A sermon preached before King Charles, March 27. 1627. Being the anniuersary of his Maiesties inauguration: by Isacc [sic] Bargraue, Doctor in Diuinity, then chaplaine to his Maiestie in attendance: and Deane of Canterbury: by His Maiesties speciall command
Man was then planted as a tree by the riuers of waters, Psal. 1. 3. and, had hee growne on in the order wherein hee was planted, his leafe had not withered, he had brought forth his fruit in his season,
Man was then planted as a tree by the Rivers of waters, Psalm 1. 3. and, had he grown on in the order wherein he was planted, his leaf had not withered, he had brought forth his fruit in his season,
To cure which swelling sore, as God holding his Scepter in heauen, labours by all the meanes both of his mercies and iudgements, to retract vs from that fatall way:
To cure which swelling soar, as God holding his Sceptre in heaven, labours by all the means both of his Mercies and Judgments, to retract us from that fatal Way:
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making the duty of the second Table, a step to our duty of the first, subduing our will to the will of man on earth, that so he may the better subdue vs to his owne Will in heauen.
making the duty of the second Table, a step to our duty of the First, subduing our will to the will of man on earth, that so he may the better subdue us to his own Will in heaven.
First, as an inualuable blessing vpon a Land, God giues vs a King; and then as the power of that blessing, he prescribes obedience to our King. So that in reference to the God of order,
First, as an invaluable blessing upon a Land, God gives us a King; and then as the power of that blessing, he prescribes Obedience to our King. So that in Referente to the God of order,
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as we should esteeme no day happier then this whereon God hath blest vs with a true Successour of his Father, a iust and pious King; so can there be no sacrifice fitter for this happy I D•y,
as we should esteem no day Happier then this whereon God hath blessed us with a true Successor of his Father, a just and pious King; so can there be no sacrifice fitter for this happy I D•y,
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then the sacrifice of obedience both to God and to our King. The breach of which duty to either in their degree, being no lesse then as the sin of Witchcraft,
then the sacrifice of Obedience both to God and to our King. The breach of which duty to either in their degree, being no less then as the since of Witchcraft,
As faith is the cleerest glosse of the Gospell, so obedience the best exposition of the Law, better then the best of sacrifices, the fat of Lambes, as in the former verse.
As faith is the Clearest gloss of the Gospel, so Obedience the best exposition of the Law, better then the best of Sacrifices, the fat of Lambs, as in the former verse.
euen from good Abraham, God refused the Sacrifice, but accepted the obedience. Whereas on the contrary, disobedience to God and his Deputies, though it proceed from weakenesse, is a sinne.
even from good Abraham, God refused the Sacrifice, but accepted the Obedience. Whereas on the contrary, disobedience to God and his Deputies, though it proceed from weakness, is a sin.
To the truth of which assertion, that I may leade you thorow the path of methode, I shall first view it generally and in Thesi, as it may concerne all men, High and low, rich and poore, one with another.
To the truth of which assertion, that I may lead you thorough the path of method, I shall First view it generally and in Thessia, as it may concern all men, High and low, rich and poor, one with Another.
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Then particularly, and in Hypothesi, as it strikes at the offendors in this Chapter, Saul and his people. In the generall, we shall finde first in positiuo, that rebellion is both a sinne and the cause of all sinne: heare therefore and auoid it.
Then particularly, and in Hypothesis, as it strikes At the offenders in this Chapter, Saul and his people. In the general, we shall find First in positiuo, that rebellion is both a sin and the cause of all sin: hear Therefore and avoid it.
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It is a common rule in Diuinity, that in all the sonnes of decayed Adam, that whatsoeuer is most naturall, is to be suspected as most sinfull. Now, by nature wee are all as oxen vnpliable to the yoake.
It is a Common Rule in Divinity, that in all the Sons of decayed Adam, that whatsoever is most natural, is to be suspected as most sinful. Now, by nature we Are all as oxen unpliable to the yoke.
We are all borne the enemies of God, and as the vnruly sonnes of Belial. Viri abs { que } iugo, like an vntamed heyfer we are euer kicking against our Maker.
We Are all born the enemies of God, and as the unruly Sons of Belial. Viri abs { que } Jugo, like an untamed heifer we Are ever kicking against our Maker.
many will willingly heare of God as a Sauiour, but if you propound him as a Commander, their answer is ready, our tongues are our owne, who is Lord ouer vs?
many will willingly hear of God as a Saviour, but if you propound him as a Commander, their answer is ready, our tongues Are our own, who is Lord over us?
Thus it fares with God, and worse with his Deputy: Est multis the saurus in lingua situs, vt quaestui habeant male loqui melioribus. Though the earth swallowed vp Core and his complices,
Thus it fares with God, and Worse with his Deputy: Est multis the saurus in lingua situs, vt quaestui habeant male loqui melioribus. Though the earth swallowed up Core and his accomplices,
men, whose purity consists in parity, whose conscience in disobedience. Wherefore shall any men lift themselues vp aboue the congregation of the Lord? Well;
men, whose purity consists in parity, whose conscience in disobedience. Wherefore shall any men lift themselves up above the congregation of the Lord? Well;
Euen when God on the Mount had taken obedience for his text, then did the Diuell diuert his people to Idolatry and rebellion. Euen when Christ was giuing Iudas the blessed bread of saluation,
Eve when God on the Mount had taken Obedience for his text, then did the devil divert his people to Idolatry and rebellion. Even when christ was giving Iudas the blessed bred of salvation,
A truth, which will yet reflect far more cleerly, if you behold it in Comparatiuo, whether you compare rebellion with the contrary vertue Obedience, as in the verse before;
A truth, which will yet reflect Far more clearly, if you behold it in Comparatiuo, whither you compare rebellion with the contrary virtue obedience, as in the verse before;
or with the paralell vices in the text, witchcraft and Idolatry. First, by the rule of S. Gregory, ex aduerso melius ostenditur, the light will best appeare through the contrary vertue.
or with the parallel vices in the text, witchcraft and Idolatry. First, by the Rule of S. Gregory, ex aduerso Better Ostenditur, the Light will best appear through the contrary virtue.
And the Adeps, the fat, was the best part of the Sacrifice (God alwaies reserued that for himselfe) yet see, obedience is better then the fat of Lambes. To offer many Sacrifices with the Papists, without obedience, is little other in their owne Tostats phrase then studium nequitiae, a kind of deuotion by which a man takes much paines to offend God.
And the Adeps, the fat, was the best part of the Sacrifice (God always reserved that for himself) yet see, Obedience is better then the fat of Lambs. To offer many Sacrifices with the Papists, without Obedience, is little other in their own Tostats phrase then studium nequitiae, a kind of devotion by which a man Takes much pains to offend God.
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Sacrifice? Alas, that was commanded as the meere Schoolemaster to obedience. Obedience is good in it selfe, Sacrifice only in respect to the Law that commanded it.
Sacrifice? Alas, that was commanded as the mere Schoolmaster to Obedience. obedience is good in it self, Sacrifice only in respect to the Law that commanded it.
Nay Legall Iustice which is nothing else but the obedience of the whole Law, is omnis virtus, saith Aristotle: nay it excels, saith he, all other vertues, quantum lucifer inter Astra, as the morning Star excels all others in beauty. In a word;
Nay Legal justice which is nothing Else but the Obedience of the Whole Law, is omnis virtus, Says Aristotle: nay it excels, Says he, all other Virtues, quantum lucifer inter Astra, as the morning Star excels all Others in beauty. In a word;
with the paralell sinnes, as well as with the contrary vertues. Rebellion causeth all sinne in generall, and is as great as the foulest sinnes in particular, euen as witchcraft and Idolatry. Such is the monstrous nature of mans disobedience, that simple and positiue notions cannot expresse it, it must be heightned by comparisons;
with the parallel Sins, as well as with the contrary Virtues. Rebellion Causes all sin in general, and is as great as the Foulest Sins in particular, even as witchcraft and Idolatry. Such is the monstrous nature of men disobedience, that simple and positive notions cannot express it, it must be heightened by comparisons;
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In taking the height of which comparison, Peter Martyr and others conceiue, that Samuel here aymd not at the equality of the sinnes, but of the punishment:
In taking the height of which comparison, Peter Martyr and Others conceive, that Samuel Here aimed not At the equality of the Sins, but of the punishment:
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as all comparatiues should doe, these sinnes they meete in vni•oco, they both communicate in the same forme; they are both primarily sinnes against the first Table;
as all comparatives should do, these Sins they meet in vni•oco, they both communicate in the same Form; they Are both primarily Sins against the First Table;
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both haue the same beginning from Infidelity; both the same end, the contempt of Gods Ordinance. The Romish Idolater adores the true God with false worship:
both have the same beginning from Infidelity; both the same end, the contempt of God's Ordinance. The Romish Idolater adores the true God with false worship:
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The Witch, hee makes the deuill his God: little better doth he that makes his owne will his God. Idolatry? why, tis the highest of sinnes, it being against God, not onely as he is a Law-giuer,
The Witch, he makes the Devil his God: little better does he that makes his own will his God. Idolatry? why, this the highest of Sins, it being against God, not only as he is a Lawgiver,
In Idolatry they offer to Idols; in Witch-craft they sacrifice to deuils; yet behold, rebellion a sinne comparatiue to both; nay, superlatiue aboue both, and the cause of both.
In Idolatry they offer to Idols; in Witchcraft they sacrifice to Devils; yet behold, rebellion a sin comparative to both; nay, superlative above both, and the cause of both.
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and consider the truth of this comparison in Hypothesi, the sinne here of Saul and of his people. Which being done, tis to be feared lest finding Israel in rebellion, we shall finde our selues likewise in Israel; both guilty of a prodigious sinne,
and Consider the truth of this comparison in Hypothesis, the sin Here of Saul and of his people. Which being done, this to be feared lest finding Israel in rebellion, we shall find our selves likewise in Israel; both guilty of a prodigious sin,
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Secondly, for his place; from the least Family, and the smallest Tribe, he was aduanced to be the Head of the Tribes of Israel. Thirdly, For his endowments;
Secondly, for his place; from the least Family, and the Smallest Tribe, he was advanced to be the Head of the Tribes of Israel. Thirdly, For his endowments;
God requires his owne with vsury, Matth. 25. 27. Where God performes mighty workes, hee lookes for effectuall obedience. Otherwise woe to Israel here, woe to Chorazin, woe to Bethsaida, it shall bee more tolerable for Trye and Sidon then for you.
God requires his own with Usury, Matthew 25. 27. Where God performs mighty works, he looks for effectual Obedience. Otherwise woe to Israel Here, woe to Chorazin, woe to Bethsaida, it shall be more tolerable for Try and Sidon then for you.
And here, O English Israel, let the staine of Israels vnthankfull rebellion mooue thee to ready obedience. The Lord hath exalted thee as the King among the nations. For temporall blessings, hee hath hitherto made fast the barres of thy gates.
And Here, Oh English Israel, let the stain of Israel's unthankful rebellion move thee to ready Obedience. The Lord hath exalted thee as the King among the Nations. For temporal blessings, he hath hitherto made fast the bars of thy gates.
Nay, God with an higher hand, hath blest vs with all spirituall and heauenly blessings; hee hath giuen vs meanes to be good as well as safe; his Word most freely, which is his power to Saluation; the Preachers of his Word most abundantly, in number and knowledge, exceeding all other reformed Churches.
Nay, God with an higher hand, hath blessed us with all spiritual and heavenly blessings; he hath given us means to be good as well as safe; his Word most freely, which is his power to Salvation; the Preachers of his Word most abundantly, in number and knowledge, exceeding all other reformed Churches.
then to make them as secure as they are profitable. Oh let vs take heede, that with these Israelites here, wee rebell not against so gracious a God, so bounteous a Benefactor. It hath euer beene a Practick Maxime in Theology, Ingentia beneficia, ingentia vitia, ingentia supplicia:
then to make them as secure as they Are profitable. O let us take heed, that with these Israelites Here, we rebel not against so gracious a God, so bounteous a Benefactor. It hath ever been a Practic Maxim in Theology, Ingenuity Benefices, Ingenuity Vices, Ingenuity supplicia:
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but a fearefull consummation of Iudgements already begun, that as God rent here from Saul a temporall Kingdome, so according to our Sauiours owne prophecy, he should take from vs a spirituall Kingdome, and conferre it vpon a people that will bring forth the fruits thereof?
but a fearful consummation of Judgments already begun, that as God rend Here from Saul a temporal Kingdom, so according to our Saviour's own prophecy, he should take from us a spiritual Kingdom, and confer it upon a people that will bring forth the fruits thereof?
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The greatnesse of Gods blessings being abused, they prooued to Israel here the aggrauation both of their sinne and punishment. All which light the heauier vpon them,
The greatness of God's blessings being abused, they proved to Israel Here the aggravation both of their sin and punishment. All which Light the Heavier upon them,
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How streight a charge had God giuen them, concerning the Amalekites, though it bee against the law of Armes, that women and children, who cannot beare Armes, should be slaine? yet God, saith Samuel, bade smite Amalek, slay both man and woman, infant and suckling, oxen and sheepe.
How straight a charge had God given them, Concerning the Amalekites, though it be against the law of Arms, that women and children, who cannot bear Arms, should be slain? yet God, Says Samuel, bade smite Amalek, slay both man and woman, infant and suckling, oxen and sheep.
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The conceiued motiues of which their disobedience, though many & courtly, are all, in comparison to the reward of obedience, most poore and contemptible.
The conceived motives of which their disobedience, though many & courtly, Are all, in comparison to the reward of Obedience, most poor and contemptible.
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Some thinke they did it for couetousnesse of the spoyle, and of Agags ransome; and so made Mammon their god, which is expresse Idolatry Some coniecture, they spared the fatlings of the cattell, to feast after victory;
some think they did it for covetousness of the spoil, and of Agag's ransom; and so made Mammon their god, which is express Idolatry some conjecture, they spared the fatlings of the cattle, to feast After victory;
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At the 15. verse it is alle•dged, that they spared the best of the cattell, to sacrifice them vnto the Lord: and so they made Religion a stalking horse to rebellion;
At the 15. verse it is alle•dged, that they spared the best of the cattle, to sacrifice them unto the Lord: and so they made Religion a stalking horse to rebellion;
Now, to worship a monster with so many heads, is grosse Idolatry. Iosephus writes, he spared King Agag, because he was a comely and a beautifull Prince;
Now, to worship a monster with so many Heads, is gross Idolatry. Iosephus writes, he spared King Agag, Because he was a comely and a beautiful Prince;
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yet that Saul and his people, for such vnworthy ends as these, should reiect the Word of the Lord, and runne a whoring after their owne inuentions, what was all this,
yet that Saul and his people, for such unworthy ends as these, should reject the Word of the Lord, and run a whoring After their own Inventions, what was all this,
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but the worst of Idolatry, NONLATINALPHABET, Will-worship, Selfe-seruice, Sacrificing to their nets? They made their Pitty, their glory, their belly, their Mammon, their God, in all setting vp their owne ends and their owne will, aboue God and his will. And this is a lofty pitch of Idolatry.
but the worst of Idolatry,, Will-worship, Selfe-seruice, Sacrificing to their nets? They made their Pity, their glory, their belly, their Mammon, their God, in all setting up their own ends and their own will, above God and his will. And this is a lofty pitch of Idolatry.
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And if you looke with a true Christian eye, either vpon his false excuse, or his hypocriticall repentance; twill prooue rather worse then better in his submission: for whereas obedience should be no disputant, no murmurer, no framer of excuses; yet Saul, who would not be obeying, would be excusing, and that with a notorious falsity, saying, I haue fulfilled the Commandement of the Lord.
And if you look with a true Christian eye, either upon his false excuse, or his hypocritical Repentance; 'twill prove rather Worse then better in his submission: for whereas Obedience should be no disputant, no murmurer, no framer of excuses; yet Saul, who would not be obeying, would be excusing, and that with a notorious falsity, saying, I have fulfilled the Commandment of the Lord.
Now, falsity is a foule fault in a man, much more in a Magistrate: yet an vntruth so palpable was here defended, that the very bleating sheep and lowing oxen confuted him.
Now, falsity is a foul fault in a man, much more in a Magistrate: yet an untruth so palpable was Here defended, that the very bleating sheep and lowing oxen confuted him.
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And if by these degrees his rebelliō clymd not high enough to reach the sinne of Idolatry, behold yet two steps more, by which it will arriue at the very top of it.
And if by these Degrees his rebellion clymd not high enough to reach the sin of Idolatry, behold yet two steps more, by which it will arrive At the very top of it.
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yet see disobedient Saul• though he haue the Lords expresse warrant, backt with vnanswerable reason, will to the contrary, spare Agag, a stranger, an Amalckite, a profest enemy to God and his chosen Israel.
yet see disobedient Saul• though he have the lords express warrant, backed with unanswerable reason, will to the contrary, spare Agag, a stranger, an Amalekite, a professed enemy to God and his chosen Israel.
it was not a sin of knowledge only, but of stubbornnes; a sinne of the will; plaine rebellion; a wilfull desperate contumacy. Gods dearest children fall euery day by sinnes of infirmity; but they in their offences are passiue, rather then actiue; they doe not that which they would, they doe that which they would not.
it was not a since of knowledge only, but of stubbornness; a sin of the will; plain rebellion; a wilful desperate contumacy. God's dearest children fallen every day by Sins of infirmity; but they in their offences Are passive, rather then active; they do not that which they would, they do that which they would not.
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There is as great a difference betwixt stubborne presumption and a slip of frailty, as betwixt murther and chance ▪ medly. Saint Paul makes it the property of Antichrist himselfe to be NONLATINALPHABET, one whose will is his law; and his children, the children of disobediēce, are stiled by the holy Ghost, The sons of Belial, the sons of perdition. Deus est sua cui { que } cupido.
There is as great a difference betwixt stubborn presumption and a slip of frailty, as betwixt murder and chance ▪ medley. Saint Paul makes it the property of Antichrist himself to be, one whose will is his law; and his children, the children of disobedience, Are styled by the holy Ghost, The Sons of Belial, the Sons of perdition. Deus est sua cui { que } Cupido.
if it were not voluntary. Sinnes of infirmity are especially said to bee committed against God the Father, whose especiall attribute is power; sinnes of ignorance against God the Sonne, whose especiall attribute is wisedome:
if it were not voluntary. Sinnes of infirmity Are especially said to be committed against God the Father, whose especial attribute is power; Sins of ignorance against God the Son, whose especial attribute is Wisdom:
If therewere no wil, saith holy Bernard, there would be no hell. Not but that if our will be subiect to Gods will, it is in one respect the best of all the soules faculties;
If therewere no will, Says holy Bernard, there would be no hell. Not but that if our will be Subject to God's will, it is in one respect the best of all the Souls faculties;
Non obedire, not to haue done the will of the Lord, this might haue beene only a sinne of errour or infirmity: but nolle obedire, (as it is here in this Text) rebelliously to reiect his Word,
Non Obedire, not to have done the will of the Lord, this might have been only a sin of error or infirmity: but nolle Obedire, (as it is Here in this Text) rebelliously to reject his Word,
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& resist his Spirit, and not to be so much as willing to doe his will, such stubbornnesse and contumacy was as the iniquity of witchcraft and Idolatry.
& resist his Spirit, and not to be so much as willing to do his will, such stubbornness and contumacy was as the iniquity of witchcraft and Idolatry.
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then our wilfulnes and disobedience; our stubbornnesse and contumacy, first, against God in heauen: secondly, against his Deputy on earth. For the first;
then our wilfulness and disobedience; our stubbornness and contumacy, First, against God in heaven: secondly, against his Deputy on earth. For the First;
We wretched wormes will disobey our God, for the least interest of gaine; the least wantonnesse of the flesh; the least punctilio of honour; the least atome of vanity;
We wretched worms will disobey our God, for the least Interest of gain; the least wantonness of the Flesh; the least punctilio of honour; the least atom of vanity;
and if wee compare them, either with the eternity of God in Heauen, or with the incertainty of our life on earth ( things that are, as if they were not at all ) yet,
and if we compare them, either with the eternity of God in Heaven, or with the incertainty of our life on earth (things that Are, as if they were not At all) yet,
and that scarce for the price of one piece. We sinne, because we will sinne; for euery trifle, swearing by his precious wounds; abusing his gracious blessings;
and that scarce for the price of one piece. We sin, Because we will sin; for every trifle, swearing by his precious wounds; abusing his gracious blessings;
the will of the flesh, and the will of the spirit; the one from our selues, the other from God. If we will follow that only which is our owne, (the will of the flesh) we are meere Monothelites, as bad as beasts themselues:
the will of the Flesh, and the will of the Spirit; the one from our selves, the other from God. If we will follow that only which is our own, (the will of the Flesh) we Are mere Monothelites, as bad as beasts themselves:
but if wee submit the will of the flesh, to the will of the spirit; Tunc erit vera pax hominis, quando & caro animo iudice regitur, & animus Deo praeside gubernatur.
but if we submit the will of the Flesh, to the will of the Spirit; Tunc erit vera pax hominis, quando & Caro animo iudice regitur, & animus God praeside gubernatur.
Then is there perfection of happinesse in the soule of man, when the flesh is gouern'd by the Spirit, and the Spirit by God. At which Christian perfection if wee will ayme;
Then is there perfection of happiness in the soul of man, when the Flesh is governed by the Spirit, and the Spirit by God. At which Christian perfection if we will aim;
As nothing more hatefull in a subiect then rebellion to his King: So nothing more dangerous in a King, then rebellion to God: but if the King trusts in the mercy of the Lord, he shall not slide.
As nothing more hateful in a Subject then rebellion to his King: So nothing more dangerous in a King, then rebellion to God: but if the King trusts in the mercy of the Lord, he shall not slide.
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For he giueth deliuerance to Kings, and reskues Dauid his seruant from the hurtfull sword. Nor doth the benefit of Royall obedience to God redound to the King alone;
For he gives deliverance to Kings, and reskues David his servant from the hurtful sword. Nor does the benefit of Royal Obedience to God redound to the King alone;
Foelix Respub: in qua qui imperat, timet Deum, saith Iustin; How long hath our owne happy experience demonstrated to vs, That the Piety of the King, is the preseruation of the Common-wealth? Nor can we iustly forget the happinesse of this Day, wherein our owne soules know, that God hath enlarged vs the continuance of this vnualewable blessing, a most Pious Sonne, succeeding a most Religious Father. Tis not with vs, where the King obeyes the Iesuite, the Iesuite his Rector, the Rector his Generall, his Generall the Pope, the Pope his owne Traditions, aboue the Oracles of God. The King resolues with Dauid, I will hearken what the Lord God will say vnto mee. To which end,
Felix Respub: in qua qui Implead, timet God, Says Justin; How long hath our own happy experience demonstrated to us, That the Piety of the King, is the preservation of the Commonwealth? Nor can we justly forget the happiness of this Day, wherein our own Souls know, that God hath enlarged us the Continuance of this vnualewable blessing, a most Pious Son, succeeding a most Religious Father. This not with us, where the King obeys the Iesuite, the Iesuite his Rector, the Rector his General, his General the Pope, the Pope his own Traditions, above the Oracles of God. The King resolves with David, I will harken what the Lord God will say unto me. To which end,
how constant is He in his priuate, how frequent in His publick Deuotions? how reuerend in His gestures? how exemplary in His life? Yee cannot count that flattery;
how constant is He in his private, how frequent in His public Devotions? how reverend in His gestures? how exemplary in His life? Ye cannot count that flattery;
If Regis ad exemplum be a good rule, can the Kingdome find out a better Master to teach the Atheist, Religion? the glutton, temperance? the drunkard, sobriety? the prophaner, sanctity? the lasciuious, chastity? the Idolater, Purity? Insomuch as would the subiects well learne their Kings lesson, we could not haue such cause to feare the wrath of God in the prosecution of his iudgements vpon vs:
If Regis ad exemplum be a good Rule, can the Kingdom find out a better Master to teach the Atheist, Religion? the glutton, temperance? the drunkard, sobriety? the Profaner, sanctity? the lascivious, chastity? the Idolater, Purity? Insomuch as would the Subjects well Learn their Kings Lesson, we could not have such cause to Fear the wrath of God in the prosecution of his Judgments upon us:
since the Obedience and Piety of this our holy Guardian stands like the good Angell, like Moses in the gap, to diuert Gods plagues from vs. Oh, that therefore His example,
since the obedience and Piety of this our holy Guardian Stands like the good Angel, like Moses in the gap, to divert God's plagues from us O, that Therefore His Exampl,
Secondly, and by a true rule of subordination to Gods Deputy our King. To which we are not onely sweetly inuited by his goodnes, but vndenyably obliged by the rule of Conscience; for Kings are Gods Christs on earth, (as the Psalmist cals them,) They are neither from Pope nor people, as some would haue it;
Secondly, and by a true Rule of subordination to God's Deputy our King. To which we Are not only sweetly invited by his Goodness, but undeniably obliged by the Rule of Conscience; for Kings Are God's Christ on earth, (as the Psalmist calls them,) They Are neither from Pope nor people, as Some would have it;
with Pope Sixtus Quintus, to iustify treasons and parricides, as rare and memorable Acts. God forbid any such Zimries or Doegs should lurke within the tents of our Israel. The Gospell cannot suffer vs to swell to this height of rebellion.
with Pope Sixtus Quintus, to justify treasons and parricides, as rare and memorable Acts. God forbid any such Zimri's or Doegs should lurk within the tents of our Israel. The Gospel cannot suffer us to swell to this height of rebellion.
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I would there were none among vs, who place their conscience too much in their will; who are all for faith and the first table, nothing for obedience and the second table.
I would there were none among us, who place their conscience too much in their will; who Are all for faith and the First table, nothing for Obedience and the second table.
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I would there were none to tell vs, that to obey our Prince, is to betray our country; none, who stampe it as a maine brand vpon the Clergy, That they preach obedience. Well, Christians, let it be more practised, I dare promise that it will be lesse preached. Whence we that preach it, haue our warrāt, I am sure:
I would there were none to tell us, that to obey our Prince, is to betray our country; none, who stamp it as a main brand upon the Clergy, That they preach Obedience. Well, Christians, let it be more practised, I Dare promise that it will be less preached. Whence we that preach it, have our warrant, I am sure:
And therefore these men, who will doe nothing without Text, might find Text enough for their obedience, not onely in my Text here, but in 1. Peter 2. Chapter, where they are enioyned to obey for the Lords sake:
And Therefore these men, who will do nothing without Text, might find Text enough for their Obedience, not only in my Text Here, but in 1. Peter 2. Chapter, where they Are enjoined to obey for the lords sake:
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and for conscience sake, in the 13. to the Romanes 2. where to disobey is damnation. In the whole current of the old Testament, where we find that for mans disobedience, the pestilence hath deuoured them;
and for conscience sake, in the 13. to the Romans 2. where to disobey is damnation. In the Whole current of the old Testament, where we find that for men disobedience, the pestilence hath devoured them;
It was the speech of a man renowned for wisedome in our age, That if he were commanded to put forth to the sea in a ship that had neither mast nor tackling, he would doe it.
It was the speech of a man renowned for Wisdom in our age, That if he were commanded to put forth to the sea in a ship that had neither mast nor tackling, he would do it.
No man hath learn'd to disobey his King, but he had learn'd before to disobey his God. Oh, let vs all therefore take heed, That while we flye from Idolatry, we runne not into Rebellion. Farre be it from vs to be found with Israel a disobedient and gain-saying people. But as God with one hand, hath as vpon this Day, deriued to vs an Inualewable blessing, a true Defender of the Faith, and Protector of the Gospel; a King resolued to pursue Amalek, who hath so often laid in waite for Israel:
No man hath learned to disobey his King, but he had learned before to disobey his God. O, let us all Therefore take heed, That while we fly from Idolatry, we run not into Rebellion. far be it from us to be found with Israel a disobedient and gainsaying people. But as God with one hand, hath as upon this Day, derived to us an Inualewable blessing, a true Defender of the Faith, and Protector of the Gospel; a King resolved to pursue Amalek, who hath so often laid in wait for Israel:
so let vs with another hand offer on the same Day, the best of Sacrifices, Obedience. Obedience to God, who hath blest vs with such a King: Obedience to our King, who is such an example of Obedience to God.
so let us with Another hand offer on the same Day, the best of Sacrifices, obedience. obedience to God, who hath blessed us with such a King: obedience to our King, who is such an Exampl of obedience to God.
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To conclude, Let vs pray for our selues, that wee may resist all sinne, especially presumptuous sinne, especially Rebellion, The sinne paralell to Witchcraft and Idolatry. And let vs pray for our King, that wee long and constantly obeying Him, and Hee long and constantly obeying God; may liue and prosper in the fauour of God, and the loue of his subiects; to the confusion of our malicious aduersaries,
To conclude, Let us pray for our selves, that we may resist all sin, especially presumptuous sin, especially Rebellion, The sin parallel to Witchcraft and Idolatry. And let us pray for our King, that we long and constantly obeying Him, and He long and constantly obeying God; may live and prosper in the favour of God, and the love of his Subjects; to the confusion of our malicious Adversaries,
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