The evidence of which positiue, and measur'd truth is in none descri'd more fullie, then in this Standard of examples, blessed Ioseph, the Prolocutor in my text.
The evidence of which positive, and measured truth is in none descried more Fully, then in this Standard of Examples, blessed Ioseph, the Prolocutor in my text.
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Ioseph was the yong'st saue one, and the onely respected of his father, either for the loue he bare to his mother Rachell, or rather because Iacob begot him in his old age.
Ioseph was the youngest save one, and the only respected of his father, either for the love he bore to his mother Rachel, or rather Because Iacob begotten him in his old age.
So soone as he was brought into Egypt, he was brought as it were sub hastâ, and sold the second time to Potiphar. Here the wittie malice of his Mistresse cast him into the dungeon,
So soon as he was brought into Egypt, he was brought as it were sub hastâ, and sold the second time to Potiphar. Here the witty malice of his Mistress cast him into the dungeon,
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At the first they finde rigour in his face, but the more he seekes to hide his affection, the lesse it will be hid, every one might read it in his eies.
At the First they find rigour in his face, but the more he seeks to hide his affection, the less it will be hid, every one might read it in his eyes.
At length he puls of the vizard, and reveales himselfe to be Ioseph, their brother, whom they sold into Egypt. But perceiving that the sound of these wordes tormented their consciences with a remembrance of their ill-deserving guiltinesse, out of the natiue gentlenesse of his disposition makes it his glorie to passe by their offences,
At length he puls of the vizard, and reveals himself to be Ioseph, their brother, whom they sold into Egypt. But perceiving that the found of these words tormented their Consciences with a remembrance of their Ill-deserving guiltiness, out of the native gentleness of his disposition makes it his glory to pass by their offences,
or if you will the Orderer, and Disposer of this Action, and that is put downe first Negatiuely, Not you; Then positiuely, But God. The maine point is in the Modification of the Action, or in the manner how God sent him, and not they;
or if you will the Orderer, and Disposer of this Actium, and that is put down First Negatively, Not you; Then positively, But God. The main point is in the Modification of the Actium, or in the manner how God sent him, and not they;
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In the terminus, or Consequence of the Action, you haue Iosephs aduancement, or exaltation, and therein his Piety in ascribing all to God, as to the primarie efficient cause of his exaltation, He made me. Secondly, the Dignities, and titles conferr'd vpon him.
In the terminus, or Consequence of the Actium, you have Joseph's advancement, or exaltation, and therein his Piety in ascribing all to God, as to the primary efficient cause of his exaltation, He made me. Secondly, the Dignities, and titles conferred upon him.
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or Consequence, which is the later part propos'd, I doe not doubt, but through God's gracious assistance wee may gather some grapes euen from these thornes,
or Consequence, which is the later part proposed, I do not doubt, but through God's gracious assistance we may gather Some grapes even from these thorns,
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Others no lesse desperately wilfull, fram'd an imaginatiue Goddesse of their owne fraile capacitie, & attributed the soueraignety to Chance, and Fortune.
Others not less desperately wilful, framed an imaginative Goddess of their own frail capacity, & attributed the sovereignty to Chance, and Fortune.
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sed membra culicis, & pulicis disponit, that the Almightie which dwells on high, humbleth himselfe to behold the thing's belowe, and besides his generall prouidence, which is seene in the governement of the whole vniuerse, particularly moderats,
sed membra culicis, & pulicis disponit, that the Almighty which dwells on high, Humbleth himself to behold the thing's below, and beside his general providence, which is seen in the government of the Whole universe, particularly moderats,
but the scripture testifies, Dominum praeparâsse piscem, that God prepared this great Fish to receiue the Prophet for the greater setting forth of his owne glory.
but the scripture Testifies, Dominum praeparâsse piscem, that God prepared this great Fish to receive the Prophet for the greater setting forth of his own glory.
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To come then to the Orderer, and Disposer of this, and whatsoeuer purpose, first you see that every thing, which commeth about, is in some sort God's effectuall working.
To come then to the Orderer, and Disposer of this, and whatsoever purpose, First you see that every thing, which comes about, is in Some sort God's effectual working.
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The Manichees not knowing how any euill could be deriu'd from Him, which is the fountaine of all goodnes, most blasphemously fram'd two beginnings, which is one, two Gods, a good, and an euill God.
The manichees not knowing how any evil could be derived from Him, which is the fountain of all Goodness, most blasphemously framed two beginnings, which is one, two God's, a good, and an evil God.
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The Libertines being not able to distinguish an Accident from a Subiect; the malignitie, or deprauation of the Action, frō the Action it selfe, assign'd the fault,
The Libertines being not able to distinguish an Accident from a Subject; the malignity, or depravation of the Actium, from the Actium it self, assigned the fault,
These men would haue God, and his doings subiect to their iudgement seate, and whatsoeuer they cannot comprehend within the narrow reach of their owne wits, they can finde no reason, nor goodnes in it.
These men would have God, and his doings Subject to their judgement seat, and whatsoever they cannot comprehend within the narrow reach of their own wits, they can find no reason, nor Goodness in it.
or the cleerest light with any shadow of darkenes. Hence some curiously distinguish betweene durities, and obduratio, making durities, hardnes of hart, man's sinne, but obduratio, bardning, Gods iudgement.
or the Clearest Light with any shadow of darkness. Hence Some curiously distinguish between Duties, and obduratio, making Duties, hardness of heart, Man's sin, but obduratio, bardning, God's judgement.
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For seeing the wicked are so in Gods power that they cannot sinne without his sufferance his permission is necessary to this, that they should actually commit, what they are inclin'd to commit,
For seeing the wicked Are so in God's power that they cannot sin without his sufferance his permission is necessary to this, that they should actually commit, what they Are inclined to commit,
for though euill ( sayth St Augustine ) is not good, yet it is good, that there should be euill, in as much as God, who bringeth light out of darknes, is able to doe good of euill;
for though evil (say Saint Augustine) is not good, yet it is good, that there should be evil, in as much as God, who brings Light out of darkness, is able to do good of evil;
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Farre be it from my attempt presumptuously to remoue those auncient bounds & limits of God's permission, dereliction, substraction of grace, exhibiting occasions of falling to the ill deserving:
far be it from my attempt presumptuously to remove those ancient bounds & Limits of God's permission, dereliction, substraction of grace, exhibiting occasions of falling to the ill deserving:
and violently to wrest out of his hands the office of iudging, and gouerning the world? And therefore though the Schoolemens proposition be, God wills not sinne properly, in consideration of it selfe,
and violently to wrest out of his hands the office of judging, and governing the world? And Therefore though the Schoolmen's proposition be, God wills not sin properly, in consideration of it self,
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Deum velle mala fieri, & Deum velle mala non fieri, non opponuntur contradictoriè, saith Aquinas, cùm vtrum { que } sit affirmatiuum, to say that God doth will that euill should be done,
God velle mala fieri, & God velle mala non fieri, non opponuntur contradictoriè, Says Aquinas, cùm Utum { que } fit affirmatiuum, to say that God does will that evil should be done,
yet (as it is well noted) it hath not naturally, or intrinsecally, any inward, positiue contrarietie, in as much as God can make sinne as sinne, turne to an occasion of his glory.
yet (as it is well noted) it hath not naturally, or intrinsically, any inward, positive contrariety, in as much as God can make sin as sin, turn to an occasion of his glory.
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If it were absolutely euill to him, then should the Diuine Nature bee the worse for it's being, which cannot stand with the impassibilitie of the Deity.
If it were absolutely evil to him, then should the Divine Nature be the Worse for it's being, which cannot stand with the impassibility of the Deity.
I must needs confesse that some of our later writers haue not beene cautelous enough in enterlining their speeches in this point with sufficient warinesse, and circumspection;
I must needs confess that Some of our later writers have not been cautelous enough in enterlining their Speeches in this point with sufficient wariness, and circumspection;
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in his 5 booke Contra Iulianum; In Aquinas vpon the 9 to the Romans, and Bellarmine, though he gawleth Caluin herein, in his second booke de a missione gratiae, & statu peccati denieth not that God moueth, prouoketh, yea and in a sort commandeth some men to doe euill.
in his 5 book Contra Julian; In Aquinas upon the 9 to the Roman, and Bellarmine, though he gawleth Calvin herein, in his second book de a mission Gratiae, & Statu peccati Denieth not that God moves, provoketh, yea and in a sort commands Some men to do evil.
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To vindicate, and redeeme the simplicity of truth almost strangled through defect of a discreet, and sober handling, if the words be taken in a castigated, and well qualified sense,
To vindicate, and Redeem the simplicity of truth almost strangled through defect of a discreet, and Sobrium handling, if the words be taken in a castigated, and well qualified sense,
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Peccatum necessariò sequitur ex gratiae substractione, sinne necessarily followes vpon the withholding of grace, yet not as the effect doth follow the efficient,
Peccatum necessariò sequitur ex Gratiae substractione, sin necessarily follows upon the withholding of grace, yet not as the Effect does follow the efficient,
and straight lines of his righteous decrees by such crooked and crabbed instruments? That like a good Physition of the flesh of Vipers he can make soueraigne Mithridate,
and straight lines of his righteous decrees by such crooked and crabbed Instruments? That like a good physician of the Flesh of Vipers he can make sovereign Mithridate,
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For as it is in those double, two faced pictures, behold them on the one side, you see monsters, on the other side, the comeliest lineaments of the most perfect feature.
For as it is in those double, two faced pictures, behold them on the one side, you see monsters, on the other side, the comeliest lineaments of the most perfect feature.
but yet contrary to their owne motion, wee see them daily wheel'd about with the Primum Mobile: so when the motion of our wills doe exceedingly vary one from the other,
but yet contrary to their own motion, we see them daily wheeled about with the Primum Mobile: so when the motion of our wills do exceedingly vary one from the other,
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But least J should seeme illicitè curiosus, over-curious, and too inquisitiue about hidden misteries, J will here stint the prosecution of this point, making for better speed but a light footing in so deepe a sand.
But least J should seem illicitè Curious, overcurious, and too inquisitive about hidden Mysteres, J will Here stint the prosecution of this point, making for better speed but a Light footing in so deep a sand.
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but an embassage, not a sending vnto misery, but vnto glory; and so J come from the perplexed circumstances of the action, to the happy euent, or consequence of the Action.
but an Embassy, not a sending unto misery, but unto glory; and so J come from the perplexed Circumstances of the actium, to the happy event, or consequence of the Actium.
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And hee made me. It is the saying of Tully in his second de natura deorum, Quia sibi quisque virtutem acquirit, neminem à sapientibus vnquam de eā Gratias Deo egisse.
And he made me. It is the saying of Tully in his second de Nature Gods, Quia sibi Quisque virtutem acquirit, neminem à sapientibus vnquam de eā Gratias God egisse.
But the time of this ignorance is past, and the daies are come whereof it was prophesied that the earth should be full of the knowledge of the Lord as the waters couer the sea.
But the time of this ignorance is past, and the days Are come whereof it was prophesied that the earth should be full of the knowledge of the Lord as the waters cover the sea.
The Romane Captaines hauing conquered their enemies, tooke part of the Lawrell, which they did beare in signe of the victory, and laid it in the lappe of Iupiter. But they did not glorifie God as they ought,
The Roman Captains having conquered their enemies, took part of the Laurel, which they did bear in Signen of the victory, and laid it in the lap of Iupiter. But they did not Glorify God as they ought,
The Aetolians prou'd ridiculous, when being but Auxiliarie to the Romans in the warre against the Macedonians, they gaue out themselues the true Conquerers.
The Aetolians proved ridiculous, when being but Auxiliary to the Romans in the war against the Macedonians, they gave out themselves the true Conquerors.
Mans will in wickednesse is the first deficient; God's will in goodnesse is the first efficient. And therefore Ioseph hauing manus ad clavum, had oculos ad coelum; his hands at the sterne, and his eyes in heauen.
men will in wickedness is the First deficient; God's will in Goodness is the First efficient. And Therefore Ioseph having manus ad Key, had Eyes ad coelum; his hands At the stern, and his eyes in heaven.
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A good thought (as the Schoole speakes) is gratia infusa, a good word is gratia effusa, and a good deed is gratia diffusa. Through his grace, which is the God of all grace, men are whatsoeuer they are.
A good Thought (as the School speaks) is Gratia infusa, a good word is Gratia effusa, and a good deed is Gratia diffusa. Through his grace, which is the God of all grace, men Are whatsoever they Are.
First stript, then sold, after that imprisoned, & after all, exalted, and made the great commander of Egypt, that a man may truely say, his fortune had as many colours, as his coat.
First stripped, then sold, After that imprisoned, & After all, exalted, and made the great commander of Egypt, that a man may truly say, his fortune had as many colours, as his coat.
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I forbeare the various rendring of the word [ Father ] following onely S. Ierome, who tells vs that in the originall, it signifies a father to the King, or a principall Counsellour. There's no ciuill name more honourable,
I forbear the various rendering of the word [ Father ] following only S. Jerome, who tells us that in the original, it signifies a father to the King, or a principal Counselor. There's no civil name more honourable,
and lesse subiect to enuy, as Plutarch obserues in the life of Romulus, whose chiefe Citizens did therefore assume to themselues the name of Patricij. In the booke of Hester, Haman a principall Counselour is stiled Pater Artaxerxis, the father of Artaxcrxes;
and less Subject to envy, as Plutarch observes in the life of Romulus, whose chief Citizens did Therefore assume to themselves the name of Patricij. In the book of Esther, Haman a principal Counselor is styled Pater Artaxerxis, the father of Artaxerxes;
Not the most aged person, but Daniell the most innocent infant delivered Susanna from the iniquity of the Iudges. A true Elias may conceiue that a litle clowd may cast a large,
Not the most aged person, but Daniell the most innocent infant Delivered Susanna from the iniquity of the Judges. A true Elias may conceive that a little cloud may cast a large,
Ioseph of a tender age, and yet made a father, and principall counselor to Pharaoh. I know that they, which write of common wealths, obserue three especiall causes,
Ioseph of a tender age, and yet made a father, and principal counselor to Pharaoh. I know that they, which write of Common wealths, observe three especial Causes,
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His providence, and circumspection for the Prince & country, was ratified, when they cried before him a Sauiour of the world, or as it were a God vpon earth;
His providence, and circumspection for the Prince & country, was ratified, when they cried before him a Saviour of the world, or as it were a God upon earth;
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For as gouernment is truly called Alienum bonum, the good of others, so are their mindes too narrow for publike places, who thinke they are advanced only for themselues;
For as government is truly called Alienum bonum, the good of Others, so Are their minds too narrow for public places, who think they Are advanced only for themselves;
for the Kings of Egypt were then called Pharaohs, as the Romane Emperors were Caesares, and Augusti. Peter Martyr deriveth it from the Hebrew verbe NONLATINALPHABET which in the coniugation Hiphil, signifieth to avenge,
for the Kings of Egypt were then called Pharaohs, as the Roman Emperor's were Caesares, and August. Peter Martyr deriveth it from the Hebrew verb which in the conjugation Hiphil, signifies to avenge,
as if the wise men of the Egyptians intimated by that furname the power of a king, who as S Paul saith, beareth the sword, and is an auenger against those that doe euill.
as if the wise men of the egyptians intimated by that furname the power of a King, who as S Paul Says, bears the sword, and is an avenger against those that do evil.
I stand not on the Etymologie, but only obserue the goodnesse of Pharaoh, in selecting a man of vnderstāding to be his publike Officer, & principall Counselour.
I stand not on the Etymology, but only observe the Goodness of Pharaoh, in selecting a man of understanding to be his public Officer, & principal Counselor.
when I consider how as Solomon the first, so our Royall Solomon the second, the wisest since the first for politike wisdome, hath notwithstanding his sage Counselors for aduice, and information.
when I Consider how as Solomon the First, so our Royal Solomon the second, the Wisest since the First for politic Wisdom, hath notwithstanding his sage Counsellors for Advice, and information.
O that the Penny father Patrones of these desperately sinfull times, to whose trust is committed the care of prouiding Patres nutritios, Nursing Fathers, to feed the flocke of Christ with the sincere milke of the word of God.
O that the Penny father Patroness of these desperately sinful times, to whose trust is committed the care of providing Patres nutritios, Nursing Father's, to feed the flock of christ with the sincere milk of the word of God.
O, I say, that these Patroni Ecclesiae, or rather Latrones Ecclesiae, for many of them haue turn'd their patronage into pillage, would at length imitate the example of this heathen in promoting Iosephs for the good of the Church, and the Commonwealth;
O, I say, that these Patroni Ecclesiae, or rather Latrones Ecclesiae, for many of them have turned their patronage into pillage, would At length imitate the Exampl of this heathen in promoting Joseph's for the good of the Church, and the Commonwealth;
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and honourable order is in danger to become the most scorned order, NONLATINALPHABET, because Ecclesiasticall preferments are not commonly confer'd on those, who are most sufficient to serue the Lord,
and honourable order is in danger to become the most scorned order,, Because Ecclesiastical preferments Are not commonly conferred on those, who Are most sufficient to serve the Lord,
but on those, who are best able to serue the turnes of their greedy Patrones, which thinke them to be men of the best gifts, who are most able to giue.
but on those, who Are best able to serve the turns of their greedy Patroness, which think them to be men of the best Gifts, who Are most able to give.
The people indeed shal perish in their sinnes, but their blood shall bee required at thy hands, which hast beene the cause of their spirituall famishment.
The people indeed shall perish in their Sins, but their blood shall be required At thy hands, which hast been the cause of their spiritual famishment.
for they put out men God's owne Jmage, to bring in Sheepe. Nero, and Diocletian destroyed but men, these destroy Humanum Genus, euen mankinde it selfe.
for they put out men God's own Image, to bring in Sheep. Nero, and Diocletian destroyed but men, these destroy Humanum Genus, even mankind it self.
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Turno tempus erit, quo magno optauerit emptum Intactum Pallanta, & cum spolia ista, diem { que } Oderit. The time will come, wherein they will wish they had not so diuided Christs seamelesse coat;
Turno Tempus erit, quo magno optaverit emptum Intactum Pallanta, & cum spolia ista, diem { que } Oderit. The time will come, wherein they will wish they had not so divided Christ Seamless coat;
or in the Grandfather, for Nullum tempus occurrit Dea, it is all one to God, either themselues shall liue to see their wealth pull'd out of their hands by a higher power,
or in the Grandfather, for Nullum Tempus occurrit Dea, it is all one to God, either themselves shall live to see their wealth pulled out of their hands by a higher power,
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vnlesse they repent of their sacrilege, and carelesnesse in preferring learned Fathers, who should beget children to God through the preaching of the Gospell.
unless they Repent of their sacrilege, and carelessness in preferring learned Father's, who should beget children to God through the preaching of the Gospel.
For seeing Man is the most excellent of all creatures, it is most requisite hee should be fensed of God with the aide of principalitie, otherwise the state of reasonable men would bee farre more miserable then that of beasts;
For seeing Man is the most excellent of all creatures, it is most requisite he should be fenced of God with the aid of principality, otherwise the state of reasonable men would be Far more miserable then that of beasts;
When the hearts of men are guided, & steered onely by their owne fancies, what licentious disorders doe arise? How are they tossed to and fro vpon the tempestuous seas of the world? Iudicious Master Hooker supposeth the worst times of the world to haue beene before the flood.
When the hearts of men Are guided, & steered only by their own fancies, what licentious disorders do arise? How Are they tossed to and from upon the tempestuous Seas of the world? Judicious Master Hooker Supposeth the worst times of the world to have been before the flood.
The cause of this by him is ascribed to the want of Rulers, for wee read not of any till the time of Nimrod, the first Monarch, who liued after the flood.
The cause of this by him is ascribed to the want of Rulers, for we read not of any till the time of Nimrod, the First Monarch, who lived After the flood.
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but that men might haue liued without any publique regiment, howbeit the corruption of our nature being presuppos'd, we cannot deny but that the law of nature doth now require of necessity a dominion,
but that men might have lived without any public regiment, howbeit the corruption of our nature being presupposed, we cannot deny but that the law of nature does now require of necessity a dominion,
For the Scripture is copious in this argument, & Christ himselfe witnesseth in the 29 of St Iohn, speaking to Pilat, thou couldst haue no power at all,
For the Scripture is copious in this argument, & christ himself Witnesseth in the 29 of Saint John, speaking to Pilat, thou Couldst have no power At all,
If the powers that be are ordain'd of God, then also are they constant, and stable, and not to be resisted. For although by sundry successions humane things are disturbed,
If the Powers that be Are ordained of God, then also Are they constant, and stable, and not to be resisted. For although by sundry successions humane things Are disturbed,
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Hence therefore that Arithmeticall proportion, and Rebellious Parity of the Anabaptists, and those truly called Puritans, which virulently oppose the flourishing state of our Church,
Hence Therefore that Arithmetical proportion, and Rebellious Parity of the Anabaptists, and those truly called Puritans, which virulently oppose the flourishing state of our Church,
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For you may note that they, which are close Factors for the Geneua discipline do not tremble to beare the people in hand, that the Puritans wee most speake against, are those Christians, which make it their meat, and drinke to doe the will of their Father which is in heauen, and haue a care to walke NONLATINALPHABET, diligently, perfectly,
For you may note that they, which Are close Factors for the Geneva discipline do not tremble to bear the people in hand, that the Puritans we most speak against, Are those Christians, which make it their meat, and drink to do the will of their Father which is in heaven, and have a care to walk, diligently, perfectly,
But to take away this vaile, which they lay before the eyes of the simple, they which our Church brandeth for Puritans, are those brainsicke, vndisciplin'd Disciplinarians, those seditious medlers in our discipline Ecclesiasticall, and by consequence Ciuill, who make religion their Stalkinghorse to all impieties, Et per hunc Puritanismum non est via ad regnum coelorum.
But to take away this veil, which they lay before the eyes of the simple, they which our Church brandeth for Puritans, Are those brainsick, undisciplined Disciplinarians, those seditious meddlers in our discipline Ecclesiastical, and by consequence Civil, who make Religion their Stalkinghorse to all impieties, Et per hunc Puritanism non est via ad Kingdom Coelorum.
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By this kinde of Puritanisme the way is not to Heauen, vnlesse they will haue Hell to bee their Heauen, and the depth of villanie the height of pietie.
By this kind of Puritanism the Way is not to Heaven, unless they will have Hell to be their Heaven, and the depth of villainy the height of piety.
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eiusdem enim sunt farraginis, They make the same medly. For They which would seeke a parity in our Church, would seeke a parity in the Policie; They which would turne Churches into Chambers, Priests of the Lord into Bench-presbyterians; the sacred Hierarchy of Bishops instituted by Christ, and his Apostles into a new fangled Office of Superintendents, They would likewise,
eiusdem enim sunt farraginis, They make the same medley. For They which would seek a parity in our Church, would seek a parity in the Policy; They which would turn Churches into Chambers, Priests of the Lord into Bench-presbyterians; the sacred Hierarchy of Bishops instituted by christ, and his Apostles into a new fangled Office of Superintendents, They would likewise,
and scepters into spades, and mattocks; lawes, & ordinances into Commons tumults, and mutinies; & so make a new Metamorphosis of Church, and Common-wealth.
and sceptres into spades, and mattocks; laws, & ordinances into Commons tumults, and mutinies; & so make a new Metamorphosis of Church, and Commonwealth.
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Herevpon these men haue dream'd that after Christs comming, we should be without Rulers, & Authority; & from the same words doth some of our refractorie,
Hereupon these men have dreamed that After Christ coming, we should be without Rulers, & authority; & from the same words does Some of our refractory,
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and bewaring that wee poyson not our studies with the writings of Puritans, & Iesuits, for the one no lesse then the other, vnder colour of zeale, and pretense of holy discipline corrupt,
and bewaring that we poison not our studies with the writings of Puritans, & Iesuits, for the one not less then the other, under colour of zeal, and pretense of holy discipline corrupt,
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Witnes that detestable, and traiterous instruction incouraging subiects to resist their supreme Rulers when they are notoriously taxed of iniustice, and cruelty.
Witness that detestable, and traitorous instruction encouraging Subjects to resist their supreme Rulers when they Are notoriously taxed of injustice, and cruelty.
The Prophets, the Apostles, and Christ himselfe subiected themselues to the power of Magistracie, and therefore when the Disciple did drawe his sword in Christs defence, hee was commaunded to put it vp into his sheath.
The prophets, the Apostles, and christ himself subjected themselves to the power of Magistracy, and Therefore when the Disciple did draw his sword in Christ defence, he was commanded to put it up into his sheath.
Patientia enim Domini in Malcho vulnerata est, saith Tertullian. The examples are not to bee numbred of Gods punishments vpon those that haue resisted authority by God ordained, and established.
Patientia enim Domini in Malchus vulnerata est, Says Tertullian. The Examples Are not to be numbered of God's punishments upon those that have resisted Authority by God ordained, and established.
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What seemed more goodly to the eye of the world, then that notable act of Brutus and Cassius, which destroied Caesar, reputed a Tyrant, & yet that those their doings were not allowed of God, the end declar'd.
What seemed more goodly to the eye of the world, then that notable act of Brutus and Cassius, which destroyed Caesar, reputed a Tyrant, & yet that those their doings were not allowed of God, the end declared.
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for it pleaseth God sometimes to punish his people by a Tyranous hand, and in such a case to resist, what else is it but Tollere Martyrium, to take away the occasion, the glory,
for it Pleases God sometime to Punish his people by a Tyrannous hand, and in such a case to resist, what Else is it but Tollere Martyrium, to take away the occasion, the glory,
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If any hereafter should dare to vnrake these cinders, and againe disperse those treasonable positions, J could wish that Lords, and Rulers, and such as bee in Authority would reward them as Eliah did Baals Priests, and let none escape that is found;
If any hereafter should Dare to vnrake these cinders, and again disperse those treasonable positions, J could wish that lords, and Rulers, and such as be in authority would reward them as Elijah did Baal's Priests, and let none escape that is found;
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Which kinde of proceeding the Graecians so much affected, that among them the state oeconomicall of euery mans priuate cause should first trie him able to gouerne in the common wealth.
Which kind of proceeding the Greeks so much affected, that among them the state economical of every men private cause should First try him able to govern in the Common wealth.
And therefore it was obiected to Philip king of Macedon, when hee would haue pacified the strifes in the City, that his Councell would little helpe, which would seeme to order others,
And Therefore it was objected to Philip King of Macedon, when he would have pacified the strifes in the city, that his Council would little help, which would seem to order Others,
You knowe it is a naturall propriety in God to bring things de infimis ad media, & à medijs ad summum, and so hee exalted Ioseph, for he came to be Gouernour not per saltum, & by way of fauour,
You know it is a natural propriety in God to bring things de infimis ad media, & à Medias ad summum, and so he exalted Ioseph, for he Come to be Governor not per saltum, & by Way of favour,
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and populous a Country this Egypt was, when it began first to be called Egypt, whether it were a part diuerse from Asia, or Africa, or whether it partak'd of both;
and populous a Country this Egypt was, when it began First to be called Egypt, whither it were a part diverse from Asia, or Africa, or whither it partaked of both;
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The thing which I admire, is that Egypt a place branded in holy Scripture for cruelty & tyranny, the Iron fornace, the house of seruitude, or bondage, should neuerthelesse receiue,
The thing which I admire, is that Egypt a place branded in holy Scripture for cruelty & tyranny, the Iron furnace, the house of servitude, or bondage, should nevertheless receive,
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Brethren of the circumcision, not onely not approue him, but condemne him as guilty. It seemes Ioseph was not of that generation which affecteth singularity, whose eyes are haughty,
Brothers of the circumcision, not only not approve him, but condemn him as guilty. It seems Ioseph was not of that generation which affects singularity, whose eyes Are haughty,
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And the Egyptians in making a stranger capable of preferment amongst them, haue taught Posterity how in some cases we should regard non Quis, sed Qualis, not so much whence,
And the egyptians in making a stranger capable of preferment among them, have taught Posterity how in Some cases we should regard non Quis, sed Qualis, not so much whence,
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Among vs Christians in Offices either of Credit, or Profit, what adoe there is, if this be Scottish, this Welsh, this English, & this I knowe not what,
Among us Christians in Offices either of Credit, or Profit, what ado there is, if this be Scottish, this Welsh, this English, & this I know not what,
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when we should remember that we serue vnder the dominion of one gracious Lord, & that those names of diuision are now abolished, hauing by a happy vnion recouer'd the ancient, common name of all the Inhabitants within this Ile.
when we should Remember that we serve under the dominion of one gracious Lord, & that those names of division Are now abolished, having by a happy Union recovered the ancient, Common name of all the Inhabitants within this I'll.
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Thus hauing with what speed I might, runne my intended race, giue mee leaue à calce ad carceres reuccari, and to end where I beganne. Iosephi actio nostra esset instructio;
Thus having with what speed I might, run my intended raze, give me leave à calce ad Carceres reuccari, and to end where I began. Iosephi actio nostra esset Instruction;
They cast him into a pit to feed him with bread, and water of affliction, in liew thereof he brought them into his owne lodging, and feasted them sumptuously.
They cast him into a pit to feed him with bred, and water of affliction, in lieu thereof he brought them into his own lodging, and feasted them sumptuously.
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For it is worthy to bee noted how such was the goodnesse of God vnto Ioseph that for the seuerall miseries, which he suffered, he receau'd a seuerall reward.
For it is worthy to be noted how such was the Goodness of God unto Ioseph that for the several misery's, which he suffered, he received a several reward.
In a word, insteed of his fathers house frō which he was exil'd, he had dominion in all the land of Egypt. So true is that saying of Seneca, Quanto plus tormenti, tanto plus erit gloriae, the greater affliction a man endureth, the greater wil be his reward afterwards.
In a word, instead of his Father's house from which he was exiled, he had dominion in all the land of Egypt. So true is that saying of Senecca, Quanto plus Torments, tanto plus erit Glory, the greater affliction a man Endureth, the greater will be his reward afterwards.
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yet in the life to come they shall finde the truth of that comfortable promise deliuer'd by the Apostle 2. Cor. 4. Our light affliction, which is but for a moment, causeth vnto vs a farre more excellent,
yet in the life to come they shall find the truth of that comfortable promise Delivered by the Apostle 2. Cor. 4. Our Light affliction, which is but for a moment, Causes unto us a Far more excellent,
