us, when we are in dangers, and help us when we are in want, we ought to yeeld our best assistance to deliver them that are in dangers,
And Therefore, that God may be merciful unto us, when we Are in dangers, and help us when we Are in want, we ought to yield our best assistance to deliver them that Are in dangers,
as holy Job professeth that he did, saying, I delivered the poor that cried, and the fatherless, and him that had none to to help him, and I brake the jaws of the wicked,
as holy Job Professes that he did, saying, I Delivered the poor that cried, and the fatherless, and him that had none to to help him, and I brake the Jaws of the wicked,
But, if you say, Such and such men are most wicked, and did such and such villanies; as, to kill my children, rob my friends and rebell against their King &c. And therefore, they deserve rather to be suffered to perish for their iniquities,
But, if you say, Such and such men Are most wicked, and did such and such villainies; as, to kill my children, rob my Friends and rebel against their King etc. And Therefore, they deserve rather to be suffered to perish for their iniquities,
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Even so, if we will be the children of our Father, which is in heaven, we must not only love our friends, honor the wealthy, do good unto our brethren, and relieve those that are godly; but we must honor all men, love our enemies, bless them that curse us, do good to them that hate us, pray for them, which despitefully use us, and persecute us;
Even so, if we will be the children of our Father, which is in heaven, we must not only love our Friends, honour the wealthy, do good unto our brothers, and relieve those that Are godly; but we must honour all men, love our enemies, bless them that curse us, do good to them that hate us, pray for them, which despitefully use us, and persecute us;
and relieve them which perhaps have robbed us: for herein we are not to consider their wickedness but their wants, and so do our best, to relieve their misery, and not to uphold their mischief;
and relieve them which perhaps have robbed us: for herein we Are not to Consider their wickedness but their Wants, and so do our best, to relieve their misery, and not to uphold their mischief;
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saith the Schoolman is, Bene velle amato: but that is no more then Amor affectivus: and the Apostle speaks not here, de amore affectivo tantum sed de amore effectivo simul;
Says the Schoolman is, Bene velle amato: but that is no more then Amor affectivus: and the Apostle speaks not Here, de amore affectivo Tantum sed de amore effectivo simul;
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as, praying for them, comforting them and administring to their necessities, not only with our purses, but also with our words, with our labours, and with any thing, that lieth in our power, to stand them in any stead.
as, praying for them, comforting them and administering to their necessities, not only with our purses, but also with our words, with our labours, and with any thing, that lies in our power, to stand them in any stead.
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Touching which point of Fraternity or Brother-hood, you must observe, that there is a two fold Brother-hood, whereof, you must hate the one and love the other.
Touching which point of Fraternity or Brotherhood, you must observe, that there is a two fold Brotherhood, whereof, you must hate the one and love the other.
and therefore cursed was their brother-hood, and their unity was to be divided in Jacob, and to be scattered in Israel. And so the wicked, at all times, Faciunt unitatem coutra unitatem, do,
and Therefore cursed was their brotherhood, and their unity was to be divided in Jacob, and to be scattered in Israel. And so the wicked, At all times, Faciunt unitatem coutra unitatem, do,
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as S. Augustine saith, unite themselves together against verity, and against the unity that should be among Cristians, which is, the unity of faith and religion; and,
as S. Augustine Says, unite themselves together against verity, and against the unity that should be among Christians, which is, the unity of faith and Religion; and,
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as the Prophet David saith, the Heathen do furiously rage together, and the people do imagine a vain thing; and all take counsell together, and plot against the Lord, and against his annointed:
as the Prophet David Says, the Heathen doe furiously rage together, and the people do imagine a vain thing; and all take counsel together, and plot against the Lord, and against his anointed:
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so Pilate and Herod, though at ods among themselves for other things, yet they can be reconciled, and agree together to crucify Christ. And so Solomon tels us,
so Pilate and Herod, though At ods among themselves for other things, yet they can be reconciled, and agree together to crucify christ. And so Solomon tells us,
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how the Congregation of the ungodly do confederate and Covenant (as now they do) together, to strengthen themselves in their wickedness, saying one to anothe, Come, let us cast our lots together, let us have but one purse, that is, one common treasure amongst us all;
how the Congregation of the ungodly do confederate and Covenant (as now they do) together, to strengthen themselves in their wickedness, saying one to anothe, Come, let us cast our lots together, let us have but one purse, that is, one Common treasure among us all;
yet to unite themselves together, and to take oathes and make covenants, confederacies and conspiracies, against the professors of the true Religion, and against those that they are bound, by former oaths, to obey as it was in the conspiracy of Cateline, which Salust relateth,
yet to unite themselves together, and to take Oaths and make Covenants, confederacies and conspiracies, against the professors of the true Religion, and against those that they Are bound, by former Oaths, to obey as it was in the Conspiracy of Cataline, which Sallust relateth,
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But you must remember, to do, what God commandeth you to do, in such confederacies, saying, My son, walk not thou in the way with them, resrain thy f•ot from their path;
But you must Remember, to do, what God commands you to do, in such confederacies, saying, My son, walk not thou in the Way with them, resrain thy f•ot from their path;
for their feet run to evil, and make hast to shed blood; as you may read in the foresaid Authors, what abundance of innocent blood, those wicked covenants and confederacies have caused to be spilt.
for their feet run to evil, and make haste to shed blood; as you may read in the foresaid Authors, what abundance of innocent blood, those wicked Covenants and confederacies have caused to be spilled.
because that, as the Psalmist saith, in covenanting against right, and against the truth, they are confederates against thee, O God, and against thy servants.
Because that, as the Psalmist Says, in covenanting against right, and against the truth, they Are confederates against thee, Oh God, and against thy Servants.
And what created power under Heaven, is able to unty that knot, and to escape that malice, which villany, subtilty, and cruelty have combined to bring to pass? Or what man is able to withstand a multitude of united enemies, that have strength and wealth enough,
And what created power under Heaven, is able to untie that knot, and to escape that malice, which villainy, subtlety, and cruelty have combined to bring to pass? Or what man is able to withstand a multitude of united enemies, that have strength and wealth enough,
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1. Naturall brethren, begotten of the same parents, bred in the same house, and after the same manner, should not be like the off-spring of Cain, that killed his own, and his only brother Abel; and as Romulus killed his own brother Remus, and Antoninus murdered his brother Geta in his mother's lap;
1. Natural brothers, begotten of the same Parents, bred in the same house, and After the same manner, should not be like the offspring of Cain, that killed his own, and his only brother Abel; and as Romulus killed his own brother Remus, and Antoninus murdered his brother Geta in his mother's lap;
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neither should they jar, hate, or envy one another as Jacob and Esau did, and Jacobs children did their brother Joseph; and as the dissention of Hyrcanus and Aristobulus made way for Herod, an Idumean, to become King of Jurie: but they should live like Moses and Aaron, and should love one another,
neither should they jar, hate, or envy one Another as Jacob and Esau did, and Jacobs children did their brother Joseph; and as the dissension of Hyrcanus and Aristobulus made Way for Herod, an Idumean, to become King of Jury: but they should live like Moses and Aaron, and should love one Another,
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for notwithstanding he was the African by name, that had overcome Hannibal, and had triumphed over the Carthaginians, and excelled all others, in the praise of Martiall discipline,
for notwithstanding he was the African by name, that had overcome Hannibal, and had triumphed over the Carthaginians, and excelled all Others, in the praise of Martial discipline,
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yet of his own good nature, he made himself inferior, and was contented to be Lieutenant to his younger brother, that his brother might have the honor, of obtaining the Government of that Province from Laelius, that was his fellow Consul: and the like love, or rather more fervent we find to be in Castor and Pollux, for when Castor was slain by Ida, How deerly brethren loved one another in former times.
yet of his own good nature, he made himself inferior, and was contented to be Lieutenant to his younger brother, that his brother might have the honour, of obtaining the Government of that Province from Laelius, that was his fellow Consul: and the like love, or rather more fervent we find to be in Castor and Pollux, for when Castor was slave by Ida, How dearly brothers loved one Another in former times.
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Pollux besought Jupiter, that he might impart half his own life unto his brother; which being granted, the Poet saith, Sic fratrem Pollux alterna morte redemit.
Pollux besought Jupiter, that he might impart half his own life unto his brother; which being granted, the Poet Says, Sic fratrem Pollux alterna morte Redeemeth.
and the other in the adverse Party, and of many others, that did so exceedingly love one another in former times, that each of them loved the other as himself:
and the other in the adverse Party, and of many Others, that did so exceedingly love one Another in former times, that each of them loved the other as himself:
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But now Rara est concordia fratrum, in our time, the love of Brethren is waxen cold, and so frozen, that many of them are degenerated and become most unnatural one towards another, that it is even a shame to see it.
But now Rara est Concord fratrum, in our time, the love of Brothers is waxed cold, and so frozen, that many of them Are degenerated and become most unnatural one towards Another, that it is even a shame to see it.
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as it were, sprung from the same Stock; for so Moses is said to have gone to see his Brethren, and spying an Egyptian smiting an Hebrew, one of his Brethren, he slew the Egyptian; and when he saw an Hebrew striving with an Hebrew, he said, Sirs, Act. 7.26. you are brethren,
as it were, sprung from the same Stock; for so Moses is said to have gone to see his Brothers, and spying an Egyptian smiting an Hebrew, one of his Brothers, he slew the Egyptian; and when he saw an Hebrew striving with an Hebrew, he said, Sirs, Act. 7.26. you Are brothers,
And so in many-many places, the Lord calleth all the Jews, and all the Israelites Brethren. And the very Heathens deemed their Countrymen, that were of the same Nation, to be Brethren, and loved one another,
And so in many-many places, the Lord calls all the jews, and all the Israelites Brothers. And the very heathens deemed their Countrymen, that were of the same nation, to be Brothers, and loved one Another,
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And Scipio Africanus esteemed better of him that preserved the life of one Roman, his Countryman, than of him that had slain ten of his enemies that were Barbarians.
And Scipio Africanus esteemed better of him that preserved the life of one Roman, his Countryman, than of him that had slave ten of his enemies that were Barbarians.
Is it not a pitiful thing, to see, an Irish man killing Irish-men, or an English-man making his sword drunk in the blood of English-men. Surely any War is lamentable;
Is it not a pitiful thing, to see, an Irish man killing Irishmen, or an Englishman making his sword drunk in the blood of Englishmen. Surely any War is lamentable;
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That is the worst, and most lamentable, when a Kingdom is divided against it self, and the men of the same Nation shall fight and kill one another like enemies, that should love and live together like brethren.
That is the worst, and most lamentable, when a Kingdom is divided against it self, and the men of the same nation shall fight and kill one Another like enemies, that should love and live together like brothers.
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3. The Political Brother-hood is, when either two or three, or more Friends, or Cities, or Nations, shall covenant and confederate to help, and assist one another, in all just and honest things, against all those that shall seek unjustly to wrong them, and oppresse them.
3. The Political Brotherhood is, when either two or three, or more Friends, or Cities, or nations, shall Covenant and confederate to help, and assist one Another, in all just and honest things, against all those that shall seek unjustly to wrong them, and oppress them.
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4. The last, best, and chiefest, Brother-hood, is that which is spiritual, and which therefore ought to be preferred, and loved, rather than any other Brother-hood whatsoever.
4. The last, best, and chiefest, Brotherhood, is that which is spiritual, and which Therefore ought to be preferred, and loved, rather than any other Brotherhood whatsoever.
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So we ought to order our love towards all men, and to each Brother-hood, that they may have the best share in our love, which ought to have the best; and that is, the Brother-hood which is spiritual. For,
So we ought to order our love towards all men, and to each Brotherhood, that they may have the best share in our love, which ought to have the best; and that is, the Brotherhood which is spiritual. For,
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And therefore, though we may, and ought, to love each of the foresaid Brother-hoods, that is in good, and especially the Brother-hood of flesh and blood, which nature teacheth every man to do,
And Therefore, though we may, and ought, to love each of the foresaid Brotherhoods, that is in good, and especially the Brotherhood of Flesh and blood, which nature Teaches every man to do,
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and to live together in unity; yet the Brother-hood, whereof the Apostle speaketh, and is to be loved above all other Brother-hoods whatsoever, is to be understood, de fraternitate Spiritus, of our spiritual Brother-hood, whereby we are regenerated and made all the sons of God,
and to live together in unity; yet the Brotherhood, whereof the Apostle speaks, and is to be loved above all other Brotherhoods whatsoever, is to be understood, de fraternitate Spiritus, of our spiritual Brotherhood, whereby we Are regenerated and made all the Sons of God,
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than the fraternity of flesh and blood. Because, as S. Augustine saith, The natural Brother-hood similitudinem corpor is refert, sheweth the likeness, and coherence of the body;
than the fraternity of Flesh and blood. Because, as S. Augustine Says, The natural Brotherhood similitudinem corpor is refert, shows the likeness, and coherence of the body;
And therefore, ut Religio derivatur à religando, as Religion is so termed, because, it tyeth and knitteth men together by fervent love among themselves,
And Therefore, ut Religio derivatur à Religando, as Religion is so termed, Because, it tyeth and knits men together by fervent love among themselves,
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And so they are here required and commanded to do by the Apostle, Love the Brother-hood, that is, love them especially, and above all others, that are of the same faith and do profess the same Religion of Jesus Christ as you do.
And so they Are Here required and commanded to do by the Apostle, Love the Brotherhood, that is, love them especially, and above all Others, that Are of the same faith and do profess the same Religion of jesus christ as you do.
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But here we ought to be very careful, and to take special heed, that we be not too censorious, and too rash judges, to set down the bounds of this Brother-hood,
But Here we ought to be very careful, and to take special heed, that we be not too censorious, and too rash judges, to Set down the bounds of this Brotherhood,
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For you must know, which our precise Saints will not know, that the Brother-hood, which the Apostle meaneth here, and those that S. Paul termeth the houshold of faith, and, in other places, the Saints of God, is to be understood of all Christians, and doth comprehend all those, that were baptized, and did professe the Gospel of Jesus Christ. And these might then,
For you must know, which our precise Saints will not know, that the Brotherhood, which the Apostle means Here, and those that S. Paul termeth the household of faith, and, in other places, the Saints of God, is to be understood of all Christians, and does comprehend all those, that were baptised, and did profess the Gospel of jesus christ. And these might then,
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Because the one sort had the Fathers name written in their foreheads, when they were baptized, and so received the outward sign and badge of Christianity, which they professed, and were not ashamed of the Gospel of Christ:
Because the one sort had the Father's name written in their foreheads, when they were baptised, and so received the outward Signen and badge of Christianity, which they professed, and were not ashamed of the Gospel of christ:
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But where all men are baptized and do professe to believe the Gospel, and to do service unto Christ, to distinguish the sound branches of the true Vine,
But where all men Are baptised and do profess to believe the Gospel, and to do service unto christ, to distinguish the found branches of the true Vine,
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and the faithful members of Christs body, from the rotten boughs, and hypocritical professors, and so to determine, which are the Brother hood, and which not, is such a presumption of men,
and the faithful members of Christ body, from the rotten boughs, and hypocritical professors, and so to determine, which Are the Brother hood, and which not, is such a presumption of men,
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and the secrets that are lurking in their consciences, which is the proper work of God, who only is NONLATINALPHABET, The searcher of the heart and reins, saith S. Hierom.
and the secrets that Are lurking in their Consciences, which is the proper work of God, who only is, The searcher of the heart and reins, Says S. Hieronymus
And therefore, we must confesse, that as the Apostle saith, The Lord only knoweth who are his, and can discriminate the lively branches from the rotten boughes, and the truly regenerated Brother-hood, from the soly outward professors of the Faith of Christ.
And Therefore, we must confess, that as the Apostle Says, The Lord only Knoweth who Are his, and can discriminate the lively branches from the rotten boughs, and the truly regenerated Brotherhood, from the solely outward professors of the Faith of christ.
And therefore our Saviour bids us, not to judge according to the outward appearance, that is, not to judge of the inward things by the outward; but to judge righteous judgement.
And Therefore our Saviour bids us, not to judge according to the outward appearance, that is, not to judge of the inward things by the outward; but to judge righteous judgement.
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But you will say, How can that be? or how can we judge righteous judgement, if we can judge no further than the outward appearance? or if Interiora non cognoscuntur per exteriora, The inward things may not be known by the outward signs?
But you will say, How can that be? or how can we judge righteous judgement, if we can judge no further than the outward appearance? or if Interiora non cognoscuntur per exteriora, The inward things may not be known by the outward Signs?
but this is not alwayes; and therefore not infallible. And I say, that when our Saviour bids us, to judge righteous judgement, he meaneth not hereby, that we should enter into the hidden things of the heart, or search into the secrets of God,
but this is not always; and Therefore not infallible. And I say, that when our Saviour bids us, to judge righteous judgement, he means not hereby, that we should enter into the hidden things of the heart, or search into the secrets of God,
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and so positively, and rightly, to determine and judge, as our Gnostick Sectaries seem to do, who are Gods chosen Saints, and who are wicked Reprobates; Who are the Brother hood that are to be loved, and who are the limbs of the Beast, that are to be rejected; which we cannot do:
and so positively, and rightly, to determine and judge, as our Gnostic Sectaries seem to do, who Are God's chosen Saints, and who Are wicked Reprobates; Who Are the Brother hood that Are to be loved, and who Are the limbs of the Beast, that Are to be rejected; which we cannot do:
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or, as Saint Augustine saith, he willeth that we should not judge de actionibus mediis quaevel in malo vel in bono animo fieri possunt, of such actions as may proceed,
or, as Saint Augustine Says, he wills that we should not judge de actionibus mediis quaevel in Malo vel in Bono animo fieri possunt, of such actions as may proceed,
and, as he was, from a persecuting wolfe, became a holy Saint; so is this other man from a deboist drunkard, become a devout Christian: and we see other men,
and, as he was, from a persecuting wolf, became a holy Saint; so is this other man from a deboist drunkard, become a devout Christian: and we see other men,
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And on the other side, he would have us to strive and study to the uttermost of our power, by the ways and means that are left unto us, to know the truth of outward things,
And on the other side, he would have us to strive and study to the uttermost of our power, by the ways and means that Are left unto us, to know the truth of outward things,
and to search for the understandiug of those things that God hath revealed unto us, and so, to judge righteous judgement in those things, wherein we are allowed to judge;
and to search for the understandiug of those things that God hath revealed unto us, and so, to judge righteous judgement in those things, wherein we Are allowed to judge;
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as to discern white from black, light from darknesse, good from evill, and a sober man from him that is drunk; or a true subject from a false Traytor, and the like;
as to discern white from black, Light from darkness, good from evil, and a Sobrium man from him that is drunk; or a true Subject from a false Traitor, and the like;
an apple, or a crab, a fig tree, or a thistle, so we may know men by their words, and by their works, whether they be therein good or bad, the blessers of God or the blasphemers of God;
an apple, or a crab, a fig tree, or a thistle, so we may know men by their words, and by their works, whither they be therein good or bad, the blessers of God or the blasphemers of God;
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and the Israelites drew near unto God with their mouthes, and honoured him with their lips, but their hearts were farre from him; and therefore, seeing that virtus consistit in actione, vertue consisteth in action, in our works rather then in our words; our Saviour tells us, Not he that saith, Lord, Lord, shall enter into the Kingdom of heaven,
and the Israelites drew near unto God with their mouths, and honoured him with their lips, but their hearts were Far from him; and Therefore, seeing that virtus consistit in action, virtue Consisteth in actium, in our works rather then in our words; our Saviour tells us, Not he that Says, Lord, Lord, shall enter into the Kingdom of heaven,
and Saint Paul saith directly, Not the hearers of the Law, though you should hear a Sermon every day in the week, but the doers of the Law shall be justified;
and Saint Paul Says directly, Not the hearers of the Law, though you should hear a Sermon every day in the Week, but the doers of the Law shall be justified;
because our works do more fully, and more certainly shew, what we are, rather then our words; for, quid audiam verba, cum videam contraria facta? to what purpose shall I hear good words, while the tongue,
Because our works do more Fully, and more Certainly show, what we Are, rather then our words; for, quid audiam verba, cum videam contraria facta? to what purpose shall I hear good words, while the tongue,
like Joab, saith, I• it peace, my brother, and the hand stabs us to the heart? they will avail us nothing, being like the Spiders web, that will make no garment for us, because our words are like the green leaves, that make a fair shew upon any tree,
like Joab, Says, I• it peace, my brother, and the hand stabs us to the heart? they will avail us nothing, being like the Spiders web, that will make no garment for us, Because our words Are like the green leaves, that make a fair show upon any tree,
And therefore I say, that we ought not to make a distinction among Christians, and gather Churches unto our selves, to be a congregation of Saints separated from the rest of the wicked, as the Apostles gathered Churches from the unbelieving Jewes, and the Idolatrous Gentiles.
And Therefore I say, that we ought not to make a distinction among Christians, and gather Churches unto our selves, to be a congregation of Saints separated from the rest of the wicked, as the Apostles gathered Churches from the unbelieving Jews, and the Idolatrous Gentiles.
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Because all those that are baptized, and are received as the children of the Church, and do professe the Faith of Christ, are comprehended in this Brotherhood, and is not to be rent in pieces,
Because all those that Are baptised, and Are received as the children of the Church, and do profess the Faith of christ, Are comprehended in this Brotherhood, and is not to be rend in Pieces,
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nor of consanguinity, which nature teacheth, nor of our Election and Adoption to be the Sonnes of God, which we know not; but of the profession of the faith of Christ and receiving of the signes and badges of Christianity, which are visible to our eyes of flesh,
nor of consanguinity, which nature Teaches, nor of our Election and Adoption to be the Sons of God, which we know not; but of the profession of the faith of christ and receiving of the Signs and badges of Christianity, which Are visible to our eyes of Flesh,
for why should men be more rigid, then God? or why should any errour exclude men from the Churches - Communion, which will not deprive them of eternal salvation? and we find that in the Apostles time, the Corinthians denied the Resurrection of the flesh, which is a principal Article of our Christian faith:
for why should men be more rigid, then God? or why should any error exclude men from the Churches - Communion, which will not deprive them of Eternal salvation? and we find that in the Apostles time, the Corinthians denied the Resurrection of the Flesh, which is a principal Article of our Christian faith:
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and the Galathians erred as fowly, in one of the chiefest, and most fundamental points of Christianity, which was the point of our justification so far, that S. Paul tells them, if they be circumcised, as many of them would be;
and the Galatians erred as foully, in one of the chiefest, and most fundamental points of Christianity, which was the point of our justification so Far, that S. Paul tells them, if they be circumcised, as many of them would be;
that is, after they had embraced the truth of the Gospel, they were fallen away from grace, and Christ should profit them nothing; and many other foul errours they had amongst them:
that is, After they had embraced the truth of the Gospel, they were fallen away from grace, and christ should profit them nothing; and many other foul errors they had among them:
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and yet the holy Apostle, in regard of their profession, to be Christians, and their Christian conversation, to lead a just and an upright life, calleth them Saints,, brethren, his children, and the Churches of God;
and yet the holy Apostle, in regard of their profession, to be Christians, and their Christian Conversation, to led a just and an upright life, calls them Saints,, brothers, his children, and the Churches of God;
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And therefore I say, though the Papists, and Puritans, Anabaptists, and Brownists, and the like, differ from us that are the true Protestants, in many particular points of our Religion;
And Therefore I say, though the Papists, and Puritans, Anabaptists, and Brownists, and the like, differ from us that Are the true Protestants, in many particular points of our Religion;
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which is a thing impossible in nature, because Faith cannot be compelled, either to believe what I list not, or not to believe what I list, as Lactantius saith,
which is a thing impossible in nature, Because Faith cannot be compelled, either to believe what I list not, or not to believe what I list, as Lactantius Says,
and it is inconsistent with the very Principle of our profession, that we should rob men, and take away their estates•s because they will not professe the same Faith and Religion that we do;
and it is inconsistent with the very Principle of our profession, that we should rob men, and take away their estates•s Because they will not profess the same Faith and Religion that we do;
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for compulsion may make men hypocrites, but not Saints; and you know the chiefest points of our Christian Religion are, Faith, Hope, and Charity,; and the Apostle tells us, the greatest of these is Charity; because our love and our charity, as they are of a far greater perpetuity, so they should be of a far greater latitude, and extent,
for compulsion may make men Hypocrites, but not Saints; and you know the chiefest points of our Christian Religion Are, Faith, Hope, and Charity,; and the Apostle tells us, the greatest of these is Charity; Because our love and our charity, as they Are of a Far greater perpetuity, so they should be of a Far greater latitude, and extent,
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And therefore, though my knowledge and my judgment will not suffer me to be of the same Faith, either with the Papists, Puritans, Anabaptists, or the like erroneous Sectaries;
And Therefore, though my knowledge and my judgement will not suffer me to be of the same Faith, either with the Papists, Puritans, Anabaptists, or the like erroneous Sectaries;
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and in my conversation to live in Peace, and to joyn the right hand of Christianity with them, and rather desire to exceed them, in all the Offices of love, then any wayes to shew the least hatred, or do the least injury to any one of them all;
and in my Conversation to live in Peace, and to join the right hand of Christianity with them, and rather desire to exceed them, in all the Offices of love, then any ways to show the least hatred, or do the least injury to any one of them all;
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And I think, if men did this, and not break the bond of love, nor straighten the extent of this brotherhood, they might the sooner be reduced to imbrace the same truth, and to be united in the same faith, because true love is the most attractive thing in the world,
And I think, if men did this, and not break the bound of love, nor straighten the extent of this brotherhood, they might the sooner be reduced to embrace the same truth, and to be united in the same faith, Because true love is the most Attractive thing in the world,
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And so having heard, that no Christian, that is baptized, and professeth the Gospel of Jesus Christ, is to be excluded from this Brother-hood; We are now to confider, wherein the love of this Brother-hood consisteth;
And so having herd, that no Christian, that is baptised, and Professes the Gospel of jesus christ, is to be excluded from this Brotherhood; We Are now to confider, wherein the love of this Brotherhood Consisteth;
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1. An Ʋnfained affection of good-will unto them, without dissimulation, to wish them all happiness and prosperity, not only in words, but even from our very hearts.
1. an Ʋnfained affection of goodwill unto them, without dissimulation, to wish them all happiness and Prosperity, not only in words, but even from our very hearts.
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2. Most cheerfully to administer to their necessities, in all that lieth in our abilities; for that is the Apostle's meaning, both in his Epistle to the Romans, chap. 12.13.
2. Most cheerfully to administer to their necessities, in all that lies in our abilities; for that is the Apostle's meaning, both in his Epistle to the Roman, chap. 12.13.
And in this 1 Tim. 6.17, 18. as S. Chrysostom sheweth, saying, Non solum pecuniis, sed & verbis & rebus & corpore & aliis quibuscunque modis, vult nos juvare egenos;
And in this 1 Tim. 6.17, 18. as S. Chrysostom shows, saying, Non solum pecuniis, sed & verbis & rebus & corpore & Others quibuscunque modis, vult nos Juvare egenos;
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and with our labours, to do them good, and to preservs them from all manner of damage in their estates; yea, without any difference of friends or foes:
and with our labours, to do them good, and to preservs them from all manner of damage in their estates; yea, without any difference of Friends or foes:
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O most heavenly and divine love! how happy were we, if we were filled with such love! and how miserable are they, that in stead of doing such friendly offices unto their enemies,
Oh most heavenly and divine love! how happy were we, if we were filled with such love! and how miserable Are they, that in stead of doing such friendly Offices unto their enemies,
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and leave them neither Oxe or Ass? And I remember that I read of Linacrus, how he was reading the fifth, six, and seaven chapters of S. Mathew's Gospel,
and leave them neither Ox or Ass? And I Remember that I read of Linarcrus, how he was reading the fifth, six, and seaven Chapters of S. Matthew's Gospel,
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So I say to those that rob their Christian brethren, and expell them from their estates, and deprive them of that Means that God hath given them upon what pretence soever;
So I say to those that rob their Christian brothers, and expel them from their estates, and deprive them of that Means that God hath given them upon what pretence soever;
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or, I do not know, what it is to transgress his commandments. For S. Paul bids us, to do good unto all, and our Saviour Christ bids us to do good to them that hate us:
or, I do not know, what it is to transgress his Commandments. For S. Paul bids us, to do good unto all, and our Saviour christ bids us to do good to them that hate us:
as it comes from God, when by our patience, and our prayers for our persecutors, we shall possess our souls, which is a better poss•ssion then all that which our enemies do or can take from us.
as it comes from God, when by our patience, and our Prayers for our persecutors, we shall possess our Souls, which is a better poss•ssion then all that which our enemies do or can take from us.
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And therefore, let the wicked still do wickedly, let the fi•thy be filthy still, and let theeves and robbers rob us still, and if they please take away that little pittance, which is yet left unto us;
And Therefore, let the wicked still do wickedly, let the fi•thy be filthy still, and let thieves and robbers rob us still, and if they please take away that little pittance, which is yet left unto us;
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but let us do as the Apostle bids us, love the Brother-hood, and as our Saviour bids us, love our enemies; and if we hear them sweare, or see them drunk, or commit any other foule offences, let us rather, friendly, advise them, to amend, as our brethren,
but let us do as the Apostle bids us, love the Brotherhood, and as our Saviour bids us, love our enemies; and if we hear them swear, or see them drunk, or commit any other foul offences, let us rather, friendly, Advice them, to amend, as our brothers,
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1. Fear, which the Latin's call Metus, or Timor, and in Greek is termed NONLATINALPHABET, Est opinio vel expectatio mali impendentis, saith the Orator, The opinion or expectation of some evil, hanging over our heads:
1. fear, which the Latin's call Metus, or Timor, and in Greek is termed, Est opinio vel expectatio mali impendentis, Says the Orator, The opinion or expectation of Some evil, hanging over our Heads:
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and it is sprung in us, saith the Philosopher, Per totius caloris ex frigore contractionem ad cor ipsum undique decurrentis utpote ad suam sedem tanquam in regiam vel in arcem;
and it is sprung in us, Says the Philosopher, Per totius caloris ex Frigor contractionem ad cor ipsum undique decurrentis utpote ad suam sedem tanquam in Regiam vel in arcem;
And it is agreed on all sides, that, Objectum timoris malum, evil is the proper object of all fear, and that must be evil to come, for that which is past we call NONLATINALPHABET, heaviness or sadness;
And it is agreed on all sides, that, Objectum Fear malum, evil is the proper Object of all Fear, and that must be evil to come, for that which is past we call, heaviness or sadness;
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for I heard thy voyce in the garden (saith Adam ) and I was affraid; and so ever since we are all afraid: so that the strongest and most assured courage cannot hinder us from shutting our eyes, at the suddain surprise of a flash of lightning,
for I herd thy voice in the garden (Says Adam) and I was afraid; and so ever since we Are all afraid: so that the Strongest and most assured courage cannot hinder us from shutting our eyes, At the sudden surprise of a flash of lightning,
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And this human fear is the effect of sin, and the object of it is neither God nor good, but want, sickness, dangers, death, or the like bitter fruits, which the tree of knowledge hath produced.
And this human Fear is the Effect of since, and the Object of it is neither God nor good, but want, sickness, dangers, death, or the like bitter fruits, which the tree of knowledge hath produced.
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And therefore this fear is not to be desired, because, as the Poet saith, Degeneres animos timor arguit — It is an argument of a poor dejected and degenerate mind;
And Therefore this Fear is not to be desired, Because, as the Poet Says, Degeneres Animos timor arguit — It is an argument of a poor dejected and degenerate mind;
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And what a miserable thing is this, Futuris angi, nec se tormento reservare sed accersere sibi miserias? to be vexed with those things that are to come,
And what a miserable thing is this, Futuris angi, nec se tormento reservare sed accersere sibi miserias? to be vexed with those things that Are to come,
and to overcome the things that we do fear, as the fear of Flaminius ad Trasimenum, and of Crassus apud Carras, and of Pompey in Thessalie, did greatly further their great losses; because Pessimus in dubiis augur timor, Fear is the worst Prophet that can be in any doubtfull thing;
and to overcome the things that we do Fear, as the Fear of Flaminius and Trasimenus, and of Crassus apud Carras, and of Pompey in Thessaly, did greatly further their great losses; Because Pessimus in dubiis augur timor, fear is the worst Prophet that can be in any doubtful thing;
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NONLATINALPHABET NONLATINALPHABET. Fearfull men are of none account in the war, but are absent while they are present, which is the cause, saith Cicero, Cicero pro Aul. Caecinna.
. Fearful men Are of none account in the war, but Are absent while they Are present, which is the cause, Says Cicero, Cicero Pro Aul. Caecinna.
Causa pusilla nocet, sapiensque nocentia vitat. A small thing may do much mischief. Yet this fear of danger, without a care joyned with it to prevent the danger,
Causa pusilla nocet, sapiensque nocentia vitat. A small thing may do much mischief. Yet this Fear of danger, without a care joined with it to prevent the danger,
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so, the like fear hath driven many men to great sins. As Pilate, for fear of the people, and of their complaint against him to Caesar, condemned to death, the Lord of Life.
so, the like Fear hath driven many men to great Sins. As Pilate, for Fear of the people, and of their complaint against him to Caesar, condemned to death, the Lord of Life.
Judges, for fear of the rich and powerful men, do many times decree unjust judgement. And the Preachers of Gods Word, do sometimes pervert the truth, and preach placentia, for fear of dangers; either losse of Livings, or of Liberties:
Judges, for Fear of the rich and powerful men, do many times Decree unjust judgement. And the Preachers of God's Word, do sometime pervert the truth, and preach Placentia, for Fear of dangers; either loss of Livings, or of Liberties:
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And the reason why we should not fear these things is set down by the Lord himself, saying, Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine:
And the reason why we should not Fear these things is Set down by the Lord himself, saying, Thus Says the Lord that created thee, Oh Jacob, and he that formed thee, Oh Israel, fear not, for I have redeemed thee, I have called thee by thy name, thou art mine:
because God is with us, and if he be with us, Who can be against us? N•m quid timet hominem homo in sinu Dei positus? For why should any man, that is in the bosom of God,
Because God is with us, and if he be with us, Who can be against us? N•m quid timet hominem homo in sinu Dei Positus? For why should any man, that is in the bosom of God,
And though, as I said before, the proper object of fear, is said to be evil; yet God, which is the chiefest Good, may be said to be the object of this fear, in two respects.
And though, as I said before, the proper Object of Fear, is said to be evil; yet God, which is the chiefest Good, may be said to be the Object of this Fear, in two respects.
so the soul feareth the departing of Gods favour, which is the life of the soul; and that parting of Gods favour from us, is the greatest evil that can happen unto us.
so the soul fears the departing of God's favour, which is the life of the soul; and that parting of God's favour from us, is the greatest evil that can happen unto us.
2. As a Malefactor feareth the good and just Magistrate, lest he punish him for his evil deeds; so every sinner doth, or should fear God, lest he should render vengeance unto him for his sins.
2. As a Malefactor fears the good and just Magistrate, lest he Punish him for his evil Deeds; so every sinner does, or should Fear God, lest he should render vengeance unto him for his Sins.
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And although the servil-fear hath for its object malum poenae, the evil of punishment, and the filial-fear hath malum culpa, the evil of sin, Q•ia in illo timetur, ne incidatur in tormentum supplicii, August.
And although the servilfear hath for its Object malum Poenae, the evil of punishment, and the filial-fear hath malum culpa, the evil of since, Q•ia in illo timetur, ne incidatur in Tormentum Supplicii, August.
Et quem à prava actione formidata poena prohibet, formidantis animum nulla spiritus libertas tenet; nam si poenam non metueret, culpam proculdubiò perpetraret;
Et Whom à prava action formidata poena Prohibet, formidantis animum nulla spiritus Libertas tenet; nam si poenam non metueret, Fault proculdubiò perpetraret;
so we ascend to Heaven per scalas gratiarum, by passing on from faith to faith, and from one grace unto another; that is, from the weaker, still unto the stronger, and from the lesse perfect, unto that which is more excellent.
so we ascend to Heaven per scalas Gratitude, by passing on from faith to faith, and from one grace unto Another; that is, from the Weaker, still unto the Stronger, and from the less perfect, unto that which is more excellent.
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Which very thing is further amplified, and the Precept reiterated by S. Luke. And S. Paul, saith, It is a fearful thing to fall into the hands of the living God.
Which very thing is further amplified, and the Precept reiterated by S. Lycia. And S. Paul, Says, It is a fearful thing to fallen into the hands of the living God.
And yet, such is the nature, and so great is the sottishness of foolish man, that he will be afraid where no fear is; he will startle at his own shadow, he will suggest fears, and raise jealousies unto himself;
And yet, such is the nature, and so great is the sottishness of foolish man, that he will be afraid where no Fear is; he will startle At his own shadow, he will suggest fears, and raise jealousies unto himself;
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Thus we fear flies, and tremble at the sight of feathers; and the great God, that is a consuming fire, whose voice teareth the Mountains, dryeth up the Seas, and shaketh the Wildernesse, we are no whit afraid to provoke him every day;
Thus we Fear flies, and tremble At the sighed of Feathers; and the great God, that is a consuming fire, whose voice teareth the Mountains, drieth up the Seas, and shakes the Wilderness, we Are no whit afraid to provoke him every day;
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for though he chargeth us with a sub-paena, as we shall answer it at his dreadful Judgement, To honour all men, to wrong no man, to obey the King, and to do to all men, as we would they should do to us;
for though he charges us with a Subpoena, as we shall answer it At his dreadful Judgement, To honour all men, to wrong no man, to obey the King, and to do to all men, as we would they should do to us;
But against this, every man will say, that he feareth God; and what he doth, he doth it for his service. So the grand Rebels, Corah, Dathan, and Abiram tell Moses, All the Congregation is holy.
But against this, every man will say, that he fears God; and what he does, he does it for his service. So the grand Rebels, Corah, Dathan, and Abiram tell Moses, All the Congregation is holy.
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but the people which took of the spoil; and they took it to none other end, but for the service of God, that they might sacrifice unto him in Gilgal. Even so, all Rebels, and all hypocrites, justifie themselves under the sp•cious pretexts of doing all for Gods honour, and the good of the Gospel; and if any thing be amisse, it is that, which they cannot help; it is the fault of their unruly followers, which also cannot so much be condemned,
but the people which took of the spoil; and they took it to none other end, but for the service of God, that they might sacrifice unto him in Gilgal. Even so, all Rebels, and all Hypocrites, justify themselves under the sp•cious pretexts of doing all for God's honour, and the good of the Gospel; and if any thing be amiss, it is that, which they cannot help; it is the fault of their unruly followers, which also cannot so much be condemned,
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because they intend all, for the glory of God, and, by the spoil of the Bishops, and Recusants, to set up a Preaching-Presbytery, which will be a very acceptable sacrifice unto God,
Because they intend all, for the glory of God, and, by the spoil of the Bishops, and Recusants, to Set up a Preaching-Presbytery, which will be a very acceptable sacrifice unto God,
If you will not believe my words, look into their deeds; for as the Tree is known by the fruits, so we may know where the fear of God resideth, by the fruits that it bringeth.
If you will not believe my words, look into their Deeds; for as the Tree is known by the fruits, so we may know where the Fear of God resideth, by the fruits that it brings.
than light and darknesse can agree together, or the Ark and Dagon can stand upon the same Table; for sin is like a deluge, and the fear of God is like the bank of a River, which hindereth sin to overflow in any man;
than Light and darkness can agree together, or the Ark and Dagon can stand upon the same Table; for since is like a deluge, and the Fear of God is like the bank of a River, which hindereth since to overflow in any man;
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Or, sin is like drosse, or stubble, and the fear of God is like the flames of fire; for so the very Pagans depainted fear, like unto love, invironed about with fiery-flames; because all fear, as well Divine as Humane, scorcheth and consumeth us,
Or, since is like dross, or stubble, and the Fear of God is like the flames of fire; for so the very Pagans depainted Fear, like unto love, environed about with fiery-flames; Because all Fear, as well Divine as Humane, scorcheth and consumeth us,
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And therefore as the fire consumeth all drosse, rectifieth the crooked, and purifieth all Mettals; so the fear of God, driveth away all unlawful lusts, cleanseth our hearts, and maketh straight all our wayes: For so Joseph saith, he would not wrong his Brethren,
And Therefore as the fire consumeth all dross, rectifieth the crooked, and Purifieth all Metals; so the Fear of God, drives away all unlawful Lustiest, Cleanseth our hearts, and makes straight all our ways: For so Joseph Says, he would not wrong his Brothers,
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then I may truly conclude, with the Psalmist (and I have S. Paul to justifie it) that there is no fear of God before their eyes, let them pretend to do what service they please unto God.
then I may truly conclude, with the Psalmist (and I have S. Paul to justify it) that there is no Fear of God before their eyes, let them pretend to do what service they please unto God.
I answer, They are very many, and yet the fear of God will have a special respect unto them all. As the Prophet David testifieth, I have respect unto all thy Commandments, Psal. 119.6.
I answer, They Are very many, and yet the Fear of God will have a special respect unto them all. As the Prophet David Testifieth, I have respect unto all thy commandments, Psalm 119.6.
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But as Moses, when Pharaoh yielded the children of Israel should go to sacrifice unto God, so they would leave their cattel behind them, answered, That one hoof should not be left behind:
But as Moses, when Pharaoh yielded the children of Israel should go to sacrifice unto God, so they would leave their cattle behind them, answered, That one hoof should not be left behind:
And therefore if these men fear God, they will prefer his wayes before their own, and they will have a special care to all his Precepts. I will only name those that are contained in my Text. Honour all men. Love the Brother-hood; which I have already handled;
And Therefore if these men Fear God, they will prefer his ways before their own, and they will have a special care to all his Precepts. I will only name those that Are contained in my Text. Honour all men. Love the Brotherhood; which I have already handled;
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Therefore, as S. John saith, He cannot love God, which be hath not seen, that loveth not his neighbour which he seeth. So he cannot be said to fear God, who is the King of kings, that doth not honour the King, who is the Vice Roy, and the Livetenant of God.
Therefore, as S. John Says, He cannot love God, which be hath not seen, that loves not his neighbour which he sees. So he cannot be said to Fear God, who is the King of Kings, that does not honour the King, who is the Vice Roy, and the Lieutenant of God.
and kill, be to Honour men, and to love the Brotherhood, and if to rail, slander, rebel, and fight against our Soveraign, be to Honour the King, then do they truly fear God; if otherwise, I may truly conclude with the Psalmist, They are corrupt and become abominable,
and kill, be to Honour men, and to love the Brotherhood, and if to rail, slander, rebel, and fight against our Sovereign, be to Honour the King, then do they truly Fear God; if otherwise, I may truly conclude with the Psalmist, They Are corrupt and become abominable,
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and S. John saith, There is no fear in love, but perfect love casteth out fear, and he that feareth is not made perfect in love; Therefore these perfect Saints, that r•b their neighbours, kill their brethren,
and S. John Says, There is no Fear in love, but perfect love Cast out Fear, and he that fears is not made perfect in love; Therefore these perfect Saints, that r•b their neighbours, kill their brothers,
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and fight against their King, for the great love they bear to God, and because the King will not suffer them to have what they list, they need not fear God's wrath, nor be afraid of his judgement.
and fight against their King, for the great love they bear to God, and Because the King will not suffer them to have what they list, they need not Fear God's wrath, nor be afraid of his judgement.
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I answer, That some Divines say, the true love of God casteth out the servil-fear, which is only the fear of punishment; but doth not cast out the filial reverence,
I answer, That Some Divines say, the true love of God Cast out the servilfear, which is only the Fear of punishment; but does not cast out the filial Reverence,
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But I think rather, the time is to be distinguished, and not the fear; because the Apostle saith, Herein is our love made perfect, that we may have boldness in the day of judgement;
But I think rather, the time is to be distinguished, and not the Fear; Because the Apostle Says, Herein is our love made perfect, that we may have boldness in the day of judgement;
otherwise then that which is termed Perfectio viae, and which is indeed but imperfecta perfectio: therefore our love cannot be without fear; as well the fear of his wrath and vengeance, as the fear of losing his love and favour.
otherwise then that which is termed Perfection Viae, and which is indeed but Imperfect Perfection: Therefore our love cannot be without Fear; as well the Fear of his wrath and vengeance, as the Fear of losing his love and favour.
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So we may say, That sin bringeth forth the fear of Gods judgements, and the fear of Gods judgements doth, in all the godly, prevent and cast out sin.
So we may say, That since brings forth the Fear of God's Judgments, and the Fear of God's Judgments does, in all the godly, prevent and cast out since.
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And therefore, not only to the wicked, but also to his dearest servants, God doth usually expresse himself by those titles and epithets, which might work in them,
And Therefore, not only to the wicked, but also to his dearest Servants, God does usually express himself by those titles and epithets, which might work in them,
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as well a fear of his Majesty, as a love to his goodness; as in lege operandi, in the Decalogue, he saith, I am Jehova, thy God, that we might fear him; and he addeth, which brought thee out of the land of Egypt, that we might love him; And in lege precandi, he teacheth us to say, Our Father, that we might love him; and he addeth, which art in Heaven, that we might fear him; And in lege credendi, we are taught to say, I believe in God the Father, that we might love him, and to add, Almighty, maker of Heaven and Earth, that we might fear him.
as well a Fear of his Majesty, as a love to his Goodness; as in lege operandi, in the Decalogue, he Says, I am Jehovah, thy God, that we might Fear him; and he adds, which brought thee out of the land of Egypt, that we might love him; And in lege precandi, he Teaches us to say, Our Father, that we might love him; and he adds, which art in Heaven, that we might Fear him; And in lege credendi, we Are taught to say, I believe in God the Father, that we might love him, and to add, Almighty, maker of Heaven and Earth, that we might Fear him.
And besides all this, we find, that these two Graces, Fear and Love, 1. Are injoyned by the same Law. 2. Do proceed from the same Cause. 3. Do produce the same Effects; And 4. Shall obtain the same Reward. For,
And beside all this, we find, that these two Graces, fear and Love, 1. are enjoined by the same Law. 2. Do proceed from the same Cause. 3. Do produce the same Effects; And 4. Shall obtain the same Reward. For,
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but to fear the Lord thy God, to walk in his wayes, and to love him? Where you see, fear and love, so equally required, that whosoever neglecteth the fearing of him,
but to Fear the Lord thy God, to walk in his ways, and to love him? Where you see, Fear and love, so equally required, that whosoever neglecteth the fearing of him,
2. As none denieth, but mercy should procure love, (therefore Moses, after he had rehearsed the great mercies of God towards the Israelites, addeth, Therefore thou shalt love the Lord thy God, And Joshua doth the like) so David, after he had considered his own vileness, saith, With thee there is mercy, therefore shalt thou be feared.
2. As none Denieth, but mercy should procure love, (Therefore Moses, After he had rehearsed the great Mercies of God towards the Israelites, adds, Therefore thou shalt love the Lord thy God, And joshua does the like) so David, After he had considered his own vileness, Says, With thee there is mercy, Therefore shalt thou be feared.
as lime, which is naturally cold, doth notwithstanding retain a fiery quality, & ex aqua incenditur, ex qua omnis ignis extinguitur, and is inflamed by water, which doth extinguish all fire;
as lime, which is naturally cold, does notwithstanding retain a fiery quality, & ex aqua incenditur, ex qua omnis ignis extinguitur, and is inflamed by water, which does extinguish all fire;
So it is no lesse upon them that fear him; But, as the Psalmist saith, Blessed is the man that feareth the Lord, he shall be mighty upon earth, Gloria & divitae in domo ejus.
So it is no less upon them that Fear him; But, as the Psalmist Says, Blessed is the man that fears the Lord, he shall be mighty upon earth, Gloria & divitae in domo His.
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and look whatsoever they do, it shall prosper. And as eternal life is promised to them that love God; So eternal death shall never seize on them that fear God. And, in brief, whatsoever attendeth the one, becometh a follower of the other;
and look whatsoever they do, it shall prosper. And as Eternal life is promised to them that love God; So Eternal death shall never seize on them that Fear God. And, in brief, whatsoever attends the one, Becometh a follower of the other;
But the wicked have neither true fear, nor perfect love. For, though Cain, Esau, and Judas, had a kind of fear; yet was it false, because it wanted love. And though the Pharisees and Simon Magus, had a kind of love, yet was it but counterfeit, because it wanted fear: for if the former had had love, they would have desired favour, and should have obtained grace; and if the other had had fear, they would have aimed at Gods glory, and not have sought their own praise, which did work their own confusion.
But the wicked have neither true Fear, nor perfect love. For, though Cain, Esau, and Judas, had a kind of Fear; yet was it false, Because it wanted love. And though the Pharisees and Simon Magus, had a kind of love, yet was it but counterfeit, Because it wanted Fear: for if the former had had love, they would have desired favour, and should have obtained grace; and if the other had had Fear, they would have aimed At God's glory, and not have sought their own praise, which did work their own confusion.
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And therefore, well might S. Peter enjoyn every Saint that loveth God, to fear God: And as the love of God, so the fear of God, is sometimes put for a part of Gods Service,
And Therefore, well might S. Peter enjoin every Saint that loves God, to Fear God: And as the love of God, so the Fear of God, is sometime put for a part of God's Service,
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No evil shall happen to them that fear the Lord, but God shall preserve them in temptation, & liberabit eos à malis, saith Siracides. And his mercy is on them that fear him, from generation to generation:
No evil shall happen to them that Fear the Lord, but God shall preserve them in temptation, & Liberabit eos à malis, Says Sirach. And his mercy is on them that Fear him, from generation to generation:
but mischief and unhappinesse, and all evil, shall continually attend and overtake them, that fear not God, to bring them to shame, beggary, and confusion:
but mischief and unhappiness, and all evil, shall continually attend and overtake them, that Fear not God, to bring them to shame, beggary, and confusion:
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while they feared God, were replenished with a thousand blessings, preserved from a thousand misfortunes, and delivered out of the Egyptian slavery by a thousand prodigies; the Lord dividing the Sea, to make way for them,
while they feared God, were replenished with a thousand blessings, preserved from a thousand misfortunes, and Delivered out of the Egyptian slavery by a thousand prodigies; the Lord dividing the Sea, to make Way for them,
Drawing waters out of the Rocks, to quench their thirst, and feeding them with the food of Angels. But when they did cast off the fear of God, then God sent flying Serpents, and stirred up enemies,
Drawing waters out of the Rocks, to quench their thirst, and feeding them with the food of Angels. But when they did cast off the Fear of God, then God sent flying Serpents, and stirred up enemies,
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and powred down his vengeance upon their heads, still plaguing them more and more, untill they should be either quite consumed, or happily reduced, to embrace the fear of God again.
and poured down his vengeance upon their Heads, still plaguing them more and more, until they should be either quite consumed, or happily reduced, to embrace the Fear of God again.
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how we our selves, that live in these Kingdomes, while we feared God, and observed his service, were more happy then any of all our Neighbour - Nations, both in regard of those many - many deliverances, that God hath wonderfully wrought for us, far beyond usual fav•urs, both in the dayes of Queen Elizabeth, and of King James, as that Reverend Bishop Carleton, hath collected and compiled them together,
how we our selves, that live in these Kingdoms, while we feared God, and observed his service, were more happy then any of all our Neighbour - nations, both in regard of those many - many Deliverances, that God hath wonderfully wrought for us, Far beyond usual fav•urs, both in the days of Queen Elizabeth, and of King James, as that Reverend Bishop Carleton, hath collected and compiled them together,
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and also in powring down so many inestimable blessings upon us, b••a si sua norint Agricolae, had we but the grace to acknowledge them, as I dare confidently affirm it of our selves,
and also in Pouring down so many inestimable blessings upon us, b••a si sua norint Agricolae, had we but the grace to acknowledge them, as I Dare confidently affirm it of our selves,
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as chiefly the purest preach•ng of the G•spel, the most learned Clergy, the gravest, and, I believe, the most uncorrupted Judges, the wisest and the meekest Governours;
as chiefly the Purest preach•ng of the G•spel, the most learned Clergy, the Gravest, and, I believe, the most uncorrupted Judges, the Wisest and the Meekest Governors;
But when, as Moses said of the Israelites, dilectus meus impinguatus, — we began to surfet of these great blessings, to loath Manna, and to cast off the fear of God, to deem the highest of Gods messengers not worthy to eat with the dogs of our flocks; not fit for any thing, but to be trodden under feet, as mire and clay in the streets,
But when, as Moses said of the Israelites, Beloved meus impinguatus, — we began to surfeit of these great blessings, to loath Manna, and to cast off the Fear of God, to deem the highest of God's messengers not worthy to eat with the Dogs of our flocks; not fit for any thing, but to be trodden under feet, as mire and clay in the streets,
and Gods Annointed is persecuted more then any other; yea, and the whole Kingdome is made the butcherie and slaughter-house of the Kings best subjects,
and God's Anointed is persecuted more then any other; yea, and the Whole Kingdom is made the butchery and slaughterhouse of the Kings best subject's,
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and let them not think they do him service by persecuting his servants, or that that is Christian Religion, which breaks forth into Rebellion, because they cannot obtain their Petition, but,
and let them not think they do him service by persecuting his Servants, or that that is Christian Religion, which breaks forth into Rebellion, Because they cannot obtain their Petition, but,
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so it is impossible that any man should fear God, which doth not honour the King; because the same Spirit that saith, fear God, saith also, honour the King: and therefore S. Peter knowing how inseparably these duties go together,
so it is impossible that any man should Fear God, which does not honour the King; Because the same Spirit that Says, Fear God, Says also, honour the King: and Therefore S. Peter knowing how inseparably these duties go together,
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4. Honour the King, where I desire you to observe, and to observe it carefully, when you had never more need to observe it then now. 1. Who is to be honoured. 2. What is the honour that is due unto him. 3. Who are injoyned to honour him.
4. Honour the King, where I desire you to observe, and to observe it carefully, when you had never more need to observe it then now. 1. Who is to be honoured. 2. What is the honour that is due unto him. 3. Who Are enjoined to honour him.
1. It is the King in the singular number, and not Kings, that every man is bound to honour, for one man cannot serve two Masters, much lesse can he honour two Kings, but he must despise the one,
1. It is the King in the singular number, and not Kings, that every man is bound to honour, for one man cannot serve two Masters, much less can he honour two Kings, but he must despise the one,
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And therefore as it was like false Latine, when Lamec said, Hearken unto me ye wives of Lame•, so it had been very incongruous for the Apostle to have said to any man, honour thy Kings, because, as the Poet saith, NONLATINALPHABET, NONLATINALPHABET.
And Therefore as it was like false Latin, when Lamech said, Harken unto me you wives of Lame•, so it had been very incongruous for the Apostle to have said to any man, honour thy Kings, Because, as the Poet Says,,.
but also, Plato-Aristotle, Plutarch, Herodotus, Philostratus, Cassius, Patricius, Sigonius, and all the wisest men, that have written of Government, have proved Monarchical Government to be the best form agreeable to nature, wherein God founded it,
but also, Plato-Aristotle, Plutarch, Herodotus, Philostratus, Cassius, Patricius, Sigonius, and all the Wisest men, that have written of Government, have proved Monarchical Government to be the best from agreeable to nature, wherein God founded it,
but one of the wisest Lydians rose up and said, Or all the good things, O King, that are in earth, there is none greater or better then the S•n, without which nothing could be seen, nothing could remain on earth;
but one of the Wisest Lydians rose up and said, Or all the good things, Oh King, that Are in earth, there is none greater or better then the S•n, without which nothing could be seen, nothing could remain on earth;
yet if there were two Suns, periculum immineret ne omnia constagrantia p•ssum irent, we should find the danger, to have all things consumed with too much heat;
yet if there were two Suns, periculum immineret ne omnia constagrantia p•ssum irent, we should find the danger, to have all things consumed with too much heat;
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even so the Lydians do most willingly embrace one King, and most faithfully believe and acknowledge him to be their Saviour and deliverer, duos vero simul tolerare non possunt, but they can no wayes endure two at once; and Plutarch saith that Alexander gave the like answer unto Darius, when he sent word, that he should raign with him; saying, nec terram duos Soles, neque A am duos Reges ferre p•sse;
even so the Lydians do most willingly embrace one King, and most faithfully believe and acknowledge him to be their Saviour and deliverer, duos vero simul tolerare non possunt, but they can no ways endure two At once; and Plutarch Says that Alexander gave the like answer unto Darius, when he sent word, that he should Reign with him; saying, nec terram duos Soles, neque A am duos Reges Far p•sse;
when as the wisest of men tells us plainly; that for the transgressions of a Land, many are the Princes thereof; Prov. 28.2. but by a man of understanding, the State shall be prolonged.
when as the Wisest of men tells us plainly; that for the transgressions of a Land, many Are the Princes thereof; Curae 28.2. but by a man of understanding, the State shall be prolonged.
Shall we be so mad, as to rebell against our King, whom God commandeth us to honour, and chuse unto our selves 400. Kings, which God never appointed over us,
Shall we be so mad, as to rebel against our King, whom God commands us to honour, and choose unto our selves 400. Kings, which God never appointed over us,
and never advised us to obey them? which if you do, I say, it is not vanitas vanitatum, but it is the folly of follyes, but and iniquity of all iniquities, and therefore deserveth justly to be punished with the misery of all miseries.
and never advised us to obey them? which if you do, I say, it is not vanitas Vanitatum, but it is the folly of folly's, but and iniquity of all iniquities, and Therefore deserveth justly to be punished with the misery of all misery's.
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Wherefore, I beseech you my brethren, to follow the counsell of the Apostle, and to obey the Precept of God, to honor the King; the King which he hath placed over you;
Wherefore, I beseech you my brothers, to follow the counsel of the Apostle, and to obey the Precept of God, to honour the King; the King which he hath placed over you;
though they should govern justly, yet, they have unjustly attained unto their government, and I know not where we are commanded, to be voluntarily obedient to Usurpers.
though they should govern justly, yet, they have unjustly attained unto their government, and I know not where we Are commanded, to be voluntarily obedient to Usurpers.
then, as Herodotus saith of the Medes, that chose Deioces, (which is the first elective King that I read of) to be their Protector, the people made choice of the chiefest man amongst them to be their King. Or,
then, as Herodotus Says of the Medes, that chosen Deioces, (which is the First elective King that I read of) to be their Protector, the people made choice of the chiefest man among them to be their King. Or,
And though I deny not the right of some Elective Kings; because God out of his infinite lenity to our Human frailty, rather then his people should be without Government, doth permit, and it may be approve, the same,
And though I deny not the right of Some Elective Kings; Because God out of his infinite lenity to our Human frailty, rather then his people should be without Government, does permit, and it may be approve, the same,
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if we should justly waigh the case of Abimeleck, and (as some say) of Jeroboam, who of all the Kings of Israel and Judah, were only made by the suffrage of the people,
if we should justly weigh the case of Abimelech, and (as Some say) of Jeroboam, who of all the Kings of Israel and Judah, were only made by the suffrage of the people,
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how unjustly they entred, how wickedly they raigned, and how lamentably the first, that was without question, the creature of the people ended both his life and his raign, it would shew unto us, how unsuccessefull it is to admit any other makers of our King, then He that is the King of kings. And the time will not permit me to set down, the great and many mischiefs that happened to the children of Israel by these Elective Kings; no less then, at all times to cast off the service of God, and in the end utterly to destroy themselves, when by Salmanazar they were carried Captives unto Assyria, never to return again to this very day.
how unjustly they entered, how wickedly they reigned, and how lamentably the First, that was without question, the creature of the people ended both his life and his Reign, it would show unto us, how unsuccessful it is to admit any other makers of our King, then He that is the King of Kings. And the time will not permit me to Set down, the great and many mischiefs that happened to the children of Israel by these Elective Kings; no less then, At all times to cast off the service of God, and in the end utterly to destroy themselves, when by Salmanazar they were carried Captives unto Assyria, never to return again to this very day.
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But against all this, the brood of Anabaptists will object, as they do now positively teach, that to be a King, is but an ambitious intrusion into Authority;
But against all this, the brood of Anabaptists will Object, as they do now positively teach, that to be a King, is but an ambitious intrusion into authority;
for Solomon saith, Hearken, O ye Kings, hear ye that Govern the Nations, Sap. 6.1, 2, 3. for power is given unto you by the Lord, and principality by the most high:
for Solomon Says, Harken, Oh you Kings, hear you that Govern the nations, Sap. 6.1, 2, 3. for power is given unto you by the Lord, and principality by the most high:
And Daniel saith to Nebuchadnezzar, O King, thou art the King of kings, for the God of Heaven hath given thee a Kingdom, Dan. 2.37. Power, Strength, and Glory;
And daniel Says to Nebuchadnezzar, Oh King, thou art the King of Kings, for the God of Heaven hath given thee a Kingdom, Dan. 2.37. Power, Strength, and Glory;
I would demand, whether Moses his government over Israel was by his own intrusion, or by the Ordinance of God? And what shall I say of Saul, when he sought his father Asses, and of David when he fed the flock of Jesse, was it their desire,
I would demand, whither Moses his government over Israel was by his own intrusion, or by the Ordinance of God? And what shall I say of Saul, when he sought his father Asses, and of David when he fed the flock of Jesse, was it their desire,
or Gods design, that made them Kings? And you may see how little, Jehu dreamed of a Kingdom, when Elisaeus sent one of the children of the Prophets, To annoint him from the Lord to be King over Israel;
or God's Design, that made them Kings? And you may see how little, Jehu dreamed of a Kingdom, when Elisha sent one of the children of the prophets, To anoint him from the Lord to be King over Israel;
Therefore S. Augustine saith, that the greatness of Empires cometh neither by chance nor by destiny; by chance, he understandeth (as he saith) the things that happen beyond our knowledg of their causes, or without any premeditated order of reason, assisting their conception and birth;
Therefore S. Augustine Says, that the greatness of Empires comes neither by chance nor by destiny; by chance, he understands (as he Says) the things that happen beyond our knowledge of their Causes, or without any premeditated order of reason, assisting their conception and birth;
and by destiny, he understandeth (as the Pagans deemed) what happeneth without the will, either of God or men, by the inevitable necessity of some particular order; (which opinion, is most injurious to Gods providence) but we must certainly believe that Kingdoms are constituted and established simply and absolutely by the Divine Providence of God;
and by destiny, he understands (as the Pagans deemed) what Happeneth without the will, either of God or men, by the inevitable necessity of Some particular order; (which opinion, is most injurious to God's providence) but we must Certainly believe that Kingdoms Are constituted and established simply and absolutely by the Divine Providence of God;
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yet alwaies justly. And for Nimrod I say the words bear no more, then he became mightier then other Kings, or began to Tyrannize more then all the other Kings: And for S. Peters words, I say he means it only of Elective Kings; Which in another place, I shewed more fully than the time will now give me leave, in what sense he calleth them, NONLATINALPHABET.
yet always justly. And for Nimrod I say the words bear no more, then he became Mightier then other Kings, or began to Tyrannise more then all the other Kings: And for S. Peter's words, I say he means it only of Elective Kings; Which in Another place, I showed more Fully than the time will now give me leave, in what sense he calls them,.
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Therefore I say, the calling of Kings, is the proper Ordinance of God, as it is fully and most learnedly shewed, by a most Reverend Prelate of our Church, lately published and intituled, Sacro-Sancta Regum Majestas. Howsoever (as I said) we condemn not as unlawfull, the right of all Elective Kings;
Therefore I say, the calling of Kings, is the proper Ordinance of God, as it is Fully and most learnedly showed, by a most Reverend Prelate of our Church, lately published and entitled, Sacrosanctam Regum Majestas. Howsoever (as I said) we condemn not as unlawful, the right of all Elective Kings;
2. As we are to consider quem, whom, so we ought to remember qualem, what manner of King we are commanded to honor; for as the unjust Ʋsurper may govern the people justly, as they do sometimes,
2. As we Are to Consider Whom, whom, so we ought to Remember qualem, what manner of King we Are commanded to honour; for as the unjust Ʋsurper may govern the people justly, as they do sometime,
and in some places; so they that have just Titles to their Crowns, may prove unjust in their Governments, as too too many, both of the Kings in Israel and Judah, and I fear many other Kings have been;
and in Some places; so they that have just Titles to their Crowns, may prove unjust in their Governments, as too too many, both of the Kings in Israel and Judah, and I Fear many other Kings have been;
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but for the son to rise up against the Father, the wife against her Husband, the servant against his Lord, or the subject against his King; here is not a word, and we are not to do what the Lord doth not command, as Tostat. well observeth upon this place.
but for the son to rise up against the Father, the wife against her Husband, the servant against his Lord, or the Subject against his King; Here is not a word, and we Are not to do what the Lord does not command, as Toast well observeth upon this place.
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Therefore though Jeroboam made Israel to sin, by setting up his calves to be adored, N•buchadnezzar commanded all his people, to worship his Golden Image; Ahab, Manasses, Nero, Julian, and the rest of the persecuting Emperors, did most impiously compell their Subjects to Idolatry, and exercised all kinds of cruelty against Gods servants;
Therefore though Jeroboam made Israel to since, by setting up his calves to be adored, N•buchadnezzar commanded all his people, to worship his Golden Image; Ahab, Manasses, Nero, Julian, and the rest of the persecuting Emperor's, did most impiously compel their Subject's to Idolatry, and exercised all Kinds of cruelty against God's Servants;
yet, you shall never find, that either the Jews under Jeroboam, or Daniel in Babylon, or Elias, in the time of Ahab, or any Christian, under Julian or the rest of those bloody Tyrants, did ever rebell against any of those wicked Kings;
yet, you shall never find, that either the jews under Jeroboam, or daniel in Babylon, or Elias, in the time of Ahab, or any Christian, under Julian or the rest of those bloody Tyrants, did ever rebel against any of those wicked Kings;
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for as thou art to honor thy Father, not so much because he is good, as because he is thy Father; and therefore the son of Noah was accursed because he despised his Father, when his father sinned; so we are to honor our King and to speak no ill of him,
for as thou art to honour thy Father, not so much Because he is good, as Because he is thy Father; and Therefore the son of Noah was accursed Because he despised his Father, when his father sinned; so we Are to honour our King and to speak no ill of him,
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Behold the day, of which the Lord said unto thee, I will deliver thine enemy into thine hand, that thou maist do to him, as it shall seem good unto thee;
Behold the day, of which the Lord said unto thee, I will deliver thine enemy into thine hand, that thou Mayest do to him, as it shall seem good unto thee;
and therefore he said unto his men, The Lord forbid that I should do this thing unto my Master, the Lords annointed, to stretch forth my hand against him:
and Therefore he said unto his men, The Lord forbid that I should do this thing unto my Master, the lords anointed, to stretch forth my hand against him:
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Nay, we are not only forbidden to offer violence, but we are also injoyned to give our best assistance to protect the persons of our most wicked Kings;
Nay, we Are not only forbidden to offer violence, but we Are also enjoined to give our best assistance to Pact the Persons of our most wicked Kings;
when Saul lay sleeping within his trench, and David and Abishai took away his speare, and had the power to destroy him; What, saith David unto Abner, Art not thou a Valiant man? And who is like thee in Israel? Wherefore then hast thou not kept thy Lord, the King? This thing is not good that thou hast done:
when Saul lay sleeping within his trench, and David and Abishai took away his spear, and had the power to destroy him; What, Says David unto Abner, Art not thou a Valiant man? And who is like thee in Israel? Wherefore then hast thou not kept thy Lord, the King? This thing is not good that thou hast done:
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And if this thing is not good, and David jesteth not, but sweareth, As the Lord liveth, they are worthy to dye, that preserve not the life of their King, be he never so wicked;
And if this thing is not good, and David jesteth not, but Sweareth, As the Lord lives, they Are worthy to die, that preserve not the life of their King, be he never so wicked;
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2. The Honor, that we are to exhibite unto him is to be considered out of the word NONLATINALPHABET, a word so significant, that it not only comprehendeth all the duty, which we owe to our Father, and Mother, but it is also used to express most, if not all, the service of God, when he saith, If I am a father, Malach. 1.5.
2. The Honour, that we Are to exhibit unto him is to be considered out of the word, a word so significant, that it not only comprehendeth all the duty, which we owe to our Father, and Mother, but it is also used to express most, if not all, the service of God, when he Says, If I am a father, Malachi 1.5.
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where is my honor? And therefore, when Ahassuerus asked Haman, What should be done unto the man, Whom the King would honor, he answered, let the Royall apparell be brought, which the King useth to weare,
where is my honour? And Therefore, when Ahassuerus asked Haman, What should be done unto the man, Whom the King would honour, he answered, let the Royal apparel be brought, which the King uses to wear,
and Let him be arraied therewith, and ride through the streets of the City, and one of the Kings most noble Princes shall Proclaim before him, Thus shall it be done to the man, whom the King delighteth to honor;
and Let him be arrayed therewith, and ride through the streets of the city, and one of the Kings most noble Princes shall Proclaim before him, Thus shall it be done to the man, whom the King delights to honour;
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Wherein you see, that by honor this great Favorite understandeth, to devise all the means that may be, to advance ones credit, and to increase his reputation throughout all the World;
Wherein you see, that by honour this great Favourite understands, to devise all the means that may be, to advance ones credit, and to increase his reputation throughout all the World;
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And though the same word is used in the first sentence, NONLATINALPHABET, yet as in human sciences, so in the Divine Precepts, they are more or less esteemed, according to the Excellency of their Object; For as that love, which we owe to our neighbour, must, without comparison give place to that far greater love which we owe to God; so that honor, which we are to exhibite to all men, is far inferior to that which we owe unto our King; because his Dignity is elevated above all other men,
And though the same word is used in the First sentence,, yet as in human sciences, so in the Divine Precepts, they Are more or less esteemed, according to the Excellency of their Object; For as that love, which we owe to our neighbour, must, without comparison give place to that Far greater love which we owe to God; so that honour, which we Are to exhibit to all men, is Far inferior to that which we owe unto our King; Because his Dignity is elevated above all other men,
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And therefore seeing the reverence that is due to any one, is due according to the Dignity of that one, we ought highly to esteem and Reverence our King, above all other men on earth,
And Therefore seeing the Reverence that is due to any one, is due according to the Dignity of that one, we ought highly to esteem and reverence our King, above all other men on earth,
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as a pattern for us to imitate, but alledge them as a witnesse to condemn those that Reverence their King, the cleane contrary way, by a most abominable Rebellion against him.
as a pattern for us to imitate, but allege them as a witness to condemn those that reverence their King, the clean contrary Way, by a most abominable Rebellion against him.
2. The next branch of that Honor, which we owe unto our King, is Obedience; which is a virtue (as Samuel saith) more acceptable unto God then sacrifice; Quia per victimas aliena caro, per obedientiam propria voluntas mactatur, when,
2. The next branch of that Honour, which we owe unto our King, is obedience; which is a virtue (as Samuel Says) more acceptable unto God then sacrifice; Quia per victimas Aliena Caro, per obedientiam propria Voluntas mactatur, when,
So Periander saith, NONLATINALPHABET, and NONLATINALPHABET, Obey thy Prince; and not only the Heathens injoyn us to obey our Princes, but also God himself doth most strictly command us, to obey our King,
So Periander Says,, and, Obey thy Prince; and not only the heathens enjoin us to obey our Princes, but also God himself does most strictly command us, to obey our King,
The question would require more then an hour-glass to discuss it, but the few sands that are yet unspent, do call upon me, to decide it briefly; Therefore I say, that if you look into the first Chapter of Joshua, you may there find in plain terms, how far you are to obey your King;
The question would require more then an hourglass to discuss it, but the few sands that Are yet unspent, do call upon me, to decide it briefly; Therefore I say, that if you look into the First Chapter of joshua, you may there find in plain terms, how Far you Are to obey your King;
1. That every Private, Illiterate, and Unauthorized man make not himself a judge in Divine things, to determine all particulars what God forb•ddeth, and what he commandeth; because,
1. That every Private, Illiterate, and Unauthorized man make not himself a judge in Divine things, to determine all particulars what God forb•ddeth, and what he commands; Because,
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And truly, this hath bred abundance of the children of disobedience, that though Hoc erit artis opus, yet every one will be such a Doctor as to determine the heighth and depth, the limitations and conditions of every one of Gods precepts, they know when, where,
And truly, this hath bred abundance of the children of disobedience, that though Hoc erit artis opus, yet every one will be such a Doctor as to determine the height and depth, the limitations and conditions of every one of God's Precepts, they know when, where,
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he that is truly obedient to him, whom God commanded us to obey, never regardeth what it is that is commanded, (so it be not simply and apertly evill ) but he considereth, and is therewith satisfied, that it is commanded, and therefore doth it,
he that is truly obedient to him, whom God commanded us to obey, never Regardeth what it is that is commanded, (so it be not simply and apertly evil) but he Considereth, and is therewith satisfied, that it is commanded, and Therefore does it,
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Sed timendo potestatem, contemnebant potestatem, but in fearing the power of God, regarded not the wrath of man; yet when he led them against his enemies, they never questioned, who they were that they went against,
said timendo potestatem, contemnebant potestatem, but in fearing the power of God, regarded not the wrath of man; yet when he led them against his enemies, they never questioned, who they were that they went against,
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and in all such civill commands they obeyed this wicked King, for his sake, that was the King of kings; and it may be, fought against their own brethren. So did the Jews, that followed Saul against David, and yet we never read that ever they were blamed for it.
and in all such civil commands they obeyed this wicked King, for his sake, that was the King of Kings; and it may be, fought against their own brothers. So did the jews, that followed Saul against David, and yet we never read that ever they were blamed for it.
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for so the Lord saith, I have made the earth, the man, and the beast, Jerem. 27.5, 6. that are upon the ground by my great power, (therefore certainly, none should deny his Right to dispose of it) and now I have given all these Lands into the hands of Nebuchadnezzar the King of Babylon my servant, (and yet he was both a Heathen, and Idolater, and a mighty Tyrant ) and all nations shall serve him,
for so the Lord Says, I have made the earth, the man, and the beast, Jeremiah 27.5, 6. that Are upon the ground by my great power, (Therefore Certainly, none should deny his Right to dispose of it) and now I have given all these Lands into the hands of Nebuchadnezzar the King of Babylon my servant, (and yet he was both a Heathen, and Idolater, and a mighty Tyrant) and all Nations shall serve him,
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and it shall come to passe, that the nation and Kingdom which will not serve the same N•buchadnezzar the King of Babylon, and that will not put their necks under the oke of the King of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hands;
and it shall come to pass, that the Nation and Kingdom which will not serve the same N•buchadnezzar the King of Babylon, and that will not put their necks under the oak of the King of Babylon, that Nation will I Punish, Says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hands;
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Which very words I may take up against the Rebels of England, Ireland, and Scotland, God gave these Kingdoms unto King Charles, and they cannot deny this,
Which very words I may take up against the Rebels of England, Ireland, and Scotland, God gave these Kingdoms unto King Charles, and they cannot deny this,
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nor deny him to be a good man, and a most religious King; and He hath commanded us, to obey him, and they that will not serve him, he will destroy them by his hand;
nor deny him to be a good man, and a most religious King; and He hath commanded us, to obey him, and they that will not serve him, he will destroy them by his hand;
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Therefore believe not your false Teachers, whether they be the Priests and Jesuits of Ireland, or the Brownists and Anabaptists of England; for God hath not sent them, though they multiply their lyes in his name;
Therefore believe not your false Teachers, whither they be the Priests and Jesuits of Ireland, or the Brownists and Anabaptists of England; for God hath not sent them, though they multiply their lies in his name;
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because God hath so straightly commanded us to obey our King in all civil causes, and in all things wherein he giveth not a special charge to do the contrary.
Because God hath so straightly commanded us to obey our King in all civil Causes, and in all things wherein he gives not a special charge to do the contrary.
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because the people revolted, not to satisfie Gods justi•e, for the sins of Solomon, but out of their own discontents, that he would not ease them of their burdens: for this revolt from a foolish, and an oppressing Prince, they are termed Rebels; and,
Because the people revolted, not to satisfy God's justi•e, for the Sins of Solomon, but out of their own discontents, that he would not ease them of their burdens: for this revolt from a foolish, and an oppressing Prince, they Are termed Rebels; and,
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as the Thief, to prevent his discovery, will commit murder, & scelus scelere regitur, and one great mischief will shelter it self under a greater; so their Rebellion corrupted their Religion, and made them fall away from God, to worship Idols,
as the Thief, to prevent his discovery, will commit murder, & scelus Scelere regitur, and one great mischief will shelter it self under a greater; so their Rebellion corrupted their Religion, and made them fallen away from God, to worship Idols,
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as they had done from their King, to serve a Traytor, which soon brought them to confusion: Because this revolt, as it proceeded from them was most abominable unto God;
as they had done from their King, to serve a Traitor, which soon brought them to confusion: Because this revolt, as it proceeded from them was most abominable unto God;
then I may disobey, but I must not resist; for this is the will of God, that where my active obedience cannot take place, my passive obedience must supply it:
then I may disobey, but I must not resist; for this is the will of God, that where my active Obedience cannot take place, my passive Obedience must supply it:
And though our Kings were as Idolatrous as Manasses, as Tyrannical as Nero, as wicked as Ahab, and as prophane as Julian; yet we may not resist, we must not Rebel; which would overthrow the very order of nature, as Arnisaeus proveth by many examples,
And though our Kings were as Idolatrous as Manasses, as Tyrannical as Nero, as wicked as Ahab, and as profane as Julian; yet we may not resist, we must not Rebel; which would overthrow the very order of nature, as Arnisaeus Proves by many Examples,
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And yet it is very strange to consider, what new Divinity hath been taught, ex cathedra pestilentiae, out of the chair of our new Assembly, to raise Rebellion against our King; and that which is worse than Rebellion, to refuse the grace of Remission.
And yet it is very strange to Consider, what new Divinity hath been taught, ex cathedra pestilentiae, out of the chair of our new Assembly, to raise Rebellion against our King; and that which is Worse than Rebellion, to refuse the grace of Remission.
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The Scribes and Pharisees were most wicked hypocrites, and they sate in Moses chair; but they never durst teach such tenets, as now are published and practised in these Kingdoms. And therefore our Saviour saith, All that they bid you observe, that observe and do.
The Scribes and Pharisees were most wicked Hypocrites, and they sat in Moses chair; but they never durst teach such tenets, as now Are published and practised in these Kingdoms. And Therefore our Saviour Says, All that they bid you observe, that observe and do.
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Indeed, there were some Hereticks among them, that in the dayes of Theudas and Judas Galilaeus, taught, That the Jews were not to pray for the life of the Emperour, because he was but extraneous, an Ʋsurper, and none of their lawful Kings; for which errour, Pilate mingled their blood with their sacrifice; but these never durst avouch, they should not pray for their own lawful King;
Indeed, there were Some Heretics among them, that in the days of Theudas and Judas Galileus, taught, That the jews were not to pray for the life of the Emperor, Because he was but extraneous, an Ʋsurper, and none of their lawful Kings; for which error, Pilate mingled their blood with their sacrifice; but these never durst avouch, they should not pray for their own lawful King;
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For they knew, that the holiest men that ever were among the Hebrews, (called Essaei, or Esseni, that is, the true Practisers of the Law of God) maintained, that Soveraign Princes, whatsoever they were, ought to be inviolable to their subjects as they were in most places, among the most barbarous Heathens.
For they knew, that the Holiest men that ever were among the Hebrews, (called Essaei, or Essenes, that is, the true Practisers of the Law of God) maintained, that Sovereign Princes, whatsoever they were, ought to be inviolable to their subject's as they were in most places, among the most barbarous heathens.
thus slanderovsly to taxe him, and most falsely to accuse him? Doth not nature it self teach me that common principle, vim vi pellere, and rather kill him, than suffer my self to be killed?
thus slanderovsly to Tax him, and most falsely to accuse him? Does not nature it self teach me that Common principle, vim vi pellere, and rather kill him, than suffer my self to be killed?
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the power of life and death over all his children; and the children, unlesse they grew very ungracious, and more than unnatural, never durst resist them;
the power of life and death over all his children; and the children, unless they grew very ungracious, and more than unnatural, never durst resist them;
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But Abraham knew that his son was better taught, and that nature shewed him, The child should not, with cursed Cham, despise his father, no not in his sin, much lesse to resist him in his right,
But Abraham knew that his son was better taught, and that nature showed him, The child should not, with cursed Cham, despise his father, no not in his since, much less to resist him in his right,
for he is the publique Father of us all, under whom we we may lead a quiet, and a peaceable life in all godlinesse and honesty, as the Apostle speaketh;
for he is the public Father of us all, under whom we we may led a quiet, and a peaceable life in all godliness and honesty, as the Apostle speaks;
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then certainly, most wicked are those men that rebell, and fight against a good King; that expendeth his own fortunes, and exposeth his own life to preserve the Estates and Lives of all his loyall subjects; but to proceed.
then Certainly, most wicked Are those men that rebel, and fight against a good King; that expendeth his own fortune's, and exposeth his own life to preserve the Estates and Lives of all his loyal subject's; but to proceed.
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which aid we all confesse to be due, and yet few of us will believe, or can endure, scarce to hear the truth, how far this aid is to be extended; I must tell you what the Scripture saith, that it comprehendeth, 1. Our Estates. For 2. Our Persons. For
which aid we all confess to be due, and yet few of us will believe, or can endure, scarce to hear the truth, how Far this aid is to be extended; I must tell you what the Scripture Says, that it comprehendeth, 1. Our Estates. For 2. Our Persons. For
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and it is a golden Apothegm of King James unto his Son, where he saith, Enrich not your self with exactions from your Subjects, but think the riches of your Subjects your best treasure. And so it is generally conceived, that whosoever in the time of peace, overchargeth his subjects with taxations, either for his own Luxury, or to enrich his Favourites, is very unwise,
and it is a golden Apothegm of King James unto his Son, where he Says, Enrich not your self with exactions from your Subject's, but think the riches of your Subject's your best treasure. And so it is generally conceived, that whosoever in the time of peace, overchargeth his subject's with taxations, either for his own Luxury, or to enrich his Favourites, is very unwise,
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And then the ordinary glosse; and Mr. Calvin also saith, Neque nostrum est vel principibus praescribere, quantum in res singulas impendant, vel eos ad calculum vocare;
And then the ordinary gloss; and Mr. calvin also Says, Neque nostrum est vel principibus praescribere, quantum in Rest singulas impendant, vel eos ad Calculum vocare;
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But we read, that when Saul was annointed, to be King over Israel, Samuel told him he should come to the Plain of Tabor, and there should meet him three men, going up to God to Bethel, one carrying three kids, another carrying three loaves of bread,
But we read, that when Saul was anointed, to be King over Israel, Samuel told him he should come to the Plain of Tabor, and there should meet him three men, going up to God to Bethel, one carrying three kids, Another carrying three loaves of bred,
and yet we find that divers of the heathens went much further, when after the coronation of their Kings, most of his subjects, especially the Nobility, and those of any Fortunes, presented unto him a Purse, with a key hanging thereat;
and yet we find that diverse of the Heathens went much further, when After the coronation of their Kings, most of his subject's, especially the Nobilt, and those of any Fortune's, presented unto him a Purse, with a key hanging thereat;
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by which Hierogly phick they shewed, that all their treasure was submitted to his necessities, he might unlock their Store-horse, and put into his Purse, whatever pleased him; because they conceived it right, that he which protected all, should have the use of any part of all,
by which Hieroglyph phick they showed, that all their treasure was submitted to his necessities, he might unlock their Store-horse, and put into his Purse, whatever pleased him; Because they conceived it right, that he which protected all, should have the use of any part of all,
nor like the Eastern Kings, that impose upon their subjects what they will: but of their speciall grace and favour have granted such priviledges, and made such concessions, limitations,
nor like the Eastern Kings, that impose upon their subject's what they will: but of their special grace and favour have granted such privileges, and made such concessions, limitations,
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and pactions with their subjects, as cannot be discussed or expressed within my limited time, to set down how far, and to shew how well or ill they were concluded;
and pactions with their subject's, as cannot be discussed or expressed within my limited time, to Set down how Far, and to show how well or ill they were concluded;
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ne rapiat fiscus, quod non capit Christus, lest the Rebell should take all, because we will not part with what is fit, both to defend our selves, and to assist our King.
ne rapiat fiscus, quod non Capital Christus, lest the Rebel should take all, Because we will not part with what is fit, both to defend our selves, and to assist our King.
2. If we ought to lay down our lives for the brethren, as Saint John saith, much rather ought we to do it for our King, and I could shew you many worthy examples of many Jewes and Gentiles, that are made famous throughout all generations;
2. If we ought to lay down our lives for the brothers, as Saint John Says, much rather ought we to do it for our King, and I could show you many worthy Examples of many Jews and Gentiles, that Are made famous throughout all generations;
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named Ish•benob, which was of the sonnes of Rapha, the head of whose spear weighed three hundred shekels of brasse, Abishai the son of Servia, with the danger of his own life, ran betwixt him and the King;
nam Ish•benob, which was of the Sons of Rapha, the head of whose spear weighed three hundred shekels of brass, Abishai the son of Servia, with the danger of his own life, ran betwixt him and the King;
and for this faithfulness to his Master, God assisted him so, that he killed the Philistine; and it is recorded in our Annals, to his eternall praise, that Sir Hugh Sincler, at the Siege of Bridg-north, seeing an arrow that was shot at his Master King Henry the second, stepped betwixt the shaft and his Soveraign, and so receiving the arrow into his own body, was therewith shot to death, that he might thereby preserve the life of his King.
and for this faithfulness to his Master, God assisted him so, that he killed the Philistine; and it is recorded in our Annals, to his Eternal praise, that Sir Hugh Sinclair, At the Siege of Bridge-north, seeing an arrow that was shot At his Master King Henry the second, stepped betwixt the shaft and his Sovereign, and so receiving the arrow into his own body, was therewith shot to death, that he might thereby preserve the life of his King.
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And as you see how far we are to aid and assist our King to the uttermost of our abilities, with the hazard of our lives; so we ought to consider the time when this assistance is to be yielded unto him;
And as you see how Far we Are to aid and assist our King to the uttermost of our abilities, with the hazard of our lives; so we ought to Consider the time when this assistance is to be yielded unto him;
Therefore when Metius Suffetius promised aid unto the Romans, and yet deferred the performance, untill he could perceive which was most likely to prevaile of both parties;
Therefore when Metius Suffetius promised aid unto the Roman, and yet deferred the performance, until he could perceive which was most likely to prevail of both parties;
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the Romans more incenst against him, that thus subtilly deceived their expectation then against their enemies, that were in open rebellion, tore him in pieces betwixt wild horses;
the Romans more incensed against him, that thus subtly deceived their expectation then against their enemies, that were in open rebellion, tore him in Pieces betwixt wild Horses;
It was but very just, because he was so false; and the Merozites, for the like faults, were most fearfully cursed by God himself; And therefore Tolle moras: semper nocuit differre paratis.
It was but very just, Because he was so false; and the Merozites, for the like Faults, were most fearfully cursed by God himself; And Therefore Take moras: semper nocuit differre paratis.
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I am no States-man, neither will I presume to prescribe Rules for Counsell; but as we daily pray, O God make speed to save us, O Lord make haste to help us, so let us humbly beseech Almighty God, that he would speedily assist and send aid unto our King,
I am no Statesman, neither will I presume to prescribe Rules for Counsel; but as we daily pray, Oh God make speed to save us, Oh Lord make haste to help us, so let us humbly beseech Almighty God, that he would speedily assist and send aid unto our King,
that is, not good to himself; for so all worldlings, and all ambitious men go about continually, to do themselves, that which they conceive to be good;
that is, not good to himself; for so all worldlings, and all ambitious men go about continually, to do themselves, that which they conceive to be good;
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but he went about to do good to all others, as strengthening the feeble, comforting the broken hearted, and healing all that were oppressed of the devil;
but he went about to do good to all Others, as strengthening the feeble, comforting the broken hearted, and healing all that were oppressed of the Devil;
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yet others, and they were the major part, and the nobler part of the people, the Scribes and the Pharisees said, he was a grand Impostor, a Seducer of the people, a Sabbath-breaker, a drunkard, a glutton,
yet Others, and they were the Major part, and the Nobler part of the people, the Scribes and the Pharisees said, he was a grand Impostor, a Seducer of the people, a Sabbath breaker, a drunkard, a glutton,
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NONLATINALPHABET; God himself, that made all things exceeding good, and doth all things exceeding well, cannot please the never satisfied will of all men;
; God himself, that made all things exceeding good, and does all things exceeding well, cannot please the never satisfied will of all men;
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but when one would have peace, another would have war, when some desire rain, some others desire to have faire weather; and so one will speak ill of thee, another well, and one will exceedingly dispraise the good, another will as much praise them and commend them.
but when one would have peace, Another would have war, when Some desire rain, Some Others desire to have fair weather; and so one will speak ill of thee, Another well, and one will exceedingly dispraise the good, Another will as much praise them and commend them.
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and pray as Christ commandeth us to pray, should notwithstanding satisfie all our hearers, but that the Sceptick blameth what the charitable man commendeth;
and pray as christ commands us to pray, should notwithstanding satisfy all our hearers, but that the Sceptic blameth what the charitable man commends;
And therefore what wonder is it, if the best King and Governour in the world, were he as mild as Moses, as religious as King David, as upright as Samuel, and as bountiful to Gods servants as Nehemiah, or if as worthy Preachers,
And Therefore what wonder is it, if the best King and Governor in the world, were he as mild as Moses, as religious as King David, as upright as Samuel, and as bountiful to God's Servants as Nehemiah, or if as worthy Preachers,
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as ever trod pulpit, were they as faithful as Saint Peter, as loving as Saint John, and as zealous as Saint Paul, should be maligned, traduced and slandered;
as ever trod pulpit, were they as faithful as Saint Peter, as loving as Saint John, and as zealous as Saint Paul, should be maligned, traduced and slandered;
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Pharisees and Heredians had with our Saviour Christ, which were very many, and all only for to intrap him in his speech, that they might bring him to his death, and not to beget faith in their own hearts, that they might attain-to - eternal life, this conflict in this chapter seemeth to be none of the least: for after he had so miraculously healed the poor man that was born blind, their malice was so inraged, and their rage so furious against him, that they excommunicated the poor fellow,
Pharisees and Heraclians had with our Saviour christ, which were very many, and all only for to entrap him in his speech, that they might bring him to his death, and not to beget faith in their own hearts, that they might attain-to - Eternal life, this conflict in this chapter seems to be none of the least: for After he had so miraculously healed the poor man that was born blind, their malice was so enraged, and their rage so furious against him, that they excommunicated the poor fellow,
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Our Saviour Christ, that knew their thoughts better then themselves, intendeth not to satisfie their desire: which was, to receive such an answer whereby they might accuse him,
Our Saviour christ, that knew their thoughts better then themselves, intends not to satisfy their desire: which was, to receive such an answer whereby they might accuse him,
yet for their instruction, that would believe in him, he setteth down an institution or an infallible induction, whereby both their subtil question was fully answered,
yet for their instruction, that would believe in him, he sets down an Institution or an infallible induction, whereby both their subtle question was Fully answered,
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Wherein, our Saviour setteth down the means whereby the true Christians are eternally saved, in being called, justified and sanctified, which are the three main steps or degrees, whereby we pass from our natural state of corruption unto the blessed state of grace that brings us to eternal glory. 1. Called, in these words, My sheep hear my voice.
Wherein, our Saviour sets down the means whereby the true Christians Are eternally saved, in being called, justified and sanctified, which Are the three main steps or Degrees, whereby we pass from our natural state of corruption unto the blessed state of grace that brings us to Eternal glory. 1. Called, in these words, My sheep hear my voice.
but God sendeth forth his voice, yea and that a mighty voice; and as the Prophet David saith, The Lord thundered out of heaven, Psal. 68 33. and the most high uttered his voice.
but God sends forth his voice, yea and that a mighty voice; and as the Prophet David Says, The Lord thundered out of heaven, Psalm 68 33. and the most high uttered his voice.
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1. To the ears of his people, by the mouths of his Prophets, Apostles and Preachers of his holy Word, that do continually call and cry unto them to come to hear his voice, and to obey his Precepts.
1. To the ears of his people, by the mouths of his prophets, Apostles and Preachers of his holy Word, that do continually call and cry unto them to come to hear his voice, and to obey his Precepts.
and they will neither neglect to hear the preaching of his written Word, nor suffocate, or choak the inspired Word, that is the internal motions of his holy Spirit;
and they will neither neglect to hear the preaching of his written Word, nor suffocated, or choke the inspired Word, that is the internal motions of his holy Spirit;
For the further and the better understanding of which words, you may observe these three things: 1. The denomination, Sheep. 2. Their appropriation, my sheep. 3. Their qualification, hear my voice.
For the further and the better understanding of which words, you may observe these three things: 1. The denomination, Sheep. 2. Their appropriation, my sheep. 3. Their qualification, hear my voice.
1. By Sheep, here is understood, not those four-footed silly creatures, that by their wooll, and lamb, and milk, and their own flesh, are so profitable unto us,
1. By Sheep, Here is understood, not those fourfooted silly creatures, that by their wool, and lamb, and milk, and their own Flesh, Are so profitable unto us,
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but those children of God, and true Christians, that are called and compared unto sheep in a double respect. 1. In respect of Christ, that is, their Pastour or Shepherd. 2. In respect of themselves, that are his flock.
but those children of God, and true Christians, that Are called and compared unto sheep in a double respect. 1. In respect of christ, that is, their Pastor or Shepherd. 2. In respect of themselves, that Are his flock.
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1. Christ is often called in the Scriptures our Shepherd, and he is set forth unto us in this 10. c. by a double manifestation: 1. Of a lawful entrance into his Office. 2. Of an absolute performance of his Duties.
1. christ is often called in the Scriptures our Shepherd, and he is Set forth unto us in this 10. c. by a double manifestation: 1. Of a lawful Entrance into his Office. 2. Of an absolute performance of his Duties.
as no man taketh, or should take this office upon him, but he, that is as well outwardly approved by such as are lawfully authorized to approve him, as inwardly called by the restifying spirit of his own conscience;
as no man Takes, or should take this office upon him, but he, that is as well outwardly approved by such as Are lawfully authorized to approve him, as inwardly called by the restifying Spirit of his own conscience;
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so also Christ saith the Apostle, glorified not himself, to be made an high Priest, and to become the great Shepherd of Gods flock, but he that said unto him, Thou art my son, this day have I begotten thee, and hath sworn, Thou art a priest for ever after the order of Melchisedech.
so also christ Says the Apostle, glorified not himself, to be made an high Priest, and to become the great Shepherd of God's flock, but he that said unto him, Thou art my son, this day have I begotten thee, and hath sworn, Thou art a priest for ever After the order of Melchizedek.
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And therefore, if no man, no not Christ himself, taketh this holy office upon him, but he that is lawfully called, by such as have lawful authority to call him:
And Therefore, if no man, no not christ himself, Takes this holy office upon him, but he that is lawfully called, by such as have lawful Authority to call him:
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that is, he that is not lawfully called, and comes not the right way into the Ministry, to be the shepherd of Gods flock, the same is none of Gods Ministers, but is a thief and a robber, stealing to himself, what of right belongs to another.
that is, he that is not lawfully called, and comes not the right Way into the Ministry, to be the shepherd of God's flock, the same is none of God's Ministers, but is a thief and a robber, stealing to himself, what of right belongs to Another.
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Where first of all, you must observe, that Theocritus, Virgil and others, writing of this office of Shepherds, do make three kindes of Pastors or Shepherds;
Where First of all, you must observe, that Theocritus, Virgil and Others, writing of this office of Shepherd's, do make three Kinds of Pastors or Shepherd's;
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and it is observed, NONLATINALPHABET dici, de pastore omnium animalium, NONLATINALPHABET cum relatione tantum ad oves; that the Greeks do call him onely that keepeth sheep, NONLATINALPHABET, a shepherd;
and it is observed, dici, de Pastore omnium Animals, cum Relation Tantum ad Owes; that the Greeks do call him only that Keepeth sheep,, a shepherd;
and our Saviour saith not, NONLATINALPHABET, I am the good goatsman, or the good herdsman, but he saith, NONLATINALPHABET, I am the good Shepherd, that taketh care for his sheep, but not for goats;
and our Saviour Says not,, I am the good goatsman, or the good herdsman, but he Says,, I am the good Shepherd, that Takes care for his sheep, but not for Goats;
every one should look to his own office, as, the learned Divine to preach the Word of God, the Cobler to mend his shoes, the Countreyman to plough his ground, — & curabit prelia Conon;
every one should look to his own office, as, the learned Divine to preach the Word of God, the Cobbler to mend his shoes, the Countryman to plough his ground, — & curabit prelia Conon;
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for the Coachman with his whip to lash the pulpit, the Taylor with his shears to divide the Word of God, the shepherd with his hook to rule the people,
for the Coachman with his whip to lash the pulpit, the Taylor with his shears to divide the Word of God, the shepherd with his hook to Rule the people,
and the unruly people to reign as Kings, is that, which as the Poet saith, — Turbabit fadera mundi, and is the readiest way to pull all things asunder,
and the unruly people to Reign as Kings, is that, which as the Poet Says, — Turbabit fadera mundi, and is the Readiest Way to pull all things asunder,
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and he is worthy to be reproved, (as our Saviour checkt Saint Peter for his curiosity, to know what John must do) that is a stranger in his own affairs,
and he is worthy to be reproved, (as our Saviour checked Saint Peter for his curiosity, to know what John must do) that is a stranger in his own affairs,
And therefore, not to do my self, what I blame in others, or to extend my discourse beyond my line, to treat of the art of war with Phormio before Hannibal, or to tell you the office of a King or a Judge,
And Therefore, not to do my self, what I blame in Others, or to extend my discourse beyond my line, to Treat of the art of war with Phormio before Hannibal, or to tell you the office of a King or a Judge,
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I shall desire you to remember, that the duty of a good Shepherd consisteth chiefly in these two points. 1. Negatively, what he should not do to his sheep. 2. Affirmatively, what he should do for them.
I shall desire you to Remember, that the duty of a good Shepherd Consisteth chiefly in these two points. 1. Negatively, what he should not do to his sheep. 2. Affirmatively, what he should do for them.
it is the part of a good Shepherd to fleece his sheep, and not to flea them, that is, to clip and shear the wooll, and not to cut and teare the skin with the wooll;
it is the part of a good Shepherd to fleece his sheep, and not to flay them, that is, to clip and shear the wool, and not to Cut and tear the skin with the wool;
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for the sheep are gentle creatures, and therefore they must be gently used, and gently led, and not forced; for so the Psalmist saith, Duxisti populum sicut oves, non traxisti, God led his people like sheep,
for the sheep Are gentle creatures, and Therefore they must be gently used, and gently led, and not forced; for so the Psalmist Says, Duxisti Populum sicut Owes, non traxisti, God led his people like sheep,
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for when in a barbarous manner he chased his sheep before him, and told them what yokes he would make for them (a far unmeet occupation for a Prince to be a yoak-maker ) they all shrunk from him,
for when in a barbarous manner he chased his sheep before him, and told them what yokes he would make for them (a Far unmeet occupation for a Prince to be a yoak-maker) they all shrunk from him,
as the Prophet David sheweth, not like ha•l-stones on the house top, but like the dew into a fleece of wooll, that is, gently and mildly, without any noise or violence at all;
as the Prophet David shows, not like ha•l-stones on the house top, but like the due into a fleece of wool, that is, gently and mildly, without any noise or violence At all;
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3. To protect and defend them from the fury of their Foes, Wolves, Dogs, Foxes, and the like ravenous Beasts, that do continually seek to disturb and destroy them.
3. To Pact and defend them from the fury of their Foes, Wolves, Dogs, Foxes, and the like ravenous Beasts, that do continually seek to disturb and destroy them.
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And in all these respects, besides many others, our Saviour Christ hath approved himself to be NONLATINALPHABET, that good Shepherd, which excelled all the best Shepherds of the world: For,
And in all these respects, beside many Others, our Saviour christ hath approved himself to be, that good Shepherd, which excelled all the best Shepherd's of the world: For,
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1. Touching the negative duties of a Shepherd, Christ came not to gather wealth with Craesus, nor to enlarge his dominions with Alexander, but to save our souls; and so Saint Paul saith, I seek not yours, but you;
1. Touching the negative duties of a Shepherd, christ Come not to gather wealth with Croesus, nor to enlarge his Dominions with Alexander, but to save our Souls; and so Saint Paul Says, I seek not yours, but you;
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but, as Moses was the meekest man upon earth, and carried the children of Israel in his bosom, as a nursing Father beareth a sucking Child, to use Moses his own words;
but, as Moses was the Meekest man upon earth, and carried the children of Israel in his bosom, as a nursing Father bears a sucking Child, to use Moses his own words;
as it appeareth by that parable which Damascen setteth down, of the contestation betwixt the Sun and the Wind, which of them was most powerfull to make the traveller cast off his cloak, who the faster the wind blew, the faster he held his cloak about him;
as it appears by that parable which Damascene sets down, of the contestation betwixt the Sun and the Wind, which of them was most powerful to make the traveller cast off his cloak, who the faster the wind blew, the faster he held his cloak about him;
as you may see, how he seeks to lead the Romans unto Christ, saying, I beseech you brethren, Rom. 12.1. by the mercies of God, that you present your bodies a living sacrifice holy and acceptable unto God.
as you may see, how he seeks to led the Romans unto christ, saying, I beseech you brothers, Rom. 12.1. by the Mercies of God, that you present your bodies a living sacrifice holy and acceptable unto God.
2. For the affirmative or positive duties of a good Shepherd, what he should do for his sheep, never any came neer the goodnesse of this good Shepherd. For,
2. For the affirmative or positive duties of a good Shepherd, what he should do for his sheep, never any Come near the Goodness of this good Shepherd. For,
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and are as the celestiall manna, the heavenly food that perisheth not, but feedeth us to eternall life, if we strive to receive the same worthily, as we ought to do;
and Are as the celestial manna, the heavenly food that Perishes not, but feeds us to Eternal life, if we strive to receive the same worthily, as we ought to do;
though now we have too too many that are poysoned with the conceit of the Messalian Hereticks, that said Baptism and the Lords Supper did neither profit us nor hurt us,
though now we have too too many that Are poisoned with the conceit of the Messalian Heretics, that said Baptism and the lords Supper did neither profit us nor hurt us,
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how to behave themselves in all their wayes, which is the readiest way to lead them to the infernal spirits; because we are not to be led by the inspiration of any spirit,
how to behave themselves in all their ways, which is the Readiest Way to led them to the infernal spirits; Because we Are not to be led by the inspiration of any Spirit,
but by those holy directions which the Spirit of God hath left us in the holy Scriptures: and when we pray to be inspired with Gods Spirit, we mean no otherwise,
but by those holy directions which the Spirit of God hath left us in the holy Scriptures: and when we pray to be inspired with God's Spirit, we mean no otherwise,
then that the Spirit of God would guide us to lead our lives, and to do all things, as we are commanded by the same spirit, to do in the word of God, that is left unto us by the Prophets and Apostles of Jesus Christ, to be the onely Rule of all our actions.
then that the Spirit of God would guide us to led our lives, and to do all things, as we Are commanded by the same Spirit, to do in the word of God, that is left unto us by the prophets and Apostles of jesus christ, to be the only Rule of all our actions.
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2. As he provideth thus both our temporal and our spiritual food, so he ordereth and disposeth this food unto his sheep, not according to their sensual appetite,
2. As he Provideth thus both our temporal and our spiritual food, so he Ordereth and Disposeth this food unto his sheep, not according to their sensual appetite,
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And, because most men are loath to understand what is the mean betwixt too much and too little, and what measure is that that is convenient, S. Paul tells us, That having food and rayment, we should therewith be contented;
And, Because most men Are loath to understand what is the mean betwixt too much and too little, and what measure is that that is convenient, S. Paul tells us, That having food and raiment, we should therewith be contented;
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for the greatest Monarch in the world can have no more; and our Saviour, that best knew what is convenient for every man, bids us prey to God, that he would give us this day our daily bread;
for the greatest Monarch in the world can have no more; and our Saviour, that best knew what is convenient for every man, bids us prey to God, that he would give us this day our daily bred;
that is so much as will serve us for our present necessity, and not with that fool in the Gospel, to lay up much goods for many years, when he knew not, that his soul, in that night should be taken from him,
that is so much as will serve us for our present necessity, and not with that fool in the Gospel, to lay up much goods for many Years, when he knew not, that his soul, in that night should be taken from him,
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when we ought no more to flatter the sweet and clement, then to fear the cruel tyrant: and in like manner, we are commanded to apply comfors and consolations to the dejected spirits, to pronounce pardon to the penitent sinners,
when we ought no more to flatter the sweet and clement, then to Fear the cruel tyrant: and in like manner, we Are commanded to apply comforts and consolations to the dejected spirits, to pronounce pardon to the penitent Sinners,
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2. In Quantity, we are to give our sheep neither too much of this spiritual food, nor yet too little, for where prophesie faileth the people perish, and the worst famine is the famine, not of corn, wine and oyl, but of the famine of Gods Word; and therofere the Apostle saith, Wo is me, if I preach not the Gospel, and wo is them that hinder us to preach it,
2. In Quantity, we Are to give our sheep neither too much of this spiritual food, nor yet too little, for where prophesy Faileth the people perish, and the worst famine is the famine, not of corn, wine and oil, but of the famine of God's Word; and therofere the Apostle Says, Woe is me, if I preach not the Gospel, and woe is them that hinder us to preach it,
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or at least neglect it, because, as Solomon saith, the full soul loatheth, or treadeth under foot the honey-comb; but to the hungry soul every bitter thing is sweet,
or At least neglect it, Because, as Solomon Says, the full soul Loathes, or treadeth under foot the honeycomb; but to the hungry soul every bitter thing is sweet,
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And truly I do believe, the Gospel of Christ and the rest of the holy Scriptures were never since Christ his time so fully, and so generally and so truly published as of late they were in the reigne of our late King CHARLES; for you know it is not long since the Word of God was had in our native language,
And truly I do believe, the Gospel of christ and the rest of the holy Scriptures were never since christ his time so Fully, and so generally and so truly published as of late they were in the Reign of our late King CHARLES; for you know it is not long since the Word of God was had in our native language,
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and since it is vulgarly published, you may consider how many Bibles are now printed to furnish every Prentice, maid and boy, in comparison of the small number that the best men had in former times;
and since it is vulgarly published, you may Consider how many Bibles Are now printed to furnish every Prentice, maid and boy, in comparison of the small number that the best men had in former times;
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and for Sermons, how rare were they in our fathers times, and how generally you may hear them now at all times in most places? and the Angel foretells the Prophet Daniel, it should be thus before the end of the world;
and for Sermons, how rare were they in our Father's times, and how generally you may hear them now At all times in most places? and the Angel foretells the Prophet daniel, it should be thus before the end of the world;
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and all the knowledge that is profest, from the learned scribe to the City-tradesman, & the Country plough-man, our Saviour tells us, that when he cometh, Iniquity shall be encreased, the love of many shall wax cold, and he shall scarce finde faith upon the earth.
and all the knowledge that is professed, from the learned scribe to the City-tradesman, & the Country ploughman, our Saviour tells us, that when he comes, Iniquity shall be increased, the love of many shall wax cold, and he shall scarce find faith upon the earth.
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and for knowledge, he knoweth enough, and too much himself, and is very well pleased that all his servants should be knowing men, and be as skilful in the Scriptures as he is himself;
and for knowledge, he Knoweth enough, and too much himself, and is very well pleased that all his Servants should be knowing men, and be as skilful in the Scriptures as he is himself;
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for, as one crafty knave can do ten times more mischief then ten silly fooles, so one learned heretick will broach more errours, and defend and maintaine them far better then many meaner scholars can do;
for, as one crafty knave can do ten times more mischief then ten silly Fools, so one learned heretic will broach more errors, and defend and maintain them Far better then many meaner Scholars can do;
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And therefore I may justly say with S. Augustine, that Melior est fidelis ignorantia, quam temeraria scientia, it were far better for men to be humbly ignorant, then proudly filled, and rashly erring with knowledge; for,
And Therefore I may justly say with S. Augustine, that Melior est Fidelis ignorantia, quam temeraria scientia, it were Far better for men to be humbly ignorant, then proudly filled, and rashly erring with knowledge; for,
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but they that understand it right, apply it as they ought, believe in Christ, and lead their lives according to the Scriptures, shall receive the reward promised in Scripture:
but they that understand it right, apply it as they ought, believe in christ, and led their lives according to the Scriptures, shall receive the reward promised in Scripture:
And therefore Christ enjoyneth us to give unto his sheep their own due portion of knowledge and spiritual food, that may edifie them and not destroy them;
And Therefore christ enjoineth us to give unto his sheep their own due portion of knowledge and spiritual food, that may edify them and not destroy them;
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2. As we are to give to every one his own due portion of this spiritual food, both in quality and quantity, so we are to give it them in due season, because,
2. As we Are to give to every one his own due portion of this spiritual food, both in quality and quantity, so we Are to give it them in due season, Because,
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as Solomon saith, there is a time for all things, as a time to speak, and a time to be silent, a time to feast, and a time to fast; a time to preach, and a time to pray, which I fear is now cut shortest of all times,
as Solomon Says, there is a time for all things, as a time to speak, and a time to be silent, a time to feast, and a time to fast; a time to preach, and a time to pray, which I Fear is now Cut Shortest of all times,
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if not persecuted, to hide it self in corners and private Chappels, when as many of our Churches are scarce acquainted with the Lords prayer, the prayer that our Saviour commanded us to use, Horrendum dictu.
if not persecuted, to hide it self in corners and private Chapels, when as many of our Churches Are scarce acquainted with the lords prayer, the prayer that our Saviour commanded us to use, Horrendum dictu.
And as Christ our grand Shepherd hath commanded us to give to every one his own portion in due season, so he hath warned and instructed his sheep, not to take what they list, but to be satisfied with what is given them, and to expect it in the due time, and not to exact it whensoever they please, because God cannot endure that every man should be his own carver and stretch forth his hand with Adam to any forbidden fruit, when as every one should be contented with what is given him,
And as christ our grand Shepherd hath commanded us to give to every one his own portion in due season, so he hath warned and instructed his sheep, not to take what they list, but to be satisfied with what is given them, and to expect it in the due time, and not to exact it whensoever they please, Because God cannot endure that every man should be his own carver and stretch forth his hand with Adam to any forbidden fruit, when as every one should be contented with what is given him,
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and therefore when Christ blessed the five Loaves and two Fishes, he did not as many of our new Divines, teach the people now to take what they list of the blessed bread in the Eucharist,
and Therefore when christ blessed the five Loaves and two Fish, he did not as many of our new Divines, teach the people now to take what they list of the blessed bred in the Eucharist,
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when, where, how and by whom they list, which is the cause of our calamities, and like, if not prevented, to bring destruction unto the sheep of Christ. And therefore,
when, where, how and by whom they list, which is the cause of our calamities, and like, if not prevented, to bring destruction unto the sheep of christ. And Therefore,
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3. Christ the good Shepherd doth not onely feed his sheep, and bid S. Peter, and in him all us three times to feed his sheep, that is, to feed them three manner of wayes.
3. christ the good Shepherd does not only feed his sheep, and bid S. Peter, and in him all us three times to feed his sheep, that is, to feed them three manner of ways.
even as he saith, I lay down my life for my sheep, therefore he must needs be the good Shepherd, and none can deny him to be a good Shepherd, that layeth down his life for his sheep.
even as he Says, I lay down my life for my sheep, Therefore he must needs be the good Shepherd, and none can deny him to be a good Shepherd, that Layeth down his life for his sheep.
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and sheep-fold of Christ, if it be sufficient, must be three-fold. 1. A Vi tyrannorum. 2. A fraude haereticorum. 3. à Temptationibus daemonum. Three most excellent properties of a good Shepherd.
and sheepfold of christ, if it be sufficient, must be threefold. 1. A Vi Tyrannorum. 2. A fraud haereticorum. 3. à Temptationibus Daemonum. Three most excellent properties of a good Shepherd.
2. In the time of the Arians, Novatians, Eutichians, Nestorians and others, the like Heresiarches, though they infested the Church with damnable doctrines,
2. In the time of the Arians, Novatians, Eutychians, Nestorians and Others, the like Heresiarchs, though they infested the Church with damnable doctrines,
and as that traiterous villain, corrupted by Amurath the sixth King of the Turks, poysoned the well of Sfetigrade, that watered the whole City with the carkass of a dead dog; so did they seek to poyson the pure fountain of the holy Scriptures, with the stinking carrion of their rotten glosses; yet the Christian Emperours, and the other pious Kings and Princes stretched forth their hands, to assist the care and wisdome of the reverend Prelates, to suppress the Hereticks,
and as that traitorous villain, corrupted by Amurath the sixth King of the Turks, poisoned the well of Sfetigrade, that watered the Whole city with the carcase of a dead dog; so did they seek to poison the pure fountain of the holy Scriptures, with the stinking carrion of their rotten Glosses; yet the Christian emperors, and the other pious Kings and Princes stretched forth their hands, to assist the care and Wisdom of the reverend Prelates, to suppress the Heretics,
But now, as the Prophet David saith, O God, Princes have persecuted me without cause, and the assemblies of violent men, naughty men, saith the vulgar, that have not set thee before their eyes, seek after my soul, and after the soul of thine anoynted.
But now, as the Prophet David Says, Oh God, Princes have persecuted me without cause, and the assemblies of violent men, naughty men, Says the Vulgar, that have not Set thee before their eyes, seek After my soul, and After the soul of thine anointed.
So I fear the Bishops may now say, That Princes do hate them without a cause, and for seeking to root out the damnable Doctrines of the Sectaries, the assemblies of terrible men,
So I Fear the Bishops may now say, That Princes do hate them without a cause, and for seeking to root out the damnable Doctrines of the Sectaries, the assemblies of terrible men,
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whose shapes were like horses prepared unto battel, because their whole heart is for war, to imbrue their hands in blood, and to destroy all the true Prelates; and yet their hair were as the hair of women, that is very specious, and lovely to behold,
whose shapes were like Horses prepared unto battle, Because their Whole heart is for war, to imbrue their hands in blood, and to destroy all the true Prelates; and yet their hair were as the hair of women, that is very specious, and lovely to behold,
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when they pretend nothing but a perfect Gospel-discipline, and a pure Heavenly doctrine, beating downe the Antichristian Pope, and the worshipping of Saints, Images, Pictures and all Impieties;
when they pretend nothing but a perfect Gospel-discipline, and a pure Heavenly Doctrine, beating down the Antichristian Pope, and the worshipping of Saints, Images, Pictures and all Impieties;
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but their teeth were as the teeth of Lions, that is, devouring all that ever we have, and all that shall come within their reach, as all the patrimony of the Church and all the fleeces of Christ his Flock,
but their teeth were as the teeth of Lions, that is, devouring all that ever we have, and all that shall come within their reach, as all the patrimony of the Church and all the fleeces of christ his Flock,
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and their tails are like Scorpions, that have their stings in their tailes, to make the catastrophe and conclusion of their doings very grievous and most lamentable,
and their tails Are like Scorpions, that have their stings in their tails, to make the catastrophe and conclusion of their doings very grievous and most lamentable,
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And if you would know, whom these locusts might signifie, I assure my self they be now the rable rout of Priests, Jesuits and Friars in the Church of Rome, and the multitude of Presbyterians, Anabaptists, Independents and other sectaries here amongst us, that like Ephraim and Manasses, do conspire together on both sides, to shoot at,
And if you would know, whom these Locusts might signify, I assure my self they be now the rabble rout of Priests, Jesuits and Friars in the Church of Rome, and the multitude of Presbyterians, Anabaptists, Independents and other sectaries Here among us, that like Ephraim and Manasses, do conspire together on both sides, to shoot At,
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3. The Sheep of Christ and his Under-shepherds being thus invironed, with Wolves, Foxes and the like ravenous Beasts, their temptations are greater, and the assaults of Satan are more violent then ever they were;
3. The Sheep of christ and his Under-shepherds being thus environed, with Wolves, Foxes and the like ravenous Beasts, their temptations Are greater, and the assaults of Satan Are more violent then ever they were;
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yea, and to assist the Wolves and the Foxes, the Hereticks and Schismaticks, to lead away and drive the poor Sheep into the wilderness and thickest of all errours, to destroy them. And therefore,
yea, and to assist the Wolves and the Foxes, the Heretics and Schismatics, to led away and drive the poor Sheep into the Wilderness and thickest of all errors, to destroy them. And Therefore,
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4. As Christ came down from Heaven to discharge the fourth duty of a good Shepherd, that is, to watch over his sheep, that they should not wander, or if they do stray, to seek them that are lost,
4. As christ Come down from Heaven to discharge the fourth duty of a good Shepherd, that is, to watch over his sheep, that they should not wander, or if they do stray, to seek them that Are lost,
and to lead the sheep of Christ out of the right way, and with the Scribes and Pharisees to gain Proselites unto themselves, Nos autem pro veritate frigidiores in venire, and to finde us cold in the defence of truth,
and to led the sheep of christ out of the right Way, and with the Scribes and Pharisees to gain Proselytes unto themselves, Nos autem Pro veritate frigidiores in venire, and to find us cold in the defence of truth,
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which notwithstanding, is too too commonly seen in the world, because, as our Saviour saith, the children of this world are wiser in their generation then the children of light;
which notwithstanding, is too too commonly seen in the world, Because, as our Saviour Says, the children of this world Are Wiser in their generation then the children of Light;
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for he runs from the garden to the high Priest, and from the high Priest to the garden, and then from the garden in a short space to the gallows; and his Disciples were so careless, that they slumbered and slept, and so do we;
for he runs from the garden to the high Priest, and from the high Priest to the garden, and then from the garden in a short Molle to the gallows; and his Disciples were so careless, that they slumbered and slept, and so do we;
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But though we neglect our duties, yet you see that Christ in all the foresaid respects, and in all other respects whatsoever is NONLATINALPHABET, the good Shepherd, and indeed the onely Shepherd that is simply and absolutely good. For,
But though we neglect our duties, yet you see that christ in all the foresaid respects, and in all other respects whatsoever is, the good Shepherd, and indeed the only Shepherd that is simply and absolutely good. For,
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and to pull it out of the Lions teeth: and when God took him away from the sheep-folds, that he might feed Jacob his people, and Israel his inheritance, the Spirit of God tells us, that he fed them with a faithful and true heart, Psal. 78.73. Esay 44.28. and ruled them prudently with all his power.
and to pull it out of the Lions teeth: and when God took him away from the sheepfolds, that he might feed Jacob his people, and Israel his inheritance, the Spirit of God tells us, that he fed them with a faithful and true heart, Psalm 78.73. Isaiah 44.28. and ruled them prudently with all his power.
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and so not onely the Apostles and Bishops, but also Constantine, Theodosius, King James and King Charls, and all other religious Kings and pious Princes,
and so not only the Apostles and Bishops, but also Constantine, Theodosius, King James and King Charls, and all other religious Kings and pious Princes,
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as Nehemiah, the good Lieutenant of Jury under Artaxerxes King of Persia, to whom, if it were not for suspicion of flattery, which is one of the basest of all vices,
as Nehemiah, the good Lieutenant of Jury under Artaxerxes King of Persiam, to whom, if it were not for suspicion of flattery, which is one of the Basest of all vices,
and the worst kind of Scotization (you may see what Minshaw meaneth by that word) I might truly parallel his Excellency our Lord Lieutenant: and many more have been very good Shepherds of Gods sheep.
and the worst kind of Scotization (you may see what Minshaw means by that word) I might truly parallel his Excellency our Lord Lieutenant: and many more have been very good Shepherd's of God's sheep.
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Yet they were all, and put them all together, very very far short of this Shepherd in my Text, which is, NONLATINALPHABET, that good Shepherd NONLATINALPHABET, transcendently;
Yet they were all, and put them all together, very very Far short of this Shepherd in my Text, which is,, that good Shepherd, transcendently;
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2. As the children of God are termed Sheep, in respect of Christ, which is their chief Shepherd, so they are likewise stiled Sheep in respect of the Analogie and resemblances betwixt them and Sheep, which as Geminianus saith, are in these six speciall points. 1. Innocency of life;
2. As the children of God Are termed Sheep, in respect of christ, which is their chief Shepherd, so they Are likewise styled Sheep in respect of the Analogy and resemblances betwixt them and Sheep, which as Geminianus Says, Are in these six special points. 1. Innocency of life;
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but these sheep, what have they done? as if he should have said, these poor men, that are like sheep, so harmless and so innocent, what hurt could they do, either in themselves, or to any others? Et haec vera innocentia est quae nec sibi,
but these sheep, what have they done? as if he should have said, these poor men, that Are like sheep, so harmless and so innocent, what hurt could they do, either in themselves, or to any Others? Et haec vera Innocence est Quae nec sibi,
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for as the Prophet sheweth, and Gods people findeth it, For thy sake are we killed all the day long, Psal. 44.22. and are counted as sheep appointed to be slain. Where you may see
for as the Prophet shows, and God's people finds it, For thy sake Are we killed all the day long, Psalm 44.22. and Are counted as sheep appointed to be slave. Where you may see
1. By our selves, in our repentance and contrition for our sins, every day, or, all the day long, that is, throughout our whole life, according as the Apostle saith, we die daily, that is, to sin and for our sin: And then
1. By our selves, in our Repentance and contrition for our Sins, every day, or, all the day long, that is, throughout our Whole life, according as the Apostle Says, we die daily, that is, to sin and for our since: And then
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as we have been, not long since, throughout all this Kingdome, robbed of our good names, filled with reproach, plundered of our estates, banished from our dwellings, clapt up in prisons, and then led as sheep unto the slaughter.
as we have been, not long since, throughout all this Kingdom, robbed of our good names, filled with reproach, plundered of our estates, banished from our dwellings, clapped up in prisons, and then led as sheep unto the slaughter.
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In all which, and in all other sufferings, I know no better remedy then what our Saviour prescribeth to us, in our patience to possess our souls, which may be lost for want of patience,
In all which, and in all other sufferings, I know no better remedy then what our Saviour prescribeth to us, in our patience to possess our Souls, which may be lost for want of patience,
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and so the Saints of God do suffer whatsoever is laid upon them, as you may see in the said 44, Psalm, from the 10. v. to the 22. 3. They are resembled to Sheep in respect of their obedience to do the commands of God;
and so the Saints of God do suffer whatsoever is laid upon them, as you may see in the said 44, Psalm, from the 10. v. to the 22. 3. They Are resembled to Sheep in respect of their Obedience to do the commands of God;
for as the Sheep do follow the Shepheards whistle, and do know his voice, so do the servants of God obey the voice of Christ, listening to his words with their ears; Unde veteres dicebant obaudio pro obedio, imbracing it in their souls, Quia obedientia est voluntatis propriae subjectio preceptis Dei, which they are most ready to peform,
for as the Sheep do follow the Shepherds whistle, and do know his voice, so do the Servants of God obey the voice of christ, listening to his words with their ears; Unde veteres Said obaudio Pro obedio, embracing it in their Souls, Quia obedientia est voluntatis propriae subjectio preceptis Dei, which they Are most ready to perform,
it is the order of nature among men, that the women should serve the men, children their parents, servants their masters, and subjects their Prince, because it is the rule of justice among them, that the lesser and inferiour should serve the greater and superiour;
it is the order of nature among men, that the women should serve the men, children their Parents, Servants their Masters, and subject's their Prince, Because it is the Rule of Justice among them, that the lesser and inferior should serve the greater and superior;
What can be more unjust and more unreasonable, then to require obedience of our inferiours, and not to yield it to our superiours? how then can we expect our children and our servants to hear our voice and to obey us,
What can be more unjust and more unreasonable, then to require Obedience of our inferiors, and not to yield it to our superiors? how then can we expect our children and our Servants to hear our voice and to obey us,
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and this their obedience is more acceptable and more pleasing to God, then any sacrifice, because, as S. Gregory saith, Per victimas aliena caro, per obedientiam vere propria voluntas mactatur;
and this their Obedience is more acceptable and more pleasing to God, then any sacrifice, Because, as S. Gregory Says, Per victimas Aliena Caro, per obedientiam vere propria Voluntas mactatur;
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so the drinking of the Water of life, which is the Word of God, doth make the children of God to abound in all good works, even as the Apostle sheweth, that the Colossians were fruitfull in every good work, when they increased in the knowledge of God.
so the drinking of the Water of life, which is the Word of God, does make the children of God to abound in all good works, even as the Apostle shows, that the colossians were fruitful in every good work, when they increased in the knowledge of God.
1. The one contrary to deceit, and this is good, commanded to be imbraced by Christ himself, Estote sinaplices sicut columbae, and commended in all those that use it;
1. The one contrary to deceit, and this is good, commanded to be embraced by christ himself, Estote sinaplices sicut columbae, and commended in all those that use it;
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and therefore our Saviour bids us not only to be simple as Doves, but also to be as wise, as discreet, and as subtil as the Serpent, that as our simplicity and uprightness hindereth us to wrong and deceive others,
and Therefore our Saviour bids us not only to be simple as Dove, but also to be as wise, as discreet, and as subtle as the Serpent, that as our simplicity and uprightness hindereth us to wrong and deceive Others,
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Quia non multum distat à vitio, aut decipere, aut decipi posse; nam sicut prudentia absque simplicitate malitia est, ita simplicitas absque ratione stultitia est;
Quia non multum distat à vitio, Or decipere, Or decipi posse; nam sicut Prudence absque Simplicity malitia est, ita simplicitas absque ratione Stultitia est;
for as wisdome and understanding without simplicity and uprightness, is malice and wickedness; so uprightness and simplicity without wisdome and discretion is folly and weakness, saith S. Hierom.
for as Wisdom and understanding without simplicity and uprightness, is malice and wickedness; so uprightness and simplicity without Wisdom and discretion is folly and weakness, Says S. Hieronymus
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And therefore we should follow our Saviours counsel, to joyn the wisdome of the Serpent to the simplicity of the Dove. But Satan is so spightful and so prevalent, that he maketh the wicked worldlings to be onely carefull to get subtilty, and to cast away all uprightness and simplicity;
And Therefore we should follow our Saviors counsel, to join the Wisdom of the Serpent to the simplicity of the Dove. But Satan is so spiteful and so prevalent, that he makes the wicked worldlings to be only careful to get subtlety, and to cast away all uprightness and simplicity;
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and the children of God being onely careful to retain their uprightness and simplicity, are most commonly careless and negligent of that prudence and discretion which is most requisite for them,
and the children of God being only careful to retain their uprightness and simplicity, Are most commonly careless and negligent of that prudence and discretion which is most requisite for them,
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yet we see how dull the servants of Christ are, and the servants of our Kingwere, either to preserve themselves or to prevent the stratagems of their adversaries,
yet we see how dull the Servants of christ Are, and the Servants of our Kingwere, either to preserve themselves or to prevent the stratagems of their Adversaries,
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whereas the Prophet tells us, that with the ungodly, it is clean contrary; when, not onely the words of their mouth are unrighteous and full of deceit, and the thoughts of their hearts are wicked, and onely evil continually, but also their very prayers, and the best of all their actions shall be turned into sin.
whereas the Prophet tells us, that with the ungodly, it is clean contrary; when, not only the words of their Mouth Are unrighteous and full of deceit, and the thoughts of their hearts Are wicked, and only evil continually, but also their very Prayers, and the best of all their actions shall be turned into since.
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but in respect of their subtilty, to circumvent and to deceive their poor neighbours, they are like Foxes; for malice and anger, they are like Dogs; for their implacable and bloody minds, they are as cruel as the Tygers; for their greedy and covetous affections, they are as ravenous as Wolves; for their high minds and haughty hearts, they are as proud as Peacocks, and for their hypocrisie and dissimulation, they are as deceitful as the Syrens. And so forth, — Forma non omnibus una, Nec diversa tamen.
but in respect of their subtlety, to circumvent and to deceive their poor neighbours, they Are like Foxes; for malice and anger, they Are like Dogs; for their implacable and bloody minds, they Are as cruel as the Tigers; for their greedy and covetous affections, they Are as ravenous as Wolves; for their high minds and haughty hearts, they Are as proud as Peacocks, and for their hypocrisy and dissimulation, they Are as deceitful as the Sire's. And so forth, — Forma non omnibus una, Nec diversa tamen.
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But my time is too short, and my skill is too scant to shew unto you the subtilty, cruelty and other evil qualities of these beasts, and they are without the limits of my Text;
But my time is too short, and my skill is too scant to show unto you the subtlety, cruelty and other evil qualities of these beasts, and they Are without the Limits of my Text;
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and robbed and killed their Shepherds, so that their sheep, which are the faithfull Christians, were miserably scattered and shattered, and much troubled for the calamities that befell unto their Shepherds, that have been often times so sorely smitten, that some of them knew not where to find holes to hide their heads, nor bread to put into their mouths.
and robbed and killed their Shepherd's, so that their sheep, which Are the faithful Christians, were miserably scattered and shattered, and much troubled for the calamities that befell unto their Shepherd's, that have been often times so sorely smitten, that Some of them knew not where to find holes to hide their Heads, nor bred to put into their mouths.
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and the rest of them, I can give you none other counsel, then what S. Paul gives to his Philippians, beware of dogs, and what our Saviour saith to his Disciples, Take heed of them that come unto you in sheeps cloathing, but inwardly are ravening wolves:
and the rest of them, I can give you none other counsel, then what S. Paul gives to his Philippians, beware of Dogs, and what our Saviour Says to his Disciples, Take heed of them that come unto you in Sheep clothing, but inwardly Are ravening wolves:
and if you be persecuted in one city, then flie into another; and when the enemies have way-laid all cities, then flie to another Kingdome, and know that the same sun shineth, and the same God reigneth in all the Kingdomes of the world
and if you be persecuted in one City, then fly into Another; and when the enemies have waylaid all cities, then fly to Another Kingdom, and know that the same sun shines, and the same God Reigneth in all the Kingdoms of the world
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But let us, that are Gods Shepherds, especially Bishops, take heed that we be not found like the Bishop of Spalato, wavering with every wind, or like Ecebolius, that forsook his faith to preserve his living,
But let us, that Are God's Shepherd's, especially Bishops, take heed that we be not found like the Bishop of Spalato, wavering with every wind, or like Ecebolius, that forsook his faith to preserve his living,
and lest the service of God to serve the ruling hereticks, or like his imitator of Cambridge, Dr. Perne, that in King Henry the Eighth's time was a Catholick, and in Edward the Sixth's time a good Protestant, but in Queen Mary 's a rigid Papist, and in Queen Elizabeths time,
and lest the service of God to serve the ruling Heretics, or like his imitator of Cambridge, Dr. Perne, that in King Henry the Eighth's time was a Catholic, and in Edward the Sixth's time a good Protestant, but in Queen Marry is a rigid Papist, and in Queen Elizabeths time,
for this our good and chief Shepherd doth profess, that whosoever dealeth so, and denieth him before men, that is, sticketh not unto him, to serve him and to defend his Service;
for this our good and chief Shepherd does profess, that whosoever deals so, and Denieth him before men, that is, sticketh not unto him, to serve him and to defend his Service;
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But so much shall serve for the denomination of Gods servants, that they are stiled Sheep, both in respect of Christ, that i• their Shepherd, and in respect of their resemblances unto sheep.
But so much shall serve for the denomination of God's Servants, that they Are styled Sheep, both in respect of christ, that i• their Shepherd, and in respect of their resemblances unto sheep.
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1. The worldly men stand much upon their Nobility, and indeed, Eprincipibus nasci preclarum est, it is an excellent grace to be born of Nobles, to have Abraham for our Father,
1. The worldly men stand much upon their Nobilt, and indeed, Eprincipibus Nasci preclarum est, it is an excellent grace to be born of Nobles, to have Abraham for our Father,
and the like Noble Ancestors, but also the Grecians did the like, as Pausanias writes of Epaminondas, the most illustrious Captain of the Thebans; and the Jews in like manner boasted much of their Ancestors, as Josephus is very carefull in describing the Nobility of his Ancestors, that of his Fathers side he was sprung from the Priests,
and the like Noble Ancestors, but also the Greeks did the like, as Pausanias writes of Epaminondas, the most illustrious Captain of the Thebans; and the jews in like manner boasted much of their Ancestors, as Josephus is very careful in describing the Nobilt of his Ancestors, that of his Father's side he was sprung from the Priests,
because as Theognis saith, NONLATINALPHABET, Vertue is the great Glory, which never perisheth; and therefore Juvenal saith, as I have shewed to you before, in my first Treatise:
Because as Theognis Says,, Virtue is the great Glory, which never Perishes; and Therefore Juvenal Says, as I have showed to you before, in my First Treatise:
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I commend the son of a Clown, that is vertuous, and carrieth himself nobly, more then the son of a Prince, that is vitious and behave himself, like a Clown:
I commend the son of a Clown, that is virtuous, and Carrieth himself nobly, more then the son of a Prince, that is vicious and behave himself, like a Clown:
And Codrus Urceolus saith, Sis licet ingenuis claris { que } parentibus ortus, Sint tibi divitiae, sit larga & munda supellex, Deni { que } quicquid eris, nisi sit prudentia tecum, Magna quidem dico bestia semper eris.
And Codrus Urceolus Says, Sis licet ingenuis Claris { que } parentibus ortus, Sint tibi divitiae, sit larga & munda supellex, Deni { que } quicquid eris, nisi sit Prudence tecum, Magna quidem dico Beast semper eris.
and what thou wilt, and hast no Wisdome nor understanding to be vertuous, thou art but a very beast; for so the Prophet saith, Man being in honour and without understanding, is campared to the beasts that perish:
and what thou wilt, and hast no Wisdom nor understanding to be virtuous, thou art but a very beast; for so the Prophet Says, Man being in honour and without understanding, is compared to the beasts that perish:
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and to have the meanest office that is in the Service of God, then to have the greatest honour in the world, in the Courts and palaces of the ungodly; and the meanest man that serveth God, is more honourable then the greatest Potentate that serveth his own lust;
and to have the Meanest office that is in the Service of God, then to have the greatest honour in the world, in the Courts and palaces of the ungodly; and the Meanest man that serves God, is more honourable then the greatest Potentate that serves his own lust;
but as Constantine rejoyced more in that he was Filius Ecclesiae, a Son of the Church and a Member of Christ, then in being Caput imperii, the Emperour of the whole world; so I will be more glad,
but as Constantine rejoiced more in that he was Filius Ecclesiae, a Son of the Church and a Member of christ, then in being Caput imperii, the Emperor of the Whole world; so I will be more glad,
1. the Prophet David saith, The Lord is on my side, therefore I will not fear what man can do unto me, for though the Idol sheperd, whereof Zechary speaketh,
1. the Prophet David Says, The Lord is on my side, Therefore I will not Fear what man can do unto me, for though the Idol Shepherd, whereof Zechariah speaks,
and I told you before of his ill properties, and the Hiveling shepherd, that our Saviour speaketh of, Qui lanas plus quam oves diligunt, which love the Wages better then the Work,
and I told you before of his ill properties, and the Hiveling shepherd, that our Saviour speaks of, Qui lanas plus quam Owes Love, which love the Wages better then the Work,
so he will strengthen his Under-shepherds, and their sheep, that are his sheep likewise, by his Grace, against all fear, either of want of Necessaries, or loss of Life;
so he will strengthen his Under-shepherds, and their sheep, that Are his sheep likewise, by his Grace, against all Fear, either of want of Necessaries, or loss of Life;
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let Tyrants threaten us, and let the world rage against us as much as they will, and let them do as much as they can, take away our Churches, rob us of our Estates, banish us from our dwellings, cast us into prison, and deprive us of our lives, yet if we still continue Christ his sheep,
let Tyrants threaten us, and let the world rage against us as much as they will, and let them do as much as they can, take away our Churches, rob us of our Estates, banish us from our dwellings, cast us into prison, and deprive us of our lives, yet if we still continue christ his sheep,
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nor the rage, strength and malice of any Wolfe, but we may comfort our selves sufficiently with what the Angel saith unto the Church of Smyrna; Revel. 2.10.
nor the rage, strength and malice of any Wolf, but we may Comfort our selves sufficiently with what the Angel Says unto the Church of Smyrna; Revel. 2.10.
And the striving of the Hereticks to corrupt the Faith, and to suppress Gods service, and the strugling of the Wolves to devoure the Sheep, and to destroy Gods servants, is,
And the striving of the Heretics to corrupt the Faith, and to suppress God's service, and the struggling of the Wolves to devour the Sheep, and to destroy God's Servants, is,
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or as the Poet saith, Coelum ipsum petere stulstitia, most foolishly and madly to fight against Heaven it solf, which is a harder task then the twelve Labours of Hercules, or to take the City of Troy, that endured ten years siege,
or as the Poet Says, Coelum ipsum Peter stulstitia, most foolishly and madly to fight against Heaven it solf, which is a harder task then the twelve Labours of Hercules, or to take the city of Troy, that endured ten Years siege,
then the Roaring Lyon, which is the Prince of darkness, to destroy it. 2. The same Prophet David saith, The Lord is my Shepherd, From wants. Psal. 23.2. therefore I shall want nothing;
then the Roaring lion, which is the Prince of darkness, to destroy it. 2. The same Prophet David Says, The Lord is my Shepherd, From Wants. Psalm 23.2. Therefore I shall want nothing;
and holy meditations of heavenly things, and especially the three leaved grass, which is the understanding of that great mystery of godliness, that our God, which is but one God in Essence, is distinguished into three Persons, the Father, the Son, and the Holy Ghost.
and holy meditations of heavenly things, and especially the three leaved grass, which is the understanding of that great mystery of godliness, that our God, which is but one God in Essence, is distinguished into three Persons, the Father, the Son, and the Holy Ghost.
for the Church of Christ is the Land of Promise, which floweth with milk and honey, it is the Wilderness where the Lord raineth Manna, the bread of heaven, to fatisfie the fouls of his children;
for the Church of christ is the Land of Promise, which flows with milk and honey, it is the Wilderness where the Lord rains Manna, the bred of heaven, to fatisfie the fouls of his children;
it is the Spouse of Christ, whose loves are better then Wine; and it is the House of God, whereof the Psalmist speaketh, that the sheep of Christ shall be satisfied with the plenteousness of his house, and he shall give them drink of his pleasure,
it is the Spouse of christ, whose loves Are better then Wine; and it is the House of God, whereof the Psalmist speaks, that the sheep of christ shall be satisfied with the plenteousness of his house, and he shall give them drink of his pleasure,
for the blessing of the Lord, saith Solomon, maketh rich, and a good man leaveth an inheritance to his childrens children; for riches and plenteousness are in his house, and his Seed is blessed: And Eliphas the Temanite saith, If thou return to the Almighty,
for the blessing of the Lord, Says Solomon, makes rich, and a good man Leaveth an inheritance to his Children's children; for riches and plenteousness Are in his house, and his Seed is blessed: And Eliphaz the Temanite Says, If thou return to the Almighty,
Yea, the Almighty shall be thy Defence, and thou shalt have plenty of silver, even as the Lord blessed Abraham, that he became very rich in cattel, in silver and in gold, and had sheep and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and Camels.
Yea, the Almighty shall be thy Defence, and thou shalt have plenty of silver, even as the Lord blessed Abraham, that he became very rich in cattle, in silver and in gold, and had sheep and oxen, and he-asses, and manservants, and maidservants, and she-asses, and Camels.
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yet if we be the sheep of Christ, what need we care or fear any such want, so long as we want not the Wedding Garment, and the spiritual food of our souls, Quia major est suavitas mentis quam ventris;
yet if we be the sheep of christ, what need we care or Fear any such want, so long as we want not the Wedding Garment, and the spiritual food of our Souls, Quia Major est suavitas mentis quam Ventricle;
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because the garment of righteousness is of more worth, then any Imperial Robe, and the satisfying of our Souls, is a great deal better then the filling of our bodies, whose food, be the same never so dainty, is, compared with the other, nothing but ackorns and husks,
Because the garment of righteousness is of more worth, then any Imperial Robe, and the satisfying of our Souls, is a great deal better then the filling of our bodies, whose food, be the same never so dainty, is, compared with the other, nothing but ackorns and husks,
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and other like vanities, that are as soon done and gone, as they are begun; whereas a good conscience is a continual feast, and the food of our souls, which our good Shepherd giveth us, never perisheth, but feedeth us to everlasting life, as our Saviour sheweth. O then beloved Brethren:
and other like vanities, that Are as soon done and gone, as they Are begun; whereas a good conscience is a continual feast, and the food of our Souls, which our good Shepherd gives us, never Perishes, but feeds us to everlasting life, as our Saviour shows. Oh then Beloved Brothers:
though therefore the Proverb tells us, and it is very true, if thou make thy self a sheep, the Wolfe will eat thee; yet it is far more excellent, and to be chosen rather, to be a sheep of Christ,
though Therefore the Proverb tells us, and it is very true, if thou make thy self a sheep, the Wolf will eat thee; yet it is Far more excellent, and to be chosen rather, to be a sheep of christ,
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or to be afraid of any thundring voice of Tyrants and Persecutors, that terrifie them with foul threatnings, to move them to change their Faith, and to leave the right service of God, to follow after the new directions, and the idolatrous superstitions, that are sounded in their ears by the voices of the false Prophets, of the Idol Shepherd.
or to be afraid of any thundering voice of Tyrants and Persecutors, that terrify them with foul threatenings, to move them to change their Faith, and to leave the right service of God, to follow After the new directions, and the idolatrous superstitions, that Are sounded in their ears by the voices of the false prophets, of the Idol Shepherd.
1. S. Paul saith, that faith cometh by hearing; for how can we believe in him of whom we have not heard? and therefore Samuel saith, that to hearken was better then the fat of rams;
1. S. Paul Says, that faith comes by hearing; for how can we believe in him of whom we have not herd? and Therefore Samuel Says, that to harken was better then the fat of rams;
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And therefore, seeing that to hear the voice of Christ, is so beneficial to the sheep of Christ, it is no marvel that our Saviour doth so often cry unto us, He that hath ears to hear, let him hear;
And Therefore, seeing that to hear the voice of christ, is so beneficial to the sheep of christ, it is no marvel that our Saviour does so often cry unto us, He that hath ears to hear, let him hear;
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For S. Paul tells us, that whom God hath predestinated, them he hath called, and whom he hath called, those also he hath justified, and whom he justified, them he also glorified:
For S. Paul tells us, that whom God hath predestinated, them he hath called, and whom he hath called, those also he hath justified, and whom he justified, them he also glorified:
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So that there is no glorification without we be justified, and no justification without we be called, and in vain are we called, if we do not hearken to the Voice that calleth us;
So that there is no glorification without we be justified, and no justification without we be called, and in vain Are we called, if we do not harken to the Voice that calls us;
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And we have great reason to take heed how we hear, for our Saviour Christ, in the Parable of the Sower, sheweth, that there be four sorts of men that do hear his Voice,
And we have great reason to take heed how we hear, for our Saviour christ, in the Parable of the Sour, shows, that there be four sorts of men that do hear his Voice,
and it cleaveth so fast to his bones, and is so fixed in his heart, infecting all his powers and spirits, that his understanding cannot comprehend things aright, especially those things that appertain to the Spirit of God, to be converted thereby:
and it cleaveth so fast to his bones, and is so fixed in his heart, infecting all his Powers and spirits, that his understanding cannot comprehend things aright, especially those things that appertain to the Spirit of God, to be converted thereby:
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but as S. Aug. saith of the Donatists, Vident se non habere quid respondeant, putant tamen se habere quid faciant, quid loquantur non inveniunt, tacere tamen non permittuntur,
but as S. Aug. Says of the Donatists, Vident se non habere quid respondent, Putant tamen se habere quid faciant, quid loquantur non inveniunt, tacere tamen non permittuntur,
quia malunt perversis vocibus veritati reluctari, quam confessis erroribus paci restitui: Though they see they have not what to answer, yet they know what to do;
quia Malunt perversis vocibus Veritati reluctari, quam confessis erroribus paci restitui: Though they see they have not what to answer, yet they know what to do;
for I am sure we have too too many that do hear his voice, and yet as Job saith, Nolunt intelligere ut bene agerent, they will not understand the truth, that they might do well.
for I am sure we have too too many that do hear his voice, and yet as Job Says, Nolunt intelligere ut bene agerent, they will not understand the truth, that they might do well.
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2. The next sort of bad hearers are the hypocrites, which for a while will seem to be Saints, and in the end will prove Apostata? and an hypocrite is a Greek word, that was used to signifie a Stage-player, who for a time weareth the habit, and carrieth the stile and title of a King, or acteth the part of some valorous Knight, when as indeed he is but a Peasant and a Coward, of no resolution;
2. The next sort of bad hearers Are the Hypocrites, which for a while will seem to be Saints, and in the end will prove Apostata? and an hypocrite is a Greek word, that was used to signify a Stage-player, who for a time weareth the habit, and Carrieth the style and title of a King, or Acts the part of Some valorous Knight, when as indeed he is but a Peasant and a Coward, of no resolution;
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and being applied to matters of Religion, it signifieth such a one, whose mouth, ears, and face, and all other his outward deportment, do make shews of great piety and Religion,
and being applied to matters of Religion, it signifies such a one, whose Mouth, ears, and face, and all other his outward deportment, do make shows of great piety and Religion,
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as those Spyes that were sent by the chief Priests and Scribes to watch our Saviour Christ, did feign themselves just men, but it was to this end, saith the Evangelist, that they might take hold of his words, that so they might deliver him to the power of the Governour.
as those Spies that were sent by the chief Priests and Scribes to watch our Saviour christ, did feign themselves just men, but it was to this end, Says the Evangelist, that they might take hold of his words, that so they might deliver him to the power of the Governor.
And therefore seeing such hearers of Gods Words have but the shews and shadows of Religion, and no substances, they are fitly compared to those falling stars, which the Phylosophers do call assub; for as these in the night time do seem to be truestars in the Firmament,
And Therefore seeing such hearers of God's Words have but the shows and shadows of Religion, and no substances, they Are fitly compared to those falling Stars, which the Philosophers do call assub; for as these in the night time do seem to be truestars in the Firmament,
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even as the falling stars, and they are ready to turn with every wind, as you may note in your books the many multitude of Professors, both Clergy and Laity, that have done so since 1641. I pray God it be not laid to their charge.
even as the falling Stars, and they Are ready to turn with every wind, as you may note in your books the many multitude of Professors, both Clergy and Laity, that have done so since 1641. I pray God it be not laid to their charge.
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but they are so far addicted, and so much in love with the pleasures and vanities of this present life, that as Christ saith, the cares and riches of this world do so choak them, that they bring no fruit unto perfection.
but they Are so Far addicted, and so much in love with the pleasures and vanities of this present life, that as christ Says, the Cares and riches of this world do so choke them, that they bring no fruit unto perfection.
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and to keep themselves from their wives, that they might with the more purity and sincerity hear his words: So the sheep of Christ, considering that this outward sanctification and preparation of this people to hear Gods Word, was but the type and figure of that inward purity and due preparation that they should make,
and to keep themselves from their wives, that they might with the more purity and sincerity hear his words: So the sheep of christ, considering that this outward sanctification and preparation of this people to hear God's Word, was but the type and figure of that inward purity and due preparation that they should make,
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when they come to hear the voice of Christ, do earnestly pray to God, that they may come to hear with a good intent, and not for fashion sake, or with a prejudicate conceit of the Preacher,
when they come to hear the voice of christ, do earnestly pray to God, that they may come to hear with a good intent, and not for fashion sake, or with a prejudicate conceit of the Preacher,
and such as the Prophet Esay speaketh of, which follow after the Word, and gather precept upon precept, and word upon word, and line upon line, here a little, and there a little,
and such as the Prophet Isaiah speaks of, which follow After the Word, and gather precept upon precept, and word upon word, and line upon line, Here a little, and there a little,
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and are never the better, but fall backward, and grow worse and worse, because these hearers do resemble the Inhabitants that are about the fall of the river Nilus, which is very great,
and Are never the better, but fallen backward, and grow Worse and Worse, Because these hearers do resemble the Inhabitants that Are about the fallen of the river Nilus, which is very great,
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yet at length, saith Macrobius, when they are accustomed with the noyse thereof, and that it becomes habitual to them, it seems as nothing to move them to astonishment,
yet At length, Says Macrobius, when they Are accustomed with the noise thereof, and that it becomes habitual to them, it seems as nothing to move them to astonishment,
and so often heard of them, it moveth their hearts no whit at all, but it passeth so smoothly through them, that it maketh no operation within them, which makes the Apostle tell us, that they are ever learning, and so ever hearing, and yet never able to come to the knowledge of the truth.
and so often herd of them, it moves their hearts no whit At all, but it passes so smoothly through them, that it makes no operation within them, which makes the Apostle tell us, that they Are ever learning, and so ever hearing, and yet never able to come to the knowledge of the truth.
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2. Having heard the act which my sheep are to do, that is, to hear as they ought to hear, attentively, reverently and religiously, to be edified and bettered thereby;
2. Having herd the act which my sheep Are to do, that is, to hear as they ought to hear, attentively, reverently and religiously, to be edified and bettered thereby;
1. And because there are many spirits, we are not to believe every spirit, but we ought to be very careful, to try the spirits, whether those motions and inspirations of the spirit that we have, be agreeable to the written Word of God, which if they be not, they are the suggestions of the lying spirit,
1. And Because there Are many spirits, we Are not to believe every Spirit, but we ought to be very careful, to try the spirits, whither those motions and inspirations of the Spirit that we have, be agreeable to the written Word of God, which if they be not, they Are the suggestions of the lying Spirit,
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2. And because the written Word is but the dead letter, a dumb Judge, and full of mysteries and obscurities, Christ sends his servants to explain that written Word,
2. And Because the written Word is but the dead Letter, a dumb Judge, and full of Mysteres and Obscurities, christ sends his Servants to explain that written Word,
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or, if it were not so, there was no need of Teachers, but every one that had a Bible, and could read ir, could understand the voice of Christ: But Christ knew how necessary it was for his sheep to have Instructors, and explainers of his will;
or, if it were not so, there was no need of Teachers, but every one that had a bible, and could read ir, could understand the voice of christ: But christ knew how necessary it was for his sheep to have Instructors, and explainers of his will;
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and therefore he sendeth his under-Shepherds continually to sound forth his voice unto them, and he tells us plainly, He that heareth them, heareth him.
and Therefore he sends his under-Shepherds continually to found forth his voice unto them, and he tells us plainly, He that hears them, hears him.
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then what is set down by the divine Pen-men of the holy Scriptures, in the Canonical books of the Old and New Testament, which are the only writings that are of divine inspiration,
then what is Set down by the divine Penmen of the holy Scriptures, in the Canonical books of the Old and New Testament, which Are the only writings that Are of divine inspiration,
For some will believe nothing, and would have nothing said or alledged, but what is set down directis terminis in the holy Scriptures, that are the only undoubted voice of Christ;
For Some will believe nothing, and would have nothing said or alleged, but what is Set down directis terminis in the holy Scriptures, that Are the only undoubted voice of christ;
and every truth qua truth, is the Voice of God, and comes from God, as when Saul prophesied, it became a Proverb in Israel, Is Saul also among the Prophets? and when Caiphas the high Priest, that condemned Christ to death, prophesied, that it was expedient for the Jews, That one man should die for the people, that the whole nation perish not;
and every truth qua truth, is the Voice of God, and comes from God, as when Saul prophesied, it became a Proverb in Israel, Is Saul also among the prophets? and when Caiaphas the high Priest, that condemned christ to death, prophesied, that it was expedient for the jews, That one man should die for the people, that the Whole Nation perish not;
otherwise, if we refuse to believe the truth, because the Devil speaks it, his malice is so great, that, to hinder our Faith, he would perchance very often say the truth, that we might not believe i•, which is his aim and desire alwayes, when he doth speak truth;
otherwise, if we refuse to believe the truth, Because the devil speaks it, his malice is so great, that, to hinder our Faith, he would perchance very often say the truth, that we might not believe i•, which is his aim and desire always, when he does speak truth;
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but S. Paul tells us, That if an angel from heaven should preach to us any other gospel then what was truth, he should be accursed, to teach us, that neither the worthiness nor, the unworthiness of the persons speaking,
but S. Paul tells us, That if an angel from heaven should preach to us any other gospel then what was truth, he should be accursed, to teach us, that neither the worthiness nor, the unworthiness of the Persons speaking,
or Morally, may secondarily be stiled the voice of Christ, so far forth as they are the words of truth: otherwise S. Paul would never have cited three Testimonies of the Heathens, to justifie the truth of what he delivered, which was like the fact of David to cut off Goliah 's head with his own sword,
or Morally, may secondarily be styled the voice of christ, so Far forth as they Are the words of truth: otherwise S. Paul would never have cited three Testimonies of the heathens, to justify the truth of what he Delivered, which was like the fact of David to Cut off Goliath is head with his own sword,
And if it were not lawfull and useful to quote other Authors, as the Voice of Christ unto the people, it had been but a vain thing, either for the Fathers of old,
And if it were not lawful and useful to quote other Authors, as the Voice of christ unto the people, it had been but a vain thing, either for the Father's of old,
or shall we think that all the learned Authors, that have written since the Apostles ti•e, were such fools, as to take such pains as they have done to no purpose, which must needs be to no purpose, if no use can be made of them.
or shall we think that all the learned Authors, that have written since the Apostles ti•e, were such Fools, as to take such pains as they have done to no purpose, which must needs be to no purpose, if not use can be made of them.
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But to prove both the lawfulness and the necessity of using the help of as many Authors as we can conveniently read, you know that the holy Scriptures are like a deep well, from whence we cannot draw out the water, without the help of some things to reach it,
But to prove both the lawfulness and the necessity of using the help of as many Authors as we can conveniently read, you know that the holy Scriptures Are like a deep well, from whence we cannot draw out the water, without the help of Some things to reach it,
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it is full of Figures and Mysteries, so difficult, that in S. Pauls Epistles S. Peter saith, there are NONLATINALPHABET, some things hard to be understood; and in other places much more,
it is full of Figures and Mysteres, so difficult, that in S. Paul's Epistles S. Peter Says, there Are, Some things hard to be understood; and in other places much more,
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or figurative, whereby the words are transferred from their natuaral signification to another signification, as when Christ saith, I have other sheep that are not of this fold;
or figurative, whereby the words Are transferred from their natuaral signification to Another signification, as when christ Says, I have other sheep that Are not of this fold;
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And the spiritual sense is distinguished to be three-fold allegoricall, tropological and anagogical; and the not understanding in what sense the Scripture is to be interpreted, hath caused many great scholars to erre most foully,
And the spiritual sense is distinguished to be threefold allegorical, tropological and anagogical; and the not understanding in what sense the Scripture is to be interpreted, hath caused many great Scholars to err most foully,
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when for the trees he understands the Angels, for the rivers the heavenly vertues, and the coats of skin their humane bodies: and others have as foully erred in taking that litterally which ought to be figuratively understood,
when for the trees he understands the Angels, for the Rivers the heavenly Virtues, and the coats of skin their humane bodies: and Others have as foully erred in taking that literally which ought to be figuratively understood,
as Papias, and those that follow him, Just. Martyr, Iren. Tertul. Lactant. and some others do expound the new Hierusalem, and the thousand years that the Saints are said they should reign with Christ, altogether litterally, which are figuratively to be understood,
as Papias, and those that follow him, Just. Martyr, Iren Tertulian Lactant. and Some Others do expound the new Jerusalem, and the thousand Years that the Saints Are said they should Reign with christ, altogether literally, which Are figuratively to be understood,
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And therefore S. Aug. demandeth, how he, that cannot understand Terence without a comment, dares presume to understand the Scripture without a Teacher,
And Therefore S. Aug. demandeth, how he, that cannot understand Terence without a comment, dares presume to understand the Scripture without a Teacher,
unless we understood it, and understand it we could not, unless with the Jews and the Eunuch we were instructed in the true sense and meaning thereof, he sends his Embassadors, the Bishops and Ministers, as I said before, to instruct his people to understand the sense and meaning of the holy Ghost,
unless we understood it, and understand it we could not, unless with the jews and the Eunuch we were instructed in the true sense and meaning thereof, he sends his ambassadors, the Bishops and Ministers, as I said before, to instruct his people to understand the sense and meaning of the holy Ghost,
or those that are dead? Surely the wise men were wont to say, that the best Counsellors are the dead; that is, the counsels and instructions that the dead men have left in their books,
or those that Are dead? Surely the wise men were wont to say, that the best Counsellors Are the dead; that is, the Counsels and instructions that the dead men have left in their books,
and to explain his meanings, for a strangers voice, saith Christ, my sheep will not hear, but will fly from him, for that they know not the voice of strangers.
and to explain his meanings, for a Strangers voice, Says christ, my sheep will not hear, but will fly from him, for that they know not the voice of Strangers.
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for though Tremel. translates it out of the Syriack, Non norunt vocem alieni, yet the Greek Copy hath it, NONLATINALPHABET, which Beza translates, Non norunt vocem alienorum; they know not the voice of strangers, as our English translation hath it very right.
for though Tremel. translates it out of the Syriac, Non Norunt vocem Alieni, yet the Greek Copy hath it,, which Beza translates, Non Norunt vocem alienorum; they know not the voice of Strangers, as our English Translation hath it very right.
Therefore I conceive that by the stranger, he meaneth that foolish Idol Shepherd, whereof the Prophet Zachary speaketh, that should come in the time of Christ, to be the type of the great Anti-christ, that should be manifested in our time; and by the other strangers he meaneth, those many Anticks that S. John speaks of, the Hereticks and false Prophets, that from time to time,
Therefore I conceive that by the stranger, he means that foolish Idol Shepherd, whereof the Prophet Zachary speaks, that should come in the time of christ, to be the type of the great Antichrist, that should be manifested in our time; and by the other Strangers he means, those many Antics that S. John speaks of, the Heretics and false prophets, that from time to time,
but do preach the lying inventions of their own heads, to seduce the sheep of Christ to follow the Anti-christ, and to relinquish the true received worship of the living God.
but do preach the lying Inventions of their own Heads, to seduce the sheep of christ to follow the Antichrist, and to relinquish the true received worship of the living God.
for they know, that as they which are not lawfully called, or allowed to be the lawful Ministers of Gods Word, should not preach, and cannot do it without great offence to God, that may justly say to them,
for they know, that as they which Are not lawfully called, or allowed to be the lawful Ministers of God's Word, should not preach, and cannot do it without great offence to God, that may justly say to them,
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as he doth to the Jews by his Prophet, Quis avobis requisivit hac? Who hath required these things at your hands? So they cannot hear them without the like offence to God,
as he does to the jews by his Prophet, Quis avobis requisivit hac? Who hath required these things At your hands? So they cannot hear them without the like offence to God,
for as Christ reproved Satan, and bad him hold his peace, when he spake the very truth, that he was the Son of God, because he had no Commission to be the Embassador of Christ, to publish that truth unto his people,
for as christ reproved Satan, and bade him hold his peace, when he spoke the very truth, that he was the Son of God, Because he had no Commission to be the Ambassador of christ, to publish that truth unto his people,
and upon Uzza, for doing that which appertained to the Levites to do, 1 Chron. 13.10. and upon King Saul for offering Sacrifice to the Lord, should be a sufficient warning for them to take heed how they thrust themselves into the Ministry;
and upon Uzza, for doing that which appertained to the Levites to do, 1 Chronicles 13.10. and upon King Saul for offering Sacrifice to the Lord, should be a sufficient warning for them to take heed how they thrust themselves into the Ministry;
for King Uzzia, presuming to burn Incense unto the Lord, which appertained to the Priests, the sons of Aaron to do, the Lord suddenly smote him with Leprosie, and so he continued a Leper to his dying day:
for King Uzzia, presuming to burn Incense unto the Lord, which appertained to the Priests, the Sons of Aaron to do, the Lord suddenly smote him with Leprosy, and so he continued a Leper to his dying day:
And Uzza, putting forth his hand to hold up the Ark, when the Oxen shook it, which belonged only unto the Levites to carry it, the anger of the Lord was kindled against Uzza, that he smote him dead in the very place;
And Uzza, putting forth his hand to hold up the Ark, when the Oxen shook it, which belonged only unto the Levites to carry it, the anger of the Lord was kindled against Uzza, that he smote him dead in the very place;
and Saul lost his Kingdome for his intrusion into the Priests Office; and how date these men to intrude themselves into this Sacred Office, to be the Embassadors of Christ, to declare his will,
and Saul lost his Kingdom for his intrusion into the Priests Office; and how date these men to intrude themselves into this Sacred Office, to be the ambassadors of christ, to declare his will,
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and the Lord commands them by his Prophet, not to hearken to those whom he hath not sent? And Solomon saith, Cease my son to hear the instruction that causeth to erre from the words of knowledge, Prov. 19.27.
and the Lord commands them by his Prophet, not to harken to those whom he hath not sent? And Solomon Says, Cease my son to hear the instruction that Causes to err from the words of knowledge, Curae 19.27.
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Surely none would do it, but that we love to shew our selves to be the children of Adam, and to stretch forth our hands to the forbidden fruit, and as the Poet saith, Nitimur in vetitum semper, cupimus { que } negata.
Surely none would do it, but that we love to show our selves to be the children of Adam, and to stretch forth our hands to the forbidden fruit, and as the Poet Says, Nitimur in vetitum semper, cupimus { que } negata.
We long to do what we are forbidden, and will the rather do it, because it is forbidden; like the man, that for some just impediment, never went out of his house,
We long to do what we Are forbidden, and will the rather do it, Because it is forbidden; like the man, that for Some just impediment, never went out of his house,
And so it is with us, we will not hear when we are commanded to hear, and we long to hear those that we are forbidden to hear, as if God envied our good when he forbad us,
And so it is with us, we will not hear when we Are commanded to hear, and we long to hear those that we Are forbidden to hear, as if God envied our good when he forbade us,
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and I know them, that is, I do acknowledge them for my sheep, and do own them for my people, for my servants, and for my children; for there be very many that go under the shape and shew of Gods sheep, and are indeed the Foxes, Wolves, and Lyons of Satan, of whom Christ never saith, I know them, but rather, Depart from me, I know you not, you workers of iniquity.
and I know them, that is, I do acknowledge them for my sheep, and do own them for my people, for my Servants, and for my children; for there be very many that go under the shape and show of God's sheep, and Are indeed the Foxes, Wolves, and Lyons of Satan, of whom christ never Says, I know them, but rather, Depart from me, I know you not, you workers of iniquity.
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Yet these subtil Foxes, and these Wolves in sheeps cloathing, that profess themselves to be the only Saints, and are indeed the destroyers of Gods servants, may easily blind the eyes of men,
Yet these subtle Foxes, and these Wolves in Sheep clothing, that profess themselves to be the only Saints, and Are indeed the destroyers of God's Servants, may Easily blind the eyes of men,
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for as the Sichemites whereof Moses testifieth, that they came with dissembling hearts to deceive Jacob and his children, were contented to be circumcised, and take upon them the habit of Gods children, in hope that all theirs should be their own,
for as the Sichemites whereof Moses Testifieth, that they Come with dissembling hearts to deceive Jacob and his children, were contented to be circumcised, and take upon them the habit of God's children, in hope that all theirs should be their own,
and therefore their dissembling of Religion brought on their destruction, and their Circumcision, which they thought would be the means to inrich them, became the means to destroy them,
and Therefore their dissembling of Religion brought on their destruction, and their Circumcision, which they Thought would be the means to enrich them, became the means to destroy them,
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And as the Gibeonites with false hearts, and a dissembling shew of a religious desire of communion with Gods children, came to the children of Israel, and through their lies and dissimulation made a league with them,
And as the Gibeonites with false hearts, and a dissembling show of a religious desire of communion with God's children, Come to the children of Israel, and through their lies and dissimulation made a league with them,
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and so freed themselves from the Sword of Joshua, and deceived the Israelites, yet they could not deceive the Lord, who knew their hypocrisie, and knew them not for any of his people,
and so freed themselves from the Sword of joshua, and deceived the Israelites, yet they could not deceive the Lord, who knew their hypocrisy, and knew them not for any of his people,
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and therefore made them slaves and drudges to draw water, carry wood, and do all manner of servile work for the sons of Israel: So amongst us in all places, and at all times, we have such Sichemites and Gibeonites, as deceive the world, and do blind the eyes of men, by making them to believe they are the only Saints of God,
and Therefore made them slaves and drudges to draw water, carry wood, and do all manner of servile work for the Sons of Israel: So among us in all places, and At all times, we have such Sichemites and Gibeonites, as deceive the world, and do blind the eyes of men, by making them to believe they Are the only Saints of God,
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yet Christ, that knoweth very well they did all these things for their own ends, will profess unto them, I never knew you, depart from me ye that work iniquity.
yet christ, that Knoweth very well they did all these things for their own ends, will profess unto them, I never knew you, depart from me you that work iniquity.
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When once the Master of the house is risen up, and hath shut the door, and they standing without shall knock at the door, saying, Lord, Lord, open to us;
When once the Master of the house is risen up, and hath shut the door, and they standing without shall knock At the door, saying, Lord, Lord, open to us;
when they received the blessed Sacrament of his Body and Blood at his own Table, and thou hast taught in our streets, and we were daily hearers of those Sermons that were preached,
when they received the blessed Sacrament of his Body and Blood At his own Table, and thou hast taught in our streets, and we were daily hearers of those Sermons that were preached,
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though but in Chambers, or in Barns, or in the streets; but he shall say, I tell you, as being angry for their presumption and hypocrisie, I know you not, whence you are, depart from me all ye workers of iniquity;
though but in Chambers, or in Barns, or in the streets; but he shall say, I tell you, as being angry for their presumption and hypocrisy, I know you not, whence you Are, depart from me all you workers of iniquity;
there shall be weeping and gnashing of teeth, when they shall see Abraham, and Isaac, and Jacob, and all the Prophets, and the rest of Gods faithful servants, whom they persecuted, in the Kingdome of God, and themselves thrust out of doors.
there shall be weeping and gnashing of teeth, when they shall see Abraham, and Isaac, and Jacob, and all the prophets, and the rest of God's faithful Servants, whom they persecuted, in the Kingdom of God, and themselves thrust out of doors.
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But can they perswade themselves, that our Saviour Christ will not know them, when as they seem to be so zealous of his worship, and profess themselves so earnestly and so strictly to observe his will, and to do nothing without a warrant from his written Word.
But can they persuade themselves, that our Saviour christ will not know them, when as they seem to be so zealous of his worship, and profess themselves so earnestly and so strictly to observe his will, and to do nothing without a warrant from his written Word.
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but it is easier to convert the drunkards, adulterers, and harlots, then to perswade these hypocritical Saints, that they are sinners, save in that general notion, that we are all sinners; for as decipimur specie recti, we are deceived in them,
but it is Easier to convert the drunkards, Adulterers, and harlots, then to persuade these hypocritical Saints, that they Are Sinners, save in that general notion, that we Are all Sinners; for as decipimur specie recti, we Are deceived in them,
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and as the Prophet Jeremy saith, cause those that did feed delicately, to lie desolate in the streets, and those that were brought up in Scarlet, to imbrace dunghills; and yet they that do these things shall not be Infidels and Pagans, but such as shall think themselves very good Christians, and to do God herein very good service, to persecute his servan s.
and as the Prophet Jeremiah Says, cause those that did feed delicately, to lie desolate in the streets, and those that were brought up in Scarlet, to embrace dunghills; and yet they that do these things shall not be Infidels and Pagans, but such as shall think themselves very good Christians, and to do God herein very good service, to persecute his servan s.
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And what a cruel deceit is this, to beguile their own hearts, and to deceive their own souls, to think they have God Almighty by the hand, when the devil holds them fast by the toes, and to perswade themselves they are the sheep of Christ, when Christ professeth he knows them not to be his sheep, but knoweth them to be the Wolves of Satan.
And what a cruel deceit is this, to beguile their own hearts, and to deceive their own Souls, to think they have God Almighty by the hand, when the Devil holds them fast by the toes, and to persuade themselves they Are the sheep of christ, when christ Professes he knows them not to be his sheep, but Knoweth them to be the Wolves of Satan.
and understandeth our thoughts long before? he knoweth what is in the deep Sea, and how far the world extendeth; he knoweth the number of the stars, and calleth them all by their names;
and understands our thoughts long before? he Knoweth what is in the deep Sea, and how Far the world extendeth; he Knoweth the number of the Stars, and calls them all by their names;
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Indeed we know them not, they are such Camelions that can change themselves into all colours, saving white; that is, put on all manner of shews and shapes,
Indeed we know them not, they Are such Chameleons that can change themselves into all colours, Saving white; that is, put on all manner of shows and shapes,
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and which therefore do love, honour, and obey him, in doing his will, and keeping his Commandments: And thus he knoweth not the wicked hypocrites, oppressors, extortioners,
and which Therefore do love, honour, and obey him, in doing his will, and keeping his commandments: And thus he Knoweth not the wicked Hypocrites, Oppressors's, extortioners,
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So Christ knoweth his sheep, and as they are his sheep, he provideth for them eternal life, and he knoweth the Goats, the Wolves, and the Foxes, and knoweth them not to be his sheep; and therefore provideth no inheritance for them,
So christ Knoweth his sheep, and as they Are his sheep, he Provideth for them Eternal life, and he Knoweth the Goats, the Wolves, and the Foxes, and Knoweth them not to be his sheep; and Therefore Provideth no inheritance for them,
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but wil severely punish them, because they neither follow him, nor hear his voice, but as the Lord saith, Refused his counsel, and despised his reproof, Prov. 1.30.
but will severely Punish them, Because they neither follow him, nor hear his voice, but as the Lord Says, Refused his counsel, and despised his reproof, Curae 1.30.
And on the other side, this is an exceeding comfort and joy unto the godly, when as a friend shall say of his friend, I will know him wheresoever I see him, before friend and foe,
And on the other side, this is an exceeding Comfort and joy unto the godly, when as a friend shall say of his friend, I will know him wheresoever I see him, before friend and foe,
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and I will acknowledge him my friend, and my self his friend, in what state or condition soever he be, rich or poor, bond or free, so God knoweth them that trust in him, saith the Prophet,
and I will acknowledge him my friend, and my self his friend, in what state or condition soever he be, rich or poor, bound or free, so God Knoweth them that trust in him, Says the Prophet,
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and my servants, wheresoever they are; and in what state or condition soever they be: And therefore they follow me, and study to be holy, as I am holy;
and my Servants, wheresoever they Are; and in what state or condition soever they be: And Therefore they follow me, and study to be holy, as I am holy;
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1. Our Shepherd Christ was vir dolorum, a man of sorrows, as the Prophet calls him, that had experience of infirmities; and his whole life, from his Cradle to his Cross, was but a life of suffering, the scornful reproofs of the wealthy, and the despitefulness of the proud, who did all that either tongues or hands could do against him;
1. Our Shepherd christ was vir Dolorum, a man of sorrows, as the Prophet calls him, that had experience of infirmities; and his Whole life, from his Cradle to his Cross, was but a life of suffering, the scornful reproofs of the wealthy, and the despitefulness of the proud, who did all that either tongues or hands could do against him;
And yet we may justly say with S. Bernard, Quam pauci, O Domius Jesu, post te ire volunt, cum tamen ad te pervenire, nemo sit quinesit, hoc scitutibus cunctis, qua delectationes in dextratnaus { que } ad finem? How few, O Lord Jesu, there are, which will come after thee,
And yet we may justly say with S. Bernard, Quam Pauci, Oh Domius Jesu, post te ire volunt, cum tamen ad te pervenire, nemo sit quinesit, hoc scitutibus cunctis, qua Delectationes in dextratnaus { que } ad finem? How few, Oh Lord Jesu, there Are, which will come After thee,
when as to come unto thee, there is no man but is willing, because where thou art, and in thy right hand, there is fulness of joy, and abundance of pleasures for evermore.
when as to come unto thee, there is no man but is willing, Because where thou art, and in thy right hand, there is fullness of joy, and abundance of pleasures for evermore.
This is the common course of the world, to follow him close in prosperity, and to seem zealous of his honour and of his service, Cum benefecerit illis, when as the Prophet David saith, Their corn, and wine,
This is the Common course of the world, to follow him close in Prosperity, and to seem zealous of his honour and of his service, Cum benefecerit illis, when as the Prophet David Says, Their corn, and wine,
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but if they should be ejected, suppressed and persecuted for serving him, then will they start aside like a broken bow, and like the children of Ephraint, that, being harnessed,
but if they should be ejected, suppressed and persecuted for serving him, then will they start aside like a broken bow, and like the children of Ephraint, that, being harnessed,
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and carrying bowes, and so being enabled by their learning wealth and friends, to do God good service, do turn their backs to him in the day of battel, when there is most need of their help,
and carrying bows, and so being enabled by their learning wealth and Friends, to do God good service, do turn their backs to him in the day of battle, when there is most need of their help,
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But the true sheep of Christ, and the faithfull servants of God will follow him, Per mare, per saxa, per ignes, and will say, Who shall separate us from the love of Christ, or withdraw us from the service of our God,
But the true sheep of christ, and the faithful Servants of God will follow him, Per mare, per Rock, per ignes, and will say, Who shall separate us from the love of christ, or withdraw us from the service of our God,
and following after our Shepherd? or shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No sure, in all these things they are more then Conquerours, through him that loved them,
and following After our Shepherd? or shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No sure, in all these things they Are more then Conquerors, through him that loved them,
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so that neither Death, nor life, nor Angels, nor Principalities, nor Powers, nor Things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God, and from following their Master Jesus Christ our Lord.
so that neither Death, nor life, nor Angels, nor Principalities, nor Powers, nor Things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God, and from following their Master jesus christ our Lord.
and that they are happy and blessed that suffer persecution for righteousness sake, and when men shall revile them, and say all manner of evil against them, falsly for Christ his sake, I say with the Poet, — Componite mentes, Ad magnae virtutis opus, magnosque labores.
and that they Are happy and blessed that suffer persecution for righteousness sake, and when men shall revile them, and say all manner of evil against them, falsely for christ his sake, I say with the Poet, — Componite mentes, Ad Great virtue opus, magnosque labores.
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For this is not your case alone, but if you look what happened to other men, you shall finde, that as our Saviour saith, So persecuted they the Prophets, that were before you,
For this is not your case alone, but if you look what happened to other men, you shall find, that as our Saviour Says, So persecuted they the prophets, that were before you,
and so are many of your brethren persecuted as well as you, and perhaps more then you, which should teach you, Mitius ista ferre, to follow Christ in his sufferings, the more patiently and contentedly, without any manner of muttering.
and so Are many of your brothers persecuted as well as you, and perhaps more then you, which should teach you, Mitius ista Far, to follow christ in his sufferings, the more patiently and contentedly, without any manner of muttering.
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Et validior est vox operis, quam oris, Bern, in Cant. Ser. 59. and morall operations are more forcible then all the logicall demonstrations in the world.
Et validior est vox operis, quam oris, Bern, in Cant Ser. 59. and moral operations Are more forcible then all the logical demonstrations in the world.
for when he saith, Learn of me, he meaneth not, saith Saint Augustine, that thou shouldst learn of him, Aut mundos fabricare, aut mortuos suscitare, aut per maria ambulare, Aug. de bonis.
for when he Says, Learn of me, he means not, Says Saint Augustine, that thou Shouldst Learn of him, Or mundos fabricare, Or Mortuos suscitare, Or per maria Ambulare, Aug. de bonis.
1. What vertuous or pious act soever we desire to do, and to imitate Christ therein, we must strive to do it to the uttermost of our power, Modo & forma, in the same manner as Christ did it;
1. What virtuous or pious act soever we desire to do, and to imitate christ therein, we must strive to do it to the uttermost of our power, Modo & forma, in the same manner as christ did it;
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and that is, 1. In sincerity, without hypocrisie. 2. For Gods glory, and not for our own commodity. 3. In a discreet knowledge, and not in a blinde zeale.
and that is, 1. In sincerity, without hypocrisy. 2. For God's glory, and not for our own commodity. 3. In a discreet knowledge, and not in a blind zeal.
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So they that proclaim dayes of Humiliation, and practise nothing but Oppression, that pray to God, to blesse them, and prey upon the poor that curse them, do but as the Greek Adage saith, NONLATINALPHABET, to weep for the death of our Stepmother,
So they that proclaim days of Humiliation, and practise nothing but Oppression, that pray to God, to bless them, and prey upon the poor that curse them, do but as the Greek Adage Says,, to weep for the death of our Stepmother,
and double their sin in the sight of God, Quia levius est in alium aperte peccare, quam simulare sanctitatem, because the professed thief, that robs by the high-way-side, is not so bad as the holy Saint, that under the shew of Religion takes away mine Estate, saith Saint Hierome; for as Wine mingled with Water doth sooner provoke vomite,
and double their since in the sighed of God, Quia Levius est in Alium aperte Peccare, quam simulare sanctitatem, Because the professed thief, that robs by the high-way-side, is not so bad as the holy Saint, that under the show of Religion Takes away mine Estate, Says Saint Jerome; for as Wine mingled with Water does sooner provoke vomit,
then either Water alone, or pure Wine, Ita intolerabilior est nequitia pietatatis simulatione condita, quam simplex & aperta malitia, so any wickedness that is covered with the Cloak of Religion, is a great deal more intolerable,
then either Water alone, or pure Wine, Ita intolerabilior est Nequitia pietatatis simulation Condita, quam simplex & Aperta malitia, so any wickedness that is covered with the Cloak of Religion, is a great deal more intolerable,
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then if the same were plainly committed without any pretence of Piety, saith Erasmus, So horrible a sin it is to cloath Sin in the garment of Holiness,
then if the same were plainly committed without any pretence of Piety, Says Erasmus, So horrible a since it is to cloth since in the garment of Holiness,
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even so, they that destroy any Offenders, root out the Transgressors of Gods Lawes, and punish the Corrupters of Gods Worship, be they whom you will, the Work may be good and just;
even so, they that destroy any Offenders, root out the Transgressors of God's Laws, and Punish the Corrupters of God's Worship, be they whom you will, the Work may be good and just;
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or according to their ambition, to make themselves great, and to get their Estates and Possessions to themselves and their Posterity, God will never accept of this work for any service done to him,
or according to their ambition, to make themselves great, and to get their Estates and Possessions to themselves and their Posterity, God will never accept of this work for any service done to him,
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And I think, that the making of themselves great, as Jehu did, by the service that men pretend to do to God, doth sufficiently cause many others to doubt,
And I think, that the making of themselves great, as Jehu did, by the service that men pretend to do to God, does sufficiently cause many Others to doubt,
and I conceive, you may be sure, the jealous God will not regard that service which is done to him with a sinister aspect and respect to our own profit,
and I conceive, you may be sure, the jealous God will not regard that service which is done to him with a sinister aspect and respect to our own profit,
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yet, as our Saviour explaineth the words of Moses, it is written, The shalt worship the Lord thy God, NONLATINALPHABET, and him onely shalt thou serve, and not thy self with him in the service that thou dost to him,
yet, as our Saviour Explaineth the words of Moses, it is written, The shalt worship the Lord thy God,, and him only shalt thou serve, and not thy self with him in the service that thou dost to him,
And therefore I would advise all those, that in doing service unto God, by pulling down the Transgressors of his Lawes, have raised themselves to such great Polsessions, to look well to their intention, progression and execution of their work,
And Therefore I would Advice all those, that in doing service unto God, by pulling down the Transgressors of his Laws, have raised themselves to such great Polsessions, to look well to their intention, progression and execution of their work,
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And as Aiax in his frenzy, is reported to have slain his own children, by taking them for Ulisses and Agamemnon; so many men in their blind Zeal destroy the true Ambassadors of Christ,
And as Ajax in his frenzy, is reported to have slave his own children, by taking them for Ulysses and Agamemnon; so many men in their blind Zeal destroy the true ambassadors of christ,
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either by falling into the fire on the right hand, or into the water on the left hand, either by making the whole Service of God to consist onely of preaching and hearing Sermons,
either by falling into the fire on the right hand, or into the water on the left hand, either by making the Whole Service of God to consist only of preaching and hearing Sermons,
for this hath been alwayes the Devils practise, To separate those whom God would have joyned together, and to joyn those together whom God would have kept asunder.
for this hath been always the Devils practice, To separate those whom God would have joined together, and to join those together whom God would have kept asunder.
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then by gaining Naboths Vineyard, or he•ping Dives his Treasures unto our selves. The time will not give me leave to prosecute these particulars any further;
then by gaining Naboth's Vineyard, or he•ping Dives his Treasures unto our selves. The time will not give me leave to prosecute these particulars any further;
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but I pray God give us grace to prosecute the performance and doing of them throughout all our lives, to the glory of God, the discharging of our Duties, and the eternall comfort of our own souls, through Jesus Christ our Lord and Saviour, To whom with the Father and the holy Spirit, be all Glory and Honour, for ever and ever. Amen, Amen. Jehovae Liberatori.
but I pray God give us grace to prosecute the performance and doing of them throughout all our lives, to the glory of God, the discharging of our Duties, and the Eternal Comfort of our own Souls, through jesus christ our Lord and Saviour, To whom with the Father and the holy Spirit, be all Glory and Honour, for ever and ever. Amen, Amen. Jehovae Liberatori.
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for we love not God, we love not our neighbours, we love not our own selves, for if we loved God, we would keep his Commandments; if we loved our neighbours, we would neither wrong them, nor oppress them;
for we love not God, we love not our neighbours, we love not our own selves, for if we loved God, we would keep his commandments; if we loved our neighbours, we would neither wrong them, nor oppress them;
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but as Ezra saith, We have all been in a great trespass unto this day, and for our iniquities have we, our King, our Priests, our Bishops, our Judges, and all of us been delivered to the sword, to the spoil, to confusion of face, and to all these miseries, as it is this day.
but as Ezra Says, We have all been in a great trespass unto this day, and for our iniquities have we, our King, our Priests, our Bishops, our Judges, and all of us been Delivered to the sword, to the spoil, to confusion of face, and to all these misery's, as it is this day.
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then, as Solomon saith, we may most justly praise the dead, which are already dead, more then the living which are yet alive, Eccles. 4.1, 2, 3 and him better then both which hath not yet been, to see the great evils that are done amongst us.
then, as Solomon Says, we may most justly praise the dead, which Are already dead, more then the living which Are yet alive, Eccles. 4.1, 2, 3 and him better then both which hath not yet been, to see the great evils that Are done among us.
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And for our own selves, we do just as the wise man saith, seek our own death in the errour of our life, and Sampson-like, pull down the house upon our own heads;
And for our own selves, we do just as the wise man Says, seek our own death in the error of our life, and Samson-like, pull down the house upon our own Heads;
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as you may remember, that when we had plenty of peace and prosperity, then as the children of Israel murmured against Moses, that delivered them out of the Aegyptian bondage,
as you may Remember, that when we had plenty of peace and Prosperity, then as the children of Israel murmured against Moses, that Delivered them out of the Egyptian bondage,
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and loathed Manna that came down from heaven, so were we discontented at every trifle, and so weary of peace, and such murmurers against our happiness.
and loathed Manna that Come down from heaven, so were we discontented At every trifle, and so weary of peace, and such murmurers against our happiness.
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When the Articles of peace were published, we were so discontented and murmured so much thereat, that the ear of jealousie, which heareth all things, heard the same,
When the Articles of peace were published, we were so discontented and murmured so much thereat, that the ear of jealousy, which hears all things, herd the same,
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Mellifluous S. Bern. (whose laborious work is like a pleasant garden that is replenished with all sorts of the most odoriferous flowers) saith, that in the Unity of Gods Essence, there is a Trinity of persons, the Father, the Son, and the Holy Ghost; and in the unity of the souls substance, there is a trinity of faculties, the reason, the will, and the memory, which being created in holiness, fell away from the uncreated goodness of God:
Mellifluous S. Bern. (whose laborious work is like a pleasant garden that is replenished with all sorts of the most odoriferous flowers) Says, that in the Unity of God's Essence, there is a Trinity of Persons, the Father, the Son, and the Holy Ghost; and in the unity of the Souls substance, there is a trinity of faculties, the reason, the will, and the memory, which being created in holiness, fell away from the uncreated Goodness of God:
And in the unity of Christian Religion, there is a trinity of invaluable grace, Faith, Hope, and Love, whereby the relapsed trinity of mans soul is reunited unto the blessed favour of the Eternal Trinity of Gods Essence.
And in the unity of Christian Religion, there is a trinity of invaluable grace, Faith, Hope, and Love, whereby the relapsed trinity of men soul is Reunited unto the blessed favour of the Eternal Trinity of God's Essence.
And these three graces I find most excellently delivered and explained by three of the chiefest Apostles (the three worthiest Pillars of Gods Church) S. Peter, S. Paul, and S. John; for as Faith is radix omnium virtutum, the root of all virtues, as S. Ambrose saith;
And these three graces I find most excellently Delivered and explained by three of the chiefest Apostles (the three Worthiest Pillars of God's Church) S. Peter, S. Paul, and S. John; for as Faith is radix omnium Virtues, the root of all Virtues, as S. Ambrose Says;
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NONLATINALPHABET; for this Son was the Word, and that Word was God (saith S. Basil ) that whosoever believed in him, John 3. should not perish, but should have everlasting life:
; for this Son was the Word, and that Word was God (Says S. Basil) that whosoever believed in him, John 3. should not perish, but should have everlasting life:
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And therefore, as S. Paul gave himself principally to magnifie the free grace of God, so doth S. John wholly dedicate himself to amplifie the great love of God;
And Therefore, as S. Paul gave himself principally to magnify the free grace of God, so does S. John wholly dedicate himself to amplify the great love of God;
why and how we should love God again, and manifest this our love to God, by loving one another? For to love God with all our hearts, is the great command of the Law,
why and how we should love God again, and manifest this our love to God, by loving one Another? For to love God with all our hearts, is the great command of the Law,
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Indeed, if we do contemplate of those infinitely amiable excellencies, and transcendent beauties, that are so accumulated and resplendent in the Essence of God, which is that light in whom is no darkness at all, We shall find that,
Indeed, if we do contemplate of those infinitely amiable excellencies, and transcendent beauty's, that Are so accumulated and resplendent in the Essence of God, which is that Light in whom is no darkness At all, We shall find that,
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as Nazian. saith of Christ, he is NONLATINALPHABET, wholly desiderable, and wholly delectable, so fully invested with such attractive excellencies, as are easily able to confound the senses, and to ravish the desires of all that truly consider them;
as Nazian. Says of christ, he is, wholly desiderable, and wholly delectable, so Fully invested with such Attractive excellencies, as Are Easily able to confound the Senses, and to ravish the Desires of all that truly Consider them;
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for when we hear Abraham so highly commended for his Faith, David for his Valour, Solomon for his Wisdome, Hercules, Achilles, Alexander, Hannibal, Caesar, and the like, such glorious Heroes, celebrated and admired for their eminencies above other men, we cannot chuse but deem them worthy of love, when so many wise men as have written of them, thought them worthy of admiration, and reputed them the Worthies of the world.
for when we hear Abraham so highly commended for his Faith, David for his Valour, Solomon for his Wisdom, Hercules, Achilles, Alexander, Hannibal, Caesar, and the like, such glorious Heroes, celebrated and admired for their Eminences above other men, we cannot choose but deem them worthy of love, when so many wise men as have written of them, Thought them worthy of admiration, and reputed them the Worthies of the world.
So when we consider the glory of nature, and the beauty of bodies (which is nothing else but an apt proportion, and a just correspondence of the parts and colours of these visible creatures) they do so intice our senses, captivate our affections, and ravish our minds, that our hearts are more present, in their desires, with such bodies that they like and love,
So when we Consider the glory of nature, and the beauty of bodies (which is nothing Else but an apt proportion, and a just correspondence of the parts and colours of these visible creatures) they do so entice our Senses, captivate our affections, and ravish our minds, that our hearts Are more present, in their Desires, with such bodies that they like and love,
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But what are all the Mights and Monarchs of the World, compared unto God, but as Lambs among Lyons, or as the leaves that are driven away with the wind, blown down from their Regal Thrones, consumed to ashes,
But what Are all the Mights and Monarchs of the World, compared unto God, but as Lambs among Lyons, or as the leaves that Are driven away with the wind, blown down from their Regal Thrones, consumed to Ashes,
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and reduced to nothing, their power weakness, their prudence folly, and their excellency base, in respect of that boundless Omnipotencie, infinite Wisdome,
and reduced to nothing, their power weakness, their prudence folly, and their excellency base, in respect of that boundless Omnipotency, infinite Wisdom,
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For if he is not barren that imparteth fecundity unto others, nor he poor that can make many rich, then surely he must needs be most beautiful, that can adorn the poor Lilies of the field with a far more glorious mantle, then any of those choicest robes that covered the body of the wisest Solomon: For though fields and gardens, and Palaces, and the bodies of men and women (and so the Heavens and the Angels, and the whole frame of this Universe (which the Grecians called NONLATINALPHABET) because it is so admirably beautified and composed in number, weight, and measure ) are all innamelled with abundance of beauty,
For if he is not barren that imparts fecundity unto Others, nor he poor that can make many rich, then surely he must needs be most beautiful, that can adorn the poor Lilies of the field with a Far more glorious mantle, then any of those Choicest robes that covered the body of the Wisest Solomon: For though fields and gardens, and Palaces, and the bodies of men and women (and so the Heavens and the Angels, and the Whole frame of this Universe (which the Greeks called) Because it is so admirably beautified and composed in number, weight, and measure) Are all innamelled with abundance of beauty,
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yet all these beauties proceeds from him, and reside in him, and are comprized in him, in a far more eminent degree of excellency, then they are in the best of these creatures themselves,
yet all these beauty's proceeds from him, and reside in him, and Are comprised in him, in a Far more eminent degree of excellency, then they Are in the best of these creatures themselves,
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and all other amiable colours, and most glorious beauties of his perfections, which the Angels rejoyce to behold, the blessed Saints contemplate, and we poor wandring Pilgrimes do all aspire to see, are all illimited, infinite and boundless.
and all other amiable colours, and most glorious beauty's of his perfections, which the Angels rejoice to behold, the blessed Saints contemplate, and we poor wandering Pilgrims do all aspire to see, Are all illimited, infinite and boundless.
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if thou art in prison, he is with thee, as he was with Joseph; if thou art in danger, he is a present help in trouble; if thou beest dead, he can restore thee to life,
if thou art in prison, he is with thee, as he was with Joseph; if thou art in danger, he is a present help in trouble; if thou Best dead, he can restore thee to life,
as S. Bern. saith, because these are excellencies enough to attract love from the stoniest hearts, quae genuere ferae, which the most salvage men have produced,
as S. Bern. Says, Because these Are excellencies enough to attract love from the stoniest hearts, Quae genuere ferae, which the most salvage men have produced,
And albeit, very often this kind of love is but base and vitious, yet being guided with reason, and ruled by charity, it may prove good and virtuous; therefore,
And albeit, very often this kind of love is but base and vicious, yet being guided with reason, and ruled by charity, it may prove good and virtuous; Therefore,
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as the devil maliciously suggested of holy Job, that he served not God for nought, so the Apostle wisely doth here intimate, that we love not God without cause, especially if we consider that great and real love of God, which hath and doth continually so infinitely profit us,
as the Devil maliciously suggested of holy Job, that he served not God for nought, so the Apostle wisely does Here intimate, that we love not God without cause, especially if we Consider that great and real love of God, which hath and does continually so infinitely profit us,
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Touching which words, though our love to God is first set down in the series of these words, yet seeing by the order of nature, causa precedit effectum, the cause doth ever precede the effect, I will by Gods help speak:
Touching which words, though our love to God is First Set down in the series of these words, yet seeing by the order of nature, causa precedit effectum, the cause does ever precede the Effect, I will by God's help speak:
2. Of that love, which in requital thereof, we owe unto God. And the first shall be the subject of my whole discourse at this time, wherein you may observe as many parts, as there be words. 1. The Lover, he He loved us first.
2. Of that love, which in requital thereof, we owe unto God. And the First shall be the Subject of my Whole discourse At this time, wherein you may observe as many parts, as there be words. 1. The Lover, he He loved us First.
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Satan is said to be the lover of the seduced soul, even as the lascivious loves the Harlot; for the Devil comes unto us as he came unto Adam, and saith, You shall be as gods, and I will make you happy,
Satan is said to be the lover of the seduced soul, even as the lascivious loves the Harlot; for the devil comes unto us as he Come unto Adam, and Says, You shall be as God's, and I will make you happy,
by giving us, like the Whore of Babylon, a drink of deadly poyson in a golden Cup, to teach us Heresies out of the holy Scriptures, to set up a meer Anarchy under the glorious title of a Gospel-Government, and to raise a most odious rebellion, under the name of King and Parliament, and under the pretence of Faith and Religion: But O good God, is it possible, that tantum potuit Religio suadere malorum? No, no, God will tell us, this is nothing else but Satans plot, who desires our ruine;
by giving us, like the Whore of Babylon, a drink of deadly poison in a golden Cup, to teach us Heresies out of the holy Scriptures, to Set up a mere Anarchy under the glorious title of a Gospel-Government, and to raise a most odious rebellion, under the name of King and Parliament, and under the pretence of Faith and Religion: But Oh good God, is it possible, that Tantum Potuit Religio suadere malorum? No, no, God will tell us, this is nothing Else but Satan plot, who Desires our ruin;
as S. Hierom confesseth of himself, that while his tongue was talking with God in his private Closet, his mind was wandring among the Wantons in the Galleries of Rome: If we hear Sermons, he will poyson our Opinions,
as S. Hieronymus Confesses of himself, that while his tongue was talking with God in his private Closet, his mind was wandering among the Wantons in the Galleries of Room: If we hear Sermons, he will poison our Opinions,
if we do well, he will infect our best deeds with Pharisaical pride, & tum superbia destruit, quicquid justitia aedificat, pride destroyeth whatsoever righteousness buildeth;
if we do well, he will infect our best Deeds with Pharisaical pride, & tum superbia destruit, quicquid justitia aedificat, pride Destroyeth whatsoever righteousness builds;
The whole world is the Devils Ape, and imitates him to a hair, like the Courtlie Mountebank, that is composed of nothing else but Complements, and can promise golden Mountains, but perform dirty Dales, and deal with us as Laban did with Jacob, when he had served seven years for beautiful Rachel, to thrust into his bed and to his bosome bleer-ey'd Leah: It is like Dalila, able to betray the strongest Sampson, and like Circe, powerful enough to bewitch the Wisest Solomon.
The Whole world is the Devils Ape, and imitates him to a hair, like the Courtly Mountebank, that is composed of nothing Else but Compliments, and can promise golden Mountains, but perform dirty Dales, and deal with us as Laban did with Jacob, when he had served seven Years for beautiful Rachel, to thrust into his Bed and to his bosom bleer-eyed Leah: It is like Delilah, able to betray the Strongest Sampson, and like circe, powerful enough to bewitch the Wisest Solomon.
And if I had time to relate unto you the Tragedies of Mar. Attilius Regulus, Cheops King of Egypt, that erected the Pyramides, Croesus King of Lydia, Darius King of Persia, Manius Acilius the Roman Consul, Belisarius the brave General of Justinian, who in his old age begged, Date obolum Belisario, quem virtus exaltavit, fortuna depressit, & malitia excaecavit:
And if I had time to relate unto you the Tragedies of Mar. Attelius Regulus, Cheops King of Egypt, that erected the Pyramids, Croesus King of Lydia, Darius King of Persiam, Manius Acilius the Roman Consul, Belisarius the brave General of Justinian, who in his old age begged, Date obolum Belisario, Whom virtus exaltavit, fortuna depressit, & malitia excaecavit:
And those thirty Emperours, or thereabouts, that died not sicca Morte, but were killed, from Julius Caesar to Charlemaigne, and especially that notable example of Hebraim Bassa, chief Councellor,
And those thirty emperors, or thereabouts, that died not sicca Morte, but were killed, from Julius Caesar to Charlemagne, and especially that notable Exampl of Hebraim Bassa, chief Councillor,
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yet afterwards, for some distaste of his insolent carriage, Solyman being informed by a Talisman, or Turkish Priest, that a man asleep cannot be counted among the living, sent an Eunuch into his Chamber, who with a sharp Razor cut his throat,
yet afterwards, for Some distaste of his insolent carriage, Suleiman being informed by a Talisman, or Turkish Priest, that a man asleep cannot be counted among the living, sent an Eunuch into his Chamber, who with a sharp Razor Cut his throat,
And likewise Pope Baltazar Cossa, who called himself John the XXIV. that being thrown out of his Popedome, by the Council of Constance, 1417. made these verses of himself.
And likewise Pope Balthazar Cossa, who called himself John the XXIV. that being thrown out of his Popedom, by the Council of Constance, 1417. made these Verses of himself.
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Qui modo summus eram, gandens & nomine Prasul, Tristis & Abjectus, nunc mea Fata gemo; Excelsus solio nuper versabar in alto, Cuncta { que } Gens pedibus oscula prona dabant;
Qui modo Summus eram, gandens & nomine Prasul, Tristis & Abjectus, nunc mea Fata gemo; Excelsus Solar nuper versabar in alto, Everything { que } Gens pedibus oscula Doomed dabant;
Nunc ego paenarum fundo devolvor in imo, Vultum deformem quem { que } videre piget: Omnibus eterris Aurum mihi sponte ferebant, Sed nec Gaza juvat, nec quis amicus adest;
Nunc ego Paenarum fundo devolvor in imo, Vultum deformem Whom { que } To see Piget: Omnibus eterris Aurum mihi sponte ferebant, Said nec Gaza Juvat, nec quis Amicus adest;
and Juniper roots for their meat, children of fools, yea, children of base men, that were viler then the earth, whose Fathers we would have disdained to have eaten with the dogs of our flocks, are now keepers of Castles, and Commanders of whole Countryes: And others, that from the highest honor, were suddenly thrown down to the lowest misery, & compell'd to change their scarlet robes for rugs, it would plainly appear unto us, that the lovers of this world, which relie upon the Worlds love, are greater fools then Heliodorus the Carthaginian, who caused this Epitaph to be ingraven upon his Tomb, hard by the straight of Gibralter: I Heliodorus, a fool of Carthage, have ordained by my last will to be buried in this place, in the remotest part of the world, to see if any man more foolish then my self would come thus far to see me.
and Juniper roots for their meat, children of Fools, yea, children of base men, that were Viler then the earth, whose Father's we would have disdained to have eaten with the Dogs of our flocks, Are now keepers of Castles, and Commanders of Whole Countries: And Others, that from the highest honour, were suddenly thrown down to the lowest misery, & compelled to change their scarlet robes for rugs, it would plainly appear unto us, that the lovers of this world, which rely upon the World's love, Are greater Fools then Heliodorus the Carthaginian, who caused this Epitaph to be engraven upon his Tomb, hard by the straight of Gibraltar: I Heliodorus, a fool of Carthage, have ordained by my last will to be buried in this place, in the Remotest part of the world, to see if any man more foolish then my self would come thus Far to see me.
And therefore the best way to escape the deceits of the World, is to follow the counsel of the Epicarmus, that is, semper diffidere, alwayes to distrust it,
And Therefore the best Way to escape the Deceits of the World, is to follow the counsel of the Epicarmus, that is, semper diffidere, always to distrust it,
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and never to believe it, but with Ulysses, to tye our selves unto the main Mast of our ship, i.e. to sound reason, or rather to true Religion, that teacheth us to deal with this World,
and never to believe it, but with Ulysses, to tie our selves unto the main Mast of our ship, i.e. to found reason, or rather to true Religion, that Teaches us to deal with this World,
and therefore the Law saith of the ravished woman, that she shall be freed, and no cause of death shall be in her, because the fact was committed against her will;
and Therefore the Law Says of the ravished woman, that she shall be freed, and no cause of death shall be in her, Because the fact was committed against her will;
as Apollodorus the Tyrant dreamd, that he was flead by the Scythians, and that his heart, thrown into a boyling caldron, should say unto him, That it was the cause of all his miseries, and so every man that is undone, hath indeed undone himself: for Perditio tua exte, thy destruction is from thy self, saith the Prophet;
as Apollodorus the Tyrant dreamt, that he was flayed by the Scythians, and that his heart, thrown into a boiling caldron, should say unto him, That it was the cause of all his misery's, and so every man that is undone, hath indeed undone himself: for Perdition tua exte, thy destruction is from thy self, Says the Prophet;
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for as Valentine the Emperour, when he cut off his best Commander, and demanding of his best Counselour what he thought of it, had this answer given him, That he had cut off his own right arm with his left hand;
for as Valentine the Emperor, when he Cut off his best Commander, and demanding of his best Counselor what he Thought of it, had this answer given him, That he had Cut off his own right arm with his left hand;
so when the good King, seduced and overperswaded, gave way (though against his will) to make an Everlasting Parliament, he then gave away the Sword out his own hand;
so when the good King, seduced and overperswaded, gave Way (though against his will) to make an Everlasting Parliament, he then gave away the Sword out his own hand;
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and when he excluded the Bishops out of the House of Peers, he parted with so much of his own strength, and brought himself thereby to be weaker then he was before:
and when he excluded the Bishops out of the House of Peers, he parted with so much of his own strength, and brought himself thereby to be Weaker then he was before:
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if we look not well unto our selves, and take heed, lest in seeking to preserve our bodies we destroy our own souls, or to save our estates we make shipwrack of our faith, or especially to uphold an earthly Rule or Kingdome, we expose to ruine the spiritual Kingdome of Christ, which is the Church of God,
if we look not well unto our selves, and take heed, lest in seeking to preserve our bodies we destroy our own Souls, or to save our estates we make shipwreck of our faith, or especially to uphold an earthly Rule or Kingdom, we expose to ruin the spiritual Kingdom of christ, which is the Church of God,
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Answ. it was a seipso: and so the wisest Philosophers have given us many Precepts, to beware of our selves: And he that can do so, — Latius regnat, avidum domando Spiritum, quam si lybiam remotis Gadibus jungat, & uterque paenus, Serviat uni.
Answer it was a Seipso: and so the Wisest Philosophers have given us many Precepts, to beware of our selves: And he that can do so, — Latius Reigneth, avidum domando Spiritum, quam si lybiam remotis Gadibus jungat, & Uterque paenus, Serviat uni.
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— doth more, and ruleth better then he, that reigneth from the Southern Lybia to the Northern Pole: so hard it is for man, under all the cope of Heaven, to find any one that truly loves him.
— does more, and Ruleth better then he, that Reigneth from the Southern Libya to the Northern Pole: so hard it is for man, under all the cope of Heaven, to find any one that truly loves him.
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and he is sweet, he is wise, and he is strong; therefore S. Bern. saith, that he loveth sweetly, wisely and strongly, Dulciter, quia carnem induit; sapienter, quia culpam cavit; & fortiter quia mortem sustinuit;
and he is sweet, he is wise, and he is strong; Therefore S. Bern. Says, that he loves sweetly, wisely and strongly, Dulciter, quia Carnem induit; Sapienter, quia Fault cavit; & fortiter quia mortem Sustinuit;
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2. For the affection, it is love; for God loved us; and love, as it is in the creatures, is a passion better perceived by the lover, then it can be expressed by any other, and it comprehendeth three things:
2. For the affection, it is love; for God loved us; and love, as it is in the creatures, is a passion better perceived by the lover, then it can be expressed by any other, and it comprehendeth three things:
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because, NONLATINALPHABET, derived of NONLATINALPHABET, or as others think of NONLATINALPHABET, signifieth to be fully and perfectly satisfied in the thing loved, as Phavorinus testifieth.
Because,, derived of, or as Others think of, signifies to be Fully and perfectly satisfied in the thing loved, as Phavorinus Testifieth.
1. An Eternal benevolence, or purpose to do good unto his creatures. 2. An Actual beneficence and performance of that good unto them. 3. A Delightful complacency, or contented delight in the things beloved;
1. an Eternal benevolence, or purpose to do good unto his creatures. 2. an Actual beneficence and performance of that good unto them. 3. A Delightful complacency, or contented delight in the things Beloved;
and that as S. Gregory saith, Probatio dilectionis exhibitio est operis, the trial of our love is seen by our actions, which testifie our love far better then our words, when we see too too many that profess to love us,
and that as S. Gregory Says, Probation dilectionis exhibitio est operis, the trial of our love is seen by our actions, which testify our love Far better then our words, when we see too too many that profess to love us,
1. By screating things of nothing, and making them so perfectly good, that when himself had considered them all, he saw that they were all exceeding good.
1. By screating things of nothing, and making them so perfectly good, that when himself had considered them all, he saw that they were all exceeding good.
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because God laid the foundations of the world upon nothing, that the world might wholly rely upon God, who is the basis that beareth up all things with his mighty word; and more particularly, in preserving not onely the righteous,
Because God laid the foundations of the world upon nothing, that the world might wholly rely upon God, who is the basis that bears up all things with his mighty word; and more particularly, in preserving not only the righteous,
3. By bestowing many gifts and favours upon his creatures, as sending them raine and fruitfull seasons, making the Sun to shine both upon the good and upon the bad, and filling our hearts with food and gladness, by giving us Health, Wealth and Prosperity.
3. By bestowing many Gifts and favours upon his creatures, as sending them rain and fruitful seasons, making the Sun to shine both upon the good and upon the bade, and filling our hearts with food and gladness, by giving us Health, Wealth and Prosperity.
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if thou knewest as much as we, that God, for our sake, should send his only Son to suffer the most ignominious death of the cross to deliver us from everlasting death? for this love is so full of all bottomlesse Mysteries & so transcendently infinite, that all the other multitudes of his blessings heaped upon us in our creation and preservation, are not worth the talking of,
if thou Knewest as much as we, that God, for our sake, should send his only Son to suffer the most ignominious death of the cross to deliver us from everlasting death? for this love is so full of all bottomless Mysteres & so transcendently infinite, that all the other Multitudes of his blessings heaped upon us in our creation and preservation, Are not worth the talking of,
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but as the light of the Sun obscureth all the light of the Starres, so the consideration of this benefit swalloweth up all the memory of all other benefits whatsoever.
but as the Light of the Sun obscureth all the Light of the Stars, so the consideration of this benefit swalloweth up all the memory of all other benefits whatsoever.
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for as the Apostle saith in this NONLATINALPHABET, was manifested the love of God towards us, that he sent his onely begotten Son into the world, that we might live through him.
for as the Apostle Says in this, was manifested the love of God towards us, that he sent his only begotten Son into the world, that we might live through him.
as we see others do now unto us, rendered to him evil for good, and for all his grace and loving favours, we offered Wars and all despightful Indignities unto him.
as we see Others doe now unto us, rendered to him evil for good, and for all his grace and loving favours, we offered Wars and all Spiteful Indignities unto him.
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and they stood fast, but in working our redemption, Multa dixit, magna fecit, & dira tulit, he spake many excellent Sermons, he did many admirable Works,
and they stood fast, but in working our redemption, Multa dixit, Magna fecit, & dira tulit, he spoke many excellent Sermons, he did many admirable Works,
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And therefore this work alone was that astonishing project, wherewith the invisible God, blessed for ever, intended, in the fullest measure to glorifie all his Attributes, even at once;
And Therefore this work alone was that astonishing project, wherewith the invisible God, blessed for ever, intended, in the Fullest measure to Glorify all his Attributes, even At once;
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And this was that unsearchable Mystery that was hidden from the Ages and the Generations before, in which God would make known the riches of his glory, and which the holy men of God for many ages together longed to see,
And this was that unsearchable Mystery that was hidden from the Ages and the Generations before, in which God would make known the riches of his glory, and which the holy men of God for many ages together longed to see,
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So you see that God, by innumerable wayes, and specially by this superlative argument of his love to mankind, doth sufficiently testifie that he loveth.
So you see that God, by innumerable ways, and specially by this superlative argument of his love to mankind, does sufficiently testify that he loves.
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3. For the extent and object of Gods love, the Apostle saith, that he loveth us; and S. Austin defineth love to be a motion of the heart delighting it self in any thing:
3. For the extent and Object of God's love, the Apostle Says, that he loves us; and S. Austin defineth love to be a motion of the heart delighting it self in any thing:
And besides himself, God loveth all things that he made, because all that he made were good; Sin he made not, therefore he loves it not, but hateth the same with a perfect hatred.
And beside himself, God loves all things that he made, Because all that he made were good; since he made not, Therefore he loves it not, but hates the same with a perfect hatred.
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And therefore the Prophet David considering these many many testimonies of the divine love to man, crieth out with admiration, O God, what is man that thou art so mindfull of him,
And Therefore the Prophet David considering these many many testimonies of the divine love to man, cries out with admiration, Oh God, what is man that thou art so mindful of him,
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or the son of man, that thou so regardest him? thou madest him a little lower then the Angels, but it was to crown him with glory and worship, And therefore NONLATINALPHABET here hath an emphasis that God loved us men,
or the son of man, that thou so regardest him? thou Madest him a little lower then the Angels, but it was to crown him with glory and worship, And Therefore Here hath an emphasis that God loved us men,
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or mankind, NONLATINALPHABET more and above all other his creatures whatsoever. And here you must observe also, that amongst men, as the glory of all Starres,
or mankind, more and above all other his creatures whatsoever. And Here you must observe also, that among men, as the glory of all Stars,
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or the beauty of all Flowers, is not the same, when as every Star is not a Phoebus, and every Flower is not a Lilly, so the love of God doth not appear alike to all men;
or the beauty of all Flowers, is not the same, when as every Star is not a Phoebus, and every Flower is not a Lily, so the love of God does not appear alike to all men;
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and therefore God embraceth them with a greater love whom he vouchsafeth to make, and findeth them willing and most yielding to be the more like unto himself,
and Therefore God Embraceth them with a greater love whom he vouchsafeth to make, and finds them willing and most yielding to be the more like unto himself,
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and the like, which he giveth to the Elect, and not to the Reprobates, Quia vobis datum est, because it is given to you to know the mysteries of the Kingdome of heaven,
and the like, which he gives to the Elect, and not to the Reprobates, Quia vobis datum est, Because it is given to you to know the Mysteres of the Kingdom of heaven,
but to others not, because they will not accept of them when they are offered) God manifesteth the same to all men by two outward infallible demonstrations: 1. The donation of his graces. 2. The preservation of their persons. For,
but to Others not, Because they will not accept of them when they Are offered) God manifesteth the same to all men by two outward infallible demonstrations: 1. The donation of his graces. 2. The preservation of their Persons. For,
or indueth some men with Learning and Knowledge, when he leaveth others ignorant and foolish; and so maketh some men rich, when as many others are very poor:
or endueth Some men with Learning and Knowledge, when he Leaveth Others ignorant and foolish; and so makes Some men rich, when as many Others Are very poor:
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Why should we not rather consider that he may love whom he will, and shew mercy on whom he will have mercy, and so do what he will with his own, especially seeing we know not,
Why should we not rather Consider that he may love whom he will, and show mercy on whom he will have mercy, and so do what he will with his own, especially seeing we know not,
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How comes it to pass that some men abstain from odious Rebellions, and other impious abominations and abominable impieties, that many wicked men do perpetrate? Is it from out selves,
How comes it to pass that Some men abstain from odious Rebellions, and other impious abominations and abominable impieties, that many wicked men do perpetrate? Is it from out selves,
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and from the goodness of our Natures, or the sweetness of our dispositions? No, no, it is from God that giveth his grace and holy Spirit unto some, that are willing and ready to receive it when God offereth it unto them, rather then to others, that refuse to answer when he calleth,
and from the Goodness of our Nature's, or the sweetness of our dispositions? No, no, it is from God that gives his grace and holy Spirit unto Some, that Are willing and ready to receive it when God Offereth it unto them, rather then to Others, that refuse to answer when he calls,
so God preserved Noah from partaking with the wickedness of the old world, Lot from following after the abominations of the Sodomites, Joseph from consenting to the lewd inticements of his Mistress, and the like:
so God preserved Noah from partaking with the wickedness of the old world, Lot from following After the abominations of the Sodomites, Joseph from consenting to the lewd enticements of his Mistress, and the like:
for, did not the blessed God work this happy change in our souls, and the Father of Lights illuminate our minds with a more distinct knowledge of his grace, we might have groped and flumbled in a thicker mist of stupidity then now befools our unnurtured brethren,
for, did not the blessed God work this happy change in our Souls, and the Father of Lights illuminate our minds with a more distinct knowledge of his grace, we might have groped and flumbled in a thicker missed of stupidity then now befools our unnurtured brothers,
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and time and place was wanting to do the deed, but this was thy doing, to preserve me, the Tempter came in time and place convenient, but then thou withheldest me from consenting:
and time and place was wanting to do the deed, but this was thy doing, to preserve me, the Tempter Come in time and place convenient, but then thou withheldest me from consenting:
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for though misfortune shall slay the ungodly, yet as the Prophet saith, God preserveth the righteous: And though the plagues of God shall range and rage so far against the wicked, that thousands of them shall fall besides the godly,
for though misfortune shall slay the ungodly, yet as the Prophet Says, God Preserveth the righteous: And though the plagues of God shall range and rage so Far against the wicked, that thousands of them shall fallen beside the godly,
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and the true publick service of God metamorphosed, and corrupted with lyes, heresies, and blasphemies, we alone, of all our Kings Dominion, have the true light, and the publick service of God shining in the right Candlestick, and with Authority maintained:
and the true public service of God metamorphosed, and corrupted with lies, heresies, and Blasphemies, we alone, of all our Kings Dominion, have the true Light, and the public service of God shining in the right Candlestick, and with authority maintained:
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as many thousands of our Brethren were then and since, yet by the love of God towards us, we are still preserved alive, that we might serve him, and love him again.
as many thousands of our Brothers were then and since, yet by the love of God towards us, we Are still preserved alive, that we might serve him, and love him again.
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And what more shall I say, but cry out with the Psalmist, O how plentiful is thy goodness which thou hast laid up for them that fear thee ▪ and that thou hast prepared for them that put their trust in thee,
And what more shall I say, but cry out with the Psalmist, Oh how plentiful is thy Goodness which thou hast laid up for them that Fear thee ▪ and that thou hast prepared for them that put their trust in thee,
but I say, in a weak City, and delivering us from strong Enemies, whose Subtilty and Cruelty, Treachery and Perfidiousness, would require the head of the best experienced converted Jesuite, to express it:
but I say, in a weak city, and delivering us from strong Enemies, whose Subtlety and Cruelty, Treachery and Perfidiousness, would require the head of the best experienced converted Jesuit, to express it:
I had rather preach of Gods Love, than treat of their Malic•, and to talk of his Goodness, rather than their wickedness, and that great goodness, which he hath so lately shewed in delivering our most Excellent Governour so often from that malicious wickedness of the Sons of Belial, so perfidiously intended against him, is not the least Testimony of Gods Love to us all;
I had rather preach of God's Love, than Treat of their Malic•, and to talk of his goodness, rather than their wickedness, and that great Goodness, which he hath so lately showed in delivering our most Excellent Governor so often from that malicious wickedness of the Sons of Belial, so perfidiously intended against him, is not the least Testimony of God's Love to us all;
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especially if we consider, that what was intended this day 5 years, had now questionless been executed, if God had not broken the Snare of the Fowler, and by delivering him, redeemed us all from the Sword of Malice,
especially if we Consider, that what was intended this day 5 Years, had now questionless been executed, if God had not broken the Snare of the Fowler, and by delivering him, redeemed us all from the Sword of Malice,
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and therefore this ought to be rightly weighed, and duly remembred in our Thanksgiving, among the many great undeserved and unexpected Preservations, that our good God hath wrought for us.
and Therefore this ought to be rightly weighed, and duly remembered in our Thanksgiving, among the many great undeserved and unexpected Preservations, that our good God hath wrought for us.
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And because his Excellency trusteth not in Lying Vanities, but putteth his Trust in the Lord, and in the Mercy of the Most High, therefore he shall not miscarry.
And Because his Excellency Trusteth not in Lying Vanities, but putteth his Trust in the Lord, and in the Mercy of the Most High, Therefore he shall not miscarry.
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But indeed this Love of God to us, hath been so great, and his Blessings in our Deliverances have been so many, that if I should go about to enumerate them, I might as well tell the Stars;
But indeed this Love of God to us, hath been so great, and his Blessings in our Deliverances have been so many, that if I should go about to enumerate them, I might as well tell the Stars;
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and therefore I will now conclude with our hearty thanks and Praise unto our good God for all his Love and Favours and Deliverances, that he hath shewed unto us through Jesus Christ our Lord, who is blessed for evermore,
and Therefore I will now conclude with our hearty thanks and Praise unto our good God for all his Love and Favours and Deliverances, that he hath showed unto us through jesus christ our Lord, who is blessed for evermore,
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for though, as the Poet saith, Scribit in marmore laesus, we write injuries in marble, and never forget nor forgive the least ill turn that is done against us;
for though, as the Poet Says, Scribit in marmore Laesus, we write injuries in Marble, and never forget nor forgive the least ill turn that is done against us;
as the children of Israel regarded not the wonders that God wrought in Aegypt, neither kept they his great goodness in remembrance, but soon forgot his works, yea,
as the children of Israel regarded not the wonders that God wrought in Egypt, neither kept they his great Goodness in remembrance, but soon forgotten his works, yea,
and forgat God their Saviour, which had done so great things in Aegypt, wondrous works in the Land of Ham, and fearful things by the Red Sea; therefore,
and forgot God their Saviour, which had done so great things in Egypt, wondrous works in the Land of Ham, and fearful things by the Read Sea; Therefore,
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lest you should forget the first part of this text, before you heard the second, I thougt it high time to proceed to those points, which the time prevented me to inlarge, not the last time I was in this place,
lest you should forget the First part of this text, before you herd the second, I Thought it high time to proceed to those points, which the time prevented me to enlarge, not the last time I was in this place,
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and therefore, not to stand upon any further repetition, I am now to proceed to shew you the fourth point, that is, the time when he loved us, NONLATINALPHABET;
and Therefore, not to stand upon any further repetition, I am now to proceed to show you the fourth point, that is, the time when he loved us,;
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before ever we beheld the light, or the light was brought out of darkness, or the darkness was upon the face of the deep, our bodies and our souls were affected by God,
before ever we beheld the Light, or the Light was brought out of darkness, or the darkness was upon the face of the deep, our bodies and our Souls were affected by God,
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and after our transgression, when as God had made us his sons, like himself, and we had made our selves like our Father the devil, there was cause enough of hate,
and After our Transgression, when as God had made us his Sons, like himself, and we had made our selves like our Father the Devil, there was cause enough of hate,
Yet then, when we were thus filled with malice, swelled with enmity, and opposite to all amity, to all verity, to all goodness, when we lay polluted in our own blood, as the Prop. Ezek. saith, Ez. 6.6.
Yet then, when we were thus filled with malice, swelled with enmity, and opposite to all amity, to all verity, to all Goodness, when we lay polluted in our own blood, as the Prop. Ezekiel Says, Ezra 6.6.
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and had compassion of our unworthiness, and as S. Aug. saith, etiam non dilectus dilexit, out of his abundant goodness, without any other motive, he loved us,
and had compassion of our unworthiness, and as S. Aug. Says, etiam non Beloved dilexit, out of his abundant Goodness, without any other motive, he loved us,
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And therefore here is love, and the love of loves, and the wonder of all wonders, to prosecute them with love, that persecuted him with hate, and so mercifully to give his only Son to save their lives, that so causlesly and maliciously put his Son, whom he so dearly loved, to a most direful and a most shameful death: And therefore,
And Therefore Here is love, and the love of loves, and the wonder of all wonders, to prosecute them with love, that persecuted him with hate, and so mercifully to give his only Son to save their lives, that so causelessly and maliciously put his Son, whom he so dearly loved, to a most direful and a most shameful death: And Therefore,
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as David directeth his 45. Psalm, which is Epithalamium Christi & sponsae, or Canticum amicanum, a Song of Loves to the chief Musitian upon Shoshannim, or to him that excelleth in Musick: So must I leave this great love of God to be amplified by him that is vates amorum, the Disciple of Love, not he that termed himself so,
as David directeth his 45. Psalm, which is Epithalamium Christ & Sponsa, or Canticum amicanum, a Song of Loves to the chief Musician upon Shoshannim, or to him that excels in Music: So must I leave this great love of God to be amplified by him that is vates amorum, the Disciple of Love, not he that termed himself so,
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a Lapide, and all those that follow the vulgar translation, do expound it, which in effect is all one, the Holy Ghost purposely using that word, which in the original, is both the Indicative and the Subjunctive Mood, to reach us, that what the holy men of God do, all men should do the same, that is, to love him, which is the second part of my Text, far different from the former, that being high and excellent, this low, and but indifferent, that very great,
a Lapide, and all those that follow the Vulgar Translation, do expound it, which in Effect is all one, the Holy Ghost purposely using that word, which in the original, is both the Indicative and the Subjunctive Mood, to reach us, that what the holy men of God do, all men should do the same, that is, to love him, which is the second part of my Text, Far different from the former, that being high and excellent, this low, and but indifferent, that very great,
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then the Law of Retaliation; and so our Saviour testifieth, With the same measure ye meat, it shall be measured to you again, and Nature it self teacheth us the same Lesson.
then the Law of Retaliation; and so our Saviour Testifieth, With the same measure you meat, it shall be measured to you again, and Nature it self Teaches us the same lesson.
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then thou shalt give Life for Life, Eye for Eye, &c. which is to be understood not of private revenge, but to be executed by him that is justly deputed to execute vengeance upon the evil doers: And so we find it executed, both by God and men;
then thou shalt give Life for Life, Eye for Eye, etc. which is to be understood not of private revenge, but to be executed by him that is justly deputed to execute vengeance upon the evil doers: And so we find it executed, both by God and men;
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and the Egyptians that drowned all the Male Children of the Israelites, were themselves drowned in the Red Sea; and the Children of Israel when they took Adonibezek, cut off his Thumbes and his Great Toes, and he said, Threescore and ten Kings having their Thumbes and their Great Toes out off, g•thered their meat under my Table,
and the egyptians that drowned all the Male Children of the Israelites, were themselves drowned in the Read Sea; and the Children of Israel when they took Adonibezek, Cut off his Thumbs and his Great Toes, and he said, Threescore and ten Kings having their Thumbs and their Great Toes out off, g•thered their meat under my Table,
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So when Perillus made his Brazen Bull to torment others, Phalaris thought it just, that himself, which made it, should first tast of his own Invention.
So when Perillus made his Brazen Bull to torment Others, Phalaris Thought it just, that himself, which made it, should First taste of his own Invention.
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And when Egypt wanted the wonted Inundation of Nilus, and Thracius told Busiris that the Wrath of the gods would be appeased by the Sacrificing of a Strangers Blood,
And when Egypt wanted the wonted Inundation of Nilus, and Thracius told Busiris that the Wrath of the God's would be appeased by the Sacrificing of a Strangers Blood,
So we read that those Lords which first called the Moores into Spain, to suppresse their King Rodericke whom they hated, were themselves and their Families destroyed by the means of those Moores;
So we read that those lords which First called the Moors into Spain, to suppress their King Roderick whom they hated, were themselves and their Families destroyed by the means of those Moors;
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and the Britains that rejected their Just and Lawful King, Aurel. Ambrosius, and sent for the Saxons Hengist and Horsus, to aid Vortigerne and his Associates, that were Intruders.
and the Britains that rejected their Just and Lawful King, Aurel Ambrosius, and sent for the Saxons Hengist and Horsus, to aid Vortigerne and his Associates, that were Intruders.
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and because the God of Long Patience is a God of Great Justice, that will render to every man according to his deeds, and holds it very just, that those rebellious people, which call any other Nation to suppresse their own Lawful King, should at one time or other, either by that very Nation,
and Because the God of Long Patience is a God of Great justice, that will render to every man according to his Deeds, and holds it very just, that those rebellious people, which call any other nation to suppress their own Lawful King, should At one time or other, either by that very nation,
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or some other, be subdued and destroyed themselves; therefore Subjects ought to think of Gods Justice, before they cast off the Yoke of their Allegiance.
or Some other, be subdued and destroyed themselves; Therefore Subject's ought to think of God's justice, before they cast off the Yoke of their Allegiance.
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1. Is it not just, that we should give to him that hath given all to us? And what have we that we have not received from God? Why then should we think much either to give the Tenth to God,
1. Is it not just, that we should give to him that hath given all to us? And what have we that we have not received from God? Why then should we think much either to give the Tenth to God,
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2. Is it not as just, that we should be ready to suffer for him that hath suffered so much for us? The Apostle saith, that Christ exinanivit seipsum, though he thought it no Robbery to be equal with God, yet he emptied himself of all his Royal Dignities,
2. Is it not as just, that we should be ready to suffer for him that hath suffered so much for us? The Apostle Says, that christ exinanivit seipsum, though he Thought it no Robbery to be equal with God, yet he emptied himself of all his Royal Dignities,
and suffered all the Indignities that could be laid upon him for our sake; and shall we grudge to suffer the Losse of a little Worldly Trash? or the bearing of some Light Affliction for him,
and suffered all the Indignities that could be laid upon him for our sake; and shall we grudge to suffer the Loss of a little Worldly Trash? or the bearing of Some Light Affliction for him,
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neither is there any thing so available to encrease or to continue Love, as Love it self: Therefore the Poets feign, that when Venus the Goddess of Love, brought forth her first begotten Son, she called him NONLATINALPHABET, Love;
neither is there any thing so available to increase or to continue Love, as Love it self: Therefore the Poets feign, that when Venus the Goddess of Love, brought forth her First begotten Son, she called him, Love;
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and when she saw, he thrived not, but was still lean, meager, and bloodless, she consulted with Themis the Goddess of Justice, which was Mother to Minerva the Goddess of Wisdom, to know the reason of the sad condition of her Son,
and when she saw, he thrived not, but was still lean, meager, and bloodless, she consulted with Themis the Goddess of justice, which was Mother to Minerva the Goddess of Wisdom, to know the reason of the sad condition of her Son,
and she told her, that she must bring forth another Son, which she did, and called him NONLATINALPHABET, i.e. Love for Love, and then both her Children prospered,
and she told her, that she must bring forth Another Son, which she did, and called him, i.e. Love for Love, and then both her Children prospered,
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so debet amor laesus irasci, love when it is deserted and forsaken or left alone, will be soon lost. And therefore if we desire the Love of God to continue towards us, we must resolve to shew our Love to God again;
so debet amor Laesus Irascible, love when it is deserted and forsaken or left alone, will be soon lost. And Therefore if we desire the Love of God to continue towards us, we must resolve to show our Love to God again;
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saith, He maketh his angels spirits, and his ministers a flame of fire, where you may see three most admirable and transcendent excellencies of the Angels: as
Says, He makes his Angels spirits, and his Ministers a flame of fire, where you may see three most admirable and transcendent excellencies of the Angels: as
2. Readiness of obedience, because they are his Angels and his Ministers, and such as for their swift execution of Gods commands, are compared to the wings of the wind.
2. Readiness of Obedience, Because they Are his Angels and his Ministers, and such as for their swift execution of God's commands, Are compared to the wings of the wind.
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& seeing mans love to God is but Radius divini amoris erga homines, in deum reflexus, a beam of Gods love towards man, reflected from man to God again,
& seeing men love to God is but Radius Divine amoris Erga homines, in God reflexus, a beam of God's love towards man, reflected from man to God again,
2. To proceed unto the stricter discussion of the act, or the affection of love, We love him, you must note the same to be according to the original cause and ground thereof: And that is two-fold.
2. To proceed unto the Stricter discussion of the act, or the affection of love, We love him, you must note the same to be according to the original cause and ground thereof: And that is twofold.
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2. Special, as the serious apprehension of our own infinite wants and miseries, and of those Miracles of Love and Mercies, which God hath performed to cure our souls from those Miseries, by sending his only Son, to save us from all our sins.
2. Special, as the serious apprehension of our own infinite Wants and misery's, and of those Miracles of Love and mercies, which God hath performed to cure our Souls from those Misery's, by sending his only Son, to save us from all our Sins.
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and the wicked that delight in sin, and perceive not the sweetness of their Saviour, cannot be said to love God; for as the whole have no need of the Physitian, and give no thanks for his Physick;
and the wicked that delight in since, and perceive not the sweetness of their Saviour, cannot be said to love God; for as the Whole have not need of the physician, and give no thanks for his Physic;
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it behoveth us to search into our spirits, to look into our own states, to consider the multitude of our own sins, and to bethink our selves, in what need we stand of a Deliverer, to see if this will not bring us in love with God our Saviour:
it behooveth us to search into our spirits, to look into our own states, to Consider the multitude of our own Sins, and to bethink our selves, in what need we stand of a Deliverer, to see if this will not bring us in love with God our Saviour:
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And 1. I presume, the•e is no man in this Assembly, but he would think himself much injured, if it were but imagined, that he did not love God his Saviour;
And 1. I presume, the•e is no man in this Assembly, but he would think himself much injured, if it were but imagined, that he did not love God his Saviour;
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and i• is not my desire to dishearten any, when I wish from my heart, that every the least sparke of your love to God, might prove a Glorious Flame. Yet I fear there be very many men that come into the world, they know not why,
and i• is not my desire to dishearten any, when I wish from my heart, that every the least spark of your love to God, might prove a Glorious Flame. Yet I Fear there be very many men that come into the world, they know not why,
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and their hopes being but dreams, they do therein but deceive themselves, like those that dream they are at a pleasant Banquet, yet when they awake, their soul is hungry: For as the Jews, in our Saviours time, did indeed persecute him,
and their hope's being but dreams, they do therein but deceive themselves, like those that dream they Are At a pleasant Banquet, yet when they awake, their soul is hungry: For as the jews, in our Saviors time, did indeed persecute him,
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so that vvhosoever spake any blasphemous vvords against Moses, vvas thought vvorthy to be stoned to death: And yet our Saviour tels them, I know you, that you have not the love of God in you, and that Moses in vvhom they trusted, should accuse them before God: So many Christians at the last day shall profess, that they have prophesied in Christ 's Name, & cast out Devils,
so that whosoever spoke any blasphemous words against Moses, was Thought worthy to be stoned to death: And yet our Saviour tells them, I know you, that you have not the love of God in you, and that Moses in whom they trusted, should accuse them before God: So many Christians At the last day shall profess, that they have prophesied in christ is Name, & cast out Devils,
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to love me, or to do these things for my sake, but for your own ends, and to satisfie your own desires; and therefore depart from me ye Workers of Iniquity.
to love me, or to do these things for my sake, but for your own ends, and to satisfy your own Desires; and Therefore depart from me you Workers of Iniquity.
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And the reason is, that there are two sorts of the lovers of Christ, and two kinds of professors of Christianity: 1. General. 2. Special. That formal, this real; that in shew, this in deed; that ingendred by Education, by Country, by Custome, by conformity to the Laws and Fashions of them with whom they live,
And the reason is, that there Are two sorts of the lovers of christ, and two Kinds of professors of Christianity: 1. General. 2. Special. That formal, this real; that in show, this in deed; that engendered by Education, by Country, by Custom, by conformity to the Laws and Fashions of them with whom they live,
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so he is not a Christian that is but only born a Christian, and doth but outwardly profess Christianity, to come to the Church to hear Sermons, to receive the Sacraments, and to accustome himself to all the outward formalities of Christianity;
so he is not a Christian that is but only born a Christian, and does but outwardly profess Christianity, to come to the Church to hear Sermons, to receive the Sacraments, and to accustom himself to all the outward formalities of Christianity;
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And therefore, seeing God is not mocked, and that he requireth truth in the inward parts, and the exactest kind of love that can be imagined, let us not mock our selves by any presumptuous conceits of our love to God,
And Therefore, seeing God is not mocked, and that he requires truth in the inward parts, and the Exactest kind of love that can be imagined, let us not mock our selves by any presumptuous conceits of our love to God,
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or, as the word signifieth, in incorruption; i.e. such as neither the most honourable, nor the most profitable, nor the most delectable things in this world can ever be able to lessen, or diminish the least jot of our love to God;
or, as the word signifies, in incorruption; i.e. such as neither the most honourable, nor the most profitable, nor the most delectable things in this world can ever be able to lessen, or diminish the least jot of our love to God;
Therefore, let others laugh at our too-much love to God, and our too hot zeal to promote his truth, and to maintain his service; yet I shall never condemn the nature of those men, that with the zeal Phinees, and the boldness of St. Peter, are sometimes violent and vehement in these proceedings;
Therefore, let Others laugh At our too-much love to God, and our too hight zeal to promote his truth, and to maintain his service; yet I shall never condemn the nature of those men, that with the zeal Phinehas, and the boldness of Saint Peter, Are sometime violent and vehement in these proceedings;
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for in this our love to God, if it be directed to the right end, though we should fail in the manner, yet we can never fail in the measure of loving God;
for in this our love to God, if it be directed to the right end, though we should fail in the manner, yet we can never fail in the measure of loving God;
because, as when the subject of our hatred is sin, it cannot be too deep: So when the Object of our love is God, it cannot be too high; and they that with the Laodiceans are but warm,
Because, as when the Subject of our hatred is since, it cannot be too deep: So when the Object of our love is God, it cannot be too high; and they that with the Laodiceans Are but warm,
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when their moderation is become a transgression, and their Sobriety is belied into a Vertue; which had it been done by Elias, John Baptist, and the rest of the Prophets and Apostles,
when their moderation is become a Transgression, and their Sobriety is belied into a Virtue; which had it been done by Elias, John Baptist, and the rest of the prophets and Apostles,
if I might expound it, make those things to be sins, to be superstitious, to be Idolatrous, to be Popish, which are not so, (as the English Rebels throughout all Ingland now do) and to make that for Gods service, and teach those things for truths, which are not so:
if I might expound it, make those things to be Sins, to be superstitious, to be Idolatrous, to be Popish, which Are not so, (as the English Rebels throughout all Ingland now do) and to make that for God's service, and teach those things for truths, which Are not so:
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but to love God too much, to be too careful to obey Gods Precepts, or too vehement to publish what we know to be a truth, most necessary to be known, it is the Sophistry of Satan to say, this is too much.
but to love God too much, to be too careful to obey God's Precepts, or too vehement to publish what we know to be a truth, most necessary to be known, it is the Sophistry of Satan to say, this is too much.
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And, as some men are indued with a greater measure of faith than others be, (when as some have no more than a grain of mustard seed, and that mixed with much anxiety,
And, as Some men Are endued with a greater measure of faith than Others be, (when as Some have no more than a grain of mustard seed, and that mixed with much anxiety,
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and others are strong in faith, like Abraham, that doubted nothing of Gods Promise, notwithstanding all the impediments that might cross it;) so some men have but an ordinary love to God,
and Others Are strong in faith, like Abraham, that doubted nothing of God's Promise, notwithstanding all the impediments that might cross it;) so Some men have but an ordinary love to God,
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And such was the love of the Primitive Christians when the rage of the Pagans was so great against them, that to be a Christian was a sufficient accusation to draw them to their execution, as it appeareth by those two memorable examples of Attalus and Polycarpus; for as they made Attalus to walk about the Amphitheater of the Lions, there was a little Tablet born before him, wherein those four words were only written, NONLATINALPHABET, This is Attalus the Christian;
And such was the love of the Primitive Christians when the rage of the Pagans was so great against them, that to be a Christian was a sufficient accusation to draw them to their execution, as it appears by those two memorable Examples of Attalus and Polycarp; for as they made Attalus to walk about the Amphitheater of the Lions, there was a little Tablet born before him, wherein those four words were only written,, This is Attalus the Christian;
and when Polycarpus was led to his Execution, the Governour commanded the Cryer to make Proclamation, that Polycarpus had confessed himself to be a Christian.
and when Polycarp was led to his Execution, the Governor commanded the Crier to make Proclamation, that Polycarp had confessed himself to be a Christian.
And yet such was their Constancy, and so great was their love to Christ, that they did not only say with Ignatius, Ure, tunde, divelle, Burn me, kill me, tear me to pieces,
And yet such was their Constancy, and so great was their love to christ, that they did not only say with Ignatius, Ure, Tune, divelle, Burn me, kill me, tear me to Pieces,
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yet thou shalt never draw me from my Saviour Christ, but they did also suffer the most exquisite torments that could be invented with such incredible patience, that the sight thereof was so far from terrifying the beholding Christians, that it rather enflamed them to undergo the like tortures; for as they were leading Ptolomaeus, an honourable person, to a most dishonourable death, only because he had confessed himself to be a Christian;
yet thou shalt never draw me from my Saviour christ, but they did also suffer the most exquisite torments that could be invented with such incredible patience, that the sighed thereof was so Far from terrifying the beholding Christians, that it rather inflamed them to undergo the like tortures; for as they were leading Ptolemy, an honourable person, to a most dishonourable death, only Because he had confessed himself to be a Christian;
Lucius, another Christian, seeing this injustice of Urbicius the Governour, goeth unto him, and demands, What reason is it that thou shouldst put Ptolomaeus to death for confessing himself to be a Christian, seeing he hath not committed Adultery nor Murder; and thou canst not prove him a Thief or a Ravisher, or guilty of any crime or iniquity,
Lucius, Another Christian, seeing this injustice of Urbicius the Governor, Goes unto him, and demands, What reason is it that thou Shouldst put Ptolemy to death for confessing himself to be a Christian, seeing he hath not committed Adultery nor Murder; and thou Canst not prove him a Thief or a Ravisher, or guilty of any crime or iniquity,
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therefore thy Sentence doth no credit unto the Emperour Antoninus the meek, nor to his Son, nor to the Senate of Rome. To whom Urbicius answered nothing,
Therefore thy Sentence does not credit unto the Emperor Antoninus the meek, nor to his Son, nor to the Senate of Room. To whom Urbicius answered nothing,
and was therefore presently led to his execution; For which injustice he joyfully thanked Urbicius, that by this means he should be delivered out of the hands of such cruel Masters,
and was Therefore presently led to his execution; For which injustice he joyfully thanked Urbicius, that by this means he should be Delivered out of the hands of such cruel Masters,
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And albeit, in the time of the Apostles and the Primitive Fathers, the Persecutions raised against the Christians were thus cruel, and so tyrannical, that many good minds cannot read or remember the same without weeping; Yet Isidorus tells us, That in the time of Antichrist, and towards the end of the world, the Synagogue of Satan,
And albeit, in the time of the Apostles and the Primitive Father's, the Persecutions raised against the Christians were thus cruel, and so tyrannical, that many good minds cannot read or Remember the same without weeping; Yet Isidorus tells us, That in the time of Antichrist, and towards the end of the world, the Synagogue of Satan,
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whereby his malice was chained, and his power abridged, that the Church might have some refreshment, and therefore if the devil (saith he) when he was fast bound handled the Martyrs so cruelly, then surely he will do much more when he shall be unchained, which shall be,
whereby his malice was chained, and his power abridged, that the Church might have Some refreshment, and Therefore if the Devil (Says he) when he was fast bound handled the Martyrs so cruelly, then surely he will do much more when he shall be unchained, which shall be,
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and consider the Massacres of those Christians, that within this last Century of years have suffered in France, Germany, Spain, Italy, and other places round about,
and Consider the Massacres of those Christians, that within this last Century of Years have suffered in France, Germany, Spain, Italy, and other places round about,
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and that only for Religion, and not for worldly Dominion, which is the suffering of the Christians under the Turk, that permitteth any profession so they yield themselves to his subjection. ) He must ingenuously confess this truth of Isidorus; that the greatest of all Persecutions is that which is prosecuted by the Ministry of Antichrist that now raigneth in the world.
and that only for Religion, and not for worldly Dominion, which is the suffering of the Christians under the Turk, that permitteth any profession so they yield themselves to his subjection.) He must ingenuously confess this truth of Isidorus; that the greatest of all Persecutions is that which is prosecuted by the Ministry of Antichrist that now Reigneth in the world.
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and as many good Arguments are alleadged by Powel, Whitaker, Downham, Thompson, and others of our Protestant Writers to prove that series paparum from Boniface in Phocas time, to this present Pope, is that NONLATINALPHABET, spoken of by St. Paul, 2 Thes. 3. and that Rome is his proper seat,
and as many good Arguments Are alleged by Powell, Whitaker, Downham, Thompson, and Others of our Protestant Writers to prove that series paparum from Boniface in Phocas time, to this present Pope, is that, spoken of by Saint Paul, 2 Thebes 3. and that Room is his proper seat,
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and so called Babylm by St. Peter. Yet divers others, of no small Learning, do avouch, That as Ecclesia credentium, corpus cum capite, the whole Catholick Church of Christ, head and members, is said to be,
and so called Babylm by Saint Peter. Yet diverse Others, of no small Learning, do avouch, That as Ecclesia credentium, corpus cum capite, the Whole Catholic Church of christ, head and members, is said to be,
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or especially Senatus consultus, the great Sanedrim of the people, the supream Counsel, and the highest Court of any Nation, which is the representative mystical body of that dispersed and nefarious Synagogue, is oftentimes,
or especially Senatus consultus, the great Sanhedrin of the people, the supreme Counsel, and the highest Court of any nation, which is the representative mystical body of that dispersed and nefarious Synagogue, is oftentimes,
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And this supream stool of wickedness, that establisheth mischief by a Law, doth now appear to many men to be NONLATINALPHABET, That man of sin, and the child of perdition, whom the Lord shall consume with the spirit of his mouth,
And this supreme stool of wickedness, that Establisheth mischief by a Law, does now appear to many men to be, That man of since, and the child of perdition, whom the Lord shall consume with the Spirit of his Mouth,
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1. They have seated themselves in a mystical Babylon, the Amsterdam of all confusion, where you may easily find almost all Heresies maintained that have been invented,
1. They have seated themselves in a mystical Babylon, the Amsterdam of all confusion, where you may Easily find almost all Heresies maintained that have been invented,
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3. They exalt themselves above all that is called God, i.e. Above Kings, of whom the Scripture most properly saith, Dixi Dii estis; I said you are Gods,
3. They exalt themselves above all that is called God, i.e. Above Kings, of whom the Scripture most properly Says, i have said Gods Ye are; I said you Are God's,
and yet this grand Council of the Great Synagogue would not only be worshipped themselves as Kings, but will suppress Kings, deny any service to be done to them,
and yet this grand Council of the Great Synagogue would not only be worshipped themselves as Kings, but will suppress Kings, deny any service to be done to them,
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4. When, by their false assembled Prophets, they deny the Notions, whereby we understand the Father and the Son to be the true God, (as they plainly do by the cashiering of the words, Essence, Person, Trinity, and the like words, which the Church of God, penes quam norma loquendi, hath ever used to bring her Children thereby to some sure knowledge of that great mystery of godliness,
4. When, by their false assembled prophets, they deny the Notions, whereby we understand the Father and the Son to be the true God, (as they plainly do by the cashiering of the words, Essence, Person, Trinity, and the like words, which the Church of God, penes quam norma loquendi, hath ever used to bring her Children thereby to Some sure knowledge of that great mystery of godliness,
5. The unfolding of that great mystery of the Beast, which Beast St. Augustine understandeth of the Society of wicked Christians, and the City of Satan, that is signified by that Beast; and the mystery which the Holy Ghost setteth down to be observed as the most proper Note of the Beast, is, that it containeth 666. touching which,
5. The unfolding of that great mystery of the Beast, which Beast Saint Augustine understands of the Society of wicked Christians, and the city of Satan, that is signified by that Beast; and the mystery which the Holy Ghost sets down to be observed as the most proper Note of the Beast, is, that it Containeth 666. touching which,
if you omit one thousand, which is a full and perfect number, and which is not an unusual thing in the Scripture to do, to make the other the more mystery, and consider that in 646. this great Sanedrim or superlative Council demanded the Militia or soveraign rule over the King, for twenty years, which being added to 646 do make up the just number of 666. This they say is a strong Argument to prove the grand Council to be that Great Beast.
if you omit one thousand, which is a full and perfect number, and which is not an unusual thing in the Scripture to do, to make the other the more mystery, and Consider that in 646. this great Sanhedrin or superlative Council demanded the Militia or sovereign Rule over the King, for twenty Years, which being added to 646 doe make up the just number of 666. This they say is a strong Argument to prove the grand Council to be that Great Beast.
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6. And lastly, The unspeakable unparalelled persecution of this Antichrist, above all the persecutions that preceded it, either of Pope, Turke, or heathen Tyrants, do plainly prove them, to the judgment of some men, to be the greatest Antichrist that as yet is revealed unto the world;
6. And lastly, The unspeakable unparalleled persecution of this Antichrist, above all the persecutions that preceded it, either of Pope, Turk, or heathen Tyrants, do plainly prove them, to the judgement of Some men, to be the greatest Antichrist that as yet is revealed unto the world;
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Divers men have divers opinions about the time, place, and person of Antichrist which neither my Text nor my time will give me leave, either to discuss, or to disprove any of the same now.
Diverse men have diverse opinions about the time, place, and person of Antichrist which neither my Text nor my time will give me leave, either to discuss, or to disprove any of the same now.
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and all the best Divines in the whole Kingdom And 2. the misery that is imposed upon them, worse than death, Quia dulce mori miseris? To be spoyled of all their means, banished from all their friends, wife, children,
and all the best Divines in the Whole Kingdom And 2. the misery that is imposed upon them, Worse than death, Quia dulce Mori miseris? To be spoiled of all their means, banished from all their Friends, wife, children,
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and Parents, and exposed to all wants and contempts, so that neither Nero, Domitian, Dioclesian, nor Julian, brought such a storm upon the Church of Christ,
and Parents, and exposed to all Wants and contempts, so that neither Nero, Domitian, Diocletian, nor Julian, brought such a storm upon the Church of christ,
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and omitting the many thousands of good Christians, that for their Religion and good conscience have lost their lives, livings, and liberties. I say, letting all these things pass, I dare appeal to any impartial Reader, that neither Eusebius, nor Socrates, nor Thuanus, nor Chammier, nor any other Hystorian, Ecclesiastical or Prophane, that have written of Persecutions, or of the cruelty of Antichrist can shew me any King (since the King of the Jews) that by his own Subjects, and for no vice of his own that malice it self can tax him,
and omitting the many thousands of good Christians, that for their Religion and good conscience have lost their lives, livings, and Liberties. I say, letting all these things pass, I Dare appeal to any impartial Reader, that neither Eusebius, nor Socrates, nor Thuanus, nor Chammier, nor any other Historian, Ecclesiastical or Profane, that have written of Persecutions, or of the cruelty of Antichrist can show me any King (since the King of the jews) that by his own Subject's, and for no vice of his own that malice it self can Tax him,
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but only in reality (whatsoever is otherwise pretended) for the defence of Christ his faith, and the true service of God, the protection of all faithfull Preachers, and the upholding of the Fundamental Laws of his Kingdom, hath or could suffer more unkingly indignities by any Antichrist,
but only in reality (whatsoever is otherwise pretended) for the defence of christ his faith, and the true service of God, the protection of all faithful Preachers, and the upholding of the Fundamental Laws of his Kingdom, hath or could suffer more unkingly indignities by any Antichrist,
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But stay, and let us consider, that, although these Persecutions be exceeding great, yet our sins and transgressions are far greater, and God in all this is most just; and as Ezra saith, Punisheth us less than our iniquities deserve;
But stay, and let us Consider, that, although these Persecutions be exceeding great, yet our Sins and transgressions Are Far greater, and God in all this is most just; and as Ezra Says, Punisheth us less than our iniquities deserve;
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for certainly we must confess, what the world seeth, that we have sinned with our Fathers, we have done amiss and dealt wickedly; and therefore as Eusebius confesseth the iniquities of the Primitive Christians to have pulled upon them those Heathen Persecutions, so must we acknowledge this Antichristian Tyranny, to have most justly fallen upon us.
for Certainly we must confess, what the world sees, that we have sinned with our Father's, we have done amiss and dealt wickedly; and Therefore as Eusebius Confesses the iniquities of the Primitive Christians to have pulled upon them those Heathen Persecutions, so must we acknowledge this Antichristian Tyranny, to have most justly fallen upon us.
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And not only so, but seeing we have so justly deserved it, let us submit our selves under the mighty hand of God, repent and be sorry for whatsoever we have done amiss, and pray to God for grace and strength, to suffer what shall be laid upon us, either for the punishment of our sins,
And not only so, but seeing we have so justly deserved it, let us submit our selves under the mighty hand of God, Repent and be sorry for whatsoever we have done amiss, and pray to God for grace and strength, to suffer what shall be laid upon us, either for the punishment of our Sins,
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but even of our life it self, because that in so suffering unto death, we shall be sure to have the Crown of life; which the Lord grant unto us for Jesus Christ his sake, to whom be all glory and honour for ever and ever, Amen.
but even of our life it self, Because that in so suffering unto death, we shall be sure to have the Crown of life; which the Lord grant unto us for jesus christ his sake, to whom be all glory and honour for ever and ever, Amen.
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And now because I love neither Tautologies, nor to stand long upon repetitions, I will proceed unto the object of our love, where the Apostle saith, We love him, that is, God. And I would to God that we did all love him, quia actus distinguitur per objectum;
And now Because I love neither Tautologies, nor to stand long upon repetitions, I will proceed unto the Object of our love, where the Apostle Says, We love him, that is, God. And I would to God that we did all love him, quia actus distinguitur per Objectum;
our love to God buildeth up Jerusalem, the Church and City of God, and our love to the world, and these worldly things, buildeth up Babylon, the Synagogue of Satan.
our love to God builds up Jerusalem, the Church and city of God, and our love to the world, and these worldly things, builds up Babylon, the Synagogue of Satan.
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And therefore this is the errour of the sons of men, not that we are subject unto Passions, and endued with the affections of Fear, Hate, Love, and the like;
And Therefore this is the error of the Sons of men, not that we Are Subject unto Passion, and endued with the affections of fear, Hate, Love, and the like;
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or fear temporal losses, goods, or lands, more than the loss of our souls, and the wounding of a good conscience; or that we should hate our brethren, and not their sins, which we cherish in our selves, though we detest them in all others; or that we should love the world and not God,
or Fear temporal losses, goods, or Lands, more than the loss of our Souls, and the wounding of a good conscience; or that we should hate our brothers, and not their Sins, which we cherish in our selves, though we detest them in all Others; or that we should love the world and not God,
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as the Philosophers said, The Citizens of the world, and do freely bestow their loves, not on God, but either upon the vain pleasures, or the vile profits of this wicked world.
as the Philosophers said, The Citizens of the world, and do freely bestow their loves, not on God, but either upon the vain pleasures, or the vile profits of this wicked world.
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And it is a strange thing to see, how one affecteth Honour, another Beauty, a third Authority, and most of us some one kind of vanity or other, that either drowneth or driveth away,
And it is a strange thing to see, how one affects Honour, Another Beauty, a third authority, and most of us Some one kind of vanity or other, that either drowneth or drives away,
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So, to this stone do some men compare riches; because they suppose riches to contain in them the force and vertue of all other things, and are able to bring mighty things to pass; as the fiercest beasts are made tame by them, the fairest Ladies are won by them,
So, to this stone do Some men compare riches; Because they suppose riches to contain in them the force and virtue of all other things, and Are able to bring mighty things to pass; as the Fiercest beasts Are made tame by them, the Fairest Ladies Are wone by them,
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though of the swiftest Wings, yet can they not fly from their Empire; yea, what Altitudes have not Riches abated? What difficulties have they not vanquished? What improbabilities, I will not say impossibilities, have they not facilitated? And what things have they desired, that they have not obtained?
though of the swiftest Wings, yet can they not fly from their Empire; yea, what Altitudes have not Riches abated? What difficulties have they not vanquished? What improbabilities, I will not say impossibilities, have they not facilitated? And what things have they desired, that they have not obtained?
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than those that love vertue, then why was not Lady Money more famous than Minerva, seeing that in all sorts of men there are more that love coyn better than knowledge, and all Trades aime at Money, and say with the Poet, Quaerenda pecunia primum est, virtus post nummos, Haec Janus summus ab imo perdocet Haec recinunt juvenes dictata senes { que };
than those that love virtue, then why was not Lady Money more famous than Minerva, seeing that in all sorts of men there Are more that love coin better than knowledge, and all Trades aim At Money, and say with the Poet, Quaerenda Pecunia primum est, virtus post Nummos, Haec Janus Summus ab imo perdocet Haec recinunt Juvenes dictata senes { que };
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And yet riches in their own nature, have neither honour, nor knowledge, nor power, nor valour, nor any other good nor evil in themselves more than that, whereunto they that do possesse them do direct them,
And yet riches in their own nature, have neither honour, nor knowledge, nor power, nor valour, nor any other good nor evil in themselves more than that, whereunto they that do possess them do Direct them,
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but whosoever taketh it in the day time, he becometh well; so riches, used for the works of darknesse, to oppresse the poor, to subdue our Prince, to uphold pride, to maintain Idolatry, rebellion,
but whosoever Takes it in the day time, he Becometh well; so riches, used for the works of darkness, to oppress the poor, to subdue our Prince, to uphold pride, to maintain Idolatry, rebellion,
but if we imploy them for the deeds of light, to uphold the right, to relieve the poor, to defend the innocent, they are as antidotes against all evil;
but if we employ them for the Deeds of Light, to uphold the right, to relieve the poor, to defend the innocent, they Are as antidotes against all evil;
for neither is the rich man condemned, nor the poor man saved, because the one is rich, and the other poor, but as both may be saved, so beth may be condemned, because the rich man abuseth his wealth, and the poor man his poverty.
for neither is the rich man condemned, nor the poor man saved, Because the one is rich, and the other poor, but as both may be saved, so beth may be condemned, Because the rich man abuseth his wealth, and the poor man his poverty.
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And, as most men hunt after riches, so I might shew you how others affect authority, and others are drunk with the desire of honours, but the time would be too short for me to go about to cut off the head of this monstrous Hydra of misordered love;
And, as most men hunt After riches, so I might show you how Others affect Authority, and Others Are drunk with the desire of honours, but the time would be too short for me to go about to Cut off the head of this monstrous Hydra of misordered love;
and therefore that they are no worldlings, but do love God with all their hearts, and do think themselves much wronged, if they should be otherwise suspected.
and Therefore that they Are no worldlings, but do love God with all their hearts, and do think themselves much wronged, if they should be otherwise suspected.
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therefore lest we should deceive our selves herein, and so destroy our Souls, we must know, that God is truth; and therefore he that loves God, loves truth, and whosoever loves lies and falsehoods, loves not God;
Therefore lest we should deceive our selves herein, and so destroy our Souls, we must know, that God is truth; and Therefore he that loves God, loves truth, and whosoever loves lies and falsehoods, loves not God;
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and so God is Wisdom, and God is Mercy, and therefore he that loves God, loves Wisdom and sheweth mercy; and they that are foolish, as all the wicked are,
and so God is Wisdom, and God is Mercy, and Therefore he that loves God, loves Wisdom and shows mercy; and they that Are foolish, as all the wicked Are,
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and do shew cruelty unto their brethren, as do the blood thirsty men that do now seaze and kill and slay the innocent that never offended them, cannot be said to love God.
and do show cruelty unto their brothers, as do the blood thirsty men that do now seize and kill and slay the innocent that never offended them, cannot be said to love God.
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2. Lest, upon the discussion of these truths, we find our selves destitute of this love I will briefly and as the time will give me leave, shew the impediments and set down the furtherances of our love to God. And
2. Lest, upon the discussion of these truths, we find our selves destitute of this love I will briefly and as the time will give me leave, show the impediments and Set down the furtherances of our love to God. And
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1. I find amongst the Antient Hieroglyphicks, that the Image of Love was painted in the shape of a beautiful woman, cloathed in a green vesture, wherein was written these two words, prope & procul, far and nigh, in the breast were ingraven life and death, in the borders of her garment were set Winter and Summer, and in her side a wound, so wide,
1. I find among the Ancient Hieroglyphics, that the Image of Love was painted in the shape of a beautiful woman, clothed in a green vesture, wherein was written these two words, Prope & procul, Far and High, in the breast were engraven life and death, in the borders of her garment were Set Winter and Summer, and in her side a wound, so wide,
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4. In the words, far and nigh, that were set in the forehead of that Image, was signified that, contrary to the common practice of the world to follow that old Proverb, Qui procul ab oculis procul est a limine cordis, Out of sight out of mind, true love remaineth firm, as well in the absence as in the presence of them that we love;
4. In the words, Far and High, that were Set in the forehead of that Image, was signified that, contrary to the Common practice of the world to follow that old Proverb, Qui procul ab oculis procul est a limine Cordis, Out of sighed out of mind, true love remains firm, as well in the absence as in the presence of them that we love;
5. In life and death that were ingraven on the breast, was shewed, that, as Solomon saith, love is as strong as death, and cannot be extinguished even by death it self;
5. In life and death that were engraven on the breast, was showed, that, as Solomon Says, love is as strong as death, and cannot be extinguished even by death it self;
6. By the Winter and Summer, that were set in the borders of her garment was signified, that true love is permanent and durable as well in adversity as in prosperity;
6. By the Winter and Summer, that were Set in the borders of her garment was signified, that true love is permanent and durable as well in adversity as in Prosperity;
and thy table is well furnished, thou shalt want no friends nor misse of any guests; but if adversity cometh, thy friends will fail, and thy guests will be gone; so the Prophet tells us, there be many men, that will love God,
and thy table is well furnished, thou shalt want no Friends nor miss of any guests; but if adversity comes, thy Friends will fail, and thy guests will be gone; so the Prophet tells us, there be many men, that will love God,
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and praise him too, cum lucrum accidit illis, when they receive any benefit from him, and when (as David saith) their corn and wine and oyl increaseth;
and praise him too, cum lucrum accidit illis, when they receive any benefit from him, and when (as David Says) their corn and wine and oil increases;
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but if any great losse, or sud calamity should happen unto them, then what the Devil said falsely of holy Job, may be truely said of these worldly men, they will curse God to his face, and therefore God may justly say to them,
but if any great loss, or should calamity should happen unto them, then what the devil said falsely of holy Job, may be truly said of these worldly men, they will curse God to his face, and Therefore God may justly say to them,
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as S. Augustine saith of the like, you have shewed me love indeed, and in some things, kept my commandments, but it was for your own profits sake, non quia me pure diligebatis, Aug. despeculo humanae miseriae.
as S. Augustine Says of the like, you have showed me love indeed, and in Some things, kept my Commandments, but it was for your own profits sake, non quia me pure diligebatis, Aug. despeculo humanae miseriae.
like those Jews that followed Christ, not because they saw his miracles, and were edified by his heavenly doctrine, but because they did eat of the loaves and were filled, i. e.
like those jews that followed christ, not Because they saw his Miracles, and were edified by his heavenly Doctrine, but Because they did eat of the loaves and were filled, i. e.
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or like S. Peter, that would build tabernacles unto Christ upon Mount Tabor, where he was transfigured in glory, but did forsake him on Mount Calvary, when he was oppressed with calamities and overladed with injuries, just like too many of the servants of our now gracious King, that could serve and extoll him in White-hall, while he sate on his throne of Majestie,
or like S. Peter, that would built Tabernacles unto christ upon Mount Tabor, where he was transfigured in glory, but did forsake him on Mount Calvary, when he was oppressed with calamities and overladed with injuries, just like too many of the Servants of our now gracious King, that could serve and extol him in Whitehall, while he sat on his throne of Majesty,
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and yet now serve and magnifie his oppressors and opponents, when he is compassed with afflictions, which is to love in Summer, and not in the cold of Winter; yet I say, the true lovers of God will as truely love him in the Winter of adversity and persecution, as in the Summer of prosperity and exaltation;
and yet now serve and magnify his Oppressors's and opponents, when he is compassed with afflictions, which is to love in Summer, and not in the cold of Winter; yet I say, the true lovers of God will as truly love him in the Winter of adversity and persecution, as in the Summer of Prosperity and exaltation;
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The 1. is to love Gods house; for though as S. Steven saith, God dwelleth not in houses made wiah hands, but as the Poet saith, Enter praesenter, Deus est ubi { que } potenter, That is, in the Prophets phrase, he filleth all places: yet as he chooseth a Seventh day for his service,
The 1. is to love God's house; for though as S. Steven Says, God dwells not in houses made wiah hands, but as the Poet Says, Enter praesenter, Deus est ubi { que } potenter, That is, in the prophets phrase, he fills all places: yet as he chooses a Seventh day for his service,
therefore the Prophet David saith, one thing have I required of God, which I will desire, that I may dwell in the house of the Lord all the dayes of my life;
Therefore the Prophet David Says, one thing have I required of God, which I will desire, that I may dwell in the house of the Lord all the days of my life;
and again, my Soul longeth, yea, even fainteth for the Courts of the Lord, and the Prophet doth extreamly tax them that dwell themselves in seiled houses, and suffer the house of God to be wast, fit for nothing,
and again, my Soul Longeth, yea, even fainteth for the Courts of the Lord, and the Prophet does extremely Tax them that dwell themselves in seiled houses, and suffer the house of God to be wast, fit for nothing,
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Secondly, To love Gods Word, is another sign of our love to God; therefore the Prophet David saith, O how do I love thy Law, my delight is in thy Commandements;
Secondly, To love God's Word, is Another Signen of our love to God; Therefore the Prophet David Says, Oh how do I love thy Law, my delight is in thy commandments;
But here you must observe, that, because every one pretendeth to love Gods Word, as they do professe to love God, by Gods Word we understand not the bare Written letter, but the truth of the holy Scripture,
But Here you must observe, that, Because every one pretendeth to love God's Word, as they do profess to love God, by God's Word we understand not the bore Written Letter, but the truth of the holy Scripture,
for, as the Hereticks in Tertull. time, credebant Scripturis, ut crederent adversus Scripturas; believed not the Scripture, but what themselves pleased out of the Scriptures;
for, as the Heretics in Tertul time, Credebant Scriptures, ut crederent Adversus Scripturas; believed not the Scripture, but what themselves pleased out of the Scriptures;
which is indeed the very truth; because otherwise, he would never have said, whosoever will be chief, but he would have told them plainly and briefly, they were all equal, and none was chief, or none was greater than the rest;
which is indeed the very truth; Because otherwise, he would never have said, whosoever will be chief, but he would have told them plainly and briefly, they were all equal, and none was chief, or none was greater than the rest;
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he sheweth the duty and humility that should be in him which was to have the priority, and doth sufficiently confirm the superiority of some above the rest.
he shows the duty and humility that should be in him which was to have the priority, and does sufficiently confirm the superiority of Some above the rest.
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are interpretd by Bellarm. and all the Church of Rome, that quote the Authors of all ages, to prove the Transubstantiation of that holy bread into the very body of Christ;
Are interpretd by Bellarmine and all the Church of Rome, that quote the Authors of all ages, to prove the Transubstantiation of that holy bred into the very body of christ;
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3. The very same Scriptures to the number of forty places, were alleged by the Arians to prove their Damnable Heresie, that Christ was NONLATINALPHABET, of the like nature with his Father,
3. The very same Scriptures to the number of forty places, were alleged by the Arians to prove their Damnable Heresy, that christ was, of the like nature with his Father,
4. That Scripture which commandeth us, to render unto Caesar what is Caesars and to God what is Gods, is truly alleged by most Divines to exact our full obedience to those our just Soveraigns that do lawfully sit on their royal thrones;
4. That Scripture which commands us, to render unto Caesar what is Caesars and to God what is God's, is truly alleged by most Divines to exact our full Obedience to those our just Sovereigns that do lawfully fit on their royal thrones;
and since many lawful Kings have been unlawfully dethroned) the very same Scripture is still alleaged by some other false Interpreters, to require obedience to those powerful intruders that seem to have the lawful authority.
and since many lawful Kings have been unlawfully dethroned) the very same Scripture is still alleged by Some other false Interpreters, to require Obedience to those powerful intruders that seem to have the lawful Authority.
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So when the Lawful Governours of Gods People are undecently reviled, the answer of St. Paul, to them that said unto him, revilest thou Gods High-priest? When he replied, I wist not, brethren that he was the High-priest,
So when the Lawful Governors of God's People Are undecently reviled, the answer of Saint Paul, to them that said unto him, Revilest thou God's High priest? When he replied, I wist not, brothers that he was the High priest,
for it is written, thou shalt not speak evil of the Ruler of the people, is justly urged by most of the best Interpreters, to condemn the upbraiders of just authority; And yet the same example is produced by some other spurious divines, to require the like obedience to intruding and usurping Governours, when they have got the power,
for it is written, thou shalt not speak evil of the Ruler of the people, is justly urged by most of the best Interpreters, to condemn the upbraiders of just Authority; And yet the same Exampl is produced by Some other spurious Divines, to require the like Obedience to intruding and usurping Governors, when they have god the power,
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And in all these, and many more places of like nature, I may say with S. Aug. in the like case, alit at { que } alii, aliud atque aliud opinati sunt, But the truth is, that the mistaking of the true sense of the Scripture,
And in all these, and many more places of like nature, I may say with S. Aug. in the like case, alit At { que } alii, Aliud atque Aliud opinati sunt, But the truth is, that the mistaking of the true sense of the Scripture,
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or the misapplying of those holy examples, is nothing else, but to make the same Word of God (as Card. Hosius calleth it) a nose of wax, that may be wrought to serve every turn; because the same univocal truth cannot be rightly produced, to prove contraries, or a direct contrariety of things.
or the misapplying of those holy Examples, is nothing Else, but to make the same Word of God (as Card. Hosius calls it) a nose of wax, that may be wrought to serve every turn; Because the same univocal truth cannot be rightly produced, to prove contraries, or a Direct contrariety of things.
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And therefore I say that, as hoc, est corpus meum, do no wayes confirm the carnivorant, or inhumane eating of the true natural flesh of Christ that was born of the Virgin,
And Therefore I say that, as hoc, est corpus meum, do no ways confirm the carnivorant, or inhumane eating of the true natural Flesh of christ that was born of the Virgae,
so the words of Christ to render tribute unto Caesar, do no wayes require, the yielding of our obedience to any usurped power, or intruding Soveraigns.
so the words of christ to render tribute unto Caesar, do no ways require, the yielding of our Obedience to any usurped power, or intruding Sovereigns.
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and out of the Books of the Machabees, the Jews ever since Pompey 's time were become Tributaries, and were tied by many other Obligations, for their defence against Antiochus and other enemies,
and out of the Books of the Maccabees, the jews ever since Pompey is time were become Tributaries, and were tied by many other Obligations, for their defence against Antiochus and other enemies,
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and they had not then any other more Lawful visible Soveraign, then Caesar, as themselves confess, We have no King but Caesar, whose Image was upon their Coyn, which thing is one of the chiefest things inter jura regalia; and therefore they did acknowledge Judas Galilaeus for a Rebel, and to have his Blood most justly mingled with his Sacrifice by Pilate, because he denied Tribute to be given,
and they had not then any other more Lawful visible Sovereign, then Caesar, as themselves confess, We have no King but Caesar, whose Image was upon their Coin, which thing is one of the chiefest things inter jura regalia; and Therefore they did acknowledge Judas Galileus for a Rebel, and to have his Blood most justly mingled with his Sacrifice by Pilate, Because he denied Tribute to be given,
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And the example of S. Paul is more clear, that as he gave no Reverence, so he deemed no obedience to be due to the usurped power of Ananias, when he said God shall smite thee, thou whited Wall, that is, thou Hypocrite, for sittest thou to judge me after the Law,
And the Exampl of S. Paul is more clear, that as he gave no reverence, so he deemed no Obedience to be due to the usurped power of Ananias, when he said God shall smite thee, thou whited Wall, that is, thou Hypocrite, for Sittest thou to judge me After the Law,
and recanted his Errour, by acknowledging his Fault (as some Expositors, that is, Erasmus and Cyprian, qui videntur hanc Interpretationem approbare, would have it so) when he saith, I wist not, Brethren, that he was the High Priest;
and recanted his Error, by acknowledging his Fault (as Some Expositors, that is, Erasmus and Cyprian, qui videntur hanc Interpretationem approbare, would have it so) when he Says, I wist not, Brothers, that he was the High Priest;
And therefore we say, that this Answer of S. Paul acknowledgeth no Fault, but rather confirmeth my Saying, that he deemed no Obedience to be due to his usurped and unjust Authority;
And Therefore we say, that this Answer of S. Paul acknowledgeth no Fault, but rather confirmeth my Saying, that he deemed no obedience to be due to his usurped and unjust authority;
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because you must not think S. Paul to be so ignorant, as not to know him to be the reputed High Priest, else he had not said, Sittest thou to judge me after the Law? and he had been 9 or 10 Dayes in Jerusalem, before he was brought to the Counsel;
Because you must not think S. Paul to be so ignorant, as not to know him to be the reputed High Priest, Else he had not said, Sittest thou to judge me After the Law? and he had been 9 or 10 Days in Jerusalem, before he was brought to the Counsel;
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and think you, that in all that time, he understood not who was High Priest, the greatest Governour in Town? but S. Paul did not know, that is, did not acknowledge; which NONLATINALPHABET, usually signifieth,
and think you, that in all that time, he understood not who was High Priest, the greatest Governor in Town? but S. Paul did not know, that is, did not acknowledge; which, usually signifies,
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and other Sadduces, by making such a Speech as divided them, so here he evadeth the like Fury, by this fair Answer, I wist not Brethren that he was the High Priest.
and other Sadducees, by making such a Speech as divided them, so Here he evadeth the like Fury, by this fair Answer, I wist not Brothers that he was the High Priest.
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yet this Example gives no countenance to the yielding of Obedience to Usurped Authority, unless you will conclude S. Paul to be either very ignorant, or a very great Dissembler, which is very injurious to think of so holy an Apostle.
yet this Exampl gives no countenance to the yielding of obedience to Usurped authority, unless you will conclude S. Paul to be either very ignorant, or a very great Dissembler, which is very injurious to think of so holy an Apostle.
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and the Authority setled upon her, about the space of seven years, yet because she had no Right, but did usurp the Crown, the good High Priest Jehojada was so far from obeying her, that assoon as ever he found ability, and a fit opportunity, he devised the way to depose her,
and the authority settled upon her, about the Molle of seven Years, yet Because she had no Right, but did usurp the Crown, the good High Priest Jehoiada was so Far from obeying her, that As soon as ever he found ability, and a fit opportunity, he devised the Way to depose her,
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that we must renounce usurped power, how shall we protect and maintain the just and lawful authority? surely the people that followed Abso lon, when he had the power to trample Justice under foot, to possesse the royal City,
that we must renounce usurped power, how shall we Pact and maintain the just and lawful Authority? surely the people that followed Abso lon, when he had the power to trample justice under foot, to possess the royal city,
and with what faith, I pray you, can I obey that power and submit my self to that authority, which my conscience tells me to be against truth and without Justice.
and with what faith, I pray you, can I obey that power and submit my self to that Authority, which my conscience tells me to be against truth and without justice.
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Yet this much I must tell you, that where the right heir is not apparent, as it was not amongst many of the Primitive Emperours, who were often lifted up to that royal dignity by none other right than the Sword of the tumultuous Souldiers,
Yet this much I must tell you, that where the right heir is not apparent, as it was not among many of the Primitive emperors, who were often lifted up to that royal dignity by none other right than the Sword of the tumultuous Soldiers,
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and unconstant cohorts, and were therefore obeyed by the good Christians, because they knew not of any other that had any better right unto the Empire, the same as yet being unsetled to continue in any hereditary line.
and unconstant cohorts, and were Therefore obeyed by the good Christians, Because they knew not of any other that had any better right unto the Empire, the same as yet being unsettled to continue in any hereditary line.
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; or when the just Title to the Crown is not cleered, as perhaps it was not to all the Subjects in the time of Hen. 4. Edw. 4. and Rich. 3. and the like doubtful claimes,
; or when the just Title to the Crown is not cleared, as perhaps it was not to all the Subject's in the time of Hen. 4. Edward 4. and Rich. 3. and the like doubtful claims,
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but as the Apostle saith, and as it was most learnedly handled by a most Reverend and a most learned Prelate of our Church, not long since in this place, they ought to study to be quiet, to follow their own Trades, and to do their own business, and not to polupragmatize in matters so transcendent and so metaphysical to their Mechanick and Rustick capacities.
but as the Apostle Says, and as it was most learnedly handled by a most Reverend and a most learned Prelate of our Church, not long since in this place, they ought to study to be quiet, to follow their own Trades, and to do their own business, and not to polupragmatize in matters so transcendent and so metaphysical to their Mechanic and Rustic capacities.
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And in this qualified sence you must understand and not mistake the meaning of the same most Reverend Prelate in this place upon our last Kings day, that when it is doubtful to whom the right of the Soveraign Power should belong,
And in this qualified sense you must understand and not mistake the meaning of the same most Reverend Prelate in this place upon our last Kings day, that when it is doubtful to whom the right of the Sovereign Power should belong,
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or who hath right unto the Soveraignty, then all ignorant and private men are excused though they resist not the Government that hath the present power over them,
or who hath right unto the Sovereignty, then all ignorant and private men Are excused though they resist not the Government that hath the present power over them,
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All which, with all that I said before, I say to clear the integrity of the said Reverend Prelates intention, from any sinister apprehension of misunderstanding hearers.
All which, with all that I said before, I say to clear the integrity of the said Reverend Prelates intention, from any sinister apprehension of misunderstanding hearers.
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as it is with our most gracious King, whom all the Irish Rebels of Kilkenny, and all the other Rebels of these three Kingdoms, deny not to be their lawful Soveraign: I say, that what Power soever exalteth it self above him,
as it is with our most gracious King, whom all the Irish Rebels of Kilkenny, and all the other Rebels of these three Kingdoms, deny not to be their lawful Sovereign: I say, that what Power soever Exalteth it self above him,
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or against him, (which the Parliament of England doth not, when it challengeth only a kind of co-ordination with him) we are not to yield any obedience unto the same, especially if the same command, or require any thing contrary to his commands;
or against him, (which the Parliament of England does not, when it Challengeth only a kind of coordination with him) we Are not to yield any Obedience unto the same, especially if the same command, or require any thing contrary to his commands;
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because, as the Son of Syrach saith, We are to stand with the right, and in the truth, and as our Saviour saith, To continue faithful therein unto death, if we desire to enjoy the Crown of life.
Because, as the Son of Sirach Says, We Are to stand with the right, and in the truth, and as our Saviour Says, To continue faithful therein unto death, if we desire to enjoy the Crown of life.
yet all the power of hell shall never open my mouth, and cause me to say that untruth which my conscience telleth me cannot be justified; because this love to the truth of Scripture is a singular Testimony of our love to God.
yet all the power of hell shall never open my Mouth, and cause me to say that untruth which my conscience Telleth me cannot be justified; Because this love to the truth of Scripture is a singular Testimony of our love to God.
for it is an impregnable property of a person loving, to desire to be united to the person loved; and therefore Pyramus loving Thisbe, cries out to the wall, that hindered them to meet together, Invide, dicebat, paries quid amantibus obstas? Many other signs of Gods love I should shew unto you,
for it is an impregnable property of a person loving, to desire to be united to the person loved; and Therefore Pyramus loving Thisbe, cries out to the wall, that hindered them to meet together, Invade, dicebat, paries quid amantibus obstas? Many other Signs of God's love I should show unto you,
2. The too much love of our selves, and of our carnal desires. 3. The bewitching allurements of the pleasures, profits, and other vanities of this present world,
2. The too much love of our selves, and of our carnal Desires. 3. The bewitching allurements of the pleasures, profits, and other vanities of this present world,
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2. The daily reading and hearing of Gods Word, and the reading of other godly Books, that do incite and invite us to love the Lord above all the things of this World.
2. The daily reading and hearing of God's Word, and the reading of other godly Books, that do incite and invite us to love the Lord above all the things of this World.
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All which I should more fully and amply inlarge unto you, but that the time binds me to defer the same to a fitter opportunity, and in the interim to pray to God for grace to abandon the love of this World,
All which I should more Fully and amply enlarge unto you, but that the time binds me to defer the same to a fitter opportunity, and in the interim to pray to God for grace to abandon the love of this World,
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So K. Charles was murdered by his adverfaries, because he was their King, and would have ruled: them as their King: when as they desired to be Kings themselves, and to rule as they did, after they had killed him.
So K. Charles was murdered by his adverfaries, Because he was their King, and would have ruled: them as their King: when as they desired to be Kings themselves, and to Rule as they did, After they had killed him.
Math. 26.65. Marc. 14.63, 64 So K. Charles was condemned without witnesses. Joh. 18.31. Math. 26.4. Marc. 14.1. And was not K. Charles by craft and subtilty brought to his death?
Math. 26.65. Marc. 14.63, 64 So K. Charles was condemned without Witnesses. John 18.31. Math. 26.4. Marc. 14.1. And was not K. Charles by craft and subtlety brought to his death?
When the Colonel that brought him to his execution, commanded his Souldiers to shoot any one that p•lled off his h••, or shewed any reverence, or spake any word, for the honour of the King. 3 How he was spit upon. Joh. 19.29. And thus they bespitted King Charles, with all kind of calumnies.
When the Colonel that brought him to his execution, commanded his Soldiers to shoot any one that p•lled off his h••, or showed any Reverence, or spoke any word, for the honour of the King. 3 How he was spit upon. John 19.29. And thus they bespitted King Charles, with all kind of calumnies.
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The Attendants that followed Christ to the place of execution. Math. 27.33. So was King Charles beheaded in the High-way, where they used to bait Bears & Bulls.
The Attendants that followed christ to the place of execution. Math. 27.33. So was King Charles beheaded in the Highway, where they used to bait Bears & Bulls.
The Priests. Matth. 27.1. Mark how the Pr•sbyters are not only called the Elders but the Elders of the people, because the common people only magnifie them, and they only endevour to please the people.
The Priests. Matthew 27.1. Mark how the Pr•sbyters Are not only called the Elders but the Elders of the people, Because the Common people only magnify them, and they only endeavour to please the people.
But we are sure Zimri did not judicially condemn Elab to death, yet he had no peace• and what peace shall they have which shall judicially condemn an innocent person unto death? which is so compounded a murder, and far more abominable then any other sin: 1 King 16.29. Acts 25.16.
But we Are sure Zimri did not judicially condemn Elab to death, yet he had no peace• and what peace shall they have which shall judicially condemn an innocent person unto death? which is so compounded a murder, and Far more abominable then any other since: 1 King 16.29. Acts 25.16.
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Te peccare sinit, siquidem divina potestas Temporis ad spatium parcit quandoque nocenti: Sed gravius tandem tormentum rector Olympi Injungit, torquetque magis delicta nocentum. Obadiah v. 15.16. Exod. 1.22. & 15.5.
To Peccare sinit, siquidem Divine potestas Temporis ad Space parcit quandoque nocenti: said Gravius tandem Tormentum rector Olympi Injungit, torquetque magis Delicta nocentum. Obadiah v. 15.16. Exod 1.22. & 15.5.
The wicked have no peace with themselves. Bernard. l. de conscient. sect. 2. fol. 1784. That there are four kinds of consciences. 1. The good, yet not quiet conscience.
The wicked have no peace with themselves. Bernard. l. the conscient. sect. 2. fol. 1784. That there Are four Kinds of Consciences. 1. The good, yet not quiet conscience.
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By the practice of the heathens. Plato de legibus. l. 7. Alexand, ab• Alexand. l. 4. c. 17. Why the Gentiles used the same set prayers in their service.
By the practice of the Heathens. Plato de legibus. l. 7. Alexander, ab• Alexander l. 4. c. 17. Why the Gentiles used the same Set Prayers in their service.
2 Cor. 13.11. Colos. 3.15. Phil. 4.7. Luc. 10.3. To love one another, to honour all men, to live in peace with all men, the same thing in effect. Which was Cromwels, that Arch-souldier's Motto.
2 Cor. 13.11. Colos 3.15. Philip 4.7. Luke 10.3. To love one Another, to honour all men, to live in peace with all men, the same thing in Effect. Which was Cromwell's, that Arch-souldier's Motto.
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Lucan. Pharsal. l. 2. And therefore Claudian saith, Cum Gallica valgo, Praelia jactaret, tacuit Pharsalica Caesar: Namque inter socias acies, cognata { que } signa. Ʋt vinci miser m, nunquam vicisse dec•rum. Claud de 6. consulat. Honorii. 3. The Political Brother-hood.
Lucan. Pharsal. l. 2. And Therefore Claudian Says, Cum Gallica valgo, Praetia jactaret, tacuit Pharsalica Caesar: Namque inter socias acies, cognata { que } Signs. Ʋt Vinci miser m, Never vicisse dec•rum. Claud the 6. consulat. Honorii. 3. The Political Brotherhood.
Grand Shepherd of the sheep. Christ the good Shepherd in two respects. 1. A lawful entrance into his Office. Heb. 5.4. 1. By the testimony of his own conscience. 2. By an outward approbation.
Grand Shepherd of the sheep. christ the good Shepherd in two respects. 1. A lawful Entrance into his Office. Hebrew 5.4. 1. By the testimony of his own conscience. 2. By an outward approbation.
Who are the best Counsellors. Dead Preachers rather to be believed, then the living Preachers, so saith Christ, they have Moses and the Prophets that were all dead.
Who Are the best Counsellors. Dead Preachers rather to be believed, then the living Preachers, so Says christ, they have Moses and the prophets that were all dead.
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Boni videri volunt sed non esse. Bern. in cant. Ser. 66. 1 Chr. 28.9. Prov. 21.1. Psal. 51. Ad novercae tumul•m flere. Hieron. in Esa. l. 6. How horrible it is to do villanies under the pretence of Piety. Erasm. in simil.
Boni videri volunt sed non esse. Bern. in Cant. Ser. 66. 1 Christ 28.9. Curae 21.1. Psalm 51. Ad novercae tumul•m flere. Hieron. in Isaiah l. 6. How horrible it is to do villainies under the pretence of Piety. Erasmus in Similar.
Many doe Gods work for their own end, as to subdue the rebels to get their lands for themselves. The continual course of all worldlings in the service of God.
Many do God's work for their own end, as to subdue the rebels to get their Lands for themselves. The continual course of all worldlings in the service of God.
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So, I could tell you of a very good man that is brought to very great exigency, by parting with his owne strength, and giving his sword out of his own hand.
So, I could tell you of a very good man that is brought to very great exigency, by parting with his own strength, and giving his sword out of his own hand.
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No Historian can shew me any king that hath suffered more indignities at any •nchristian hand, than King Charls hath suffered from the Long Parliament.
No Historian can show me any King that hath suffered more indignities At any •nchristian hand, than King Charls hath suffered from the Long Parliament.
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