The man of honour, described in a sermon, preached before the Lords of Parliament, in the Abbey Church at Westminster, March 26. 1645. The solemn day of the publique monethly-fast. / By Francis Cheynell, minister of Gods Word. Die Jovis, 27. Martii, 1645. It is this day ordered by the Lords in Parliament, that this House doth hereby give thanks to Master Cheynell for his great pains, taken in the sermon, he preached on the 26. of this instant March, in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the publique fast. John Brown, Cler. Parliament.
A Sermon preached to the Right Honourable the House of Lords, At the Monethly-Fast, March 26. 1645. PSAL. 49. 20. Man that is in Honour, and understandeth not, is like the Beasts that perish.
A Sermon preached to the Right Honourable the House of lords, At the Monthly-fast, March 26. 1645. PSALM 49. 20. Man that is in Honour, and understands not, is like the Beasts that perish.
And yet though this their way is their folly (undeniable folly) their Posterity are such fools as to imitate their Practices, and approve their Sayings. Selah, vers. 13. Oh look not upon this Censure as a Jerk of Wit, for it is indeed A sad Preface to a black Sentence full of horrour: For mark what follows:
And yet though this their Way is their folly (undeniable folly) their Posterity Are such Fools as to imitate their Practices, and approve their Sayings. Selac, vers. 13. O look not upon this Censure as a Jerk of Wit, for it is indeed A sad Preface to a black Sentence full of horror: For mark what follows:
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When a man is made rich, and the glory of his house is encreased, he is usually so taken up with his wealth and glory, that he forgets the mortality of his frail body,
When a man is made rich, and the glory of his house is increased, he is usually so taken up with his wealth and glory, that he forgets the mortality of his frail body,
and are as it were damned ex traduce: They take a pride in imitating the errours and vanity of their forefathers, who lived in darker times; and they shall go to the Generation of their fathers, where they shall never see light;
and Are as it were damned ex traduce: They take a pride in imitating the errors and vanity of their Forefathers, who lived in Darker times; and they shall go to the Generation of their Father's, where they shall never see Light;
First, for your Honourable Estate, without any Courtship or Complement, I must observe, That a Noble-man is Homo in pretio, one that is prized and honoured in a Civill account. Be pleased, Brethren, to suspend your Censure, till I come to speak of the Christian account.
First, for your Honourable Estate, without any Courtship or Compliment, I must observe, That a Nobleman is Homo in Precio, one that is prized and honoured in a Civil account. Be pleased, Brothers, to suspend your Censure, till I come to speak of the Christian account.
or their glory, are men of famine, Isa. 5. 13. And dignities are called glories, in the eighth verse of the Epistle of Jude. When men are not honoured according to the weight, worth, dignity of their Places and Persons, they are as it were blasphemed and cursed, in the Scripture-phrase.
or their glory, Are men of famine, Isaiah 5. 13. And dignities Are called Glories, in the eighth verse of the Epistle of U^de. When men Are not honoured according to the weight, worth, dignity of their Places and Persons, they Are as it were blasphemed and cursed, in the Scripture phrase.
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nay, purchased by sweat and blood, be taken away from the son of this Noble Progenitour? The publike Faith of the Kingdom is virtually engaged for the Ennoblishment of his Posterity:
nay, purchased by sweat and blood, be taken away from the son of this Noble Progenitor? The public Faith of the Kingdom is virtually engaged for the Ennoblement of his Posterity:
by Justice and Equity, in all Nations thorowout the world, the childe of such noble Ancestours ought to enjoy with honour what his Progenitours have purchased for him at so dear a Rate.
by justice and Equity, in all nations throughout the world, the child of such noble Ancestors ought to enjoy with honour what his Progenitors have purchased for him At so dear a Rate.
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but the strength, wisedom, valour, wealth, vertue of Ancestours in succeeding Generations,, did purchase transcendent degrees of Honour for themselves and their Posterity.
but the strength, Wisdom, valour, wealth, virtue of Ancestors in succeeding Generations,, did purchase transcendent Degrees of Honour for themselves and their Posterity.
The Titles of Dukes, Marquesses, Earles, and Barons, were anciently bestowed on them to whose Vertue, Prowesse, Wisedom, the Kingdom was beholding, both for Counsel and Assistance, in times of War and Peace, The first Dukes or Duces undertook a great Charge;
The Titles of Dukes, Marquesses, Earls, and Barons, were anciently bestowed on them to whose Virtue, Prowess, Wisdom, the Kingdom was beholding, both for Counsel and Assistance, in times of War and Peace, The First Dukes or Duces undertook a great Charge;
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Why were the Ensignes of Distinction first born upon Shields, but because they who purchased them at first, did use their own Bodies as a Shield, to bear off those fatall Blowes which would otherwise have lighted upon the Body of the Common-wealth.
Why were the Ensigns of Distinction First born upon Shields, but Because they who purchased them At First, did use their own Bodies as a Shield, to bear off those fatal Blows which would otherwise have lighted upon the Body of the Commonwealth.
he begat twelve Princes, and of them came a famous Nation, Gen. 17. 20. There are certain generous Ignicles and sparks of Nobility which lay raked up in ashes,
he begat twelve Princes, and of them Come a famous nation, Gen. 17. 20. There Are certain generous Ignacles and sparks of Nobilt which lay raked up in Ashes,
and then the ancient vertue and wealth, so far forth as it hath been an Instrument of vertue in his Noble Family, addes much to the dignity of such an Heir.
and then the ancient virtue and wealth, so Far forth as it hath been an Instrument of virtue in his Noble Family, adds much to the dignity of such an Heir.
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And shall every degenerate Heir, that is but an Inch of a man, and hath not one dram of reason or true Noblenesse in him, sit and vote away his own Liberty and our Safety?
And shall every degenerate Heir, that is but an Inch of a man, and hath not one dram of reason or true Nobleness in him, fit and vote away his own Liberty and our Safety?
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To this I answer, That therefore the Parliament of England, and every Noble-man in England, should take the greater care for the Education of their children, especially of their Heirs, that they might be well principled and rightly qualified for that Service for which they were born:
To this I answer, That Therefore the Parliament of England, and every Nobleman in England, should take the greater care for the Education of their children, especially of their Heirs, that they might be well principled and rightly qualified for that Service for which they were born:
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and you know how to suspend a person from the exercise of a Power which he is not fit to manage, without depriving the Noble House or Race of that Native and Hereditary Power which is setled upon the lineall Heirs of that renowned Family.
and you know how to suspend a person from the exercise of a Power which he is not fit to manage, without depriving the Noble House or Raze of that Native and Hereditary Power which is settled upon the lineal Heirs of that renowned Family.
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I read that in some States, young men were reckoned members of a Family, but never parts of the Common-wealth, till they had that honour as to be avouched fit for Service, by some approbation from the State.
I read that in Some States, young men were reckoned members of a Family, but never parts of the Commonwealth, till they had that honour as to be avouched fit for Service, by Some approbation from the State.
Custome to whom Custome, Fear to whom Fear, Honour to whom Honour, Rom. 13. 7. He who hath Honour due unto him by the dignitie of his Office, place, employment, Authority, in the Common-wealth, by the Noblenesse of his Ancestors, by the Laws and Customes of the Realm, he is to be honoured in all these respects with a Civil Honour,
Custom to whom Custom, fear to whom fear, Honour to whom Honour, Rom. 13. 7. He who hath Honour due unto him by the dignity of his Office, place, employment, authority, in the Commonwealth, by the Nobleness of his Ancestors, by the Laws and Customs of the Realm, he is to be honoured in all these respects with a Civil Honour,
And if any demand what is to be done in such an extraordinary case, as that which fell out between Haman and Mordecai? I answer, That these things are of higher consideration, the points have been sufficiently discussed by ingenious and pious men;
And if any demand what is to be done in such an extraordinary case, as that which fell out between Haman and Mordecai? I answer, That these things Are of higher consideration, the points have been sufficiently discussed by ingenious and pious men;
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for then they are to be hated with a perfect hatred, as David doth farther explain himself, Psal. 132. 21, 22. Do not I hate them, O Lord, that hate thee? And am I not grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies;
for then they Are to be hated with a perfect hatred, as David does farther explain himself, Psalm 132. 21, 22. Do not I hate them, Oh Lord, that hate thee? And am I not grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies;
Besides, different degrees of Civil Honour, are usually conferred upon men in some proportion, at least answerable to the different bounds of their Habitation.
Beside, different Degrees of Civil Honour, Are usually conferred upon men in Some proportion, At least answerable to the different bounds of their Habitation.
Aristotle laughes at them, as ignorant Politicians, who divided a Common-wealth into Souldiers, Husbandmen, and Artificers, because those Dignities which are necessary for the support of a Common-wealth, could not be all conferred upon men of that quality,
Aristotle laughs At them, as ignorant Politicians, who divided a Commonwealth into Soldiers, Husbandmen, and Artificers, Because those Dignities which Are necessary for the support of a Commonwealth, could not be all conferred upon men of that quality,
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and shame his Posterity, all at once: Though he may be NONLATINALPHABET, yet he is not NONLATINALPHABET: and Philosophers will not count him truely noble who is welldescended, unlesse he be well-affected.
and shame his Posterity, all At once: Though he may be, yet he is not: and Philosophers will not count him truly noble who is welldescended, unless he be Well-affected.
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for never was the Humane nature so highly honoured, as when it was assumed, and hypostatically united with the Divine nature, in one person, the Person of the Lord Jesus, the second Person in the holy Trinity:
for never was the Humane nature so highly honoured, as when it was assumed, and hypostatically united with the Divine nature, in one person, the Person of the Lord jesus, the second Person in the holy Trinity:
and he is no Noble-man as yet, in the true Christian account, who hath not the long white Robe of Christs Righteousnesse girt about him by a lively faith.
and he is no Nobleman as yet, in the true Christian account, who hath not the long white Robe of Christ Righteousness girded about him by a lively faith.
If a Noble-man be condemned to a shamefull death, for some ignoble and capitall Offence, What priviledge or comfort hath he by all his Titles of Honour? none of his Titles can purchase his Pardon, or procure his Release.
If a Nobleman be condemned to a shameful death, for Some ignoble and capital Offence, What privilege or Comfort hath he by all his Titles of Honour? none of his Titles can purchase his Pardon, or procure his Release.
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and I am justly condemned, by thy Law and my Conscience, to a base and ignoble death, to an accursed and tormenting death, to an hellish and eternall death:
and I am justly condemned, by thy Law and my Conscience, to a base and ignoble death, to an accursed and tormenting death, to an hellish and Eternal death:
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The greatest Honour that we can attain to, is, To be of the off-spring of God. — — NONLATINALPHABET, Acts 17. 28. All men indeed are of the off-spring of God by Creation;
The greatest Honour that we can attain to, is, To be of the offspring of God. — —, Acts 17. 28. All men indeed Are of the offspring of God by Creation;
nor of the will of man; but of the will of God, Joh. 1. 13. Be pleased to consider, that you may be noble after the flesh, and the flesh shew its frailty:
nor of the will of man; but of the will of God, John 1. 13. Be pleased to Consider, that you may be noble After the Flesh, and the Flesh show its frailty:
You may fall from all your Honour, and become like the Beasts that perish. The most noble Plants amongst us Gentiles, are but Plants of the wilde Olive;
You may fallen from all your Honour, and become like the Beasts that perish. The most noble Plants among us Gentiles, Are but Plants of the wild Olive;
we must be engrafted into Jesus Christ the true Olive, by a lively faith, that we may partake of the sap and the fatnesse, the noblenesse of Christ, who was not onely the Off-spring, but the Root of David, Revel. 22. 16. We are but the degenerate Plants of a strange Vine;
we must be engrafted into jesus christ the true Olive, by a lively faith, that we may partake of the sap and the fatness, the nobleness of christ, who was not only the Offspring, but the Root of David, Revel. 22. 16. We Are but the degenerate Plants of a strange Vine;
and the Apostle shews, that the Head and Members make but one Christ, 1 Cor. 12. 12. and therefore all Believers must needs be Noble, by their intimate relation to Christ;
and the Apostle shows, that the Head and Members make but one christ, 1 Cor. 12. 12. and Therefore all Believers must needs be Noble, by their intimate Relation to christ;
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a faith that is not built upon Quicksands, upon Hearsays and Fancies, upon the Authority of man, much lesse upon the Authority of the Man of sin, the Pope, or Church of Rome: nay, the true Church, the Church of Christ, is not the foundation of our Noble faith;
a faith that is not built upon Quicksands, upon Hearsays and Fancies, upon the authority of man, much less upon the authority of the Man of since, the Pope, or Church of Rome: nay, the true Church, the Church of christ, is not the Foundation of our Noble faith;
The Disciples of Berea were noble Christians, because they were endued with a faith that was truely Noble, a searching faith, a busie faith, an examining faith;
The Disciples of Berea were noble Christians, Because they were endued with a faith that was truly Noble, a searching faith, a busy faith, an examining faith;
the Prince of the Kings of the earth loved us so well, as to wash us in his own pretious blood, that he might make us Kings unto God, Revel. 1. 5, 6. We are kings by birth, born to a Kingdom by a new and miraculous birth:
the Prince of the Kings of the earth loved us so well, as to wash us in his own precious blood, that he might make us Kings unto God, Revel. 1. 5, 6. We Are Kings by birth, born to a Kingdom by a new and miraculous birth:
If a woman that was Noble by marriage, marry a second husband that is no Nobleman, she looses her nobilitie and becomes ignoble? If our souls fall into a league with Sin,
If a woman that was Noble by marriage, marry a second husband that is no Nobleman, she looses her Nobilt and becomes ignoble? If our Souls fallen into a league with since,
And so I passe to my second observation; which is briefly this. Doctrine. Men that are in Honour do too often behave themselves more like Beasts then Men:
And so I pass to my second observation; which is briefly this. Doctrine. Men that Are in Honour do too often behave themselves more like Beasts then Men:
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for they will not understand, so Arias Montanus renders it: They are so wilfully inconsiderate, that they become like bruite Beasts that have no understanding.
for they will not understand, so Arias Montanus renders it: They Are so wilfully inconsiderate, that they become like bruit Beasts that have no understanding.
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Men in Honour are very bruitish, if they understand nothing concerning the eternall welfare of their pretious soul, nothing concerning Religon, and Happinesse, Heaven and Holinesse:
Men in Honour Are very brutish, if they understand nothing Concerning the Eternal welfare of their precious soul, nothing Concerning Religion, and Happiness, Heaven and Holiness:
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Is not he a Beast? And doth not the Apostle point at such Beasts, 1 Corinth. 8. 2. How little is it that great men understand of those great Things of Eternitie? And yet,
Is not he a Beast? And does not the Apostle point At such Beasts, 1 Corinth. 8. 2. How little is it that great men understand of those great Things of Eternity? And yet,
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These men should learn the wisedom and modesty of Socrates, who when he met with an obscure Book, passed his judgement thus, The things in this Book, saith be,
These men should Learn the Wisdom and modesty of Socrates, who when he met with an Obscure Book, passed his judgement thus, The things in this Book, Says be,
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The first is this, They speak evil of those things they know not; the second is this, What they know naturally as bruit Beasts, in those things they corrupt themselves.
The First is this, They speak evil of those things they know not; the second is this, What they know naturally as bruit Beasts, in those things they corrupt themselves.
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and gratifying their Lusts. What is the reason, that men in honour are so Phantasticall, but because they live like Beasts ▪ by phantasie, rather then like men by reason? They that feed high,
and gratifying their Lusts. What is the reason, that men in honour Are so Fantastical, but Because they live like Beasts ▪ by fantasy, rather then like men by reason? They that feed high,
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for their very reason is incarnate, it grows fat and fleshly, and therefore, they embrace principles of sensuality, instead of principles of Moralitie, or Divinitie:
for their very reason is incarnate, it grows fat and fleshly, and Therefore, they embrace principles of sensuality, instead of principles of Morality, or Divinity:
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The Philosopher tels me, That every sensuall man is an impenitent man, and all our Preaching is like that quick thunder they write of, which strikes thorow these spungy souls without any sensible impression.
The Philosopher tells me, That every sensual man is an impenitent man, and all our Preaching is like that quick thunder they write of, which strikes thorough these spongy Souls without any sensible impression.
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I could heartily wish, that every man that hath any thing of a Christian in him, would consider these two sad Texts, None that go to the strange woman return again,
I could heartily wish, that every man that hath any thing of a Christian in him, would Consider these two sad Texts, None that go to the strange woman return again,
neither take they hold of the paths of life, Prov. 2. 19. and Eccles. 7. 26, 27, 28. And I finde more bitter then death, the woman whose heart is snares and nets, and her hands as bands;
neither take they hold of the paths of life, Curae 2. 19. and Eccles. 7. 26, 27, 28. And I find more bitter then death, the woman whose heart is snares and nets, and her hands as bans;
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Behold, this have I found, saith the Preacher, (and the Preacher had good skill) counting one by one, to finde out the account, which yet my soul seeks, but I finde not;
Behold, this have I found, Says the Preacher, (and the Preacher had good skill) counting one by one, to find out the account, which yet my soul seeks, but I find not;
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In all Solomons observation, he never knew above one man of a thousand (and many conceive that was himself) that ever repented of this beastly sin of sensualitie;
In all Solomons observation, he never knew above one man of a thousand (and many conceive that was himself) that ever repented of this beastly since of sensuality;
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and therefore, men that live like Beasts by phansie, are unable to judge of the weight of those spirituall Arguments, which we urge out of Scripture, against this beastly sin of Sensuality.
and Therefore, men that live like Beasts by fancy, Are unable to judge of the weight of those spiritual Arguments, which we urge out of Scripture, against this beastly since of Sensuality.
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You know when Arguments are but weakly apprehended, men are but weakly moved. Now the sensuall phansie and carnall reason of corrupt men, doth not discern the strength,
You know when Arguments Are but weakly apprehended, men Are but weakly moved. Now the sensual fancy and carnal reason of corrupt men, does not discern the strength,
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or see the beauty of such Trueths, as are divinely sober, and spiritually chast; and hence it is, That they who are Beasts for want of understanding, are likewise,
or see the beauty of such Truths, as Are divinely Sobrium, and spiritually chaste; and hence it is, That they who Are Beasts for want of understanding, Are likewise,
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Take a man that hath lived like the fool in the Gospel, and tell me what hath this man done for his immortall soul, more then a Beast doth for its perishing soul.
Take a man that hath lived like the fool in the Gospel, and tell me what hath this man done for his immortal soul, more then a Beast does for its perishing soul.
Surely, the Wiseman speaks their opinion to the full, who like sensuall disputants argue from none but sensible effects, Eccles. 3. 19. 20. For that which befalleth the sons of men, befalleth Beasts;
Surely, the Wiseman speaks their opinion to the full, who like sensual disputants argue from none but sensible effects, Eccles. 3. 19. 20. For that which befalls the Sons of men, befalls Beasts;
This is to perish positively, to be alwayes perishing, alwayes feeling themselves to perish, and yet ever repining and grieving, that they cannot perish:
This is to perish positively, to be always perishing, always feeling themselves to perish, and yet ever repining and grieving, that they cannot perish:
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In those Common-wealths which are governed by a kinde of Aristocracy, it hath been the custome to lead the people by the conscience, rather then by the ears, because it is known by experience, that the people had rather loose their ears, then loose their liberty, and wound their conscience.
In those Commonwealths which Are governed by a kind of Aristocracy, it hath been the custom to led the people by the conscience, rather then by the ears, Because it is known by experience, that the people had rather lose their ears, then lose their liberty, and wound their conscience.
And hence it is, that men in Honour do so often promise upon their Honour, that they will do the people Right: But when their Honour hath been worn even thredbare,
And hence it is, that men in Honour do so often promise upon their Honour, that they will do the people Right: But when their Honour hath been worn even threadbare,
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for the poor silly people dare not so much a• suspect that they are abused, no not when they are most grossely abused, because it is accounted a most absurd, unmannerly,
for the poor silly people Dare not so much a• suspect that they Are abused, no not when they Are most grossly abused, Because it is accounted a most absurd, unmannerly,
My Lords, this Sophism passes currant at Oxford for a Demonstration, as it did of old at Athens, where the oath was conceived sub hac specie. Jure populum nullis injuriis affectum iri;
My lords, this Sophism passes currant At Oxford for a Demonstration, as it did of old At Athens, where the oath was conceived sub hac specie. Jure Populum nullis injuriis affectum iri;
Man that is in honour, and understandeth not, that there is a God above him, whom he is bound to serve and honour, he it is that is compared to the beasts that perish:
Man that is in honour, and understands not, that there is a God above him, whom he is bound to serve and honour, he it is that is compared to the beasts that perish:
Reproof. What need we, my Lords, look out for a stronger Argument to prove, That some men in honour do not unstand that there is a God above them, then this;
Reproof. What need we, my lords, look out for a Stronger Argument to prove, That Some men in honour do not unstand that there is a God above them, then this;
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That they do usually make little or no conscience of cursing their own practises, and damning their own souls by false Protestations, Oaths, and Covenants.
That they do usually make little or no conscience of cursing their own practises, and damning their own Souls by false Protestations, Oaths, and Covenants.
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But men that make no scruple of violating their Oaths and Covenants, for the compassing of their designes, do neither judiciously, practically, understand,
But men that make no scruple of violating their Oaths and Covenants, for the compassing of their designs, do neither judiciously, practically, understand,
or truely beleeve, God to be omnipotent, and omniscient, just and true: Therefore they are Atheists and arrant Beasts, who make no conscience of Oaths and Covenants.
or truly believe, God to be omnipotent, and omniscient, just and true: Therefore they Are Atheists and arrant Beasts, who make no conscience of Oaths and Covenants.
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and yet how few are there, that look up to God as a witnesse when they take a solemn Oath? And therefore men do too often hold correspondence with those Covenant-breaking sins of malice and ambition, even after they have taken the solemn Covenant.
and yet how few Are there, that look up to God as a witness when they take a solemn Oath? And Therefore men do too often hold correspondence with those Covenant-breaking Sins of malice and ambition, even After they have taken the solemn Covenant.
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Oh it is a sad thing, for which the Land mourns, that God is not discerned in an Oath, nor Christ in the Sacrament, by some that take themselves to be men of discerning spirits.
O it is a sad thing, for which the Land mourns, that God is not discerned in an Oath, nor christ in the Sacrament, by Some that take themselves to be men of discerning spirits.
I admire how men can professe, that they beleeve God to be true, when they do (what, I even tremble to speak) call God to do the Devils office, to bear witnesse to a lie.
I admire how men can profess, that they believe God to be true, when they do (what, I even tremble to speak) call God to do the Devils office, to bear witness to a lie.
if they did beleeve, that there is a God or a Devil, Heaven, or Hell; Certainly, these religious blasphemers will be religiously, I mean, assuredly damned, if they repent not;
if they did believe, that there is a God or a devil, Heaven, or Hell; Certainly, these religious blasphemers will be religiously, I mean, assuredly damned, if they Repent not;
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Hypocrites shall have their portion with the Devil and his Angels, Matth. 25. 41. Now great men are very apt to dissemble, else David (who was well acquain ed with King-craft, as they call it) would never have acknowledged that great men are a Lye:
Hypocrites shall have their portion with the devil and his Angels, Matthew 25. 41. Now great men Are very apt to dissemble, Else David (who was well acquain ed with Kingcraft, as they call it) would never have acknowledged that great men Are a Lie:
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yet in a Religious account are so dishonourable, as to contemn Religion, and permit their great and much-observed families to live in a constant Contempt of pure Religion.
yet in a Religious account Are so dishonourable, as to contemn Religion, and permit their great and much-observed families to live in a constant Contempt of pure Religion.
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I appeal in this Point, my Lords, to your Honours consciences, whether the Power of godlinesse, I say, the Power of godlinesse, be not usually contemned and scoffed at in the Families of Noble-men.
I appeal in this Point, my lords, to your Honours Consciences, whither the Power of godliness, I say, the Power of godliness, be not usually contemned and scoffed At in the Families of Noblemen.
Nabal, or as very a fool as Nabal, is that man, who doth but say in his heart, that there is no God, Psal. 14. 1. though he doth but say it in his heart;
Nabal, or as very a fool as Nabal, is that man, who does but say in his heart, that there is no God, Psalm 14. 1. though he does but say it in his heart;
Besides, the flashes of hell-fire in his guilty Conscience, when he is cast into some trembling fit, doth give him light enough to see that there is a God,
Beside, the flashes of hell-fire in his guilty Conscience, when he is cast into Some trembling fit, does give him Light enough to see that there is a God,
Master Greenham, a Reverend and Practicall Divine, conceived, that Atheism was the most domineering sin in England: And certainly it is a sin of the highest strain, and deepest tincture:
Master Greenham, a Reverend and Practical Divine, conceived, that Atheism was the most domineering since in England: And Certainly it is a since of the highest strain, and Deepest tincture:
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for such is the Beastlinesse of a wicked man, especially if he have Honour to countenance his wickednesse, that he is more Beastly then any one beast whatsoever, as Chrysostom observes.
for such is the Beastliness of a wicked man, especially if he have Honour to countenance his wickedness, that he is more Beastly then any one beast whatsoever, as Chrysostom observes.
like the fourth Beast in the seventh of Daniel; or that Antichristian Beast, Revel. 13. 2. a Leopard, with the feet of a Bear, the mouth of a Lion, having power from the Dragon;
like the fourth Beast in the seventh of daniel; or that Antichristian Beast, Revel. 13. 2. a Leopard, with the feet of a Bear, the Mouth of a lion, having power from the Dragon;
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to note unto us, that the cruelty of all the Persecutours that ever were in the world, is compounded together and revived in Antichrist, and the Antichristian faction.
to note unto us, that the cruelty of all the Persecutors that ever were in the world, is compounded together and revived in Antichrist, and the Antichristian faction.
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who fed upon the paps of women, feasted themselves upon young children, and offered mans flesh (as the Rebels do now offer Protestants flesh) to the devil himself, to whom it is, no doubt,
who fed upon the paps of women, feasted themselves upon young children, and offered men Flesh (as the Rebels do now offer Protestants Flesh) to the Devil himself, to whom it is, no doubt,
Certainly these Irish Papists, these pure Romane Catholikes, have (as they say the first Founders of Rome, Romus and Romulus, did) sucked Wolves milk, they are of such a Wolvish disposition.
Certainly these Irish Papists, these pure Roman Catholics, have (as they say the First Founders of Room, Romus and Romulus, did) sucked Wolves milk, they Are of such a Wolvish disposition.
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and when they gained a Land by Rapine, they enslaved the people by Tyrannie. Diogenes being asked, what Beast was most noisome, returned this sharp answer:
and when they gained a Land by Rapine, they enslaved the people by Tyranny. Diogenes being asked, what Beast was most noisome, returned this sharp answer:
A Neuter is like Issachar, a strong Asse coaching down between two burdens, Gen. 49. 14. But the Royalist is a strong Asse, he takes up the heaviest burthen, enough to load his conscience, break his brains and his baek, it is well if it break his heart:
A Neuter is like Issachar, a strong Ass coaching down between two burdens, Gen. 49. 14. But the Royalist is a strong Ass, he Takes up the Heaviest burden, enough to load his conscience, break his brains and his baek, it is well if it break his heart:
They are undeniably brutish, and intolerably base, who betray their Countrey, and enslave their posterity, that they may for a while advance themselves;
They Are undeniably brutish, and intolerably base, who betray their Country, and enslave their posterity, that they may for a while advance themselves;
what though, they may be Favourites, yet they must be slaves, they do not know how long they shall be Favourites, but they may easily guesse how long they shall be slaves; surely, all their life long, without a miracle, onely I confesse, their life may be shortned;
what though, they may be Favourites, yet they must be slaves, they do not know how long they shall be Favourites, but they may Easily guess how long they shall be slaves; surely, all their life long, without a miracle, only I confess, their life may be shortened;
yet such a wonder I have read of, and you may read it, Numb. 16. 13. 14. Is it a small thing that thou hast brought us up out of a Land, that floweth with milk and honey.
yet such a wonder I have read of, and you may read it, Numb. 16. 13. 14. Is it a small thing that thou hast brought us up out of a Land, that flows with milk and honey.
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Why do ye use us thus say they, except thou make thy self altogether a Prince ever us? O Beasts of burthen, will ye go make brick again, that ye may be free and noble? Will ye make your selves slaves,
Why do you use us thus say they, except thou make thy self altogether a Prince ever us? Oh Beasts of burden, will you go make brick again, that you may be free and noble? Will you make your selves slaves,
I cannot stand to name the severall Beasts, onely remember that Dutch drunkennesse, Spanish pride, Irish cruelty, French wantonnesse, Italian, I had almost said English Atheism, will transform men into Beasts;
I cannot stand to name the several Beasts, only Remember that Dutch Drunkenness, Spanish pride, Irish cruelty, French wantonness, Italian, I had almost said English Atheism, will transform men into Beasts;
and they who make it their businesse to preserve their body in good temper, and neglect their pretious souls, are unreasonable creatures, meer Animals, very Beasts.
and they who make it their business to preserve their body in good temper, and neglect their precious Souls, Are unreasonable creatures, mere Animals, very Beasts.
2. A Beast cannot reflect upon its own self, or its own acts: He then that knows not how to reflect upon himself, his own purposes, desires, designes, and inward acts;
2. A Beast cannot reflect upon its own self, or its own acts: He then that knows not how to reflect upon himself, his own Purposes, Desires, designs, and inward acts;
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if he be a man indeed, let him examine himself, 1 Cor. 11. 28. It is a shame for Christians, not to be able to put a difference between themselves and bruite Beasts, by those two grand duties of Self-examination, and Heavenly-meditation. He that cannot examine himself, knows himself no more then a Beast doth, he doth not so much as understand his own ignorance;
if he be a man indeed, let him examine himself, 1 Cor. 11. 28. It is a shame for Christians, not to be able to put a difference between themselves and bruit Beasts, by those two grand duties of Self-examination, and Heavenly-meditation. He that cannot examine himself, knows himself no more then a Beast does, he does not so much as understand his own ignorance;
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If such Brutes be admitted to climb the sanctified Mount, to receive the pledges of Christian Communion in the highest, we may even admit naturall fools, and meer children;
If such Brutus's be admitted to climb the sanctified Mount, to receive the pledges of Christian Communion in the highest, we may even admit natural Fools, and mere children;
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Men in Honour are extremely degraded and debased, when they are made slaves, Jere. 2. 14. Is Israel a servant ▪ is he a Hom•-born slave, then he hath lost all his glory:
Men in Honour Are extremely degraded and debased, when they Are made slaves, Jere. 2. 14. Is Israel a servant ▪ is he a Hom•-born slave, then he hath lost all his glory:
Surely, God will deal with these men according to their bruitish disposition, he will powre some drops of his wrath, scalding hot, into their conscience,
Surely, God will deal with these men according to their brutish disposition, he will pour Some drops of his wrath, scalding hight, into their conscience,
Observe what a threatning message is sent to the house of Jeroboam, 1 Kings 14. 14. Moreover, the Lord shall raise him up a King over Israel, who shall cut of the house of Jeroboam that day;
Observe what a threatening message is sent to the house of Jeroboam, 1 Kings 14. 14. Moreover, the Lord shall raise him up a King over Israel, who shall Cut of the house of Jeroboam that day;
5. As Beasts are not sensible of future evils, so neither are they sensible of those traps and snares, which are for the present, laid to entrap and take them.
5. As Beasts Are not sensible of future evils, so neither Are they sensible of those traps and snares, which Are for the present, laid to entrap and take them.
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and how few are there that discover the snare, before they are caught; how many great men are surprized in this evill time, and are as unexpectedly caught,
and how few Are there that discover the snare, before they Are caught; how many great men Are surprised in this evil time, and Are as unexpectedly caught,
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it is the comparison of the Wiseman, the master of Similitudes, Prov. 7. 22, 23. Tell me, are not these men as naturall bruit Beasts, made to be taken and destroyed? As the Apostle presses it home, 2 Pet. 2. 12. 6. He is a Beast who hath the minde of a Beast, though he hath the shape of a man:
it is the comparison of the Wiseman, the master of Similitudes, Curae 7. 22, 23. Tell me, Are not these men as natural bruit Beasts, made to be taken and destroyed? As the Apostle presses it home, 2 Pet. 2. 12. 6. He is a Beast who hath the mind of a Beast, though he hath the shape of a man:
and pervert the judgement of the afflicted, verse 5. 7. They who adhere to the Antichristian faction, in minde and heart, though they do yet keep company with men, are to be ranked among the Beasts;
and pervert the judgement of the afflicted, verse 5. 7. They who adhere to the Antichristian faction, in mind and heart, though they do yet keep company with men, Are to be ranked among the Beasts;
My Lords, we live under the glorious Ministery of the Gospel, and therefore, I dare not put a vail over the beautifull face of Truth ▪ The face of truth must shine, that it may appear lovely, and remain glorious;
My lords, we live under the glorious Ministry of the Gospel, and Therefore, I Dare not put a Vail over the beautiful face of Truth ▪ The face of truth must shine, that it may appear lovely, and remain glorious;
The Holy Ghost commands me to be thus faithfull by irresistible Arguments, in the third Chapter of the second Epistle to the Corinthians, especially in the eleventh, twelfth,
The Holy Ghost commands me to be thus faithful by irresistible Arguments, in the third Chapter of the second Epistle to the Corinthians, especially in the eleventh, twelfth,
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I learnt to Preach of the Apostle, who assures me, that they Preach deceitfully, wh• do not manifest the truth of God, to the consciences of men, 2 Cor. 4. 2. I• my Sermon seem too precise, give me leave to say, that your conscience is as precise as my Sermon:
I learned to Preach of the Apostle, who assures me, that they Preach deceitfully, wh• do not manifest the truth of God, to the Consciences of men, 2 Cor. 4. 2. I• my Sermon seem too precise, give me leave to say, that your conscience is as precise as my Sermon:
Humiliation. When an Ambassadour of Rhodes asked a Lacedaemonian, Why Lycurgus was so strict as to prohibite Stage-playes, which made the people laugh;
Humiliation. When an Ambassador of Rhodes asked a Lacedaemonian, Why Lycurgus was so strict as to prohibit Stageplays, which made the people laugh;
do ye not feel the poyson of that sin, burning and boyling in your nature still? do ye not feel the weight of that sin upon your conscience? Oh it was a sinning sin, the cause of all the sin and mischief that ever was,
do you not feel the poison of that since, burning and boiling in your nature still? do you not feel the weight of that since upon your conscience? O it was a sinning since, the cause of all the since and mischief that ever was,
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and all corruption is ignoble. Oh base ignoble birth, we are born slaves of sin, born like the heirs apparant of Hell, with the seeds of damnation in us.
and all corruption is ignoble. O base ignoble birth, we Are born slaves of since, born like the Heirs apparent of Hell, with the seeds of damnation in us.
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But you cannot be proud, if you consider and beleeve my Text, my Text is Versus amaebaeus, and answers to the twelfth verse of this 49 Psalm, and there it is, Man being in Honour, abideth not;
But you cannot be proud, if you Consider and believe my Text, my Text is Versus amaebaeus, and answers to the twelfth verse of this 49 Psalm, and there it is, Man being in Honour, Abideth not;
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and the word indeed, doth properly signifie, to tarry all night, as is clear, Gen. 28. 11. And •ertain it is, our first father stayed not long in his Honour, but was turned forth of the Garden like a Beast;
and the word indeed, does properly signify, to tarry all night, as is clear, Gen. 28. 11. And •ertain it is, our First father stayed not long in his Honour, but was turned forth of the Garden like a Beast;
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and let every soul that is guiltie, cry out, Oh what a wretch, what a Beast am I, to suffer my minde and heart to be taken up with the perishing delights,
and let every soul that is guilty, cry out, O what a wretch, what a Beast am I, to suffer my mind and heart to be taken up with the perishing delights,
Consider, oh consider it every hour, that you have more reason to fast, then feast upon your birth-dayes, that ye may bewail your birth-sin, and mortifie your beastly lust;
Consider, o Consider it every hour, that you have more reason to fast, then feast upon your birthdays, that you may bewail your Birth-sin, and mortify your beastly lust;
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2. Consider, That great men are mortall. Abner who was Captain of the Guard, a kinde of Generall to three Princes, Saul, Is bosheth, and David, fell suddenly, unexpectedly:
2. Consider, That great men Are Mortal. Abner who was Captain of the Guard, a kind of General to three Princes, Saul, Is Bosheth, and David, fell suddenly, unexpectedly:
Some die in the strength of their perfection, with their breasts full of milk, and bones full of marrow, Job 21. 23, 24. Death doth not flatter Nobles, it will not stay their leasure, it will strike home,
some die in the strength of their perfection, with their breasts full of milk, and bones full of marrow, Job 21. 23, 24. Death does not flatter Nobles, it will not stay their leisure, it will strike home,
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Remember the two Zimri's, Prince Zimri struck dead in the wanton Arms of the Lady Co•bi, and Zimri who smote King Elah, whilest he was drinking himself drunk.
remember the two Zimri's, Prince Zimri struck dead in the wanton Arms of the Lady Co•bi, and Zimri who smote King Elah, whilst he was drinking himself drunk.
Those Heathens, Rom. 1. 27. who left the naturall use of the woman, and did burn with unnaturall lusts, were given over to reprobate mindes, and seared consciences.
Those heathens, Rom. 1. 27. who left the natural use of the woman, and did burn with unnatural Lustiest, were given over to Reprobate minds, and seared Consciences.
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as if they were naturall brute Beasts, 2 Pet. 2. 10, 12. And they who are thus perfect in sin, will be perfectly, thorowly tormented, for these unnaturall perfections.
as if they were natural brutus Beasts, 2 Pet. 2. 10, 12. And they who Are thus perfect in since, will be perfectly, thoroughly tormented, for these unnatural perfections.
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They are not Beasts by nature, but Beasts by choice, and therefore they have as it were faln from reason to phantasie, by a kinde of phantasticall choice;
They Are not Beasts by nature, but Beasts by choice, and Therefore they have as it were fallen from reason to fantasy, by a kind of fantastical choice;
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if Christ give them leave to be tried by their Peers; those nobles which sit crowned in glorious Robes, will condemn all impenitent and unbeleeving Peers.
if christ give them leave to be tried by their Peers; those Nobles which fit crowned in glorious Robes, will condemn all impenitent and unbelieving Peers.
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can you wade thorow a River of brimstone, kindled with the wrath of God? Oh the diversitie and eternitie of Hellish torments, is unutterable, unconceiveable.
can you wade thorough a River of brimstone, kindled with the wrath of God? O the diversity and eternity of Hellish torments, is unutterable, unconceivable.
and therefore they are ready to complain, that there is a thousand Hels, and ten thousand Devils in this word, eternitie. In Hell there are no degrees of honour,
and Therefore they Are ready to complain, that there is a thousand Hels, and ten thousand Devils in this word, eternity. In Hell there Are no Degrees of honour,
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But oh the losse of Honour, the losse of Heaven, the losse of Glory, the losse of the Favour of an infinite God, to a soul capable of Grace and Glory, that's an unspeakable losse,
But o the loss of Honour, the loss of Heaven, the loss of Glory, the loss of the Favour of an infinite God, to a soul capable of Grace and Glory, that's an unspeakable loss,
but if by an over-ruling providence, you must part with your worldly honour (and there is no resisting of providence) Ile shew you how you may gain a better honour, an immortall glorious Honour in the highest Heavens.
but if by an overruling providence, you must part with your worldly honour (and there is no resisting of providence) I'll show you how you may gain a better honour, an immortal glorious Honour in the highest Heavens.
for men of forecasting heads, cannot but make some sad conjectures, if not solicitous presages of future evils, by a probable inference from the by-past miscarriages.
for men of forecasting Heads, cannot but make Some sad Conjectures, if not solicitous presages of future evils, by a probable Inference from the bypast miscarriages.
The wisest course therefore for men in honour, is to keep close to their Rule, and in doubtfull cases, to admit none but prudent, faithfull, and well-approved Counsellours;
The Wisest course Therefore for men in honour, is to keep close to their Rule, and in doubtful cases, to admit none but prudent, faithful, and well-approved Counsellors;
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that if their prudence or fidel it i• come to be disputed, they may have men of Honour to justifie them against the most subtile disputant or bitter enemy:
that if their prudence or fidel it i• come to be disputed, they may have men of Honour to justify them against the most subtle disputant or bitter enemy:
if they be true Gold, they need not be ashamed to desire what in equitie cannot be denied, The ordinary grains of favourable allowance for humane frailtie;
if they be true Gold, they need not be ashamed to desire what in equity cannot be denied, The ordinary grains of favourable allowance for humane frailty;
for such Apologies passe currant in all well-governed States thorow out the World. Secondly. Let them be sure to keep themselves pure from justifying their Delinquent friends or acquaintance;
for such Apologies pass currant in all well-governed States thorough out the World. Secondly. Let them be sure to keep themselves pure from justifying their Delinquent Friends or acquaintance;
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The best men alive have faults enough of their own, why should any man that thinks himself innocent, make himself guiltie by undertaking to answer for the sins of other men.
The best men alive have Faults enough of their own, why should any man that thinks himself innocent, make himself guilty by undertaking to answer for the Sins of other men.
It was objected against Socrates, that he was too familiar with factious Alcibiades, and it was laid to the charge of Themistocles, that he held correspondence and intelligence with Pausanias a Traitour:
It was objected against Socrates, that he was too familiar with factious Alcibiades, and it was laid to the charge of Themistocles, that he held correspondence and intelligence with Pausanias a Traitor:
Some men indeed are like the Land of Egypt, which though it bring forth multa salubria; yet it brings forth, multa venena: If you have like the Bee, sucked what is wholesome from them, take heed you do not suck so much poison from them,
some men indeed Are like the Land of Egypt, which though it bring forth Multa salubria; yet it brings forth, Multa Venena: If you have like the Bee, sucked what is wholesome from them, take heed you do not suck so much poison from them,
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My Lords, It is for your Honour to suppresse all mutinous perturbations of spirit, whilst you are pleading for your Honour, and making demands for Reparation:
My lords, It is for your Honour to suppress all mutinous perturbations of Spirit, while you Are pleading for your Honour, and making demands for Reparation:
but Passions in men, should be in some sort reasonable affections, because by the Ordinance of Heaven, they are subjected to the government of the will and understanding;
but Passion in men, should be in Some sort reasonable affections, Because by the Ordinance of Heaven, they Are subjected to the government of the will and understanding;
it is faithfull counsell given by the holy Spirit, 1 Pet. 5. 6. Saint Peter was well seen in Christian Politiques, you may write Probatum est under this remedy:
it is faithful counsel given by the holy Spirit, 1 Pet. 5. 6. Saint Peter was well seen in Christian Politics, you may write Probatum est under this remedy:
and shew you your iniquitie, and then you will see and know, that God hath not done without cause all that he hath done, as you have it, Ezek. 14. 23. Strive not with him who will certainly be too strong for you,
and show you your iniquity, and then you will see and know, that God hath not done without cause all that he hath done, as you have it, Ezekiel 14. 23. Strive not with him who will Certainly be too strong for you,
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If you do not prize your honour more then your souls, why do you not trust him with your honour, whom you must trust with your souls? And if you do trust him, cast your care upon him:
If you do not prize your honour more then your Souls, why do you not trust him with your honour, whom you must trust with your Souls? And if you do trust him, cast your care upon him:
It is an Apostolicall direction annexed to that humbling Counsell which I gave you but now, Humble your selves under the mightie hand of God, casting all your care upon him,
It is an Apostolical direction annexed to that humbling Counsel which I gave you but now, Humble your selves under the mighty hand of God, casting all your care upon him,
pray to him that disposes of Honour and Power, Victory and Glory, make your acknowledgements in the words of David, 1 Chro. 29. 11, 12. Thine, O Lord, is the greatnesse,
pray to him that disposes of Honour and Power, Victory and Glory, make your acknowledgements in the words of David, 1 Chro 29. 11, 12. Thine, Oh Lord, is the greatness,
Such was the wisdom of the Roman State, that they seldom gave any long leases of Honour unto men, that were deeply entrusted in eminent places of authoritie and command.
Such was the Wisdom of the Roman State, that they seldom gave any long leases of Honour unto men, that were deeply Entrusted in eminent places of Authority and command.
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All that have performed considerable service heretofore, have cause to blesse God, who did them the Honour in times past, to make use of them in any Noble, and renowned atchievements:
All that have performed considerable service heretofore, have cause to bless God, who did them the Honour in times past, to make use of them in any Noble, and renowned achievements:
God hath an absolute Power and Soveraign Command over the greatest men in the World, and they owe Absolute subjection to the will, pleasure, providence of the God of Heaven: Come, acknowledge your subjection.
God hath an absolute Power and Sovereign Command over the greatest men in the World, and they owe Absolute subjection to the will, pleasure, providence of the God of Heaven: Come, acknowledge your subjection.
My Lords, I dare not flatter you, there are enough can do that, who are onely men in black, and no Divines: I speak to you in the name of the mightie God, who breaks in peices mightie men without number,
My lords, I Dare not flatter you, there Are enough can do that, who Are only men in black, and no Divines: I speak to you in the name of the mighty God, who breaks in Pieces mighty men without number,
and sets others in their stead, Job 34. 24. God having varietie of Instruments, doth delight to use them by turns; If any are unfaithfull, they have been used too long;
and sets Others in their stead, Job 34. 24. God having variety of Instruments, does delight to use them by turns; If any Are unfaithful, they have been used too long;
but all that have faithfully performed their part of the service, will not, or need not, repine, if men of meaner abilities, take their turn, the meaner they are, the more should God be glorified, and you humbled. Fourthly.
but all that have faithfully performed their part of the service, will not, or need not, repine, if men of meaner abilities, take their turn, the meaner they Are, the more should God be glorified, and you humbled. Fourthly.
My Lords, It is a Work indeed, to mortifie self-love; it is no easie matter, for great men to take themselves off from self-confidence, self-conceitednesse,
My lords, It is a Work indeed, to mortify Self-love; it is no easy matter, for great men to take themselves off from self-confidence, Self-conceitedness,
By your leave my Lords, if you desire to preserve your Honour, you must preserve the Fundamentals of Honour, and then let times alter as they will, you'l be sure to preserve all the Realitie of your Honour:
By your leave my lords, if you desire to preserve your Honour, you must preserve the Fundamentals of Honour, and then let times altar as they will, You'll be sure to preserve all the Reality of your Honour:
He who hath learnt to preserve a just Order, and true Decorum in all things, which concern God, the Common-wealth, and himself, he will by Gods blessing preserve,
He who hath learned to preserve a just Order, and true Decorum in all things, which concern God, the Commonwealth, and himself, he will by God's blessing preserve,
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The Philosophers were acquainted with some kinde of Pietie to order us in those things which belong to God: They could treat of a certain Reverence and Divine Respect, due from rationall Creatures, to the Creatour, Preserver and Governour of all things:
The Philosophers were acquainted with Some kind of Piety to order us in those things which belong to God: They could Treat of a certain reverence and Divine Respect, due from rational Creatures, to the Creator, Preserver and Governor of all things:
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and concluded, That he was to be appeased by Sacrifice, for it could not enter into their reasonable mindes, to conceive, That all our prayers, or any of our performances, could give satisfaction to the Justice of God;
and concluded, That he was to be appeased by Sacrifice, for it could not enter into their reasonable minds, to conceive, That all our Prayers, or any of our performances, could give satisfaction to the justice of God;
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because Honour is as unseemly for a fool, as Snow is unseasonable in Summer, or Rain in Harvest, Prov. 26. 1. Honour conferred on such, is not onely an Inconvenience,
Because Honour is as unseemly for a fool, as Snow is unseasonable in Summer, or Rain in Harvest, Curae 26. 1. Honour conferred on such, is not only an Inconvenience,
and a Famine will bring a Plague. Honour cannot be secured without knowledge and prudence; for the highest Tower is easily undermined if its foundation be hollow.
and a Famine will bring a Plague. Honour cannot be secured without knowledge and prudence; for the highest Tower is Easily undermined if its Foundation be hollow.
hee'l not quit himself like a man, but turn Apostate in perilous times, NONLATINALPHABET, saith the Apostle, play the men, 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit your selves like men:
he'll not quit himself like a man, but turn Apostate in perilous times,, Says the Apostle, play the men, 1 Cor. 16. 13. Watch you, stand fast in the Faith, quit your selves like men:
If the beams of an house, then certainly the pillars of a State had need be strong Heart of Oak? We use to say, That Horse is not fit to lead the way who is given to starting.
If the beams of an house, then Certainly the pillars of a State had need be strong Heart of Oak? We use to say, That Horse is not fit to led the Way who is given to starting.
And nothing is indeed dishonourable, but that which is in some respect dishonest. The Ancients therefore said, That Fortitude was NONLATINALPHABET, the fear of a dishonourable check;
And nothing is indeed dishonourable, but that which is in Some respect dishonest. The Ancients Therefore said, That Fortitude was, the Fear of a dishonourable check;
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Certainly, that man that is not afraid of death and judgement, sin and Hell, is not valiant, but mad. He, saith Aristotle, who doth not fear what he ought to fear, is not valiant, but impudent:
Certainly, that man that is not afraid of death and judgement, since and Hell, is not valiant, but mad. He, Says Aristotle, who does not Fear what he ought to Fear, is not valiant, but impudent:
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but universall Justice, Magnamity is NONLATINALPHABET the ornament of all other vertues. The Magnanimous man seems slow, but if you mark him, you'l finde him sure.
but universal justice, Magnamity is the ornament of all other Virtues. The Magnanimous man seems slow, but if you mark him, You'll find him sure.
What though men be peevish, and snappish in these angry times, Will you be sullen, and give up all? Can you forget the publike, your own oath, and Gods righteous cause:
What though men be peevish, and snappish in these angry times, Will you be sullen, and give up all? Can you forget the public, your own oath, and God's righteous cause:
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What if you should think your selves, as it were affronted, must the cause of God for that weak reason, be deserted? Is that the way to preserve your honour? No, no my Lords, the way for you to preserve your honour, is to unite your strength,
What if you should think your selves, as it were affronted, must the cause of God for that weak reason, be deserted? Is that the Way to preserve your honour? No, no my lords, the Way for you to preserve your honour, is to unite your strength,
and joyn with them whom you finde cordially active for the publike good; and secondly, To be not onely cordiall, but active your selves. First, Unite your strength:
and join with them whom you find cordially active for the public good; and secondly, To be not only cordial, but active your selves. First, Unite your strength:
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And Tacitus, a better Statesman, as I conceive, then an Historian, will assure you, Nihil principi adversus subditos utilius quàm si in commune non consulant.
And Tacitus, a better Statesman, as I conceive, then an Historian, will assure you, Nihil principi Adversus Subject Utilius quàm si in commune non consulant.
I know full well, that I am touching upon a very ticklish point, but my sincere desire of your Honours welfare, emboldens me to tell your Lordships one story before we part.
I know full well, that I am touching upon a very ticklish point, but my sincere desire of your Honours welfare, emboldens me to tell your Lordship's one story before we part.
Sir, you and I are not at leasure to squable now, it will be time enough for us to renew our quarrell when our work is at an end: The story applies it self.
Sir, you and I Are not At leisure to squable now, it will be time enough for us to renew our quarrel when our work is At an end: The story Applies it self.
Let there be a firm Union between both Houses of Parliament, that the Rights and Priviledges of both may be preferred against all crafty and malicious Interpretations of wel-meant Laws.
Let there be a firm union between both Houses of Parliament, that the Rights and Privileges of both may be preferred against all crafty and malicious Interpretations of well-meant Laws.
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it was for want of an Association, saith Tacitus, between the Cities, or as we use to speak, between the Counties. Where rich and poor, noble and ignoble, are united in one body, with such proportionable priviledges and encouragements, that the poor,
it was for want of an Association, Says Tacitus, between the Cities, or as we use to speak, between the Counties. Where rich and poor, noble and ignoble, Are united in one body, with such proportionable privileges and encouragements, that the poor,
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as well as the rich, and the ignoble, as well as the noble, may with all alacrity and cheerfulnesse, labour to advance the common good of the whole Societie there,
as well as the rich, and the ignoble, as well as the noble, may with all alacrity and cheerfulness, labour to advance the Common good of the Whole Society there,
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And let me once more remember you, That you had need be quick and nimble, in these Active times, Cunctatione non opus est, ubi perniciosior sit quies quàm temeritas;
And let me once more Remember you, That you had need be quick and nimble, in these Active times, Cunctatione non opus est, ubi perniciosior sit quies quàm temeritas;
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and conclude, That honest zealots may miscarry, because they are not zealous enough: He was no fool that said, Inter ancipitia deterrimum esse Mediasequi.
and conclude, That honest zealots may miscarry, Because they Are not zealous enough: He was no fool that said, Inter ancipitia deterrimum esse Mediasequi.
for I have shewn you cleerly, That we must be justified, regenerated, converted, or else the greatest is not truely noble in our Spirituall and Christian account.
for I have shown you clearly, That we must be justified, regenerated, converted, or Else the greatest is not truly noble in our Spiritual and Christian account.
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and therefore you must all, high and low, attend upon the quickning Ordinances of God, that ye may be made new creatures in Christ, by the effectuall working of the Holy Ghost.
and Therefore you must all, high and low, attend upon the quickening Ordinances of God, that you may be made new creatures in christ, by the effectual working of the Holy Ghost.
Oh that this day, might be that happy working-day, the day of Christs power, transforming all our deformed souls into the beauty of holinesse, that we might become, the willing subjects of Jesus Christ, as it is written, Psal. 110. 3. Thy people shall be willing in the day of thy power, in the beauties of holinesse.
O that this day, might be that happy working-day, the day of Christ power, transforming all our deformed Souls into the beauty of holiness, that we might become, the willing subject's of jesus christ, as it is written, Psalm 110. 3. Thy people shall be willing in the day of thy power, in the beauty's of holiness.
It is no matter of what strain or complexion, your sins are, or how they rellish when the pallate is distempered, be they sweet or sowre, sins of pleasure or malice,
It is no matter of what strain or complexion, your Sins Are, or how they relish when the palate is distempered, be they sweet or sour, Sins of pleasure or malice,
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yet consider, and sadly consider it, He that resolves to live in any sin, but till to morrow morning, may for ought he knows, die, and perish in his sin;
yet Consider, and sadly Consider it, He that resolves to live in any since, but till to morrow morning, may for ought he knows, die, and perish in his since;
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The Lord Jesus did presse this point home in his powerfull preaching, you may read it thrice in one Chapter, John 8. 21, 24. It is one of the most fearfull threats in Scripture;
The Lord jesus did press this point home in his powerful preaching, you may read it thrice in one Chapter, John 8. 21, 24. It is one of the most fearful Treats in Scripture;
Now then, my Lords, what say you now? Why sure you are come to this resolution, ye would not die in your sins, that were to die basely, to die dishonourably:
Now then, my lords, what say you now? Why sure you Are come to this resolution, you would not die in your Sins, that were to die basely, to die dishonourably:
Oh but how shall we be saved from all our sins, our ignoble sins? Why though Joshuah be called Jesus, Heb. 4. 8. and the people were wont to bow every time that Text was read,
O but how shall we be saved from all our Sins, our ignoble Sins? Why though Joshua be called jesus, Hebrew 4. 8. and the people were wont to bow every time that Text was read,
why now, now you are in this agony and bloody sweat, the Lord Jesus offers himself to be your Saviour upon fair and honourable terms, do you deliberate,
why now, now you Are in this agony and bloody sweat, the Lord jesus offers himself to be your Saviour upon fair and honourable terms, do you deliberate,
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Wilt thou have Jesus Christ for thy antiquitie, for thy nobilitie, for thy husband, thy King, thy Prophet, thy Priest, thy Saviour, thy All? Jesus Christ will binde Kings in chains, and Nobles in setters of Iron;
Wilt thou have jesus christ for thy antiquity, for thy Nobilt, for thy husband, thy King, thy Prophet, thy Priest, thy Saviour, thy All? jesus christ will bind Kings in chains, and Nobles in setters of Iron;
and I pitch upon them the rather, because Faith and Love are Radicall Graces, and you can never prove your selves to be new creatures in Christ, but by Faith and Love:
and I pitch upon them the rather, Because Faith and Love Are Radical Graces, and you can never prove your selves to be new creatures in christ, but by Faith and Love:
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Mark I beseech you, it is worth your observation, Nothing avails but a new creature, in one place, Nothing avails but Faith, working by love, in the other:
Mark I beseech you, it is worth your observation, Nothing avails but a new creature, in one place, Nothing avails but Faith, working by love, in the other:
No man then is a new creature, but he whose Faith worketh by Love: There is the sum of the Gospel, the substance, marrow, power, spirit, quintessence of Christianitie. First.
No man then is a new creature, but he whose Faith works by Love: There is the sum of the Gospel, the substance, marrow, power, Spirit, quintessence of Christianity. First.
nay, Saint Jude exhorts Christians to build up themselves on their most holy Faith, Jude vers. 20. True Faith ayms at the highest degree of holinesse, it is ever labouring to build up the soul one story higher in holinesse, that we may be every day nearer Heaven.
nay, Saint U^de exhorts Christians to built up themselves on their most holy Faith, U^de vers. 20. True Faith aims At the highest degree of holiness, it is ever labouring to built up the soul one story higher in holiness, that we may be every day nearer Heaven.
Dost thou relie upon the free grace of God, the all-sufficient satisfaction, compleat righteousnesse, and perfect merits of Christ, for justification? Then it is well,
Dost thou rely upon the free grace of God, the All-sufficient satisfaction, complete righteousness, and perfect merits of christ, for justification? Then it is well,
Faith is a radicall grace; and therefore as the root of a tree sucks nourishing moisture from the earth, fo a ••leever, sucks and draws nourishing vertue, fresh vertue,
Faith is a radical grace; and Therefore as the root of a tree sucks nourishing moisture from the earth, foe a ••leever, sucks and draws nourishing virtue, fresh virtue,
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and give ground a little, when we are too hotly charged, and over-borne by violence. The divel cannot throw a fiery dart at us, but faith will quench it:
and give ground a little, when we Are too hotly charged, and overborne by violence. The Devil cannot throw a fiery dart At us, but faith will quench it:
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Above all other pieces of Christian armour, take the shield of Faith, Ephes. 6. 16. The least degree of true Faith, doth in some measure overcome the world,
Above all other Pieces of Christian armour, take the shield of Faith, Ephesians 6. 16. The least degree of true Faith, does in Some measure overcome the world,
because it doth perswade the heart (even before the man hath any cleer bright evidence of his own election) that there are better things laid up for the elect, in Christ,
Because it does persuade the heart (even before the man hath any clear bright evidence of his own election) that there Are better things laid up for the elect, in christ,
Christ is a pretious Christ, to all true beleevers, to you, who beleeve he is an Honour, 1 Pet. 2. 7. The originall will bear it, for NONLATINALPHABET is the word.
christ is a precious christ, to all true believers, to you, who believe he is an Honour, 1 Pet. 2. 7. The original will bear it, for is the word.
and hates not his own life (in comparison of me, for my sake, and the Gospels) he cannot be my Disciple, Luke 14. 25, 26. And again, Verse 33. Whosoever he be of you, that forsaketh not all he hath, he cannot be my Disciple.
and hates not his own life (in comparison of me, for my sake, and the Gospels) he cannot be my Disciple, Lycia 14. 25, 26. And again, Verse 33. Whosoever he be of you, that Forsaketh not all he hath, he cannot be my Disciple.
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for he speaks to the multitude, and therefore the meaning is, That one of the poorest and meanest men, in the throng, could not have any interest in Christ,
for he speaks to the multitude, and Therefore the meaning is, That one of the Poorest and Meanest men, in the throng, could not have any Interest in christ,
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and can men in Honour think to go to Heaven, upon cheaper and easier terms, then one of the multitude? No sure, where God gives more, he requires more.
and can men in Honour think to go to Heaven, upon cheaper and Easier terms, then one of the multitude? No sure, where God gives more, he requires more.
your hearts must needs be ravished into an extasie, if you consider that soul-ravishing Text, Revel. 1. 5, 6. And you cannot but cry out with the ardency of affection, with the strength, the zeal of love: Oh to him, to him, that loved us,
your hearts must needs be ravished into an ecstasy, if you Consider that Soul ravishing Text, Revel. 1. 5, 6. And you cannot but cry out with the ardency of affection, with the strength, the zeal of love: O to him, to him, that loved us,
Consider, that Jesus Christ saw your distressed souls weltring in blood, and filthinesse, and his bowels were turned, his compassions were kindled within him; and he said unto you,
Consider, that jesus christ saw your distressed Souls weltering in blood, and filthiness, and his bowels were turned, his compassions were kindled within him; and he said unto you,
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and tell me, is it not a time of love now with your beloved souls? Do you not feel your hearts begin to burn within you? Are you not transported beyond your selves, are you not even mounting up to Heaven,
and tell me, is it not a time of love now with your Beloved Souls? Do you not feel your hearts begin to burn within you? are you not transported beyond your selves, Are you not even mounting up to Heaven,
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Come, be not thus dull of understanding, or affection, be not carelesse and peevish in a businesse, which concerns the happy welfare of your eternall souls:
Come, be not thus dull of understanding, or affection, be not careless and peevish in a business, which concerns the happy welfare of your Eternal Souls:
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if you have not as yet sufficiently known, or judiciously considered, what reason and equitie there i•, that you should love Christ better then all the World.
if you have not as yet sufficiently known, or judiciously considered, what reason and equity there i•, that you should love christ better then all the World.
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Hear what a worthy Divine of ours saith, Our slighting the offers of Grace, and not laying to heart what God hath done for us, is a sin next to wilfull apostasie, and malicious blasphemy;
Hear what a worthy Divine of ours Says, Our slighting the offers of Grace, and not laying to heart what God hath done for us, is a since next to wilful apostasy, and malicious blasphemy;
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and setle his affections, upon God in Christ, as an all-sufficient Portion and Inheritance; That man doth offer an affront to the majestie of Heaven, he befools the Wisdom,
and settle his affections, upon God in christ, as an All-sufficient Portion and Inheritance; That man does offer an affront to the majesty of Heaven, he befools the Wisdom,
Do ye beleeve the Scriptures? Why then tell me, Whether the favour of God will not comfort the heart, better then corn and wine, Psal. 4 ▪ 6, 7. Then sheep and oxen, strong sons,
Do you believe the Scriptures? Why then tell me, Whither the favour of God will not Comfort the heart, better then corn and wine, Psalm 4 ▪ 6, 7. Then sheep and oxen, strong Sons,
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though he gain the whole world, if he loose his own soul? Or is there any thing to be given in exchange for the soul? Canst thou set thy heart upon that which thou beleevest to be drosse and dung, Phil. 3. 8. And art thou not ashamed to prefer the •asest trash and dung,
though he gain the Whole world, if he lose his own soul? Or is there any thing to be given in exchange for the soul? Canst thou Set thy heart upon that which thou Believest to be dross and dung, Philip 3. 8. And art thou not ashamed to prefer the •asest trash and dung,
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before Jesus Christ? It is impossible, that our affections should for any long time together, stand in aequilibrio, even-ballanced, between Christ and the World.
before jesus christ? It is impossible, that our affections should for any long time together, stand in Equilibrium, even-ballanced, between christ and the World.
for beleeve it, such thoughts as these, must go before purposes, and consultation before resolution, or else all your good purposes without counsell, will be vain, they will be frustrated and disappointed,
for believe it, such thoughts as these, must go before Purposes, and consultation before resolution, or Else all your good Purposes without counsel, will be vain, they will be frustrated and disappointed,
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even now, whilest thy judgement is convinced, and thy heart warmed, to cast thee into a lovetrance, into the Seraphicall flames of conjugall affections.
even now, whilst thy judgement is convinced, and thy heart warmed, to cast thee into a lovetrance, into the Seraphical flames of conjugal affections.
But now I have renounced all my self-love, and abhor all self-ends, as base and mercenary, being fully convinced, that thou hast bought me out of my selfe,
But now I have renounced all my Self-love, and abhor all self-ends, as base and mercenary, being Fully convinced, that thou hast bought me out of my self,
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for I feel, I finde my soul cast into a longing sweat for thee, and nothing can satisfie the importunate longing of my perplexed soul, but thine onely Self;
for I feel, I find my soul cast into a longing sweat for thee, and nothing can satisfy the importunate longing of my perplexed soul, but thine only Self;
and therefore, the Scripture hath describ'd the out-goings of such a soul by severall similitudes, By the gasping of the parched ground, the panting of a chased Hart, the longings of a teening woman, by the fainting and swowning of one that is in good earnest, sick of Love.
and Therefore, the Scripture hath described the outgoings of such a soul by several Similitudes, By the gasping of the parched ground, the panting of a chased Heart, the longings of a teening woman, by the fainting and swooning of one that is in good earnest, sick of Love.
It our affections be right set, on things above, we are Saints; if they be set on the things below, we are Beasts or Devils. Come then, ye men of Honour, come set your affections upon the noblest and most honourable object, the highest, chiefest good, God in Christ:
It our affections be right Set, on things above, we Are Saints; if they be Set on the things below, we Are Beasts or Devils. Come then, you men of Honour, come Set your affections upon the Noblest and most honourable Object, the highest, chiefest good, God in christ:
Remember, that Faith and Love, are both Active, it is Faith working by Love; you have heard of the obedience of Faith, Rom. 16. 26. And if ye Love me, keep my Commandments, Joh. 14. 15. Consider, that Jesus Christ is the Authour of eternall Salvation, to all them,
remember, that Faith and Love, Are both Active, it is Faith working by Love; you have herd of the Obedience of Faith, Rom. 16. 26. And if you Love me, keep my commandments, John 14. 15. Consider, that jesus christ is the Author of Eternal Salvation, to all them,
My soul, for yours you will be of the Christian circumcision, you will worship God in the spirit, rejoyce in Christ Jesus, and put no confidence in the flesh:
My soul, for yours you will be of the Christian circumcision, you will worship God in the Spirit, rejoice in christ jesus, and put no confidence in the Flesh:
Salvator noster faeminae monnumentum curr• triumphali vel Statuâ Imperatoris, illustrius erexit. Study Honorabilia legis, The great and honourable things of the Law and Gospel.
Salvator Noster faeminae monnumentum curr• Triumphal vel Statua Imperatoris, Illustrious erexit. Study Honorabilia Legis, The great and honourable things of the Law and Gospel.
Consider, that vile affections, base lusts, will dishonour your bodies, and damn your souls, Rom. 1. 24, 26. O possesse your vessels in sanctification and honour, 1 Thes. 4. 4. It will not be for your honour to be guiltie of those sins which ye ought to punish.
Consider, that vile affections, base Lustiest, will dishonour your bodies, and damn your Souls, Rom. 1. 24, 26. O possess your vessels in sanctification and honour, 1 Thebes 4. 4. It will not be for your honour to be guilty of those Sins which you ought to Punish.
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Mordecai was next to the King, great among the Jews, and accepted of the people, by doing what was right in the sight of the people, Hester 10. 3. You shall be near to Jesus Christ,
Mordecai was next to the King, great among the jews, and accepted of the people, by doing what was right in the sighed of the people, Esther 10. 3. You shall be near to jesus christ,
for to them, who by Patient continuance in wel-doing, seek for glory and honour, and immortalitie, God will give immortall honour, eternall life, Rom. 2. 7, 10. You know, that they are good men, who are good in their places;
for to them, who by Patient Continuance in welldoing, seek for glory and honour, and immortality, God will give immortal honour, Eternal life, Rom. 2. 7, 10. You know, that they Are good men, who Are good in their places;
When it was put to the Vote in the Senate at Rome, Whether Christ should be worshipped as God in the Romane Territories? It was carried against him, by a major part of Votes.
When it was put to the Vote in the Senate At Room, Whither christ should be worshipped as God in the Roman Territories? It was carried against him, by a Major part of Votes.
and the Reformation of particular Congregations: Be pleased to proceed, and perfect the Work; let the ignorant be better instructed, and the scandalous better disciplined;
and the Reformation of particular Congregations: Be pleased to proceed, and perfect the Work; let the ignorant be better instructed, and the scandalous better disciplined;
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the Liberties, and Priviledges of Gods people, restored, Heretikes, Blasphemers, Seducers, severely punished. Oh that you could form, and new mould, our Armies into Churches also:
the Liberties, and Privileges of God's people, restored, Heretics, Blasphemers, Seducers, severely punished. O that you could from, and new mould, our Armies into Churches also:
Is it not possible, that there should be a spirituall Militia, a powerfull Ministery, and some Ecclesiasticall, as well as Military Discipline, set up,
Is it not possible, that there should be a spiritual Militia, a powerful Ministry, and Some Ecclesiastical, as well as Military Discipline, Set up,
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You see, my Lords, I know not how to flatter you, but I beseech you, I beseech you, That since the Kingdom hath paid so dear for our learning, we may learn so much wisdom, by what we have suffered,
You see, my lords, I know not how to flatter you, but I beseech you, I beseech you, That since the Kingdom hath paid so dear for our learning, we may Learn so much Wisdom, by what we have suffered,
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Let faithfull, judicious, able, Ministers, and a good Reserve, constantly attend the main Body of your chief Army, that it may be an Army with Banners, a Royall, terrible, successefull, Army.
Let faithful, judicious, able, Ministers, and a good Reserve, constantly attend the main Body of your chief Army, that it may be an Army with Banners, a Royal, terrible, successful, Army.
If the Liver, Stomack, Spleen, be corrupt, and send up impure vapours to the head, the brain had need be of a strong constitution to dispell, or expell such noisome vapours.
If the Liver, Stomach, Spleen, be corrupt, and send up impure vapours to the head, the brain had need be of a strong constitution to dispel, or expel such noisome vapours.
Be sure to have your Heir well-catechized, let him learn how to live like a Saint, and how to die like a Martyr: Quatuor Novissima semper perpendenda sunt:
Be sure to have your Heir well-catechized, let him Learn how to live like a Saint, and how to die like a Martyr: Quatuor Novissima semper perpendenda sunt:
Let your Heir know, that the flesh of Christians must not be pampered, because they are often called on to be in a readinesse, to have their flesh tortured: Tell him, that Protestants were wont to overcome the torments of fire, and he must learn to do that,
Let your Heir know, that the Flesh of Christians must not be pampered, Because they Are often called on to be in a readiness, to have their Flesh tortured: Tell him, that Protestants were wont to overcome the torments of fire, and he must Learn to do that,
and more, to overcome the temptations of the Court: Tell him, that the glory of the Christians of old, was to derive their Pedigree from some Noble Martyr:
and more, to overcome the temptations of the Court: Tell him, that the glory of the Christians of old, was to derive their Pedigree from Some Noble Martyr:
Bid him prepare for this Christian Ennoblishment; assure him, that if his Honour be not a spur to vertue, all his Honour will be but vanitie in his youth,
Bid him prepare for this Christian Ennoblement; assure him, that if his Honour be not a spur to virtue, all his Honour will be but vanity in his youth,
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because he was afraid, that the pride of his learning would make him scorn his Councell of State, and adhere to his own private opinion, Ne esset in cons•li•• capiendis refractior & tenacior sui sensus:
Because he was afraid, that the pride of his learning would make him scorn his Council of State, and adhere to his own private opinion, Ne esset in cons•li•• capiendis refractior & tenacior sui sensus:
and yet despised his Councell, and hearkned to base fellows, who turned him which way they pleased, to the prejudice of the State, and their own private gain.
and yet despised his Council, and hearkened to base Fellows, who turned him which Way they pleased, to the prejudice of the State, and their own private gain.
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settle their mindes with some principles of Rationall learning, but be sure, that they neglect not Practicall Philosophy; such as we borrow from fragments of Pythagoras, Socrates, and some pieces of Plato. Socrates was the Athenian Doctour, Qui Philosophiam primus à c•lo avocavit, in urbibus collocavit, & in D•mos introduxit:
settle their minds with Some principles of Rational learning, but be sure, that they neglect not Practical Philosophy; such as we borrow from fragments of Pythagoras, Socrates, and Some Pieces of Plato. Socrates was the Athenian Doctor, Qui Philosophy primus à c•lo avocavit, in urbibus collocavit, & in D•mos introduxit:
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But when your Heir hath sucked what he can from Pythagoras, Socrates, Plato, Xenophon, Aristotle, Plutarch, Quintilian, Seneca, Epictetus, and the rest:
But when your Heir hath sucked what he can from Pythagoras, Socrates, Plato, Xenophon, Aristotle, Plutarch, Quintilian, Senecca, Epictetus, and the rest:
but more especially convince the son of your hopes, and the son of your desires, That those black Books which kindle the fire of lust, kindle the black fire of Hell within him.
but more especially convince the son of your hope's, and the son of your Desires, That those black Books which kindle the fire of lust, kindle the black fire of Hell within him.
Tam nati pl•bei• b• …, tu• … •ati pr•stant• vi••. Iunius. Etiam •il•i Adam, etia• … •il•i Magn• …. Musculu•. T•m 〈 … 〉 fil•• 〈 … 〉. Munster. See the Septuag• … Dute• and Fre• … Translations, in the second part of the learned S•ld• … Title of H•nour p. 8•3, 854.
Tam Nati pl•bei• b• …, tu• … •ati pr•stant• vi••. Iunius. Etiam •il•i Adam, etia• … •il•i Magn• …. Musculu•. T•m 〈 … 〉 fil•• 〈 … 〉. Munster. See the Septuag• … Dute• and Fre• … Translations, in the second part of the learned S•ld• … Title of H•nour p. 8•3, 854.
Vide sis Senecae Rhetoris Controvers•am 6. Orat. Marii apud Sal. Cicero Novus homo Nobilitatem contemplet. Pompeium si Hereditariae extulissent imagines nemo Magnum dixisset. Sene•a the Philosopher acknowledges that the soul comes NONLATINALPHABET, and the Poet could say, NONLATINALPHABET Act 17. 28 Non possum fidei caus• imagines neque triumphos aut consula•us majorum meorum ostentare: At si res postulet hastas, vexillum, Phaleras, alia dona militaria praeterea cicatrices adverso corpore. Hae sunt meae imagines haec Nobilitas — Salust. vide Aristot. l. 2. Rhet. c. 15. NONLATINALPHABET, &c. Jul•ani Imperatoris dictum familiare fuit. Turpe esse sapienti cum animum hab•at captare laudes ex corpore, Ammian. Marcell lib. 25. Paulus vel Cossus vel D•usus Moribus esto. Nae •u Eruci accusator esses ridiculus si illis temporibus natus esses, cum ab aratro arcessebantur qui consules fierent. Cicero pro Ros•io. Sordidus Hetruscis abductus consul aratus Lucan. Vnde Remo sulcoque terens dentalia Quincti. Cum trepida ante boves Dicta•orem induit uxor. Et tua aratra domum lictor tulit. Quid tibi videntur illi ab ara•ro citati qui paupertate sua beatam fecere Rempub. Quemcunque volueris revolve Nobilem ad humilitatem pervenies. — Inter haec tam effusa maenia nihil est humili casa Nobilius Se••ca. Juv. Sat. 8. in Cal••.
Vide sis Seneca Rhetoris Controvers•am 6. Orat Mary apud Sal. Cicero Novus homo Nobilitatem contemplet. Pompeius si Hereditariae extulissent imagines nemo Magnum dixisset. Sene•a the Philosopher acknowledges that the soul comes, and the Poet could say, Act 17. 28 Non possum fidei caus• imagines neque triumphos Or consula•us majorum meorum ostentare: At si Rest postulet hastas, vexillum, Phaleras, Alias dona militaria praeterea cicatrices adverso corpore. Hae sunt meae imagines haec Nobilitas — Sallust. vide Aristotle l. 2. Rhetoric c. 15., etc. Jul•ani Imperatoris dictum familiar fuit. Turpe esse sapienti cum animum hab•at Capture laudes ex corpore, Ammian. Marcellus lib. 25. Paulus vel Cossus vel D•usus Moribus esto. Nae •u Eruci accusator esses ridiculus si illis temporibus Born esses, cum ab aratro arcessebantur qui Consuls fierent. Cicero Pro Ros•io. Sordidus Hetruscis abductus Consul aratus Lucan. Vnde Remo sulcoque terens dentalia Quincti. Cum trepida ante boves Dicta•orem induit uxor. Et tua aratra domum lictor tulit. Quid tibi videntur illi ab ara•ro citati qui paupertate sua Beatific fecere Rempub Quemcunque volueris revolve Nobilem ad humilitatem pervenies. — Inter haec tam effusa Maenia nihil est humili casa Nobilius Se••ca. Juv Sat. 8. in Cal••.
Cambden, vide supra, p. 165. Some derive Baron from the Chaldce; some from Bar in the Germane Language: others say Baron or Baron comes from NONLATINALPHABET Cabed in Kal•ig•••icat grav• esse fro•ingra• …, in P• … 〈 ◊ ◊ 〉 Honorar•, uia 〈 ◊ 〉 habe• … v•les 〈 ◊ 〉 leves quos ho• …, sed authoritate coru• … pondus susp• …. Whether Cheva• … or Baron be the true 〈 … 〉 Title of Dien•ty• … the eye of the Law, I leave it to the Lawyers to dispute. See the Writ, D. Ch•val•er sal• … Cock Com. •n L• … leton, Lib. 1 c 1. of Fee• … le, Sect 9. Qui ab 〈 … 〉 splendore degenerar••t N•bs 〈 … 〉 port••t• 〈 ◊ 〉.
Camden, vide supra, p. 165. some derive Baron from the Chaldee; Some from Bar in the Germane Language: Others say Baron or Baron comes from Cabed in Kal•ig•••icat grav• esse fro•ingra• …, in P• … 〈 ◊ ◊ 〉 Honorar•, uia 〈 ◊ 〉 habe• … v•les 〈 ◊ 〉 leves quos ho• …, sed authoritate coru• … pondus susp• …. Whither Cheva• … or Baron be the true 〈 … 〉 Title of Dien•ty• … the eye of the Law, I leave it to the Lawyers to dispute. See the Writ, D. Ch•val•er sal• … Cock Come •n L• … leton, Lib. 1 c 1. of Fee• … le, Sect 9. Qui ab 〈 … 〉 splendore degenerar••t N•bs 〈 … 〉 port••t• 〈 ◊ 〉.
Sed arm• sumere non ante cuiquam mor•s ▪ q• … civi••s suffecturum pr•baver•t. T• … in ipso Concilio vel principum aliqu• … vel Pater — Scuto framea•ue ju•enem oruant hic primus, juvent• honos ant• h•c • … us pars viaent• … ox Re•p Tacitus de Moribus Germancrum, Vide Cambd. Brit. pag. 169. Gentilis Honos •cc legibus confirmatus nec mo• … bus spreto natalium jure •vanescit. Read the approved Commenter on that place: Consult Master Perkins his Cases of conscience.
Said arm• Sumere non ante cuiquam mor•s ▪ q• … civi••s suffecturum pr•baver•t. T• … in ipso Concilio vel Principum aliqu• … vel Pater — Scuto framea•ue ju•enem oruant hic primus, juvent• honos ant• h•c • … us pars viaent• … ox Re•p Tacitus de Moribus Germancrum, Vide Cambd Brit. page. 169. Gentilis Honos •cc legibus confirmatus nec mo• … bus spreto natalium jure •vanescit. Read the approved Commenter on that place: Consult Master Perkins his Cases of conscience.
Tamet•• vero iniqu•ssimu• sit hoc hom num genus ad tantam digni t•tem ascendere ib•tamen col•o 〈 … 〉 hon•• habe•du•e•• tan ▪ quam iis, qui non 〈 … 〉 H• … 〈 … 〉 a• Dei saptentia & j•ststi•, de hominum peccatis supplicium sumentis ad illud honoris fastigium evecti sunt — qu• … salva p• … & offi• … in D• … fieri possit. Cartur, in Prov. 26. 1.
Tamet•• vero iniqu•ssimu• sit hoc hom num genus ad Tantam Worthy t•tem ascendere ib•tamen col•o 〈 … 〉 hon•• habe•du•e•• tan ▪ quam iis, qui non 〈 … 〉 H• … 〈 … 〉 a• Dei saptentia & j•ststi•, de hominum peccatis supplicium sumentis ad illud Honoris fastigium evecti sunt — qu• … Salva p• … & offi• … in D• … fieri possit. Cartur, in Curae 26. 1.
Resp. ••ne certo tum in jubendo tum in parendo ord ne nil nis• onus & praed• futura est. Vide Tacit. Liv••m & Politic•s passim. Opus naturae est opus authoris naturae. Si p•ssent homines sibi sortem facere •ascendi nemo esset humil••, nemo ege•• unusquisque faelicem domum invade•et — Natura nos regit. Senec. Rhet. Controv. 6.
Resp. ••ne certo tum in jubendo tum in parendo ord ne nil nis• onus & praed• futura est. Vide Tacit. Liv••m & Politic•s passim. Opus naturae est opus Author's naturae. Si p•ssent homines sibi sortem facere •ascendi nemo esset humil••, nemo ege•• unusquisque faelicem domum invade•et — Nature nos regit. Seneca Rhetoric Controversy 6.
See Davenants Determinations. NONLATINALPHABET. Inter c•aros magis qua n inter bonos recen•endus, Tacit. Hist. NONLATINALPHABET, Ar•st. Po•it. lib. 2. c. 6.
See Davenants Determinations.. Inter c•aros magis qua n inter bonos recen•endus, Tacit. Hist., Ar•st. Po•it. lib. 2. c. 6.
Scilicet quia imagines non habeo, & quia mihi nova nobilitas est, quam certe peperisse melius est quam acceptam corrupisse. Marius apud Salust. Quidam avitas paternas { que } flagitiis obruerunt imagines, quidam ignobiles nati fecere pest•ris genus, in illis non servasse quod acceperant maximum dedecus, in his quodnemod derat fecisse, laudabile. Seneca. Vide sis Val. Maxim. Lib. 3. c. 4, 5. Lib. 5. c. 9, 10. & •ib 4. c. 4. In •o•umento quodam apud Lugdunenses, teste Andr. Schotto in Senec. Videre est Servius Tullius, si nostros sequimur Captiva natus Ocresia: & vide Plin. Lib. 18. cap. 3. NONLATINALPHABET. Suidas in verbo NONLATINALPHABET. NONLATINALPHABET Sopocles in Aiace. NONLATINALPHABET.
Scilicet quia imagines non habeo, & quia mihi nova nobilitas est, quam certain peperisse Better est quam acceptam corrupisse. Marius apud Sallust. Quidam avitas paternas { que } flagitiis obruerunt imagines, quidam ignobiles Nati fecere pest•ris genus, in illis non servasse quod acceperant maximum dedecus, in his quodnemod derat To have made, laudabile. Senecca. Vide sis Val. Maxim. Lib. 3. c. 4, 5. Lib. 5. c. 9, 10. & •ib 4. c. 4. In •o•umento Quodam apud Lyonnais, teste Andrew Schotto in Seneca To see est Servius Tullius, si nostros sequimur Captiva Born Ocresia: & vide Pliny Lib. 18. cap. 3.. Suidas in verbo. Sopocles in Aiace..
Servilibus vit•is nobiles polluuntur — malos esse servos ac detestabiles satis certum est, sed hoc utique ingenui ac nobiles magis exectandi, si in statu honestiore prjores sunt. Salvian de Gubern. Dei. Lib. 3.
Servilibus vit•is nobiles polluuntur — Malos esse servos ac detestabiles satis certum est, sed hoc Utique ingenui ac nobiles magis exectandi, si in Statu honestiore prjores sunt. Salvian de Gubern. Dei. Lib. 3.
Patience is a Noble grace. Romanus a Noble man that suffered Martyrdom, desired his tormentors not to spare him, because he was a Nobleman, for he did not count himself Noble by the blood of his Progenitors, but the blood of his martyrdom; not by his birth, but by his death.
Patience is a Noble grace. Romanus a Noble man that suffered Martyrdom, desired his tormentors not to spare him, Because he was a Nobleman, for he did not count himself Noble by the blood of his Progenitors, but the blood of his martyrdom; not by his birth, but by his death.
Application. Let no man think me a fool: if otherwise, yet 〈 ◊ 〉 a fool receive me (or suffer me) that I may, &c. Vers. 16. For ye suffer fools gladly, 2 Cor. 11. 19.
Application. Let no man think me a fool: if otherwise, yet 〈 ◊ 〉 a fool receive me (or suffer me) that I may, etc. Vers. 16. For you suffer Fools gladly, 2 Cor. 11. 19.
Plebs enim juramento hoc contenta, & veluti secura, de reliquis non admodum erit sollicita etiamsi postea magnis injuriis afficiatur, vide Clapmar. de Arcanis imperii. lib. 2. cap. 9.
Plebs enim Oath hoc contenta, & Veluti Secure, de reliquis non admodum erit sollicita Even if postea magnis injuriis afficiatur, vide Clapmar. de Arcanis imperii. lib. 2. cap. 9.
Reproof. The Atheisticall Beast. Exsecrantur publice quod occulte agunt ac per hoc dum damnare se c•teros putant ipsos se magis propriâ animadversione condemnant. Salvian. lib. 3. de Gubern•.
Reproof. The Atheistical Beast. Exsecrantur publice quod occult Agunt ac per hoc dum damnare se c•teros Putant ipsos se magis propriâ animadversion condemnant. Salvian. lib. 3. de Gubern•.
Quanto minori peccato illi per daemonia Pejerant quàm nos per Christum• … Nam cùm Deus non sit per quem juratur, non est perjurium cum Pejeratur. Salvian.
Quanto minori Peccato illi per Daemonia Pejerant quàm nos per Christum• … Nam cùm Deus non sit per Whom juratur, non est perjurium cum Pejeratur. Salvian.
Vide Ciceronem de Legibus, de natura deorum. Ut Solum in aquis, sic Deus in operibus intuemur. NONLATINALPHABET. Plato in Phaedone. As if he had said, I am that I am.
Vide Ciceronem de Legibus, de Nature Gods. Ut Solum in aquis, sic Deus in operibus intuemur.. Plato in Phaedone. As if he had said, I am that I am.
Per magna discrimina ascendun• Aulici ad majora, per ista ad summa •t longius audiatur ruinae sonitus; non est meum ita negare, non est prudentis inficiari quae experientiâ probantur. Contz. •ul• spec. Ful•ers Holy State.
Per Magna discrimina ascendun• Aulici ad marjoram, per ista ad summa •t Longius audiatur ruinae sonitus; non est meum ita negare, non est prudentis inficiari Quae experientiâ probantur. Count. •ul• spec. Ful•ers Holy State.
Eamus nunc protinus Jovi opt. M. gratulatum, &c. — aegre passus quod cui salus Imperii ac Reip. accepta ferri deberet, &c. A. Gell. Noct. Att. lib. 4. cap. 18.
Eamus nunc Immediately Jovi opt. M. gratulatum, etc. — aegre passus quod cui salus Imperii ac Reip accepta ferri deberet, etc. A. Gell. Night At lib. 4. cap. 18.
Apollonius Tyaneus à Diis poscebat ut honos cognosceret malos vitaret. Alex. ab Alex. lib 4. cap 17. Pectora felle virent lingua est suffusa veneno. Vide Caelin. Rhod. Ant. lect. lib. 6. c. 35. Anima sicca anima prudens. Vide Aristot. Probl. Sect. 30. & Plut. de Orac. defect.
Apollonius Tyaneus à Dis poscebat ut honos cognosceret Malos vitaret. Alexander ab Alexander lib 4. cap 17. Pectora fell virent lingua est suffusa veneno. Vide Caelin. Rhodes Ant Lecture. lib. 6. c. 35. Anima sicca anima Prudens. Vide Aristotle Problem Sect. 30. & Plutarch de Oracle defect.
Sol. Vide Aristot. Polit. lib. 2. c. 〈 ◊ 〉. Vix per singulos annos offensiones vitari quamvis repulsam propinqua spes soletur quantum odii fore ab his qui ultra quinquennium prejiciantur. Tac•us. Quae ubi tumultu majore etiam quàm res erat nuntiantur, Romam Senatus extemplò (quod in repus trepidis ultemum consilium erat) Dictatorem dici jussit, L••ius. Consul aberat nec Dictatorem populus creare poterat quod nunquam ante •am diem factum erat Prodictatorem populus creavit Q. Fabium Maximum, & Magistrum Equitum, M. Mi• … ium Rufum. Hisque negotium ab Senatu datum u• Mu•os •uresque urbis firmarent, Liv. lib. 22. Nec ultra sex menses ante Syllam Dictaturae munus quempiam exercuisse praeter Furium Cami• …, cui jam exact• semestri cum consternata Republica laborarent aucipiti metu — Senatus in annum Dictaturam invito prorogavit, Alex. ab Alex. Gen. lib. 1. cap. 6. Quo tempore illud evenit ut duo simul Dictatores quod nunquam antea factum, crearentur Marcus scilicet Junius, qui castris Dictator tunc praeerat, & M. Fabius Buteo qui ordinem Senatorum eo quòd multi bello ceciderant sufficeret legeretque — Dictator illorum contumaciam cohibebat, qui functis honoribus Magistratu abire vel Senatus dicto parere nollent. Idem. Sylla fretus exercitu ac legionibus in urbem admissis Dictatorem si in annos quinque lege Valeria creari jussit, quam tamen legem M. Tullius negat suisse legem. — Et Cosmus Medices post Alexandri caedem Senatum Florenti••m coegit ut se perpetuum Ducem crearet. Vide Clapmar. de Arcanis Imp. lib. 2. Dictatores in bellum ituri legibus ad tempus solvebantur. Libertatis magna custodia est si magna Imperia diuturna esse non •inas, & tempori• modus imponatur quibus Juris non potest, Livius lib. 4. They did but flatter Julius Caesar, when they said, he deserved to be Consul in Decennium, Dictator in perpetuum, though Octavius Caesar, and other Emperours were commonly so called. Triennium & sex menses ultra quam licet Aemilia lege Censuram geram, hoc quidem jam Regno simile est, Livius lib. 9.
Sol. Vide Aristotle Politic lib. 2. c. 〈 ◊ 〉. Vix per singulos annos offensiones vitari Quamvis repulsam propinqua spes soletur quantum Odii before ab his qui ultra quinquennium prejiciantur. Tac•us. Quae ubi tumultu Major etiam quàm Rest erat nuntiantur, Rome Senatus extemplò (quod in repus trepidis ultemum consilium erat) Dictatorem dici Jussit, L••ius. Consul aberat nec Dictatorem populus Create poterat quod Never ante •am diem factum erat Prodictatorem populus Created Q. Fabium Maximum, & Magistrum Equitum, M. Mi• … ium Rufum. Hisque Negotium ab Senatu datum u• Mu•os •uresque urbis firmarent, Liv. lib. 22. Nec ultra sex menses ante Syllam Dictaturae munus quempiam exercuisse praeter Furium Cami• …, cui jam exact• semestri cum consternata Republic laborarent aucipiti metu — Senatus in annum Dictaturam invito prorogavit, Alexander ab Alexander Gen. lib. 1. cap. 6. Quo tempore illud evenit ut duo simul Dictators quod Never Antea factum, crearentur Marcus scilicet Junius, qui Castris Dictator tunc praeerat, & M. Fabius Buteo qui ordinem Senatorum eo quòd multi bello ceciderant sufficeret legeretque — Dictator Illorum contumaciam cohibebat, qui functis honoribus Magistratu abire vel Senatus Dicto parere nollent. Idem. Sylla Fretus exercitu ac legionibus in urbem admissis Dictatorem si in annos Quinque lege Valeria creari Jussit, quam tamen legem M. Tullius negate suisse legem. — Et Cosmas Medices post Alexandri caedem Senatum Florenti••m coegit ut se perpetuum Ducem crearet. Vide Clapmar. de Arcanis Imp. lib. 2. Dictators in bellum ituri legibus ad Tempus solvebantur. Libertatis Magna Custodia est si Magna Imperia Diuturna esse non •inas, & tempori• modus imponatur quibus Juris non potest, Livius lib. 4. They did but flatter Julius Caesar, when they said, he deserved to be Consul in Decennium, Dictator in perpetuum, though Octavius Caesar, and other emperors were commonly so called. Triennium & sex menses ultra quam licet Emilia lege Censuram geram, hoc quidem jam Regno simile est, Livius lib. 9.
NONLATINALPHABET. Hermes. Est profecto Deus qui quae nos gerimus, audi• … que & videt. Plau•us. Capt. Frustra sunt qui Religionis specie in ambitionem del•bunt••, Tacit. NONLATINALPHABET. Vide Epi•te•um. Conscientiam 〈 ◊ 〉 D•is Immortalibus accepimus quae Divelli a nobis non potest. Cicero pro Cluentio. Tutissimum est in omni vita transversum ungnem a rectâ conscientiâ non discedere. Cic. ad Atticum. Suus cuique animus ex conscientiâ spem praebet. Salust. NONLATINALPHABET. Arl. Eth. ad Nicom. l. 4. cap. 3. Prudence. Temperance.
. Hermes. Est profecto Deus qui Quae nos gerimus, audi• … que & videt. Plau•us. Capt. Frustra sunt qui Religion specie in ambitionem del•bunt••, Tacit.. Vide Epi•te•um. Conscientiam 〈 ◊ 〉 D•is Immortalibus accepimus Quae Divelli a nobis non potest. Cicero Pro Cluentio. Tutissimum est in omni vita transversum ungnem a rectâ conscientiâ non discedere. Cic and Atticum. Suus cuique animus ex conscientiâ spem praebet. Sallust.. Arl Eth. and Nicom. l. 4. cap. 3. Prudence. Temperance.
NONLATINALPHABET, cap. 〈 ◊ 〉. NONLATINALPHABET, Ar. Eth. ub• supra. Oportet te nihil facere per injuriam, sed nec omnino facere videri. Na n privatis quidem hominil us s•tis est nihil delinquere; Principibus ne quidem suspectis esse licet. Livia ad Auguslum.
, cap. 〈 ◊ 〉., Ar. Eth. ub• supra. Oportet te nihil facere per Injuriam, sed nec Omnino facere videri. Na n privatis quidem hominil us s•tis est nihil delinquere; Principibus ne quidem suspectis esse licet. Livia and Auguslum.
Ta•it. in Agric. Optimum Aulieam pessimum publicum. Hoc uno bono dissentire claros viros gaudet —. ne in seipsum conspi•ent ad unum omnes. Julius Clas•. Suetonio discors bon•m publicum privatis simultatibus impedicbat. Taci•. Annal.
Ta•it. in Agric. Optimum Aulieam pessimum publicum. Hoc Uno Bono dissentire claros viros Gadet —. ne in seipsum conspi•ent ad Unum omnes. Julius Clas•. Suetonius discourse bon•m publicum privatis simultatibus impedicbat. Taci•. Annal.
Jus concinnatis mendaci•s adumbratum. Ammianus Marcell. Civili justoque imperio ad voluntatem converso cruentam idem, lib. 15. L. Tarquinius Regum primus traditum a principibus morem de omnibus Senatum consulendi solvit; domesticis consiliis Rempub. administravit. Livius lib. 1. Non datâ Senatus copiâ intra•ubiculum auditur, Tacitus. Nam quae alii Scelera hic remedia vocat, supplicia & contumelias vestras Disciplinam appellat, Idem. Tacitus Agric. In omni Repub. diversum semper est plebis & Optimatum ingenium diversaque studia: Et quae leges ad conservandam libertatem condunt•r, eae originem habent ex eorum discordia. Vide Discurs. de Rep. lib. 1. cap. 4. NONLATINALPHABET, Aristot. Polit. lib. 4. cap. 8. Pulsis Tarquiniis maxima videbatur esse Senatus & populi concordia ipsique Nobiles absque ullo fastu Mites & Populares esse putabantur sed postquam interiistent Tarquinii, &c. — Hinc ratio invents est creandi Tribunos plebis, ut faeliciae esset Resp. ex omnibus tribus (Monarch. &c.) Politiae fermis rite composita, uti Politici passim. See His Majesties Answer to the 19. Propositions. Sacra Consulum, Senatus populique Romani Majestas. Jam prope erat ut ne Consulum quidem Majestas iras hominum coerceret, Liv. lib. 2. Proditum a Patribus summi Imperii Jus, consulatus autem Tribunitium auxilium nec non plebis Romanae provocatio arces tuenda libertatis fuere. Vide Anold. Clap. de Jure Imperii, lib. 1. cap. 9. & 10. Melius institui posse Remp. sentio ad exemplum Romanorum quam vel Venetorum, vel Spartanorum: Quod vix p•ssit medius quidam modus inter extrema inveniri, aut conservari, Disput. de Repub. lib. 1. pag. 41.
Jus concinnatis mendaci•s adumbratum. Ammianus Marcellus. Civili justoque Imperial ad voluntatem converso cruentam idem, lib. 15. L. Tarquinius Regum primus traditum a principibus morem de omnibus Senatum consulendi Solvit; domesticis Concilis Rempub administravit. Livius lib. 1. Non datâ Senatus copiâ intra•ubiculum auditur, Tacitus. Nam Quae alii Scelera hic Remedy vocat, supplicia & contumelias Vestras Disciplinam appellate, Idem. Tacitus Agric. In omni Republic diversum semper est plebis & Optimatum ingenium diversaque Studia: Et Quae leges ad conservandam libertatem condunt•r, Each originem habent ex Their Discordia. Vide Discurs. de Rep. lib. 1. cap. 4., Aristotle Politic lib. 4. cap. 8. Pulsus Tarquiniis maxima Videbatur esse Senatus & People Concord ipsique Nobiles absque ullo Fastu Mites & Populares esse putabantur sed Postquam interiistent Tarquinii, etc. — Hinc ratio invents est creandi Tribunos plebis, ut faeliciae esset Resp. ex omnibus tribus (Monarch. etc.) Politiae fermis rite Composita, uti Politici passim. See His Majesties Answer to the 19. Propositions. Sacra Consulum, Senatus populique Romani Majestas. Jam Prope erat ut ne Consulum quidem Majestas iras hominum coerceret, Liv. lib. 2. Proditum a Patribus summi Imperii Jus, consulatus autem Tribunitium auxilium nec non plebis Romanae provocatio arces tuenda libertatis fuere. Vide Anold. Clap. de Jure Imperii, lib. 1. cap. 9. & 10. Better institui posse Remp. sentio ad exemplum Romanorum quam vel Venetorum, vel Spartanorum: Quod vix p•ssit medius quidam modus inter extrema inveniri, Or conservari, Dispute de Republic lib. 1. page. 41.
NONLATINALPHABET, Arist. Polit. lib. 2. c. 8. & lib. 3. cap. 5. Romanis tutius visum est defendi in ermes Latinos quàm pati r•tractare arma. Livi•s, l. 2. Armis publicè mulctati, Tacitus, Histor.
, Arist. Politic lib. 2. c. 8. & lib. 3. cap. 5. Romans Tutius visum est defend in ermes Latinos quàm pati r•tractare arma. Livi•s, l. 2. Armis publicè mulctati, Tacitus, History
Resp. incolumis & provatas res facile salvas praestat: Publica perdendo tua nequicquam serves, Liv. l. 26. Salutis cau•â Rei familiaris commoda negligenda esse, dixit Vercingetori• apud Caesa•em, lib. 7. de bello Gall•co. Bonum publicum est bonum Populicum. NONLATINALPHABET, Aristophanes. NONLATINALPHABET, Aristot. Polit. lib. 4. cap. 8. Res privatae semper offecêre officientque publicis negotiis, Livius. Monent iidem ne occultis consiliis, Resp. laedatur. Cicero de Arusp. resp. NONLATINALPHABET. Polybius, lib. 6.
Resp. incolumis & provatas Rest facile salvas praestat: Public perdendo tua nequicquam serves, Liv. l. 26. Salutis cau•â Rei familiaris commoda negligenda esse, dixit Vercingetori• apud Caesa•em, lib. 7. de bello Gall•co. Bonum publicum est bonum Populicum., Aristophanes., Aristotle Politic lib. 4. cap. 8. Rest privatae semper offecêre officientque publicis negotiis, Livius. Monent iidem ne occultis Concilis, Resp. laedatur. Cicero de Arusp. resp.. Polybius, lib. 6.
Tiberius ergo cujus tempore nomen Christianum in saeculum introivit annunciatum — detulit ad Senatum cum Praerogativâ suff•agii sui Sena• … s quia non in se probaverat, respuit. Tertul. Apol•ge•. c. 5.
Tiberius ergo cujus tempore Nome Christian in saeculum introivit annunciatum — detulit ad Senatum cum Praerogativâ suff•agii sui Sena• … s quia non in se probaverat, Respuit. Tertulian Apol•ge•. c. 5.
NONLATINALPHABET, Diog. La•r•i• …, vit. Ari••ip. p. 142. Vi•e Xenophon ▪ Cyropaed. Ene. Sylv. tract. de liber. educat. Nec non Epistol. 339. Brisson de Regno Pe••, de Insti•. lib. Reg. Plat. de Repub. lib. 2.
, Diog La•r•i• …, vit. Ari••ip. p. 142. Vi•e Xenophon ▪ Cyropaed. Ene. Sylv tract. de liber. educat. Nec non Epistle. 339. Brisson de Regno Pe••, de Insti•. lib. Reg. Plat. de Republic lib. 2.
