Our Apostle therefore commeth from his generall to his more particular advices, by which hee would make it appeare unto all, that Religion was at no fewd with civill polity, that the best man was the best subject;
Our Apostle Therefore comes from his general to his more particular advices, by which he would make it appear unto all, that Religion was At no feud with civil polity, that the best man was the best Subject;
the motives, 1. from God Christ Jesus our Lord v. 13. 15. 2. from the end why the Magistrate is sent NONLATINALPHABET punishment and prayse, v. 14. 3. from their enemies, described to be NONLATINALPHABET,
the motives, 1. from God christ jesus our Lord v. 13. 15. 2. from the end why the Magistrate is sent punishment and praise, v. 14. 3. from their enemies, described to be,
and to work NONLATINALPHABET in their unjust slandering of them, who must be silenced by their obedience, v. 15. 4. from themselves, that though they are free,
and to work in their unjust slandering of them, who must be silenced by their Obedience, v. 15. 4. from themselves, that though they Are free,
yet they are withall servants of God, and therefore must not use their freedome to cover their Rebellion, to make it a matter of conscience to disobey, v. 16. 1. Of the duty, submission or subjection, and to whom wee must submit, to wit, the Magistrate, him that is in Authority;
yet they Are withal Servants of God, and Therefore must not use their freedom to cover their Rebellion, to make it a matter of conscience to disobey, v. 16. 1. Of the duty, submission or subjection, and to whom we must submit, to wit, the Magistrate, him that is in authority;
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The King, and they, who are sent by him, NONLATINALPHABET, the Presidents. I enter now upon a subject, I know not whether more necessary or distastful;
The King, and they, who Are sent by him,, the Presidents. I enter now upon a Subject, I know not whither more necessary or distasteful;
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Whilst I told you that you were a peculiar people, a royall priesthood, &c. then I was heard with a greedy attention, every one of you then would be ready to alter the question of the Apostles,
While I told you that you were a peculiar people, a royal priesthood, etc. then I was herd with a greedy attention, every one of you then would be ready to altar the question of the Apostles,
and say, Is it not I? Is it any other than my selfe that you mean? but now that I am to shew that these priests have no better sacrifice to offer than Obedience, that these kings are but subjects and must submit themselves unto the King, you will be ready to answer as the King of France did to our conquering Edwards letters, wherein hee barely termed him Charles de Valois, that he had read some such thing indeed,
and say, Is it not I? Is it any other than my self that you mean? but now that I am to show that these Priests have no better sacrifice to offer than obedience, that these Kings Are but subject's and must submit themselves unto the King, you will be ready to answer as the King of France did to our conquering Edwards letters, wherein he barely termed him Charles de Valois, that he had read Some such thing indeed,
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The refusing of this submission was the first sin, and if Adam before corruption thought it too much to submit himselfe to his Divine Creator, it wil be no wonder,
The refusing of this submission was the First since, and if Adam before corruption Thought it too much to submit himself to his Divine Creator, it will be no wonder,
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if they are not fled as far from thy memory as from thy practice: thy Superiors are thy Father and thy Mother, therefore thou must honor thy Superiors.
if they Are not fled as Far from thy memory as from thy practice: thy Superiors Are thy Father and thy Mother, Therefore thou must honour thy Superiors.
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Render unto Caesar the things which are Caesars, Mat. 22. 21. But who can deny that Caesar hath a right to thy full subjection? Where the word of a King is there is power, Ecc. 1. 4. now, what power were there in it,
Render unto Caesar the things which Are Caesars, Mathew 22. 21. But who can deny that Caesar hath a right to thy full subjection? Where the word of a King is there is power, ecc 1. 4. now, what power were there in it,
nec tamen tutum est, such a speech hath the disgrace of shamefulnesse, and not so much by way of recompence for that disgrace, as the benefit of safety.
nec tamen tutum est, such a speech hath the disgrace of shamefulness, and not so much by Way of recompense for that disgrace, as the benefit of safety.
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I exhort or desire therefore first of all, sayes St. Paul, that supplications &c. be made for Kings and all that are in authority, that we may leade a quiet and a peaceable life in all godlinesse and honestie, 1 Tim. 2. 1. we must pray for them that we may lead a quiet life,
I exhort or desire Therefore First of all, Says Saint Paul, that supplications etc. be made for Kings and all that Are in Authority, that we may lead a quiet and a peaceable life in all godliness and honesty, 1 Tim. 2. 1. we must pray for them that we may led a quiet life,
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then likewise we must submit to them that we may live a quiet life, otherwise they will trouble us into peaceablenesse, wee shall not be quiet unlesse we will be obedient.
then likewise we must submit to them that we may live a quiet life, otherwise they will trouble us into peaceableness, we shall not be quiet unless we will be obedient.
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Had God intended that all should be equall, that none should command, none should submit, without doubt hee would never have made heaven and earth, the one so much higher than the other.
Had God intended that all should be equal, that none should command, none should submit, without doubt he would never have made heaven and earth, the one so much higher than the other.
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looke for musick from the instrument? Even amongst beasts, where ever there is a flocke, there is Dux gregis, the Leader of the flocke, to whose direction the rest submit their selves.
look for music from the Instrument? Even among beasts, where ever there is a flock, there is Dux Gregis, the Leader of the flock, to whose direction the rest submit their selves.
Can a Ship be set to sea without a master? and must not all in the Ship submit to him? Now it would be strange if the Commonwealth should bee of easier guidance than a Ship, that it should not sinke without submitting to a Master.
Can a Ship be Set to sea without a master? and must not all in the Ship submit to him? Now it would be strange if the Commonwealth should be of Easier guidance than a Ship, that it should not sink without submitting to a Master.
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even the Germans, as Tacitus reports, were so addicted to their Governor to manifest this submission, that hee saith of them, Principes pro victoria pugnant, Comites pro principe, that for what ever reason their Prince doth fight, they fight for nothing but for their Prince,
even the Germanes, as Tacitus reports, were so addicted to their Governor to manifest this submission, that he Says of them, Princes Pro victoria pugnant, Comites Pro principe, that for what ever reason their Prince does fight, they fight for nothing but for their Prince,
But you will say, wherefore is all this? who is there amongst us that doth not thinke it his duty to submit? onely we would know how farre this subjection doth extend,
But you will say, Wherefore is all this? who is there among us that does not think it his duty to submit? only we would know how Far this subjection does extend,
and how it can be made appeare, that we must submit both body and goods unto the order of our superior? we must know therefore, that the Scripture hath commanded subjection in generall onely, the determination therefore of this generall is left either unto the Prince or people:
and how it can be made appear, that we must submit both body and goods unto the order of our superior? we must know Therefore, that the Scripture hath commanded subjection in general only, the determination Therefore of this general is left either unto the Prince or people:
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Besides, wee are to take notice who this Magistrate is, to whom S. Peter exhorts to submit, to wit, the Roman Emperour, with all the Lawes and ordinances, by which that Empire was commanded;
Beside, we Are to take notice who this Magistrate is, to whom S. Peter exhorts to submit, to wit, the Roman Emperor, with all the Laws and ordinances, by which that Empire was commanded;
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we shall find that there is a necessity fully to submit our selves to those, whose direction may direct our understandings, whose power may take order that our depraved wills may hurt no other than our selves.
we shall find that there is a necessity Fully to submit our selves to those, whose direction may Direct our understandings, whose power may take order that our depraved wills may hurt no other than our selves.
You will say then, if my understanding be clearer, and my will more reformed than those, who are in authority, may I choose whether I will submit to them who are not so wise nor so good as my selfe? no, by no meanes,
You will say then, if my understanding be clearer, and my will more reformed than those, who Are in Authority, may I choose whither I will submit to them who Are not so wise nor so good as my self? no, by no means,
Now judge thine owne selfe whether it were not better to live with wild beasts than in such a place where there were no authority but what the stronger would usurp to his owne selfe, which must never be accounted unjust against the weaker.
Now judge thine own self whither it were not better to live with wild beasts than in such a place where there were no Authority but what the Stronger would usurp to his own self, which must never be accounted unjust against the Weaker.
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You would all have peace, and riches, and righting from injury, why then of necessity you must submit unto Government, without which you cannot possibly injoy any of the forementioned blessings.
You would all have peace, and riches, and righting from injury, why then of necessity you must submit unto Government, without which you cannot possibly enjoy any of the forementioned blessings.
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But must we submit, sayes the Anabaptist, wee, the Royall preisthood, the peculiar people? wherfore thē did our Saviour say, Then are the children free.
But must we submit, Says the Anabaptist, we, the Royal priesthood, the peculiar people? Wherefore them did our Saviour say, Then Are the children free.
Againe, The law is not made for a righteous man, 1. Tim. 1. 9. Then the righteous are not under the law, they are not under that which was not made for them;
Again, The law is not made for a righteous man, 1. Tim. 1. 9. Then the righteous Are not under the law, they Are not under that which was not made for them;
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And these, because they suffer themselves to be Gods sons, the children of the King that ruleth heaven and earth, thinke it too low for them to be under any government.
And these, Because they suffer themselves to be God's Sons, the children of the King that Ruleth heaven and earth, think it too low for them to be under any government.
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nay to man, in him, is the inferiour Creature subjected, and thus S. Augustine collects in his 13. booke of the City of God, chap. 13. That God would not that his Reasonable Creature should rule over any but unreasonable Creatures, non homo homini, sed homo pecori, and therefore the first just men are taken notice of, to be shepheards of sheep, rather than of men;
nay to man, in him, is the inferior Creature subjected, and thus S. Augustine Collects in his 13. book of the city of God, chap. 13. That God would not that his Reasonable Creature should Rule over any but unreasonable Creatures, non homo Homini, sed homo pecori, and Therefore the First just men Are taken notice of, to be shepherds of sheep, rather than of men;
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Since then truth cannot be contrary to truth, and S. Peter hath told us that we must be subjects, we must needs conclude, that they have mistooke the Scriptures who have cited them for freedome from subjection. To begin with the first.
Since then truth cannot be contrary to truth, and S. Peter hath told us that we must be subject's, we must needs conclude, that they have mistook the Scriptures who have cited them for freedom from subjection. To begin with the First.
Christs demand of Simon is, Of whom doe Kings take tribute, of their owne children or of strangers? Simon replyeth, Of strangers: hence it necessarily followeth from Simons opinion,
Christ demand of Simon is, Of whom do Kings take tribute, of their own children or of Strangers? Simon Replieth, Of Strangers: hence it necessarily follows from Simons opinion,
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because this is their principall reason, and I feare some seeds of Anabaptisme have been sowne here, I am sure there have been those who would take away the Ecclesiasticall Magistrate,
Because this is their principal reason, and I Fear Some seeds of Anabaptism have been sown Here, I am sure there have been those who would take away the Ecclesiastical Magistrate,
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or at least wise confirmed the Ecclesiasticall Magistrate) for these reasons I say, I would give the fuller satisfaction to this reason, and that is this.
or At least wise confirmed the Ecclesiastical Magistrate) for these Reasons I say, I would give the fuller satisfaction to this reason, and that is this.
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Sonnes in this place cannot be generally taken for all Sonnes of God whatsoever, for so no men should be subject at all, which yet the Anabaptist himselfe denyeth, seeing that all men in some sense are the Sons of God;
Sons in this place cannot be generally taken for all Sons of God whatsoever, for so no men should be Subject At all, which yet the Anabaptist himself denyeth, seeing that all men in Some sense Are the Sons of God;
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Nay, in that you are bought with a price and are Christs servants, for that very reason ought you to submit your selvs to men since here he hath commanded it,
Nay, in that you Are bought with a price and Are Christ Servants, for that very reason ought you to submit your selves to men since Here he hath commanded it,
But the Anabaptist proceeds farther, & as he would have no Christian to submit, so, which is an apparent contradiction, he would have Christians onely to submit;
But the Anabaptist proceeds farther, & as he would have no Christian to submit, so, which is an apparent contradiction, he would have Christians only to submit;
Against this madnesse (for it is to be esteemed no better) let us take this into our consideration, that from their opinion it followeth, that in Christian times, either there must be no Magistrate, or an Heathen Magistrate;
Against this madness (for it is to be esteemed no better) let us take this into our consideration, that from their opinion it follows, that in Christian times, either there must be no Magistrate, or an Heathen Magistrate;
That there should be no King, no Magistrate, I have shewed you before how absurd it was, (not to speake how ridiculous it is to imagin that Christ who came to take away sin, came to take away princes, that he so spoiled principalities and powers:) but then, that Christians should be perpetually under an Heathen Magistrate, is equally inconvenient.
That there should be no King, no Magistrate, I have showed you before how absurd it was, (not to speak how ridiculous it is to imagine that christ who Come to take away since, Come to take away Princes, that he so spoiled principalities and Powers:) but then, that Christians should be perpetually under an Heathen Magistrate, is equally inconvenient.
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For that there should be an Heathen Magistrate unto the end of the world, implies that there should be Heathen until the end of the world, out of whom the Magistrates may bee chosen,
For that there should be an Heathen Magistrate unto the end of the world, Implies that there should be Heathen until the end of the world, out of whom the Magistrates may be chosen,
if at this instant he will have all come to knowledge of the truth, and seeke out their wickednesse till he find none? Christians therefore may be Magistrates and to them wee must submit. Of which one word more.
if At this instant he will have all come to knowledge of the truth, and seek out their wickedness till he find none? Christians Therefore may be Magistrates and to them we must submit. Of which one word more.
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Here then wee see, how true the opinion of the Papists is, whereby they would exempt the Clergy from subjection, by which they would so prove them Preists, that they doe deny them to be Citizens.
Here then we see, how true the opinion of the Papists is, whereby they would exempt the Clergy from subjection, by which they would so prove them Priests, that they do deny them to be Citizens.
Indeed Bellarmine minceth it and saieth that they are not exempted from the obligation of those Civill Lawes, which are not contrary to the Canon Prop. 2. But then his third Proposition maketh this obligation to be just nothing,
Indeed Bellarmine minceth it and Saith that they Are not exempted from the obligation of those Civil Laws, which Are not contrary to the Canon Prop. 2. But then his third Proposition makes this obligation to be just nothing,
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but that there were some Ministers amongst those to whom S. Peter writ, nay it is manifest that there were 1. E. 1. 2. Yet he exempts none, hee bids them in generall to submit.
but that there were Some Ministers among those to whom S. Peter writ, nay it is manifest that there were 1. E. 1. 2. Yet he exempts none, he bids them in general to submit.
Our Saviour saith, that a Kingdome divided against itselfe cannot stand, and if you doe not thus submit, you will of necessity be divided, the humane ordinance will not easily part with his divine right.
Our Saviour Says, that a Kingdom divided against itself cannot stand, and if you do not thus submit, you will of necessity be divided, the humane Ordinance will not Easily part with his divine right.
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and to thinke that all these should have been equall, that there should be no subordination amongst them, is a fancy which in absurdity hath no equall.
and to think that all these should have been equal, that there should be no subordination among them, is a fancy which in absurdity hath no equal.
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What a motive then is this, why you should be subject, since even man in innocency was to submit, hee should be no longer innocent than a subject? If thou wilt not be thus instructed, O Ierusalem, saith the Prophet, my soule will depart from thee, the Hebrew word signifieth shall be loosed or disjointed Ier. 6. 8. Subjection and Command are the ligaments of the Commonwealth;
What a motive then is this, why you should be Subject, since even man in innocency was to submit, he should be no longer innocent than a Subject? If thou wilt not be thus instructed, Oh Ierusalem, Says the Prophet, my soul will depart from thee, the Hebrew word signifies shall be loosed or disjointed Jeremiah 6. 8. Subjection and Command Are the ligaments of the Commonwealth;
and 3. the universality of them. 1. The distribution is into King and Governours NONLATINALPHABET and NONLATINALPHABET supreme and those who are sent by him;
and 3. the universality of them. 1. The distribution is into King and Governors and supreme and those who Are sent by him;
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yet the Greeke called him by that name which signified a King, this Prince had by league and conquest and inheritance, made himselfe Master of the greatest part of the known world, and so of necessity, where he could not reside himselfe (as Princes persons are not so great as their Empire) thither of necessity he was to send Deputies, Lieutenants,
yet the Greek called him by that name which signified a King, this Prince had by league and conquest and inheritance, made himself Master of the greatest part of the known world, and so of necessity, where he could not reside himself (as Princes Persons Are not so great as their Empire) thither of necessity he was to send Deputies, Lieutenants,
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as that seditious Bishop did of one of our Kings, Mine head, mine head ▪ others, that are harmfull likewise, who will exactly represent the King, that Samuel speaketh of, 1. Sam. 8. 14. who will take the fields and vineyards,
as that seditious Bishop did of one of our Kings, Mine head, mine head ▪ Others, that Are harmful likewise, who will exactly represent the King, that Samuel speaks of, 1. Sam. 8. 14. who will take the fields and vineyards,
or Infidel? Shall he be my King, who is a Rebel against the King of Kings? or shall not the faithfull subject labour with all his power to deprive and depose that Prince, who if it lay in his power would depose God? Who is so impatient, that he would not suffer the Lord to be King? No surely,
or Infidel? Shall he be my King, who is a Rebel against the King of Kings? or shall not the faithful Subject labour with all his power to deprive and depose that Prince, who if it lay in his power would depose God? Who is so impatient, that he would not suffer the Lord to be King? No surely,
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Neither let any man object against this, that S. Paul sayeth, that all Magistates are NONLATINALPHABET, wee render, in authority, 1. Tim. 2. 2. And yet wee are sure that all Magistrates cannot be supreme,
Neither let any man Object against this, that S. Paul Saith, that all Magistrates Are, we render, in Authority, 1. Tim. 2. 2. And yet we Are sure that all Magistrates cannot be supreme,
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since in a divers respect, the same authority may be supreme and subordinate, and even the inferiour Magistrate, may have a supremacy in respect of the people, who,
since in a diverse respect, the same Authority may be supreme and subordinate, and even the inferior Magistrate, may have a supremacy in respect of the people, who,
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Doth Saint Peter tell us this alone? or is it not the verdict of the whole Scripture, which doth so uphold Majestie, that though it is the word of God,
Does Saint Peter tell us this alone? or is it not the verdict of the Whole Scripture, which does so uphold Majesty, that though it is the word of God,
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Is it fit to say to a King, thou art wicked? and to Princes, Yee are ungodly? Iob. 34. 18. It is not fit, in his opinion to say to a King, that he is wicked,
Is it fit to say to a King, thou art wicked? and to Princes, Ye Are ungodly? Job 34. 18. It is not fit, in his opinion to say to a King, that he is wicked,
and would he have been contented with the action? Would he have given you liberty, to depose your Prince in case you were so mannerly as not to terme him wicked? In a word doth he tie your tongues onely against your Prince,
and would he have been contented with the actium? Would he have given you liberty, to depose your Prince in case you were so mannerly as not to term him wicked? In a word does he tie your tongues only against your Prince,
According to that of Moses, Thou shalt not revile the Gods, (for all thy reviling, the holy Ghost esteemes them Gods,) nor curse the ruler of thy people.
According to that of Moses, Thou shalt not revile the God's, (for all thy reviling, the holy Ghost esteems them God's,) nor curse the ruler of thy people.
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but he sayeth in no place, that in case hee is otherwise, it is lawfull for the people to give judgement upon him, that if he be not according to their mind, the wrath of the people,
but he Saith in no place, that in case he is otherwise, it is lawful for the people to give judgement upon him, that if he be not according to their mind, the wrath of the people,
I know not why Solomon should say, that, The Feare of a King is as the roaring of a Lion, if there be so many roaring Lions against him, of whom, upon the case of misdemeanor, he may justly be afraid.
I know not why Solomon should say, that, The fear of a King is as the roaring of a lion, if there be so many roaring Lions against him, of whom, upon the case of misdemeanour, he may justly be afraid.
if there be some case, wherein they may not submit to him that is supreme, the Kings heart too often will be in the hands of his people, torne out of his royall breast in a popular insurrection.
if there be Some case, wherein they may not submit to him that is supreme, the Kings heart too often will be in the hands of his people, torn out of his royal breast in a popular insurrection.
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and shall they be deposed by any other, than by him, by whom they raigne? How then doth Solomon number amonst those things which are comely in going A King against whom there is no rising up, Prov. 30. 31. If there be so many cases, in which the subject may rise up against him,
and shall they be deposed by any other, than by him, by whom they Reign? How then does Solomon number amongst those things which Are comely in going A King against whom there is no rising up, Curae 30. 31. If there be so many cases, in which the Subject may rise up against him,
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and throw him downe? Out of these then and the like places let us strongly conclude, That we cannot lawfully rise up against wicked Princes, that we must submit to those, who are supreme,
and throw him down? Out of these then and the like places let us strongly conclude, That we cannot lawfully rise up against wicked Princes, that we must submit to those, who Are supreme,
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and doe chiefly agree in opposing this, to wit, the Papist, and those who would seeme the more reformed Protestants, I shall not think too much, to speake a little more of it,
and do chiefly agree in opposing this, to wit, the Papist, and those who would seem the more reformed Protestants, I shall not think too much, to speak a little more of it,
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Ps. 51. 4 How? is the holy Prophet to be reckoned amongst those men, who goe on ad excusandas excusationes in peccatis, who aggravate their fault by depressing it, who augment the iniquity of their sinne,
Ps. 51. 4 How? is the holy Prophet to be reckoned among those men, who go on ad excusandas excusationes in peccatis, who aggravate their fault by depressing it, who augment the iniquity of their sin,
because they say, that never or at lest not fully they will confesse? What doe I heare? Against Thee onely have I sinned? Recollect thy selfe ô blessed David, and thou shalt find that though against him chiefly,
Because they say, that never or At lest not Fully they will confess? What do I hear? Against Thee only have I sinned? Recollect thy self o blessed David, and thou shalt find that though against him chiefly,
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Hast thou not sinned against Vr•jah in taking away first his wifes chastity, and afterwards his owne life from him? Hast thou not sinned against Bathshebah, sinned against her, whom thou so lovedst;
Hast thou not sinned against Vr•jah in taking away First his wives chastity, and afterwards his own life from him? Hast thou not sinned against Bathsheba, sinned against her, whom thou so lovedest;
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nay hast thou not sinned against her, in such a love, by which thou hast made her to be reckoned amongst the foolish women? Hast thou not sinned against the Commonwealth, by giving such a bad example? against the Commonwealth I say,
nay hast thou not sinned against her, in such a love, by which thou hast made her to be reckoned among the foolish women? Hast thou not sinned against the Commonwealth, by giving such a bad Exampl? against the Commonwealth I say,
unto which their Kings actions are the more prevalling statute? Hast thou not sinned against the Church likewise, against which thou hast opened the mouthes of the adversary, who from thee will judge of all other Professors,
unto which their Kings actions Are the more prevalling statute? Hast thou not sinned against the Church likewise, against which thou hast opened the mouths of the adversary, who from thee will judge of all other Professors,
Nay, hast thou not sinned against the Enemies of the Church likewise, by making them to continue enemies, still to hate the Church, of which before these enormities of thine they might happily have desired to have been members.
Nay, hast thou not sinned against the Enemies of the Church likewise, by making them to continue enemies, still to hate the Church, of which before these enormities of thine they might happily have desired to have been members.
Hast thou sinned against all these? and yet darest thou say & that in thy profoundest humiliation, when thou wouldst be thought rather to weep than speake;
Hast thou sinned against all these? and yet Darest thou say & that in thy profoundest humiliation, when thou Wouldst be Thought rather to weep than speak;
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nay when thou pretendest such a griefe, that thou wouldst be thought rather to bleed it out than weep, darest thou then say, that thou hast sinned onely against God? yes he dareth say it,
nay when thou pretendest such a grief, that thou Wouldst be Thought rather to bleed it out than weep, Darest thou then say, that thou hast sinned only against God? yes he dareth say it,
But you will say, that David was a King, and therfore might be partial in his own case, he might affirme that in no respect, the subject might rise against his Prince, not because he thought it true,
But you will say, that David was a King, and Therefore might be partial in his own case, he might affirm that in no respect, the Subject might rise against his Prince, not Because he Thought it true,
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but because he found it to be convenient, that he did not thinke it safe to divulge that mystery of State, That notorious wickednesse subjected the Prince to his subjects, who could be no longer supreme than vertuous.
but Because he found it to be convenient, that he did not think it safe to divulge that mystery of State, That notorious wickedness subjected the Prince to his subject's, who could be no longer supreme than virtuous.
Well, suppose he was partiall in his owne cause, shall we thinke that he was in Sauls likewise? and yet even then wee see that upon no pretence whatsoever will he make an Inferiour of the Supreme.
Well, suppose he was partial in his own cause, shall we think that he was in Saul's likewise? and yet even then we see that upon no pretence whatsoever will he make an Inferior of the Supreme.
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and killed those, which all the motives of Humanity and Religion would have perswaded him to spare, Clementior in Dei hostes quàm in Dei sacerdotes, saith one, who exercised more clemency towards Gods enemies than Gods preists,
and killed those, which all the motives of Humanity and Religion would have persuaded him to spare, Clementior in Dei hosts quàm in Dei Sacerdotes, Says one, who exercised more clemency towards God's enemies than God's Priests,
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for he spared the best of their sheep and oxen 1. Sam. 15. 15. but these he utterly destroyed, both men and women, children and sucklings, oxen and asses,
for he spared the best of their sheep and oxen 1. Sam. 15. 15. but these he utterly destroyed, both men and women, children and sucklings, oxen and asses,
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because he had smote but the garment of the King, Dum timuit Deum, non laesit inimicum saith Optatus. It was Sauls oyle defended him and not his armour;
Because he had smote but the garment of the King, Dum Timed God, non laesit Inimicum Says Optatus. It was Saul's oil defended him and not his armour;
When it came, saith hee, unto Christs cause, then they onely knew him for Supreme who is in heaven &c. but when he said, Goe forth with the Army, goe against such or such a Nation, without any more adoe they presently obeyed;
When it Come, Says he, unto Christ cause, then they only knew him for Supreme who is in heaven etc. but when he said, Go forth with the Army, go against such or such a nation, without any more ado they presently obeyed;
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They could well distinguish between their temporall and eternall Lord, and yet they willingly submitted themselves to their temporall for their eternall Lord.
They could well distinguish between their temporal and Eternal Lord, and yet they willingly submitted themselves to their temporal for their Eternal Lord.
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even though our numbers were smaller, who count it nothing to be slaine? Onely this hinders us, that apudistam disciplinam magis occidi liceat, quàm occidere, that our profession thinketh it farre more lawfull to be killed than kill;
even though our numbers were smaller, who count it nothing to be slain? Only this hinders us, that apudistam Disciplinam magis occidi liceat, quàm occidere, that our profession Thinketh it Far more lawful to be killed than kill;
Besides, were it true that weakenesse onely caused the Christians to continue subject to the Heathen, (which I deny,) yet it were a truth not to be divulged,
Beside, were it true that weakness only caused the Christians to continue Subject to the Heathen, (which I deny,) yet it were a truth not to be divulged,
But what saith Ieremiah to the Jewes Seeke the peace of the Citie whither I have caused you to be caried away Captives, Ier. 29. 7. They are caried away Captives,
But what Says Jeremiah to the Jews Seek the peace of the city whither I have caused you to be carried away Captives, Jeremiah 29. 7. They Are carried away Captives,
yet they must seeke the peace of them which carryed them away Captives; they had caused their trouble, and yet they are commanded to seeke their peace.
yet they must seek the peace of them which carried them away Captives; they had caused their trouble, and yet they Are commanded to seek their peace.
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Besides, according to the vulgar we reade, He maketh the Hyprocrite to raigne for the sinnes of the people, Job. 34. 30. And we our selves reade, I gave them a King in mine anger.
Beside, according to the Vulgar we read, He makes the Hypocrite to Reign for the Sins of the people, Job. 34. 30. And we our selves read, I gave them a King in mine anger.
God giveth his judgements unto Kings, nay divers times he giveth Kings his judgements, and I should thinke, that he did merit a new one, who would not submit unto the former.
God gives his Judgments unto Kings, nay diverse times he gives Kings his Judgments, and I should think, that he did merit a new one, who would not submit unto the former.
because it is Gods judgement, to which we must submit, from which we cannot fly, are most earnest to maintaine that we may depose bad Princes, which yet they cannot deny to be Gods judgement.
Because it is God's judgement, to which we must submit, from which we cannot fly, Are most earnest to maintain that we may depose bad Princes, which yet they cannot deny to be God's judgement.
Now if on these pretences either side may take away their submission, who seeth not that the red horse will be let out, who hath power given him to take peace from the earth,
Now if on these pretences either side may take away their submission, who sees not that the read horse will be let out, who hath power given him to take peace from the earth,
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But you will say, may he doe what he list, may he play with the throats of his subjects, make murder his delight, ravish their wives, assault their consciences,
But you will say, may he do what he list, may he play with the throats of his subject's, make murder his delight, ravish their wives, assault their Consciences,
and yet never be questioned for all this, because he is Supreme? Wee must understand therefore, that such Princes as they, take notice of Davids sentence, Against thee Onely have I sinned,
and yet never be questioned for all this, Because he is Supreme? we must understand Therefore, that such Princes as they, take notice of Davids sentence, Against thee Only have I sinned,
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because it was not prevented by an inferior chastisement, and they shal at length finde, that it is a fearefull, horrendum, a most horrid thing, to fall into the revenging hands of the Lord.
Because it was not prevented by an inferior chastisement, and they shall At length find, that it is a fearful, horrendum, a most horrid thing, to fallen into the revenging hands of the Lord.
May we then upon no termes seeke to depose him, that is supreme? Harken then to this yee Papists, that in case of heresie affirme, that the Pope may excommunicate the subject; nay depose his Prince.
May we then upon no terms seek to depose him, that is supreme? Harken then to this ye Papists, that in case of heresy affirm, that the Pope may excommunicate the Subject; nay depose his Prince.
And here I cannot sufficiently wonder at that grosse doating, of the acutest of Schoolemen. Infidelity, saith he, doth not of it selfe destroy Dominion;
And Here I cannot sufficiently wonder At that gross doting, of the acutest of Schoolmen. Infidelity, Says he, does not of it self destroy Dominion;
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and yet in the same place he affirmeth, Infidels who have formerly been faithfull may and ought to be deprived of their dominion by the sentence of the Church.
and yet in the same place he Affirmeth, Infidels who have formerly been faithful may and ought to be deprived of their dominion by the sentence of the Church.
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Is not dominion founded on Faith? How then can it be lost by Infidelity? Doth the Houses foundation stand, whence then is there a necessity of the houses falling? But if such Apostata Princes could not be so punished, Hoc vergere posset in magnam fidei corruptionem, such their impunity might turne to great damage to the Church;
Is not dominion founded on Faith? How then can it be lost by Infidelity? Does the Houses Foundation stand, whence then is there a necessity of the houses falling? But if such Apostata Princes could not be so punished, Hoc vergere posset in magnam fidei corruptionem, such their impunity might turn to great damage to the Church;
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and yet then himselfe confesseth, they were under no Censure of the Church. Briefly, the harme that they doe to the Church, is a just ground of deposing,
and yet then himself Confesses, they were under no Censure of the Church. Briefly, the harm that they do to the Church, is a just ground of deposing,
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Againe, is it in nocase lawfull, to depose the supreme power? Then what shall we say to those pretended brethren of ours, who though they confesse it unlawfull for the people, indulge it to the Superiors? who dare affirme that in regard of incorrigible excesses, a Prince may be put downe by subordinate Magistrates? But what are subordinate Magistrates? are they not the NONLATINALPHABET here mentioned? these Governors in my Text? and what is said of these Governors? is it not, that they are sent by him, who is supreme? Now it would be most strange,
Again, is it in nocase lawful, to depose the supreme power? Then what shall we say to those pretended brothers of ours, who though they confess it unlawful for the people, indulge it to the Superiors? who Dare affirm that in regard of incorrigible Excesses, a Prince may be put down by subordinate Magistrates? But what Are subordinate Magistrates? Are they not the Here mentioned? these Governors in my Text? and what is said of these Governors? is it not, that they Are sent by him, who is supreme? Now it would be most strange,
I had thought that what S. Peter had said of servants in respect of their Masters, had been appliable to inferiors in respect of the Supreme, Bee subject in all feare, not onely to the good and gentle, but also to the Froward.
I had Thought that what S. Peter had said of Servants in respect of their Masters, had been appliable to inferiors in respect of the Supreme, be Subject in all Fear, not only to the good and gentle, but also to the Froward.
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But because I shall speake more of this in my next discourse, concerning the appellation of Magistrates, that they are call'd an humane Creature, I wil add no more at this time,
But Because I shall speak more of this in my next discourse, Concerning the appellation of Magistrates, that they Are called an humane Creature, I will add no more At this time,
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1. Pet. 2. 13. To every Ordinance NONLATINALPHABET (i.) Creature of man. WE have heard the Distribution, let us now proceed to the Appellation of the Magistrate:
1. Pet. 2. 13. To every Ordinance (i.) Creature of man. WE have herd the Distribution, let us now proceed to the Appellation of the Magistrate:
Naturall it is for all those that are in high places to thinke too highly of themselves, to raise their mind and countenance and outward port unto their places, that so others may have the greater estimation of them,
Natural it is for all those that Are in high places to think too highly of themselves, to raise their mind and countenance and outward port unto their places, that so Others may have the greater estimation of them,
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When Moses did first deliver his message to Pharaoh concerning the dismission of the Israelites, all the reply he could get from that proud Prince was this, Who is the Lord? Exod. 5. 2. as who should say, I know no other Lord but my selfe, there is no God but Pharaoh. Thus Rabshakeh, when he would have wonne Jerusalem by words,
When Moses did First deliver his message to Pharaoh Concerning the dismission of the Israelites, all the reply he could get from that proud Prince was this, Who is the Lord? Exod 5. 2. as who should say, I know no other Lord but my self, there is no God but Pharaoh. Thus Rabshakeh, when he would have won Jerusalem by words,
when he would have intreated them out of their necessary defence, what argument doth he presse more eagerly than this, that they should not beleeve that the Lord could defend thē? Who are they amongst all the Gods of the Lands, that have delivered their Land out of my hand, that the Lord should deliver Ierusalem out of my hand.
when he would have entreated them out of their necessary defence, what argument does he press more eagerly than this, that they should not believe that the Lord could defend them? Who Are they among all the God's of the Lands, that have Delivered their Land out of my hand, that the Lord should deliver Ierusalem out of my hand.
Ezech. 23. 2. Thus, not to trouble you with multitudes, the Pope calls himselfe, at least suffers others to call him Vice-God, the onely Deity on Earth, the Best and Greatest.
Ezekiel 23. 2. Thus, not to trouble you with Multitudes, the Pope calls himself, At least suffers Others to call him Vice-God, the only Deity on Earth, the Best and Greatest.
Lest then those, that are in authority should imitate these impieties, left they should make their irreligion of higher note then their dignity, the same Spirit that termes them Gods, sayth in the next breath, that they shall die like men, that they shall find at length themselves to be but Humane Creatures;
Lest then those, that Are in Authority should imitate these impieties, left they should make their irreligion of higher note then their dignity, the same Spirit that terms them God's, say in the next breath, that they shall die like men, that they shall find At length themselves to be but Humane Creatures;
Doe they not come into the world the same homely way with their subjects? and when they are entred in thither, are they not as weake and froward infants as the meanest? Can they command away those yeares of childishnesse, that they may suddenly be men, that they may suddenly be sensible of the glory of their height? And whē they have attained unto those yeares,
Do they not come into the world the same homely Way with their subject's? and when they Are entered in thither, Are they not as weak and froward Infants as the Meanest? Can they command away those Years of childishness, that they may suddenly be men, that they may suddenly be sensible of the glory of their height? And when they have attained unto those Years,
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when they thinke of nothing but Empire and Dominion, yet how many things are there then, which if they should be so foolish as to command, they should never be so fortunate as to see done? They cannot make the Sunne rise a minute before his appointed time,
when they think of nothing but Empire and Dominion, yet how many things Are there then, which if they should be so foolish as to command, they should never be so fortunate as to see done? They cannot make the Sun rise a minute before his appointed time,
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and for the Sea, there is a pretty story of our Canutus a Dane, that sometimes conquered England, who being magnified by his Flatterers to be one, that could doe what he pleased;
and for the Sea, there is a pretty story of our Canute a Dane, that sometime conquered England, who being magnified by his Flatterers to be one, that could do what he pleased;
and where is he? Job 14. 10. Which maketh the holy Ghost to insult over the overweening King of Tyre, Wilt thou yet say before him that slaieth thee, I am God? Ezech. 28. 9. as who should say, at that time thou hast learned perfectly that thou art but man.
and where is he? Job 14. 10. Which makes the holy Ghost to insult over the overweening King of Tyre, Wilt thou yet say before him that slays thee, I am God? Ezekiel 28. 9. as who should say, At that time thou hast learned perfectly that thou art but man.
Mors sola fatetur, quantula sunt hominum corpuscula, we never know our true quantity till our death, till in the Prophets phrase the worme be spread under us, and the worme cover us;
Mors sola fatetur, quantula sunt hominum corpuscula, we never know our true quantity till our death, till in the prophets phrase the worm be spread under us, and the worm cover us;
Which meditation did so inflame Origen, that he cryeth out in his first Hom. in Ps. 36. You that doe so admire these great Men, these Kings and Governours, goe saith he, ad Cadaverum eorum reliquias &c. to the remainder of their carkasses,
Which meditation did so inflame Origen, that he Cries out in his First Hom. in Ps. 36. You that do so admire these great Men, these Kings and Governors, go Says he, ad Cadaverum Their Reliquias etc. to the remainder of their carcases,
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when they shall be found but men, miserable men that cannot avoid the damnation of hell? S. Paul saith to the distressed Christians for the losse of their friends, Comfort yee one another; and let us say to tyrannizing Superiours, to Kings and Governours who will trample on them, that doe submit, fright yee one another with these words. But againe are Kings and Governours, Supreme,
when they shall be found but men, miserable men that cannot avoid the damnation of hell? S. Paul Says to the distressed Christians for the loss of their Friends, Comfort ye one Another; and let us say to tyrannizing Superiors, to Kings and Governors who will trample on them, that do submit, fright ye one Another with these words. But again Are Kings and Governors, Supreme,
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and those who are sent by them, but men? Why then inferiors cannot bee excepted from the common frailty, without doubt they cannot be more than Humane Creatures.
and those who Are sent by them, but men? Why then inferiors cannot be excepted from the Common frailty, without doubt they cannot be more than Humane Creatures.
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What then shall we say to the Covetous, whose eye lusteth after whatsoever it seeth, from whom Naboth cannot keep his vineyard if it lie commodious for him? surely this man hath goods laid up for many yeares,
What then shall we say to the Covetous, whose eye Lusteth After whatsoever it sees, from whom Naboth cannot keep his vineyard if it lie commodious for him? surely this man hath goods laid up for many Years,
wherfore then doest thou so strive to get what thou art sure thou canst not keepe? Why wouldst thou prove an eternity by thy unlimited love of riches? and by the perpetuall labouring for them flatter thy selfe that thou art a divine,
Wherefore then dost thou so strive to get what thou art sure thou Canst not keep? Why Wouldst thou prove an eternity by thy unlimited love of riches? and by the perpetual labouring for them flatter thy self that thou art a divine,
In time then forsake this vanity, enter at length into thy selfe, and say with him in the Preacher, For whom doe I labour and bereave my soule of good? Eccl. 4. 8. For whom doest thou labour? for thy self? but thou shalt not live to enjoy it, thou art but a man.
In time then forsake this vanity, enter At length into thy self, and say with him in the Preacher, For whom do I labour and bereave my soul of good? Ecclesiastes 4. 8. For whom dost thou labour? for thy self? but thou shalt not live to enjoy it, thou art but a man.
For another? but perhaps he doth not deserve to injoy it, at lest he doth not deserve it thus far, that for him thou shouldst bereave thy soule of good:
For Another? but perhaps he does not deserve to enjoy it, At lest he does not deserve it thus Far, that for him thou Shouldst bereave thy soul of good:
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and so onely the sooner prove thy selfe to be but an Humane Creature. 2. The Magistrate may be called an Humane Creature, because he is elected by men,
and so only the sooner prove thy self to be but an Humane Creature. 2. The Magistrate may be called an Humane Creature, Because he is elected by men,
as we know divers nations doe choose their Kings, according to that of the Panegyricke, Eligatur ex omnibus, qui imperet omnibus, all must have the choice of him, who is to have the rule of all.
as we know diverse Nations do choose their Kings, according to that of the Panegyric, Eligatur ex omnibus, qui imperet omnibus, all must have the choice of him, who is to have the Rule of all.
and yet because I shall speake of this in my second reason of submission, to wit, the end why the Magistrate was given, I shall say but little to it in this place, onely this, that if the Magistrate be for our good, this can be no small motive to our submission.
and yet Because I shall speak of this in my second reason of submission, to wit, the end why the Magistrate was given, I shall say but little to it in this place, only this, that if the Magistrate be for our good, this can be no small motive to our submission.
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In the Fable, the Horse quarrels with the Hart, who being too hard for him, he desireth the assistance of the man, the man promiseth if he will let him ride him;
In the Fable, the Horse quarrels with the Heart, who being too hard for him, he Desires the assistance of the man, the man promises if he will let him ride him;
Nay, in the History, the Campani having many factions amongst themselves, and powerfull enemies of their neighbours the Samnites, willingly offered themselves up, to be servants to the State of Rome,
Nay, in the History, the Campani having many factions among themselves, and powerful enemies of their neighbours the Samnites, willingly offered themselves up, to be Servants to the State of Rome,
& from henceforth inforce, that as we are obedient to the Prince, So we must be to his law likewise, to every Governour and to every law. But before we handle that:
& from henceforth enforce, that as we Are obedient to the Prince, So we must be to his law likewise, to every Governor and to every law. But before we handle that:
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doe not we all cōclude, that All good things come from God, and that Lawes are amongst the numbers of good things? Doe not we know that they are onely inferences and deductions & determinations as it were of the Law of nature? and is not the Law of nature immediately from God? for instance, that a murtherer should be put to death, is the Law of nature,
do not we all conclude, that All good things come from God, and that Laws Are among the numbers of good things? Do not we know that they Are only inferences and deductions & determinations as it were of the Law of nature? and is not the Law of nature immediately from God? for instance, that a murderer should be put to death, is the Law of nature,
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And for this reason likewise they are compared to hedges, because as the hedge defends, and incloseth, so likewise doth the Law, it defends from violence of others;
And for this reason likewise they Are compared to hedges, Because as the hedge defends, and encloseth, so likewise does the Law, it defends from violence of Others;
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or with those wicked Barbarians, after certaine yeares, in case they lived too long, to become the Executioner of mine owne Father? Shall I submit then? No surely:
or with those wicked Barbarians, After certain Years, in case they lived too long, to become the Executioner of mine own Father? Shall I submit then? No surely:
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solikewise we must submit our selves to the Lawes of the King, of the Supreme, but never when they contradict the knowne Commands of God, who hath sent them.
solikewise we must submit our selves to the Laws of the King, of the Supreme, but never when they contradict the known Commands of God, who hath sent them.
How justly are they then to be reprehended, who, although they make conscience of other Lawes, doe securely contemne and deride these? insomuch that they who breake them, are termed good men,
How justly Are they then to be reprehended, who, although they make conscience of other Laws, do securely contemn and deride these? insomuch that they who break them, Are termed good men,
& whosoever stands up in the defence of them, and would by reason first, and in case that prevaileth not, by punishment, bring them to their observation, are said to be Persecutors of goodnesse and of good men.
& whosoever Stands up in the defence of them, and would by reason First, and in case that prevails not, by punishment, bring them to their observation, Are said to be Persecutors of Goodness and of good men.
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A strange delusion of the Devill, that whom S. Peter calleth presumptuous, selfwilled, because they speak evill of dignities, 2. Pet. 2. 10. they for the same reason should count the onely godly.
A strange delusion of the devil, that whom S. Peter calls presumptuous, self-willed, Because they speak evil of dignities, 2. Pet. 2. 10. they for the same reason should count the only godly.
I was informed by one, that before my comming hither, here was flourishing Holinesse, as if since, there were no holinesse, at least that it was decaied by my fault.
I was informed by one, that before my coming hither, Here was flourishing Holiness, as if since, there were no holiness, At least that it was decayed by my fault.
whereof a part is this, that they will not obey that part of the Churches Law, which binds every one at the time of prayer, to frequent his owne Church.
whereof a part is this, that they will not obey that part of the Churches Law, which binds every one At the time of prayer, to frequent his own Church.
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but if the Law admit of these Exceptions, then why not this likewise, that since for their temporall, much more for their spirituall benefit they may be absent.
but if the Law admit of these Exceptions, then why not this likewise, that since for their temporal, much more for their spiritual benefit they may be absent.
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I appeale to their owne Consciences, whether such an argument be sound or no. If they say it is, then one Church shall be oppressed, when another is empty;
I appeal to their own Consciences, whither such an argument be found or no. If they say it is, then one Church shall be oppressed, when Another is empty;
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Now it would be strange, if the same Law, which was made to cause men to frequent their owne Churches, should admit of an Exception by which they never should come thither.
Now it would be strange, if the same Law, which was made to cause men to frequent their own Churches, should admit of an Exception by which they never should come thither.
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should they not trade abroad, they were not able to live, but you will not say, that should they not heare abroad, it were impossible that they should be saved.
should they not trade abroad, they were not able to live, but you will not say, that should they not hear abroad, it were impossible that they should be saved.
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And for the Minor that our Faith may be confirmed though we keep the Law and stay at home, is manifest out of their owne confessions, which yeild thus much, that though the word preached alone begets,
And for the Minor that our Faith may be confirmed though we keep the Law and stay At home, is manifest out of their own confessions, which yield thus much, that though the word preached alone begets,
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and that spirituall good be but confirmation of their Faith, and that confirmation they might have had at home without the breach of any Law, who seeth not that it is far safer to obey than to contest, to be subject to, rather than to subject under us, these humane Ordinances.
and that spiritual good be but confirmation of their Faith, and that confirmation they might have had At home without the breach of any Law, who sees not that it is Far safer to obey than to contest, to be Subject to, rather than to Subject under us, these humane Ordinances.
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But concerning Hearing there is a Command of God in generall, and a particular Command of the Church, concerning what persons and in what place, to wit, their owne Pastor in his owne Cure;
But Concerning Hearing there is a Command of God in general, and a particular Command of the Church, Concerning what Persons and in what place, to wit, their own Pastor in his own Cure;
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Away with those vaine words ▪ [ I care not for the commands of men ] seeing in saying so you disobey the command of God, who hath commanded you to obey men.
Away with those vain words ▪ [ I care not for the commands of men ] seeing in saying so you disobey the command of God, who hath commanded you to obey men.
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Rom. 13. 1. 2. Submit your selfe to God, though you despise the Humane Creature; and though you care not for his Ordinance, yet be afraid of damnation.
Rom. 13. 1. 2. Submit your self to God, though you despise the Humane Creature; and though you care not for his Ordinance, yet be afraid of damnation.
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Know you not, that if you urge that proportion between Sermons and Dinners too farre, you will finde nothing but absurdities? For if you have two Sermons on the Lords day,
Know you not, that if you urge that proportion between Sermons and Dinners too Far, you will find nothing but absurdities? For if you have two Sermons on the lords day,
Besides, my carnall nourishment benefits mee onely at the present, but my spirituall, though it be almost neglected at the present, may upon Meditation, benefit mee many yeares after.
Beside, my carnal nourishment benefits me only At the present, but my spiritual, though it be almost neglected At the present, may upon Meditation, benefit me many Years After.
by hearing Sermons, thou mayst doe against the Duty, which thou shouldst learne in Sermons, the duty being this, that thou shouldst not heare them then;
by hearing Sermons, thou Mayest do against the Duty, which thou Shouldst Learn in Sermons, the duty being this, that thou Shouldst not hear them then;
what wonder then is this, when the Beleever is fed with him, that made the Angels? He opens his hand and fills all other things with his blessing, but the Faithfull with himselfe.
what wonder then is this, when the Believer is fed with him, that made the Angels? He Opens his hand and fills all other things with his blessing, but the Faithful with himself.
and the command vers. 15. For, so is the Will of God, so, to wit, that you should submit to every Ordinance of man &c. And that the Magistrate, the Ordinance of man, is a divine Institution,
and the command vers. 15. For, so is the Will of God, so, to wit, that you should submit to every Ordinance of man etc. And that the Magistrate, the Ordinance of man, is a divine Institution,
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Iudges and Officers shalt thou make thee in all the Gates which the Lord thy God giveth thee throughout thy Tribes Deut. 16. 18. The people shall make the Officers,
Judges and Officers shalt thou make thee in all the Gates which the Lord thy God gives thee throughout thy Tribes Deuteronomy 16. 18. The people shall make the Officers,
but it is by Gods Command that they shall make them, he that giveth the Gates, giveth the Magistrate likewise, who shall execute judgement in those Gates.
but it is by God's Command that they shall make them, he that gives the Gates, gives the Magistrate likewise, who shall execute judgement in those Gates.
Christ replyeth, not by denying his power, but by shewing whence he had it, Thou couldst have no power at all against mee except it were given thee from above.
christ Replieth, not by denying his power, but by showing whence he had it, Thou Couldst have no power At all against me except it were given thee from above.
A truth confest by the Poet NONLATINALPHABET and confirmed by the Historian especially Iustin out of Trogus Pompeius that at first the Governours were Monarchs, and their Wills, the Lawes;
A truth confessed by the Poet and confirmed by the Historian especially Justin out of Trogus Pompeius that At First the Governors were Monarchs, and their Wills, the Laws;
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for if it did they might refuse to have any government, which were the ready way for the destruction of Mankind, whose liberty is so dangerous, that he can last no longer,
for if it did they might refuse to have any government, which were the ready Way for the destruction of Mankind, whose liberty is so dangerous, that he can last no longer,
or by the chiefest and best of the Commonwealth, which is called an Aristocracy; or lastly, by the command of the people, which goeth under the name of Democracy;
or by the chiefest and best of the Commonwealth, which is called an Aristocracy; or lastly, by the command of the people, which Goes under the name of Democracy;
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this is disputed amongst Divines, some affirming that as Magistracy is Gods Ordinance, so is the Magistrate also, others beeing peremptory, that as one is from God, to wit Government,
this is disputed among Divines, Some affirming that as Magistracy is God's Ordinance, so is the Magistrate also, Others being peremptory, that as one is from God, to wit Government,
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how is he in any respect termed mans Ordinance? But these suppose, that which Sensible men can never grant, that the Accident could be ordained without the Subject in which it is, that Magistracy could be executed without any Magistrate to execute it.
how is he in any respect termed men Ordinance? But these suppose, that which Sensible men can never grant, that the Accident could be ordained without the Subject in which it is, that Magistracy could be executed without any Magistrate to execute it.
Now we know that Magistracy is a thing, which cannot exist without a person, who should execute it ▪ as absurd therefore it is to say, that God ordained Magistracy and not a Magistrate,
Now we know that Magistracy is a thing, which cannot exist without a person, who should execute it ▪ as absurd Therefore it is to say, that God ordained Magistracy and not a Magistrate,
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And that upon better consideration our Adversaries will at length grant; Common sense tells them that he which institutes a Ministry, must institute a Minister;
And that upon better consideration our Adversaries will At length grant; Common sense tells them that he which institutes a Ministry, must institute a Minister;
and what Schismatick would care for Episcopall jurisdiction, were there no Bishop appointed to put it in execution? So then they confesse, that this power is in some subject;
and what Schismatic would care for Episcopal jurisdiction, were there no Bishop appointed to put it in execution? So then they confess, that this power is in Some Subject;
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But was Mankind created in Multitudes? Did not God of one bloud make all Nations of men? as Saint Paul teacheth us Act. 17. 26. We know that there was a time;
But was Mankind created in Multitudes? Did not God of one blood make all nations of men? as Saint Paul Teaches us Act. 17. 26. We know that there was a time;
unlesse they will make the Accident to be before the Subject, and Magistracy in the Multitude, whilst yet there was no multitude, in which that Magistracy should be.
unless they will make the Accident to be before the Subject, and Magistracy in the Multitude, while yet there was no multitude, in which that Magistracy should be.
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why they shall rather place the power of government in them than in Adam, since all they sprang from Adam, and even the light of nature will guide us to this truth, that they which proceed from one ought to be subject unto him from whom they proceed? There is a Divine,
why they shall rather place the power of government in them than in Adam, since all they sprang from Adam, and even the Light of nature will guide us to this truth, that they which proceed from one ought to be Subject unto him from whom they proceed? There is a Divine,
to omit this I say, it seemeth when he wrot these words he had forgot the first chapters of Genesis where Adam without doubt was before his grand children,
to omit this I say, it seems when he wrote these words he had forgotten the First Chapters of Genesis where Adam without doubt was before his grand children,
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that whereas in a Family the Fathers authority doth not depend upon the Children, in a Kingdome the Princes authority should accrue to him by his Subjects.
that whereas in a Family the Father's Authority does not depend upon the Children, in a Kingdom the Princes Authority should accrue to him by his Subject's.
they then who deny Adams Princely Authority must confine his Authority to his owne Family, must deny it to extend unto his childrens children, which with what authority they doe, it stands upon them to consider.
they then who deny Adams Princely authority must confine his authority to his own Family, must deny it to extend unto his Children's children, which with what Authority they do, it Stands upon them to Consider.
or Judge, or Father &c. but one supreme Magistrate) is immediately from God, that the Lord ordaining the power, ordained the numericall person, that should execute it.
or Judge, or Father etc. but one supreme Magistrate) is immediately from God, that the Lord ordaining the power, ordained the numerical person, that should execute it.
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an other would kill him for killing, and so a third him, and thus in infinitum; then to prevent this mischiefe, the murtherer must be killed by him that is in authority, which presupposeth that there is one in Authority, who lawfully may kill him.
an other would kill him for killing, and so a third him, and thus in infinitum; then to prevent this mischief, the murderer must be killed by him that is in Authority, which presupposeth that there is one in authority, who lawfully may kill him.
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But, who were then in the world? Surely, onely Noah & his Family, amongst these we must seeke the Magistrate who might lawfully shed the bloud of the Murtherer.
But, who were then in the world? Surely, only Noah & his Family, among these we must seek the Magistrate who might lawfully shed the blood of the Murderer.
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In Noahs wife and Sonnes it could not bee, we cannot imagine them to have the command of their Father, of necessity it must be in Noah, that alone Emperour of the world.
In Noahs wife and Sons it could not be, we cannot imagine them to have the command of their Father, of necessity it must be in Noah, that alone Emperor of the world.
in particular by man shall the murtherers bloud be shed, and, that man in those dayes was Noah. Is then the Magistrate the Ordinance of God? How should this inflame the Magistrate to all goodnesse, keep him back from all Evill, that being from God, he may be for God likewise, that he may not by his bad life call in question the Author of his Calling.
in particular by man shall the murderers blood be shed, and, that man in those days was Noah. Is then the Magistrate the Ordinance of God? How should this inflame the Magistrate to all Goodness, keep him back from all Evil, that being from God, he may be for God likewise, that he may not by his bad life call in question the Author of his Calling.
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how thankfull ought we to be unto God, that out of his tender mercy hath bestowed this best and primitive kind of government upon us? There is none amongst us ignorant, What Peace, what riches, what safety,
how thankful ought we to be unto God, that out of his tender mercy hath bestowed this best and primitive kind of government upon us? There is none among us ignorant, What Peace, what riches, what safety,
Not that I condemne other formes, no I condemne them not, I know that there is no power but from God, onely I desire leave to preferre our owne, wherein we have had the so long experience of multitudes of blessings, that all Christendome put together, may well envy them,
Not that I condemn other forms, no I condemn them not, I know that there is no power but from God, only I desire leave to prefer our own, wherein we have had the so long experience of Multitudes of blessings, that all Christendom put together, may well envy them,
If then we shall despise this governmēt which I shewed you that God did institute in Adam and Noah; if contrary to the Israelites, who desired to be like to other nations by having a King wee shall desire to be like other nations by not having a King,
If then we shall despise this government which I showed you that God did institute in Adam and Noah; if contrary to the Israelites, who desired to be like to other Nations by having a King we shall desire to be like other Nations by not having a King,
shall we not shew our selves wonderous unthankfull unto God? shall we not deserve to lose his mercy for our disrepute of it? But you will say, you are not so traiterously foolish, you find,
shall we not show our selves wondrous unthankful unto God? shall we not deserve to loose his mercy for our disrepute of it? But you will say, you Are not so traitorously foolish, you find,
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as if they, who would pull downe Bishops would pul down Kings likewise, & bring that parity into the Commonwealth, on which they so doated in the Church.
as if they, who would pull down Bishops would pull down Kings likewise, & bring that parity into the Commonwealth, on which they so doted in the Church.
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Let us then in Gods name submit unto Gods ordinance, and that for the passionatenes of S. Peters exhortation, he doth woo us unto this dutie for the Lords sake:
Let us then in God's name submit unto God's Ordinance, and that for the passionatenes of S. Peter's exhortation, he does woo us unto this duty for the lords sake:
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If there be any amongst you that shall be so curiously idle, I would aske of them, what thing these brethren should doe, which beeing done would put to silence &c. surely,
If there be any among you that shall be so curiously idle, I would ask of them, what thing these brothers should do, which being done would put to silence etc. surely,
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If then their submission to Authority will silence the ignorant, who seeth not, that he who affirmeth, that it is Gods will, that they shall silence the ignorant, must imply necessarily, that they must submit to Authority,
If then their submission to authority will silence the ignorant, who sees not, that he who Affirmeth, that it is God's will, that they shall silence the ignorant, must imply necessarily, that they must submit to authority,
In a word, if God would have us stop the mouthes of Detractors, and the mouthes of Detractors are onely stopped by our obedience to the Magistrate, it followeth, that he will have us obedient to the Magistrate, that we may stop the mouth of Detractors:
In a word, if God would have us stop the mouths of Detractors, and the mouths of Detractors Are only stopped by our Obedience to the Magistrate, it follows, that he will have us obedient to the Magistrate, that we may stop the Mouth of Detractors:
but when we strive to make our selves like God, who hath commanded us: as, we must be just because hee is just, pure, because he is pure, holy, because he is holy.
but when we strive to make our selves like God, who hath commanded us: as, we must be just Because he is just, pure, Because he is pure, holy, Because he is holy.
Doe we not know, that there are divers vertues, which we cannot performe without a body? now in the exercising of them, it is impossible to be like unto the nature of God,
Do we not know, that there Are diverse Virtues, which we cannot perform without a body? now in the exercising of them, it is impossible to be like unto the nature of God,
If we abstaine from unlawfull lust, if we use temperance in our diet, discretion in our speech, moderation in our apparell, we shal exercise many vertues;
If we abstain from unlawful lust, if we use temperance in our diet, discretion in our speech, moderation in our apparel, we shall exercise many Virtues;
yet who dares say, that in doing these things we shal cōform our selves unto the nature of God? Besides, God cōmanded Abraham to kill his Sonn, The Israelites to robb the Aegyptians,
yet who dares say, that in doing these things we shall conform our selves unto the nature of God? Beside, God commanded Abraham to kill his Son, The Israelites to rob the egyptians,
or more, they had quietly enjoyed, shall we imitat him in these actions? Shal we kill our children, rob our neighbours, cast strangers out of their possessions,
or more, they had quietly enjoyed, shall we imitat him in these actions? Shall we kill our children, rob our neighbours, cast Strangers out of their possessions,
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& then discreetly sooth our selves, that we have been imitators of God? How then can Gods nature, be the rule of ouractions, which neither we can perfectly understand,
& then discreetly sooth our selves, that we have been imitators of God? How then can God's nature, be the Rule of ouractions, which neither we can perfectly understand,
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But, one Swallow they say, maketh no Summer, neither doth it follow, that because in some particular respect, we are commanded to set God for our patterne, that therefore he is to be our paterne in all things,
But, one Swallow they say, makes no Summer, neither does it follow, that Because in Some particular respect, we Are commanded to Set God for our pattern, that Therefore he is to be our pattern in all things,
this that he may the more easily allure us to, he presseth us with the example of God, who loveth his Enemies thus farre forth, that he maketh his Sunne to shine upon the Evill,
this that he may the more Easily allure us to, he Presseth us with the Exampl of God, who loves his Enemies thus Far forth, that he makes his Sun to shine upon the Evil,
keep my Commandements, he doth not say Imitate my Father, unlesse it be in some particular cases, where in imitating the Father we keepe his Commandements.
keep my commandments, he does not say Imitate my Father, unless it be in Some particular cases, where in imitating the Father we keep his commandments.
WHen Isaacs servants digged one, and a second Well, the Heardsmen of Gerar strove with the Heardsmen of Isaac, Gen. 26. 20, 21. but when they came to the third, that which hee called Roboboth, or Roome, for that they strove not:
WHen Isaacs Servants dug one, and a second Well, the Herdsmen of Gerar strove with the Herdsmen of Isaac, Gen. 26. 20, 21. but when they Come to the third, that which he called Roboboth, or Room, for that they strove not:
wee have shewed you that you must submit from the Author of Authority, and now wee must exhort you to the same duty from the the end of Authority, which is, for the punishment, &c. But sent by Him for, &c. By whom? Immediately before we reade of the King, of him that is supreme.
we have showed you that you must submit from the Author of authority, and now we must exhort you to the same duty from thee the end of authority, which is, for the punishment, etc. But sent by Him for, etc. By whom? Immediately before we read of the King, of him that is supreme.
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Is that He that sends the Governours for the punishment, &c. or is not he himselfe likewise sent unto the same end? But we read in Story, where Kings have preferred divers men onely because they would preferre them, without any respect at all unto this end;
Is that He that sends the Governors for the punishment, etc. or is not he himself likewise sent unto the same end? But we read in Story, where Kings have preferred diverse men only Because they would prefer them, without any respect At all unto this end;
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and wee are not ignorant likewise that the King, the supreme Magistrate himselfe, is sent for this end, for the punishment, &c. If then divers Governours are not sent for this end by the King,
and we Are not ignorant likewise that the King, the supreme Magistrate himself, is sent for this end, for the punishment, etc. If then diverse Governors Are not sent for this end by the King,
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But if you had rather that, sent by him, should be understood of the inferiour Magistrate and the Prince, this excludeth not the Prince himselfe to bee sent by God, and for this end too:
But if you had rather that, sent by him, should be understood of the inferior Magistrate and the Prince, this excludeth not the Prince himself to be sent by God, and for this end too:
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and the inferiour Magistrate, though under a wicked Prince, may bee said to bee sent by him likewise, for the punishment, &c. So then in respect of two kindes of people, here is proposed to us a double end of the Magistrate:
and the inferior Magistrate, though under a wicked Prince, may be said to be sent by him likewise, for the punishment, etc. So then in respect of two Kinds of people, Here is proposed to us a double end of the Magistrate:
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the two acts of the Magistrate proportioned unto these people, are, praise, and punishment, The punishment of Evill-doers, &c. I begin with the first, where we shall observe, that unto them who doe ill, besides those eternall torments which are to come, temporall punishments are due likewise at the present.
the two acts of the Magistrate proportioned unto these people, Are, praise, and punishment, The punishment of Evildoers, etc. I begin with the First, where we shall observe, that unto them who doe ill, beside those Eternal torments which Are to come, temporal punishments Are due likewise At the present.
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against such God hath threatned, that he will make the heaven as yron, & the earth as brasse, Deut. 28. 23. that there shall come as much raine from one,
against such God hath threatened, that he will make the heaven as iron, & the earth as brass, Deuteronomy 28. 23. that there shall come as much rain from one,
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hath God nothing else to doe thinke you, but to inrich transgressors? if thou art of the number of them, who goe forward in their transgression, the Lord will smite thee with the botch of Egypt, and with the Emerods,
hath God nothing Else to do think you, but to enrich transgressors? if thou art of the number of them, who go forward in their Transgression, the Lord will smite thee with the botch of Egypt, and with the Emeralds,
and with the Scab, and with the Itch, whereof thou canst not bee healed, Deut. 28. 27. Here hee threatens such with sicknesse, which with the paine hath shame likewise:
and with the Scab, and with the Itch, whereof thou Canst not be healed, Deuteronomy 28. 27. Here he threatens such with sickness, which with the pain hath shame likewise:
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Who is not ashamed of Scabs and Itch? especially if they bee lasting, if they bee such whereof hee cannot bee healed? and indeed what punishment is fitter for the wicked? what can be more prudently just than this? For,
Who is not ashamed of Scabs and Itch? especially if they be lasting, if they be such whereof he cannot be healed? and indeed what punishment is fitter for the wicked? what can be more prudently just than this? For,
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why should hee be well who will not be good? why should he have health, that will not have righteousnesse? But to come nearer to the words of the Text, to shew that they shall not onely bee temporally punished,
why should he be well who will not be good? why should he have health, that will not have righteousness? But to come nearer to the words of the Text, to show that they shall not only be temporally punished,
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and then to what end should God have said, Thou shalt not kill? It is the Magistrate therefore that can kill the murderer, onely Hee, but he without doubt;
and then to what end should God have said, Thou shalt not kill? It is the Magistrate Therefore that can kill the murderer, only He, but he without doubt;
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& whō should he strike with that sword but the evill-doer? Is it not fit that they whose evill is against man should bee punished by man? now the evill of the wicked is against man, some in act,
& whom should he strike with that sword but the evildoer? Is it not fit that they whose evil is against man should be punished by man? now the evil of the wicked is against man, Some in act,
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and shall not men punish them then? Shall Achan trouble Israell, and shall not the Lord by Israell trouble Achan this day? Ioshua 7. 25. Againe, what can bee more wisely done than to inflict upon an offender the punishment which he most feareth? Now the wicked stand most in awe of temporall punishments.
and shall not men Punish them then? Shall achan trouble Israel, and shall not the Lord by Israel trouble achan this day? Ioshua 7. 25. Again, what can be more wisely done than to inflict upon an offender the punishment which he most fears? Now the wicked stand most in awe of temporal punishments.
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Now they are onely these temporall punishments of imprisonment, losse of members, and life, which the wicked stand in feare of, which come against their wills;
Now they Are only these temporal punishments of imprisonment, loss of members, and life, which the wicked stand in Fear of, which come against their wills;
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or, as you usually reade it, Even as a man feareth, so is thy displeasure, Psalme 90. 11. Is Gods wrath no greater than our feare, doe his punishments depend upon our apprehension of them? then if wee feare but a little, GOD hath but a little wrath;
or, as you usually read it, Even as a man fears, so is thy displeasure, Psalm 90. 11. Is God's wrath no greater than our Fear, do his punishments depend upon our apprehension of them? then if we Fear but a little, GOD hath but a little wrath;
if wee have no apprehension of it at all, there is no punishment at all for us to suffer? who then would not blesse himselfe in his evill acts? who would not strive for obduratior that so hee might bee without feare,
if we have no apprehension of it At all, there is no punishment At all for us to suffer? who then would not bless himself in his evil acts? who would not strive for obduratior that so he might be without Fear,
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if being without feare he should be without punishment ▪ then the best way would be to turne Libertine whose chiefe perfection was, Omnes scrupulos abjicere, Bell. l. 2. ca. 2. de Amiss. Grat. to cast away all scruples;
if being without Fear he should be without punishment ▪ then the best Way would be to turn Libertine whose chief perfection was, Omnes scrupulos abjicere, Bell. l. 2. circa 2. de Amiss. Grat. to cast away all scruples;
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in truth his anger is beyond the sufferance of Angels, but it is conceited by the wicked like a fire of thornes, which with much noise doth soone goe out.
in truth his anger is beyond the sufferance of Angels, but it is conceited by the wicked like a fire of thorns, which with much noise does soon go out.
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and damnation is infinitely more fearefull than any torture of the Magistrate, and yet many may abstaine from evill for feare of those tortures, which care not for damnation;
and damnation is infinitely more fearful than any torture of the Magistrate, and yet many may abstain from evil for Fear of those tortures, which care not for damnation;
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But then you will say, they are punished twice for the same fault, and what justice can there bee in that? I reply, that every offence in it selfe merits eternall damnation,
But then you will say, they Are punished twice for the same fault, and what Justice can there be in that? I reply, that every offence in it self merits Eternal damnation,
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and so, that no man can bee punished twice for the same fault, since if for one fault onely hee should bee punished for ever, every dayes torment would bee but a part of his one punishment.
and so, that no man can be punished twice for the same fault, since if for one fault only he should be punished for ever, every days torment would be but a part of his one punishment.
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what then shall we say to those milde Magistrates that will not punish, but rather reward the evill-doers? sure these doe not consider, that in the Arke there was laid up as well Aarons rod, as a pot of Manna;
what then shall we say to those mild Magistrates that will not Punish, but rather reward the evildoers? sure these do not Consider, that in the Ark there was laid up as well Aaron's rod, as a pot of Manna;
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why therefore will they have nothing but sweetnesse, but Manna for their Inferiours, when a Rod will be needfull for the wicked? The old Aegyptians figured GOD by an Eye and by an Hand, by an Hand as well as by an Eye,
why Therefore will they have nothing but sweetness, but Manna for their Inferiors, when a Rod will be needful for the wicked? The old egyptians figured GOD by an Eye and by an Hand, by an Hand as well as by an Eye,
Did Davids guard consist onely of the Pelethites? did not the Cherethites belong unto that number also? as you may read, 2 Sam. 15. 18. A Pelethite signifies a deliverer, and a Cherethite a killer;
Did Davids guard consist only of the Pelethites? did not the Cherethites belong unto that number also? as you may read, 2 Sam. 15. 18. A Pelethite signifies a deliverer, and a Cherethite a killer;
now Davids guard consists as well of the killers as of the deliverers. Let those Magistrates then consider with themselves, whether halfe of Davids guard be enough;
now Davids guard consists as well of the killers as of the deliverers. Let those Magistrates then Consider with themselves, whither half of Davids guard be enough;
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had it bin, what S. Peter complaineth in the Church, would have bin verified in their cōmōwealth, Quāta putamus impunitas ista parturiret punienda;
had it been, what S. Peter Complaineth in the Church, would have been verified in their commonwealth, Quāta putamus impunitas ista parturiret punienda;
How many things that ought to be punished would that wāt of punishment have brought forth? After a great drought Elijah at length heard the sound of abundance of raine,
How many things that ought to be punished would that want of punishment have brought forth? After a great drought Elijah At length herd the found of abundance of rain,
but it was after he had destroied all the Preists of Baal, 1 Kings 18. 42. to teach them that are in authority, that if they will looke for favour, they must, where it is deserved, shew severity;
but it was After he had destroyed all the Priests of Baal, 1 Kings 18. 42. to teach them that Are in Authority, that if they will look for favour, they must, where it is deserved, show severity;
let them heare what the same Elijah sayes in another place, If I am a man of God let fire come downe from heaven and consume thee and thy fifty, 2 Kings 1. 10. as if the consuming of the wicked were the onely testimony of a man of God;
let them hear what the same Elijah Says in Another place, If I am a man of God let fire come down from heaven and consume thee and thy fifty, 2 Kings 1. 10. as if the consuming of the wicked were the only testimony of a man of God;
yet because he went no farther, because he so remembred he was a father that hee forgot he was a Judge, the Lord would suffer him to be no longer Judge nor father;
yet Because he went no farther, Because he so remembered he was a father that he forgotten he was a Judge, the Lord would suffer him to be no longer Judge nor father;
and doest thou thinke that thy soothing, thy flattering of men in their offences is not too much? especially since his weaknesse may bee somewhat excused by fatherly affection, which,
and dost thou think that thy soothing, thy flattering of men in their offences is not too much? especially since his weakness may be somewhat excused by fatherly affection, which,
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Againe, must the Magistrate punish the wicked? why then let me intreate all those who as yet are not reformed, to see in what a dangerous estate they are that are in no safety,
Again, must the Magistrate Punish the wicked? why then let me entreat all those who as yet Are not reformed, to see in what a dangerous estate they Are that Are in no safety,
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whether they look up to the heaven, or remove out their eyes from the earth? if they looke upward, there they may see God writing grievous things against them, sealing their iniquity in a bag,
whither they look up to the heaven, or remove out their eyes from the earth? if they look upward, there they may see God writing grievous things against them, sealing their iniquity in a bag,
when for being of the world God hateth them, and yet the world doth not love these that are of the world? Indeed if they could perswade God to be like unto them, which the Psalmist saith they foolishly imagine, they then needed not to care what man could doe unto them,
when for being of the world God hates them, and yet the world does not love these that Are of the world? Indeed if they could persuade God to be like unto them, which the Psalmist Says they foolishly imagine, they then needed not to care what man could do unto them,
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Lastly, must the Magistrate punish the wicked? is it the end of his Office? was hee ordained for that purpose? wherefore then should the wicked be offended with the Magistrate for punishing of them? He is a madman who would be angry with the fire because it did burne, the water because it doth moistē, the earth because it doth drie;
Lastly, must the Magistrate Punish the wicked? is it the end of his Office? was he ordained for that purpose? Wherefore then should the wicked be offended with the Magistrate for punishing of them? He is a madman who would be angry with the fire Because it did burn, the water Because it does moisten, the earth Because it does dry;
Is it sufficient for their forgivenesse that they are commanded by the Magistrate, and is it not more sufficient for the forgivenesse of the Magistrate, that he is commanded by God to punish thee? Whosoever thē by his deserts,
Is it sufficient for their forgiveness that they Are commanded by the Magistrate, and is it not more sufficient for the forgiveness of the Magistrate, that he is commanded by God to Punish thee? Whosoever them by his deserts,
And if Magistrates are not to be hated for punishing, neither are they, who, by their Office and place, are to certifie the Magistrate of our offences, that they may punish us,
And if Magistrates Are not to be hated for punishing, neither Are they, who, by their Office and place, Are to certify the Magistrate of our offences, that they may Punish us,
for dividing the Church, for making new Parishes of their owne head, &c. are so farre from reforming themselves, that they hate him who would reforme them;
for dividing the Church, for making new Parishes of their own head, etc. Are so Far from reforming themselves, that they hate him who would reform them;
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Why then doth not the Magistrate imitate God? why doth hee punish first? it may be it is to intimate the corruption of the subject, who is so bad, that if hee have a Magistrate, the first thing that that Magistrate can doe, is to punish;
Why then does not the Magistrate imitate God? why does he Punish First? it may be it is to intimate the corruption of the Subject, who is so bad, that if he have a Magistrate, the First thing that that Magistrate can do, is to Punish;
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or, to expresse the nature of many Magistrates, who had rather be feared than loved, Quibus Gratiaon••i, &c. as the Historian observeth, who, whensoever they will praise, they will first bee sure to punish.
or, to express the nature of many Magistrates, who had rather be feared than loved, Quibus Gratiaon••i, etc. as the Historian observeth, who, whensoever they will praise, they will First be sure to Punish.
are words sufficient reward for the well-doers? I take it the Holy Ghost doth thus expresse himself, either because that the covetousness of great ones is such, that at most they doe but praise, they doe not bountifully reward the well-doer;
Are words sufficient reward for the well-doers? I take it the Holy Ghost does thus express himself, either Because that the covetousness of great ones is such, that At most they do but praise, they do not bountifully reward the well-doer;
from rewarding that they injure the well-doer? Such as Caligula, who put his friend to death for giving him good counsell, Qui officiū ut cōtumeliā excepit, saith Philo; who esteemed his duty to bee no other than contempt:
from rewarding that they injure the well-doer? Such as Caligula, who put his friend to death for giving him good counsel, Qui officiū ut cōtumeliā excepit, Says Philo; who esteemed his duty to be no other than contempt:
or such as Heliogabulus, who being himself given to incredible sensuality, and willing to bring up his Successor in the like, banished all the Philosophers from Court, upon a pretence that they did debauch and corrupt him,
or such as Heliogabalus, who being himself given to incredible sensuality, and willing to bring up his Successor in the like, banished all the Philosophers from Court, upon a pretence that they did debauch and corrupt him,
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Who is there that is not affected with praise? who is there almost, who when hee cannot be drawne to any act by profit, cannot easily be perswaded unto it by glory? in so much that Tacitus observeth of Thrasea Pato, otherwise a very rigid man, that hee was somewhat, desirous of glory;
Who is there that is not affected with praise? who is there almost, who when he cannot be drawn to any act by profit, cannot Easily be persuaded unto it by glory? in so much that Tacitus observeth of Thrasea Pato, otherwise a very rigid man, that he was somewhat, desirous of glory;
Oh then, why will wee not strive to bee welldoers, when we shall be praised for for it, which you should strive to bee if we were dispraised for it? but for it wee shall bee praised by Princes;
O then, why will we not strive to be welldoers, when we shall be praised for for it, which you should strive to be if we were dispraised for it? but for it we shall be praised by Princes;
Where wee shall observe three propositions. 1. That foolish men are commonly speaking evill of the good. 2. That the ground of this evill-speaking, is their ignorance. 3. That wee must silence them;
Where we shall observe three propositions. 1. That foolish men Are commonly speaking evil of the good. 2. That the ground of this Evil-speaking, is their ignorance. 3. That we must silence them;
Doth not Iosephs Mistris impute that fault to Ioseph, whereof her selfe is guilty? doth shee not speake against his lust, whereof she was desirous? The Hebrew servant which thou hast brought unto us, came in unto me to mocke me, Gen. 39. 13. where I take no notice of her womanly malice,
Does not Joseph's Mistress impute that fault to Ioseph, whereof her self is guilty? does she not speak against his lust, whereof she was desirous? The Hebrew servant which thou hast brought unto us, Come in unto me to mock me, Gen. 39. 13. where I take no notice of her womanly malice,
here would have beene no mischiefe, hadst not thou brought it in:) to passe by that, I say, you see she would make her husband believe, that whosoever had brought him in, had consulted shame to his house;
Here would have been no mischief, Hadst not thou brought it in:) to pass by that, I say, you see she would make her husband believe, that whosoever had brought him in, had consulted shame to his house;
how she accuseth her selfe in that solemne speech wherein shee would lay the fault on Ioseph: To mocke, to deceive one, is to doe that which he expected not,
how she Accuseth her self in that solemn speech wherein she would lay the fault on Ioseph: To mock, to deceive one, is to do that which he expected not,
How ready is the Devill to speake ill, at least to mince, to extenuate Iobs well-doing? Doth Iob serve God for nought? as who should say, A great peece of service!
How ready is the devil to speak ill, At least to mince, to extenuate Jobs welldoing? Does Job serve God for nought? as who should say, A great piece of service!
Hast thou not made an hedge about him? saith hee, Verse 10. Doth hee serve thee? certainly hee can doe no otherwise, thou hast taken order that hee cannot bee a fugitive, that hee cannot runne away from thy service, thy hedge will keep him well enough in for that.
Hast thou not made an hedge about him? Says he, Verse 10. Does he serve thee? Certainly he can do no otherwise, thou hast taken order that he cannot be a fugitive, that he cannot run away from thy service, thy hedge will keep him well enough in for that.
if that part of the wheele which runs in our time were free from it? But wee see, that if a man oppose faction, foolish people will give out, that hee opposeth religion;
if that part of the wheel which runs in our time were free from it? But we see, that if a man oppose faction, foolish people will give out, that he Opposeth Religion;
if hee cause some seditious persons to bee punished for hearing, where they should not, it shall bee given out, that hee is an enemy of the Word, that hee punisheth them for hearing.
if he cause Some seditious Persons to be punished for hearing, where they should not, it shall be given out, that he is an enemy of the Word, that he Punisheth them for hearing.
I therefore point at this, because there are a generation in the world that doe much abuse this doctrine, that when ever they heare that foolish men speake against the righteous, they take it for granted, that they are the righteous,
I Therefore point At this, Because there Are a generation in the world that do much abuse this Doctrine, that when ever they hear that foolish men speak against the righteous, they take it for granted, that they Are the righteous,
thus applying all those Scriptures, which the Apostles, in a good cause, have used against the Jewes and Heathen, in their bad cause against Christian & Ecclesiasticall Magistrates.
thus applying all those Scriptures, which the Apostles, in a good cause, have used against the Jews and Heathen, in their bad cause against Christian & Ecclesiastical Magistrates.
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But doe not they see that they say no other thing than any damnable Heretique would alleage for himselfe in the like case? Tell the Anabaptist, Familist or Papist, that most of their opinions have a strong sent of heresie;
But do not they see that they say no other thing than any damnable Heretic would allege for himself in the like case? Tell the Anabaptist, Familist or Papist, that most of their opinions have a strong sent of heresy;
what will bee readier in their mouthes than, You call it heresie, but we know that it is the worship of the God of our Fathers? so then you see that it is not enough to urge the Text,
what will be Readier in their mouths than, You call it heresy, but we know that it is the worship of the God of our Father's? so then you see that it is not enough to urge the Text,
But, though this Text maketh nothing for the factious, it maketh for the good, they have the greater incouragemēt to perswade themselves that they are good,
But, though this Text makes nothing for the factious, it makes for the good, they have the greater encouragement to persuade themselves that they Are good,
He suffered thee to hūger, and he fed thee with Manna, Deut. 8. 3. Why after hunger doth hee presently make mention of Manna? surely for no other reason but either because that hunger was Manna, that afflictiō was a blessing to thē;
He suffered thee to hunger, and he fed thee with Manna, Deuteronomy 8. 3. Why After hunger does he presently make mention of Manna? surely for no other reason but either Because that hunger was Manna, that affliction was a blessing to them;
And obseve the phrase, it is, He suffered thee to hunger, but he fed thee, &c. as if the crosse were but by permission, onely the blessing were Gods act.
And obseve the phrase, it is, He suffered thee to hunger, but he fed thee, etc. as if the cross were but by permission, only the blessing were God's act.
And hereupon it is, that whereas wee reade, Deepe cals upon deepe, because of thy water-spouts, Psal. 42. 7. which are expounded for miseries and crosses, it may be read, Deepe, &c. because of thy Pipes, thy musicke,
And hereupon it is, that whereas we read, Deep calls upon deep, Because of thy waterspouts, Psalm 42. 7. which Are expounded for misery's and Crosses, it may be read, Deep, etc. Because of thy Pipes, thy music,
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And therfore Chrysostome wittily cals the wicked, The husbandmen of the righteous, Hom. 4. ad pop. Ant. the Husbandman ploughes the ground, these the righteous;
And Therefore Chrysostom wittily calls the wicked, The husbandmen of the righteous, Hom. 4. ad pop. Ant the Husbandman ploughs the ground, these the righteous;
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& wil any man be dismayed with that by which hee is made the more fruitfull? But if foolish men speake against thee, beware that thou doest not become one of those foolish men,
& will any man be dismayed with that by which he is made the more fruitful? But if foolish men speak against thee, beware that thou dost not become one of those foolish men,
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The same Chrysostome saith, A woman dispraiseth thee, wilt thou turne woman? as if to use or returne bad speeches were to fall downe from the noblenesse of our Creation,
The same Chrysostom Says, A woman dispraiseth thee, wilt thou turn woman? as if to use or return bad Speeches were to fallen down from the nobleness of our Creation,
and therefore David when hee would reprove Abishai, who whetted him unto revenge against Shimei, for his evill-speaking, saith, What have I to doe with you yee sonnes of Zerviah? 2 Sam. 16. 10. he cals them from their mother, not from their father;
and Therefore David when he would reprove Abishai, who whetted him unto revenge against Shimei, for his Evil-speaking, Says, What have I to do with you ye Sons of Zeruiah? 2 Sam. 16. 10. he calls them from their mother, not from their father;
Doth this seeme strange? then that of S. Basil will amaze us, in his judgement, Hee that returneth evill speeches is more faulty than hee that began to speake evill;
Does this seem strange? then that of S. Basil will amaze us, in his judgement, He that returns evil Speeches is more faulty than he that began to speak evil;
& yet neverthelesse he dareth goe forward in it, in so much that he useth his enemy for his teacher; (he doth that which he seeth him doe before him) nay, he carrieth his image in his countenance, whose hatred in his heart, that so he may bee as it were a looking-glasse of his adversarie.
& yet nevertheless he dareth go forward in it, in so much that he uses his enemy for his teacher; (he does that which he sees him do before him) nay, he Carrieth his image in his countenance, whose hatred in his heart, that so he may be as it were a Looking glass of his adversary.
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who then is the occasion of the flame but hee that added the other coales? So, let there be a bad word unanswered, there is one single burning coale which will doe no great hurt,
who then is the occasion of the flame but he that added the other coals? So, let there be a bad word unanswered, there is one single burning coal which will do no great hurt,
quia fructus laedentis in dolore laesi est, saith Tertullian, If thē all the benefit of the hurter be in the griefe of him that is hurt, grieve not, rave not,
quia fructus laedentis in dolore laesi est, Says Tertullian, If them all the benefit of the hurter be in the grief of him that is hurt, grieve not, rave not,
Let then the so often before mentioned Chrysostome close this point, where he exhorts unto suffering, his words shall bee mine, Non exeas, &c. in this case of evill-speaking, Goe not forth to fight,
Let then the so often before mentioned Chrysostom close this point, where he exhorts unto suffering, his words shall be mine, Non exeas, etc. in this case of Evil-speaking, Go not forth to fight,
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But then, what discomfort is here to those evill-speakers? They should consider, that even Heathen Philosophers terme those things which are the fountaines of these speeches, Passions, and not actions;
But then, what discomfort is Here to those Evil-speakers? They should Consider, that even Heathen Philosophers term those things which Are the fountains of these Speeches, Passion, and not actions;
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since wee reade, that the reward of such tongues is a sharpe Arrow, to shew the swiftnesse, and hot-burning coales; or, out of the Hebrew, Iuniper coales, to shew the lasting of their judgement.
since we read, that the reward of such tongues is a sharp Arrow, to show the swiftness, and hot-burning coals; or, out of the Hebrew, Juniper coals, to show the lasting of their judgement.
how then doth God respect their persons, to whom hee giveth such rich cloathes? How shall not they which are arrayed with this soft cloathing, bee of the Palace of the geat King? Thus it is manifest he respects them highly,
how then does God respect their Persons, to whom he gives such rich clothes? How shall not they which Are arrayed with this soft clothing, be of the Palace of the geat King? Thus it is manifest he respects them highly,
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What can be more contrary than the estimation which God and the world have of the same people? Now wee know, that the judgement of the Lord is most true, (and therefore divers times the Holy Ghost in Scripture,
What can be more contrary than the estimation which God and the world have of the same people? Now we know, that the judgement of the Lord is most true, (and Therefore diverse times the Holy Ghost in Scripture,
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as, Noah walkt uprightly before the Lord, &c. that is, hee was upright indeed, hee appeared so in his eyes, which no affection can blinde:) so then the judgment of the Lord being true,
as, Noah walked uprightly before the Lord, etc. that is, he was upright indeed, he appeared so in his eyes, which no affection can blind:) so then the judgement of the Lord being true,
and wee may say of the wicked, that had they not beene ignorant of them, they would never have so grossely defamed the most beloved servants of the Lord of glory,
and we may say of the wicked, that had they not been ignorant of them, they would never have so grossly defamed the most Beloved Servants of the Lord of glory,
whom, whosoever reproacheth, must in that reproach his owne selfe, must confesse his own ignorance ▪ But, oh the folly of the wicked, which will hate them of whom they are ignorant!
whom, whosoever Reproacheth, must in that reproach his own self, must confess his own ignorance ▪ But, o the folly of the wicked, which will hate them of whom they Are ignorant!
who will open their mouth to the contumely of those, to whose praise (if they knew them) their mouthes ought to bee more open ▪ We know that they do not know the righteous,
who will open their Mouth to the contumely of those, to whose praise (if they knew them) their mouths ought to be more open ▪ We know that they do not know the righteous,
Saint Paul saith, Hee obtained mercy because hee did it (that is, hee persecuted the Church) out of ignorance: not that ignorance was the cause of mercy, not that GOD therefore did know S. Paul, because S. Paul would not know his people;
Saint Paul Says, He obtained mercy Because he did it (that is, he persecuted the Church) out of ignorance: not that ignorance was the cause of mercy, not that GOD Therefore did know S. Paul, Because S. Paul would not know his people;
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but because his ignorance being not affected, excused him à tāto, though not à toto, because he should not have obtained mercy so easily, had he done it of purpose, and not of ignorance.
but Because his ignorance being not affected, excused him à tāto, though not à toto, Because he should not have obtained mercy so Easily, had he done it of purpose, and not of ignorance.
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Why then of these enemies of goodnesse is no more said than that their enmity was ignorance? Perchance because S. Peter would shew that he did sleight them;
Why then of these enemies of Goodness is no more said than that their enmity was ignorance? Perchance Because S. Peter would show that he did sleight them;
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When God had commanded Ezekiel to speake to the rebellious house, hee againe commands him to speake to them, And be not thou rebellious like that rebellious house, Ezek. 2. 8. S. Peter, where hee taxeth their evill-speaking, speaketh but mildly of it;
When God had commanded Ezekielem to speak to the rebellious house, he again commands him to speak to them, And be not thou rebellious like that rebellious house, Ezekiel 2. 8. S. Peter, where he Taxes their Evil-speaking, speaks but mildly of it;
The word in Greeke is NONLATINALPHABET, which signifieth to muzzle, and is used by the Apostle, 1 Tim. 5. 18. Wee must not muzzle the Oxe which treads out, but here we must muzzle those wild Buls wch tread down the corne: for NONLATINALPHABET, which we render ignorance, Clement Alexand. readeth NONLATINALPHABET, which wee may render, worke;
The word in Greek is, which signifies to muzzle, and is used by the Apostle, 1 Tim. 5. 18. we must not muzzle the Ox which treads out, but Here we must muzzle those wild Bulls which tread down the corn: for, which we render ignorance, Clement Alexander readeth, which we may render, work;
as if, either those foolish men did worke nothing but ignorance, or, if wee did well, wee should thereby take order that they should doe nothing, that they should be without worke:
as if, either those foolish men did work nothing but ignorance, or, if we did well, we should thereby take order that they should do nothing, that they should be without work:
If wee understand the word in the first sense (which is most litterall and shall be hereafter proved at the next Verse) we may conceive how highly God esteemeth of our loyall submission,
If we understand the word in the First sense (which is most literal and shall be hereafter proved At the next Verse) we may conceive how highly God esteems of our loyal submission,
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Wouldst thou then not bee spoken evill of? canst thou not indure to heare disgracefull speeches? doe well, doe nothing else but well, doe it constantly;
Wouldst thou then not be spoken evil of? Canst thou not endure to hear disgraceful Speeches? do well, do nothing Else but well, do it constantly;
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When a mans wayes please the Lord, hee maketh his enemies to be at peace with him, Pro. 16. 7. and surely they will not speak evill of them, with whom they are at peace.
When a men ways please the Lord, he makes his enemies to be At peace with him, Pro 16. 7. and surely they will not speak evil of them, with whom they Are At peace.
What then will you think of those who shall unmuzzle them? will you not suppose, that they throughly deserve all the inconveniences which they shall suffer,? And yet this is the case of every negligent Christian, of the secure Professour:
What then will you think of those who shall unmuzzle them? will you not suppose, that they thoroughly deserve all the inconveniences which they shall suffer,? And yet this is the case of every negligent Christian, of the secure Professor:
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onely well-doing, universall, perpetuall well-doing muzzles up the mouthes of these beasts: If then wee faile in either of these respects, if wee doe some bad actions;
only welldoing, universal, perpetual welldoing muzzles up the mouths of these beasts: If then we fail in either of these respects, if we do Some bad actions;
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in one Verse wee read, Thou shalt not die; and in the next Verse, Neverthelesse, because thou hast given great occasion to the enemy of the Lord to blaspheme, thy childe, &c. shall surely die, 2 Sam. 12. 14. As if God could have freely forgiven him, had hee not caused the enemies of the Lord to blaspheme;
in one Verse we read, Thou shalt not die; and in the next Verse, Nevertheless, Because thou hast given great occasion to the enemy of the Lord to Blaspheme, thy child, etc. shall surely die, 2 Sam. 12. 14. As if God could have freely forgiven him, had he not caused the enemies of the Lord to Blaspheme;
Say ye unto the righteous, it shall be well with them, Esa. 3. 10. it shall bee well with them in this respect likewise, that they shall bee well spoken of. Indeed, this is not frequent;
Say you unto the righteous, it shall be well with them, Isaiah 3. 10. it shall be well with them in this respect likewise, that they shall be well spoken of. Indeed, this is not frequent;
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nay he concludeth that therefore they must submit, because they are Free; this Bondage is very naturall unto their liberty, as I shall hereafter shew you.
nay he Concludeth that Therefore they must submit, Because they Are Free; this Bondage is very natural unto their liberty, as I shall hereafter show you.
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So that this shall be our Method for the present 1. S. Peters Grant, You are Free. 2. The limitation and restraint of this Grant, which is double. 1. That we must not abuse our Freedome, not using your Liberty &c. 2. That for all our Freedome we must know, that we are Servants, as the Servants of God.
So that this shall be our Method for the present 1. S. Peter's Grant, You Are Free. 2. The limitation and restraint of this Grant, which is double. 1. That we must not abuse our Freedom, not using your Liberty etc. 2. That for all our Freedom we must know, that we Are Servants, as the Servants of God.
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it is indeed most desirable, and therefore S. Paul where he speaketh of liberty, knoweth not what better Epithet to bestow upon it than that of glorious, Rom. 8. 21. the glorious liberty of the Sons of God.
it is indeed most desirable, and Therefore S. Paul where he speaks of liberty, Knoweth not what better Epithet to bestow upon it than that of glorious, Rom. 8. 21. the glorious liberty of the Sons of God.
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We were never in bondage under any man? But when the wind turneth we shal have you cry, It is not lawfull for us to put any man to death, and, was not that a part of your bondage? &, we have no King but Casar, & had not He taken away your liberty from you? if you were conquered how then are you yet Free? if the Roman yoake lie heavy upon you,
We were never in bondage under any man? But when the wind turns we shall have you cry, It is not lawful for us to put any man to death, and, was not that a part of your bondage? &, we have no King but Caesar, & had not He taken away your liberty from you? if you were conquered how then Are you yet Free? if the Roman yoke lie heavy upon you,
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how can you deny that you are under bondage? It may be that they said so because the Romans had suffered them to retaine many of their former privileges, which they called liberty, shewing by that esteeme of the shadow,
how can you deny that you Are under bondage? It may be that they said so Because the Roman had suffered them to retain many of their former privileges, which they called liberty, showing by that esteem of the shadow,
as wee take notice of the author of this liberty, the Spirit of life, together with the instrument by which he effects it, the Law of the Spirit of life;
as we take notice of the author of this liberty, the Spirit of life, together with the Instrument by which he effects it, the Law of the Spirit of life;
How often in the New Testament doe we reade, that we are bought, that Christ hath redeemed us? God sent his Sonne to redeeme them that were under the Law.
How often in the New Testament do we read, that we Are bought, that christ hath redeemed us? God sent his Son to Redeem them that were under the Law.
Gal. 4. 4, 5. Being justified freely by his grace, through the redemption that is in Iesus Christ Rom. 3. 24. He gave himselfe for us, that he might redeeme us, Tit. 1. 14. now as redemption taketh away our pride;
Gal. 4. 4, 5. Being justified freely by his grace, through the redemption that is in Iesus christ Rom. 3. 24. He gave himself for us, that he might Redeem us, Tit. 1. 14. now as redemption Takes away our pride;
by nature when they are borne, by courtesie when another maketh them free, and that is either by giving away his owne right when they are slaves to himselfe,
by nature when they Are born, by courtesy when Another makes them free, and that is either by giving away his own right when they Are slaves to himself,
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You may observe that at the resurrection of Lazarus when he came forth of the grave, bound hand and foot with grave-cloaths, Jesus said unto them, (his Apostles, S. Aust: saith,) Loose him, and let him goe.
You may observe that At the resurrection of Lazarus when he Come forth of the grave, bound hand and foot with graveclothes, jesus said unto them, (his Apostles, S. Aust: Says,) Lose him, and let him go.
Amongst the orders of the Nazarites, this was one of them, that all the daies of his separation, there should come no razor on his head Num. 6. 5. if the Nazarite signified the Christian, I am sure the not comming of a razor on his head signifieth the Freedome of the Christian;
among the order of the nazarites, this was one of them, that all the days of his separation, there should come no razor on his head Num. 6. 5. if the Nazarite signified the Christian, I am sure the not coming of a razor on his head signifies the Freedom of the Christian;
and put God in the place of it, we might have thought he had stole his sentence out of our liturgie, which affirmeth of God what he doth of Philosophy, That his service is perfect Freedome.
and put God in the place of it, we might have Thought he had stole his sentence out of our liturgy, which Affirmeth of God what he does of Philosophy, That his service is perfect Freedom.
he then that denyeth their liberty, must deny their filiation also, he must crosse that which the Scripture so often averreth, that they are born of God.
he then that denyeth their liberty, must deny their filiation also, he must cross that which the Scripture so often averreth, that they Are born of God.
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Supposing then that the Christian hath liberty, we will now inquire what it is, & in what it consists, which that we may the more solidly performe, we must distinguish of the Christian.
Supposing then that the Christian hath liberty, we will now inquire what it is, & in what it consists, which that we may the more solidly perform, we must distinguish of the Christian.
For there are some, who say, that they are Jewes and are not, others that are true Israelites indeed, in whom there is no guile, many that have the forme of godlinesse, denying the power;
For there Are Some, who say, that they Are Jews and Are not, Others that Are true Israelites indeed, in whom there is no guile, many that have the Form of godliness, denying the power;
and marke, he saith, if any urge these ordinances, that They put on the yoake, They and not God, they put on the yoake, frō which God had loosed them.
and mark, he Says, if any urge these ordinances, that They put on the yoke, They and not God, they put on the yoke, from which God had loosed them.
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and by a dangerous example, had given occasion to the Gentiles to suppose, that they were to live after the manner of the Jewes, S. Paul withstood him to the face because he walked not uprightly according to the truth of the Gospell Gal. 2. 14. Let him once any manner of way cause the Gentiles to Judaize, the brethrē to loose their liberty, he walketh not uprightly;
and by a dangerous Exampl, had given occasion to the Gentiles to suppose, that they were to live After the manner of the Jews, S. Paul withstood him to the face Because he walked not uprightly according to the truth of the Gospel Gal. 2. 14. Let him once any manner of Way cause the Gentiles to Judaize, the brothers to lose their liberty, he walks not uprightly;
In a word, he is our Peace who hath broken downe the middle wall of partition between us, having abolished in his flesh the Enmity, even the Law of the Covenant Ephes. 2. 14, 15. The wall of Partition between us and the Jewes, was onely the Law of Ceremonies,
In a word, he is our Peace who hath broken down the middle wall of partition between us, having abolished in his Flesh the Enmity, even the Law of the Covenant Ephesians 2. 14, 15. The wall of Partition between us and the Jews, was only the Law of Ceremonies,
and like Hiel the Bethelite lay once more a foundation of a cursed Jericho? Iacob a little before his end cries out against Simeon & Levi, because in their selfe-will they digged downe,
and like Hiel the Bethelite lay once more a Foundation of a cursed Jericho? Iacob a little before his end cries out against Simeon & Levi, Because in their self-will they dug down,
that law hath no better name than Enmity, whether it were so called because it occasioned hatred between the Jewes and the Gentiles, of which the one was proud, and the other envied;
that law hath no better name than Enmity, whither it were so called Because it occasioned hatred between the Jews and the Gentiles, of which the one was proud, and the other envied;
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What then shall we say to some amongst us, who seeme to be desirous of this Enmity, who would againe at least in part bring in amongst us the Ceremoniall Law,
What then shall we say to Some among us, who seem to be desirous of this Enmity, who would again At least in part bring in among us the Ceremonial Law,
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And yet you must not expect here a full dispute upon the controversy, whereof I shall onely briefly shew you the Sum. In the fourth precept of the Decalogue all agree, that there is somewhat alterable;
And yet you must not expect Here a full dispute upon the controversy, whereof I shall only briefly show you the Sum. In the fourth precept of the Decalogue all agree, that there is somewhat alterable;
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though not a certaine, yet one day of the Seaven, though not Monday or Tuesday, yet at least they or one between them, which God or his Church should determine:
though not a certain, yet one day of the Seaven, though not Monday or Tuesday, yet At lest they or one between them, which God or his Church should determine:
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the former prescribing a rising before day, quick arraying, private prayer, til the Minister be in the Church, repearing and prayer after, till he come thither againe,
the former prescribing a rising before day, quick arraying, private prayer, till the Minister be in the Church, repearing and prayer After, till he come thither again,
the other thinking that they have conscionably discharged their duty if without so many observances, fit rather to tire the body than refresh the soule,
the other thinking that they have Conscionably discharged their duty if without so many observances, fit rather to tire the body than refresh the soul,
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But I would aske of the former sort of these, when they say, that somewhat is unalterable in the Sabbath, by whom they meane it is unalterable? if they say by man, it is no great matter which they say, all men know that what by God is established must needs be unalterable by him;
But I would ask of the former sort of these, when they say, that somewhat is unalterable in the Sabbath, by whom they mean it is unalterable? if they say by man, it is no great matter which they say, all men know that what by God is established must needs be unalterable by him;
But if they say, that it is by God unalterable, I shall againe aske whether it be simply unalterable or upon the presupposed approbation of his will and pleasure.
But if they say, that it is by God unalterable, I shall again ask whither it be simply unalterable or upon the presupposed approbation of his will and pleasure.
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If they shall reply, that he hath expressed his will in the fourth Commandement, which being placed amongst the morall precepts must needs have something morall in it,
If they shall reply, that he hath expressed his will in the fourth Commandment, which being placed among the moral Precepts must needs have something moral in it,
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I shall onely desire them to review the Commandement, where we shall find that the Jewes are commanded to keep that day holy, in which the Lord rested,
I shall only desire them to review the Commandment, where we shall find that the Jews Are commanded to keep that day holy, in which the Lord rested,
now, in what day did he rest? What day did he hallow? was it not the seventh day? For in six dayes, they are the words in the commandement, the Lord made heaven and earth, and rested the seventh day;
now, in what day did he rest? What day did he hallow? was it not the seventh day? For in six days, they Are the words in the Commandment, the Lord made heaven and earth, and rested the seventh day;
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Well then at length they are driven to this, to affirme that there is some what in the Sabbath, to wit, the necessity of sanctifying one in seaven, which is simply and absolutely unalterable.
Well then At length they Are driven to this, to affirm that there is Some what in the Sabbath, to wit, the necessity of sanctifying one in seaven, which is simply and absolutely unalterable.
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and because the Sabbath was made for man, therefore, if there must of necessity be a Sabbath, of necessity there must be a man for whom the Sabbath should be,
and Because the Sabbath was made for man, Therefore, if there must of necessity be a Sabbath, of necessity there must be a man for whom the Sabbath should be,
and since Time is only the measure of the creatures actions, therefore if time be by necessity (as it must be if the Sabbath is) by the same necessity the Creature must be, whose actions are to be measured by time.
and since Time is only the measure of the creatures actions, Therefore if time be by necessity (as it must be if the Sabbath is) by the same necessity the Creature must be, whose actions Are to be measured by time.
And thus we have learned a new and goodly Divinity, that whereas the ancient Fathers affirme that, Deus nihil agit ad extrà necessariò that God doth nothing necessarily but beget the Son, and breathe the holy Ghost;
And thus we have learned a new and goodly Divinity, that whereas the ancient Father's affirm that, Deus nihil agit ad extrà necessariò that God does nothing necessarily but beget the Son, and breathe the holy Ghost;
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when the Sabbath beginneth and when it ends, and whether you may lawfully dresse or eate your meate that Day, you desire them to shew you Scripture for that which they require, which if they cannot, know you are not bound unto Judaisme, S. Peter acknowledgeth that you are free.
when the Sabbath begins and when it ends, and whither you may lawfully dress or eat your meat that Day, you desire them to show you Scripture for that which they require, which if they cannot, know you Are not bound unto Judaism, S. Peter acknowledgeth that you Are free.
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But are Christians free from the Ceremonies of the Law? How can it be? Since a man is not said to be freed from that, under whose bondage he never was,
But Are Christians free from the Ceremonies of the Law? How can it be? Since a man is not said to be freed from that, under whose bondage he never was,
He shewed his word unto Iaacob, his statutes and judgements unto Israel, Ps. 147. 19. Besides as I shewed you before, those Ceremonies were the partition wall between the Jewes and Gentiles,
He showed his word unto Jacob, his statutes and Judgments unto Israel, Ps. 147. 19. Beside as I showed you before, those Ceremonies were the partition wall between the Jews and Gentiles,
if then they were never under it, how can it be properly said, that they are free from it? S. Austine hath well satisfied this point discoursing of an other argument, where he saith, that this word.
if then they were never under it, how can it be properly said, that they Are free from it? S. Augustine hath well satisfied this point discoursing of an other argument, where he Says, that this word.
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he instanceth, as I remember, in that speech of David, thou hast delivered my Soule out of the nethermost Hell, the nethermost Hell is the Hell of the Damned,
he Instanceth, as I Remember, in that speech of David, thou hast Delivered my Soul out of the nethermost Hell, the nethermost Hell is the Hell of the Damned,
yet God hath not revealed so much unto him, God leaveth him in his times of ignorance, wherein he is subject unto most miserable thraldome by worshipping of stocks and stones, which he doth because he thinketh he is bound to it,
yet God hath not revealed so much unto him, God Leaveth him in his times of ignorance, wherein he is Subject unto most miserable thraldom by worshipping of stocks and stones, which he does Because he Thinketh he is bound to it,
In the second place, from the bondage of all indifferent things, to wit, thus farre forth, that in respect of Conscience, he may either doe or omit them;
In the second place, from the bondage of all indifferent things, to wit, thus Far forth, that in respect of Conscience, he may either do or omit them;
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All things are lawfull unto mee, but all things are not expedient, 1 Cor. 6. 12. All things are lawfull? why then Murder, Prophanenes, Atheisme are lawfull:
All things Are lawful unto me, but all things Are not expedient, 1 Cor. 6. 12. All things Are lawful? why then Murder, Profaneness, Atheism Are lawful:
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but I wil not be brought under the power of any, to wit, of any indifferent thing, that which is in it selfe Adiaphorall, shall never have the power over me to make mee doe it of necessity,
but I will not be brought under the power of any, to wit, of any indifferent thing, that which is in it self Adjaphorall, shall never have the power over me to make me do it of necessity,
a man may according to his occasions either doe or abstaine from the works of his calling, either the Act or the Omission is then indifferent unto him.
a man may according to his occasions either do or abstain from the works of his calling, either the Act or the Omission is then indifferent unto him.
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But, if Authority shall appoint such a day to be kept holy, and will have this to be part of the hallowing of it to abstain from all works of our vocation, it wil not be lawful to do thē then, not because it is not indifferēt to work or not to work,
But, if authority shall appoint such a day to be kept holy, and will have this to be part of the hallowing of it to abstain from all works of our vocation, it will not be lawful to do them then, not Because it is not indifferent to work or not to work,
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So likewise according to my meanes I may weare silke or garments of meaner Stuffe, it is all one in point of conscience, what rayment I ordaine for my body;
So likewise according to my means I may wear silk or garments of meaner Stuffe, it is all one in point of conscience, what raiment I ordain for my body;
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whether I goe to the Sea or the shambles for my Diet. Meates then being thus lawfull in themselves, there comes an Injunction from Superiors that I shall abstaine from some kind of Meates.
whither I go to the Sea or the shambles for my Diet. Meats then being thus lawful in themselves, there comes an Injunction from Superiors that I shall abstain from Some kind of Meats.
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Are those meates that are thus forbidden unlawfull? What God hath cleansed, shall we or any commandement of man make common no certainely, to eate is not unlawfull,
are those Meats that Are thus forbidden unlawful? What God hath cleansed, shall we or any Commandment of man make Common not Certainly, to eat is not unlawful,
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And cannot the Magistrate then make things of themselves indifferent, in themselves unlawfull? what then shall we say to those, who on the contrary side will put such a rate upon indifferences,
And cannot the Magistrate then make things of themselves indifferent, in themselves unlawful? what then shall we say to those, who on the contrary side will put such a rate upon indifferences,
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as if they were enacted by the Law? Such we have too many of Ministers and others who propose to us a kind of preaching by doctrine, Reasons, use, meanes, motive,
as if they were enacted by the Law? Such we have too many of Ministers and Others who propose to us a kind of preaching by Doctrine, Reasons, use, means, motive,
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and that, in this order, and they must be named too, as if it were absolutely necessary, in so much that they who use it, are esteemed, sanctified and powerfull, they who either use an other,
and that, in this order, and they must be nam too, as if it were absolutely necessary, in so much that they who use it, Are esteemed, sanctified and powerful, they who either use an other,
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But to the Law, to the Testimony, where there shall we ever find, that we are tyed to this or any other Forme of Method? There I find that the manifestation of the spirit is given for every man to profit withall.
But to the Law, to the Testimony, where there shall we ever find, that we Are tied to this or any other Form of Method? There I find that the manifestation of the Spirit is given for every man to profit withal.
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1. Cor. 12. 7. I doe not find that Doctrines and uses, proclaimed to be such, are the onely manifestation of the Spirit, it is our duty to imploy our gifts that way, by which they may profit;
1. Cor. 12. 7. I do not find that Doctrines and uses, proclaimed to be such, Are the only manifestation of the Spirit, it is our duty to employ our Gifts that Way, by which they may profit;
All Scripture is given &c. for Correction for instruction, 2. Tim. 3. 16. We may safely say that the Method of the Sermon may be the same with that of the Scripture,
All Scripture is given etc. for Correction for instruction, 2. Tim. 3. 16. We may safely say that the Method of the Sermon may be the same with that of the Scripture,
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and there if Correction and Instruction be the same with Doctrine and use, yet Correction is put before Instruction, sometimes the Use is set before the Doctrine.
and there if Correction and Instruction be the same with Doctrine and use, yet Correction is put before Instruction, sometime the Use is Set before the Doctrine.
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In a word, Saint Paul preacheth to his Timothy, that he should preach the word, be instant in season and out of season, here you see he binds him unto diligence,
In a word, Saint Paul Preacheth to his Timothy, that he should preach the word, be instant in season and out of season, Here you see he binds him unto diligence,
And indeed, I cannot but wonder that they who would have no set Forme of Prayer, should tie all to a sett Forme, to one set Forme of preaching, that they should thinke the Forme a confining of the Spirit,
And indeed, I cannot but wonder that they who would have no Set Form of Prayer, should tie all to a Set Form, to one Set Form of preaching, that they should think the Form a confining of the Spirit,
Againe, there are others that thinke themselves bound in conscience to heare two Sermons upon the Lords day, (though some of them will scarce practise one of them in any day of their life) and therefore if their Minister preach not twice on that day, they suppose, that they are bound to heare an other.
Again, there Are Others that think themselves bound in conscience to hear two Sermons upon the lords day, (though Some of them will scarce practise one of them in any day of their life) and Therefore if their Minister preach not twice on that day, they suppose, that they Are bound to hear an other.
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I am sure they heare but ill by the Apostle, who heape to themselves Teachers, having itching eares 2. Ti. 4. 3. If they must not heape up to themselves,
I am sure they hear but ill by the Apostle, who heap to themselves Teachers, having itching ears 2. Ti. 4. 3. If they must not heap up to themselves,
But lastly, some will object that this Doctrine of frequenting our owne Church where there is but one Sermon, doth not make so much for the flourishing of holinesse,
But lastly, Some will Object that this Doctrine of frequenting our own Church where there is but one Sermon, does not make so much for the flourishing of holiness,
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yet it is à saying of one, whom you cannot except against, and I honour, Doctor Twisse, that it is a very preposterous course, that when ever we dispute of the truth of a thing we should bring the controversie to this issue:
yet it is à saying of one, whom you cannot except against, and I honour, Doctor Twisse, that it is a very preposterous course, that when ever we dispute of the truth of a thing we should bring the controversy to this issue:
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Of the former, Prophanenesse, I shall have occasion to discourse ere long; of the latter, Superstition, I have discoursed already, and yet must add a few words,
Of the former, Profaneness, I shall have occasion to discourse ere long; of the latter, Superstition, I have discoursed already, and yet must add a few words,
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since this over-service, this voluntary worship, this invention rather than devotion, carrieth it selfe to the greater deceit of the beholders, under the shape of pietie and religion;
since this over-service, this voluntary worship, this invention rather than devotion, Carrieth it self to the greater deceit of the beholders, under the shape of piety and Religion;
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And so in the Fathers time there rose a sect which were termed Minaei, of whom S. Hierome elegantly, Dum Iudaei cupiunt esse & Christiani, nec Iudaei sunt nec Christiani;
And so in the Father's time there rose a sect which were termed Minaei, of whom S. Jerome elegantly, Dum Judea cupiunt esse & Christians, nec Judea sunt nec Christians;
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Whilest they strive to bee Jewes & Christians together, they are neither Jews nor Christians: not Jews because they were bapti•ed, not Christians because they joyned Circumcision to their Baptisme:
Whilst they strive to be Jews & Christians together, they Are neither jews nor Christians: not jews Because they were bapti•ed, not Christians Because they joined Circumcision to their Baptism:
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I say, not to speake of these, you shall have others, and those at best but private Ministers, make orders themselves, which they will not forsooth have to be called parts,
I say, not to speak of these, you shall have Others, and those At best but private Ministers, make order themselves, which they will not forsooth have to be called parts,
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but onely helps unto worship, which yet they do so presse and urge, upon such termes of necessity and inforcement, that a man having accidentally omitted any one of thē, beginneth instantly to doubt whether he bee called, or no;
but only helps unto worship, which yet they do so press and urge, upon such terms of necessity and enforcement, that a man having accidentally omitted any one of them, begins instantly to doubt whither he be called, or no;
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And then will it not bee high time for us to demonstrate and insist upon the doctrine of Christian liberty, to make you know how far you are free? which freedome I told you, was more generall,
And then will it not be high time for us to demonstrate and insist upon the Doctrine of Christian liberty, to make you know how Far you Are free? which freedom I told you, was more general,
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And indeed were there not this liberty, what where the former freedome but a milder bondage? for what comfort could it yeeld to any mans soule, that hee was not under the Ceremonies,
And indeed were there not this liberty, what where the former freedom but a milder bondage? for what Comfort could it yield to any men soul, that he was not under the Ceremonies,
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for the violation of his Law? The true Christian then, the man after Gods heart, hee that is borne of GOD, is not onely free from the Ceremonies of the old Law,
for the violation of his Law? The true Christian then, the man After God's heart, he that is born of GOD, is not only free from the Ceremonies of the old Law,
& is it in his choice whether he will observe it or no? Nay, is he who is the only obedient, the onely superstitious one? for, hee is superstitious, who bindes himselfe, where he is free,
& is it in his choice whither he will observe it or no? Nay, is he who is the only obedient, the only superstitious one? for, he is superstitious, who binds himself, where he is free,
There is no condemnation to them that are in Christ Iesus, Rom. 8. 1. Whosoever is in Christ Jesus is so free from the Law, that it shal not condemne him;
There is no condemnation to them that Are in christ Iesus, Rom. 8. 1. Whosoever is in christ jesus is so free from the Law, that it shall not condemn him;
so that it is so farre from truth, that a Law is not made for the righteous, that it is principally made for him, that by obeying it hee may prove his righteousnesse:
so that it is so Far from truth, that a Law is not made for the righteous, that it is principally made for him, that by obeying it he may prove his righteousness:
neither is he under the rigid command of it, that is, hee is not bound to it in its strictnesse, in so much that God will not impute disobedience to him,
neither is he under the rigid command of it, that is, he is not bound to it in its strictness, in so much that God will not impute disobedience to him,
Sinne shall not have dominion over you, for yee are not under the Law, but under Grace, Rom. 6. 14. where the Apostle from the first inferres a second freedome;
Sin shall not have dominion over you, for ye Are not under the Law, but under Grace, Rom. 6. 14. where the Apostle from the First infers a second freedom;
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And this, if it bee rightly considered, is a more glorious freedome than the former; more glorious, more happy, more desirable to bee free from sinne rather than misery.
And this, if it be rightly considered, is a more glorious freedom than the former; more glorious, more happy, more desirable to be free from sin rather than misery.
yet frō that frō wch they would chuse to be freed, would they not esteeme themselves fortunate men? And this is the case of the truly faithfull, they had infinitely rather be free from sinne, than from punishment;
yet from that from which they would choose to be freed, would they not esteem themselves fortunate men? And this is the case of the truly faithful, they had infinitely rather be free from sin, than from punishment;
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And it is observable, that we first read hee will subdue our sinnes, and then that hee will cast them into the depths of the Sea, to shew, that our sinnes are terrible monsters, are furious wild beasts, they require even an Omnipotent arme to subdue them:
And it is observable, that we First read he will subdue our Sins, and then that he will cast them into the depths of the Sea, to show, that our Sins Are terrible monsters, Are furious wild beasts, they require even an Omnipotent arm to subdue them:
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So likewise where Elies sonnes seized upon their part of the offering, before they had burnt the fat unto the Lord, which by the law they were bound to doe, the Lord scarce takes notice of it, besides the bare relating of it;
So likewise where Ely's Sons seized upon their part of the offering, before they had burned the fat unto the Lord, which by the law they were bound to do, the Lord scarce Takes notice of it, beside the bore relating of it;
for men abhorred the offering of the Lord, 1 Sam. 2. 17. as if, had they not made men to abhorre the offering, God would not have esteemed their sin so great,
for men abhorred the offering of the Lord, 1 Sam. 2. 17. as if, had they not made men to abhor the offering, God would not have esteemed their since so great,
This sheweth us, that God doth principally take order for his Childrens injuries, but i• doth not shew, that hee neglects his owne, that hee will free them from the punishment, who have freed themselves from the observation of his law:
This shows us, that God does principally take order for his Children's injuries, but i• does not show, that he neglects his own, that he will free them from the punishment, who have freed themselves from the observation of his law:
Nay, such men should know, that they are the principall of the wicked, they are the principall of the wicked, who in Scripture are termed, The sonnes of Belial; & these despisers of the law are the sonnes of Belial. For, to omit the other derivations which Divines doe fancy of that word,
Nay, such men should know, that they Are the principal of the wicked, they Are the principal of the wicked, who in Scripture Are termed, The Sons of Belial; & these despisers of the law Are the Sons of Belial. For, to omit the other derivations which Divines do fancy of that word,
as it commeth of two Hebrew words, which signifie, either without light, or without profit, or lastly, without ascent, whith all agree very fitly unto them;
as it comes of two Hebrew words, which signify, either without Light, or without profit, or lastly, without ascent, vuhith all agree very fitly unto them;
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Heaven is not scituate in a descent, or a levell. To omit these, as Prettinesses without much solidity, the true etymology of the word is; Without a yoak;
Heaven is not situate in a descent, or a level. To omit these, as Prettinesses without much solidity, the true etymology of the word is; Without a yoke;
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and who would bee without a yoake, but they who would bee without a Law? Whomsoever then wee shall see to goe forward in whoredome, drunkennesse, swearing, covetousnesse, malice, schisme,
and who would be without a yoke, but they who would be without a Law? Whomsoever then we shall see to go forward in whoredom, Drunkenness, swearing, covetousness, malice, Schism,
or any such notorious offence, wee may conclude, that hee would bee free from the yoake, that hee is a sonne of Belial. And thus all unrepentant sinners are, whence the Prophet saith, They were haughty, and committed abomination against mee, Ezech. 16. 50. Iunius reades it, Exaltarunt se, They exalted themselves;
or any such notorious offence, we may conclude, that he would be free from the yoke, that he is a son of Belial. And thus all unrepentant Sinners Are, whence the Prophet Says, They were haughty, and committed abomination against me, Ezekiel 16. 50. Iunius reads it, Exaltarunt se, They exalted themselves;
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and the transgression thereof shall be heavy upon it, Esa. 24. 20. The transgression is heavy upon the earth, what then? Therefore it shall be removed;
and the Transgression thereof shall be heavy upon it, Isaiah 24. 20. The Transgression is heavy upon the earth, what then? Therefore it shall be removed;
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and yet oftentimes none so dejected as they, especially when the Devill doth thus assault them, Whosoever doth not exactly performe every the least circumstance of the Law, is subject to eternal dānation;
and yet oftentimes none so dejected as they, especially when the devil does thus assault them, Whosoever does not exactly perform every the least circumstance of the Law, is Subject to Eternal damnation;
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thou hast not exactly performed every circumstance, thou hast beene sometimes unadvisedly angry, rash words have escaped the prison of thy mouth, thy heart hath beene a denne of corruption,
thou hast not exactly performed every circumstance, thou hast been sometime unadvisedly angry, rash words have escaped the prison of thy Mouth, thy heart hath been a den of corruption,
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if then that have dominion over thee (and it hath, if thou obeyest it in the lusts thereof) this comfort doth not at all concerne thee, a corrosive is fitter for thee than a cordiall;
if then that have dominion over thee (and it hath, if thou obeyest it in the Lustiest thereof) this Comfort does not At all concern thee, a corrosive is fitter for thee than a cordial;
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as what it must signifie here, and it cannot signifie Malice in the former sense, not that it is lawfull to use our liberty as a Cloak even of that malice,
as what it must signify Here, and it cannot signify Malice in the former sense, not that it is lawful to use our liberty as a Cloak even of that malice,
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as, if we performed it to our friend we did well, but not ill, if we did not performe it to our enemy, even when wee had just reason to suppose that such a reproofe would amend him;
as, if we performed it to our friend we did well, but not ill, if we did not perform it to our enemy, even when we had just reason to suppose that such a reproof would amend him;
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because hee hateth him, but out of injustice, because hee will not give him what is his due, not feare to whom feare, nor honour to whom honour appertaineth.
Because he hates him, but out of injustice, Because he will not give him what is his endue, not Fear to whom Fear, nor honour to whom honour appertaineth.
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for a generall reason may not unfitly bee used in a particular exhortation, and the argument holds good, We must not refuse subjection by reason of our liberty,
for a general reason may not unfitly be used in a particular exhortation, and the argument holds good, We must not refuse subjection by reason of our liberty,
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because universally wee must not doe any bad act by reason of our liberty: But we must know that the word is, NONLATINALPHABET, which signifyeth evill-doing, and is opposed to NONLATINALPHABET,
Because universally we must not do any bad act by reason of our liberty: But we must know that the word is,, which signifieth evil-doing, and is opposed to,
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If therefore well doing, as I there proved, must signifie our obedience, evill-doing or maliciousnesse must needs import our disobedience to government.
If Therefore well doing, as I there proved, must signify our Obedience, evil-doing or maliciousness must needs import our disobedience to government.
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if thou, pretending thy liberty, doest the contrary, and feasts when thou shouldst eate nothing, and emptiest the Bucher-Row, when Authority sends thee to the fish-market;
if thou, pretending thy liberty, dost the contrary, and feasts when thou Shouldst eat nothing, and emptiest the Bucher-Row, when authority sends thee to the fish-market;
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I say, if thou pretendest thy liberty, that with thy liberty thou doest cover thy disobedience, thou thus makest thy freedome a cloake of maliciousnesse.
I say, if thou pretendest thy liberty, that with thy liberty thou dost cover thy disobedience, thou thus Makest thy freedom a cloak of maliciousness.
Thus, Hee that regards a day, regards it to the Lord, and hee that regards not the day, to the Lord he doth not regard it, Rom. 14. 6. which sheweth, that the regarding or the not regarding, is, in it selfe, indifferent;
Thus, He that regards a day, regards it to the Lord, and he that regards not the day, to the Lord he does not regard it, Rom. 14. 6. which shows, that the regarding or the not regarding, is, in it self, indifferent;
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But Authority interposeth and faith, that such a day I wil have you to observe the Nativitie, the Passiō, the Ascension, the Resurrection of our Saviour;
But authority interposeth and faith, that such a day I will have you to observe the Nativity, the Passion, the Ascension, the Resurrection of our Saviour;
and when, and how that day shall be observed, hath beene determined by his Church; to wit, principally in praying, hearing, meditating, in acts of mercy, and such like.
and when, and how that day shall be observed, hath been determined by his Church; to wit, principally in praying, hearing, meditating, in acts of mercy, and such like.
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and therefore S. Paul when hee had but newly said, Brethren, yee have beene called unto liberty, presently adds, Onely use not your liberty for an occasion to the flesh, Gal 5. 13. to shew, that most did use it for an occasion of the flesh, who were taught, that they were called unto libertie.
and Therefore S. Paul when he had but newly said, Brothers, ye have been called unto liberty, presently adds, Only use not your liberty for an occasion to the Flesh, Gall 5. 13. to show, that most did use it for an occasion of the Flesh, who were taught, that they were called unto liberty.
If a Prince make one his Lieutenant in a Province, can hee endure that, by reason of that Lieutenantship, he should not doe what hee would, hee should doe that which hee would not have him? No more can God indure that by our liberty, by which we resemble him, we should take occasion to breake his lawes, and oppost him.
If a Prince make one his Lieutenant in a Province, can he endure that, by reason of that Lieutenantship, he should not do what he would, he should do that which he would not have him? No more can God endure that by our liberty, by which we resemble him, we should take occasion to break his laws, and oppost him.
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and most, if they cannot say with Gehazi, Thy servant hath gone no whither, yet are ready to say with Saul, Yea, though I went thither, though I did such an act or the like, yet I have obeyed, or at least I have not trāsgressed the voyce of the Lord:
and most, if they cannot say with Gehazi, Thy servant hath gone no whither, yet Are ready to say with Saul, Yea, though I went thither, though I did such an act or the like, yet I have obeyed, or At least I have not transgressed the voice of the Lord:
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for the former might bee out of ignorance, passion, or vehemency of temptation, when this, the putting on of this cloak, must needs be out of deliberation and choice;
for the former might be out of ignorance, passion, or vehemency of temptation, when this, the putting on of this cloak, must needs be out of deliberation and choice;
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Others there bee, that loose themselves where they are bound, and tie themselves where they are free, that doe not with their liberty cover their maliciousnesse,
Others there be, that lose themselves where they Are bound, and tie themselves where they Are free, that do not with their liberty cover their maliciousness,
but I have performed it already in the first Sermon on this Text, and therefore thinke onely this necessary to urge you to that duty, by shewing you that so you shall approve your selves servants of God.
but I have performed it already in the First Sermon on this Text, and Therefore think only this necessary to urge you to that duty, by showing you that so you shall approve your selves Servants of God.
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Where I shall briefly consider the necessity and the glory of that Title. For the first, not 〈 ◊ 〉 speake of our Creation, Redemption, overwhelming with benefits, & the like;
Where I shall briefly Consider the necessity and the glory of that Title. For the First, not 〈 ◊ 〉 speak of our Creation, Redemption, overwhelming with benefits, & the like;
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why then wilt thou not bee his servant willingly, whose servant by force thou shalt be? Oh then seriously and timely addresse thy selfe unto this service,
why then wilt thou not be his servant willingly, whose servant by force thou shalt be? O then seriously and timely address thy self unto this service,
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Happy are thy men, happy are these thy servants which stand continually before thee, saith the Queene of Shebah unto Solomon, 1 King. 10. 3. Where she esteemeth the servants to be almost as happy as their Master, the attendants as Solomon: What an happinesse then, what a glory will it be for us to attend upon the true Solomon, the everlasting Prince of Peace? Where observe yee, that of those whom she first cals servants, she immediatly saith, They stand continually before thee;
Happy Are thy men, happy Are these thy Servants which stand continually before thee, Says the Queen of Shebah unto Solomon, 1 King. 10. 3. Where she esteems the Servants to be almost as happy as their Master, the attendants as Solomon: What an happiness then, what a glory will it be for us to attend upon the true Solomon, the everlasting Prince of Peace? Where observe ye, that of those whom she First calls Servants, she immediately Says, They stand continually before thee;
