The grand conspiracy of the members against the mind, of Jews against their King as it hath been delivered in the four following sermons / by John Allington, (a sequestered divine).
(1) title page (DIV1) (2) sermon (DIV1) (3) sermon (DIV1) └── (4) title page (DIV2) └── (5) body of sermon (DIV2) (6) sermon (DIV1) └── (7) title page (DIV2) └── (8) body of sermon (DIV2) (9) sermon (DIV1) └── (10) title page (DIV2) └── (11) body of sermon (DIV2)
But I see another Law in my Members warring against the Law of my Minde, &c. IN these words (though I say it not) some may, perchance, fancy a proper Emblem of the Times;
But I see Another Law in my Members warring against the Law of my Mind, etc. IN these words (though I say it not) Some may, perchance, fancy a proper Emblem of the Times;
but it concerns him neerly to be able to say in which of these is the Legislative Power, it concerns every of us to be able to say whether it be in the power of the Mind,
but it concerns him nearly to be able to say in which of these is the Legislative Power, it concerns every of us to be able to say whither it be in the power of the Mind,
For, How shall it be found possible to compound this difference? How in this War can we possibly be able to say or determine on which side we ought to be? (for Neutralls in this fight no men living can be) Whether we ought to side with the Mind or the Members? Whether the law of the supremest or of the lowest portion of the soul ought to sway the whole man? This (say we) cannot,
For, How shall it be found possible to compound this difference? How in this War can we possibly be able to say or determine on which side we ought to be? (for Neutrals in this fight no men living can be) Whither we ought to side with the Mind or the Members? Whither the law of the Supremest or of the lowest portion of the soul ought to sway the Whole man? This (say we) cannot,
But if the Mind have this preheminence, if Law and War shall prove only at her dispose, 'tis then Rebellion in the Members, not to be captive at her Will, not to be guided by her Law, not to lay down Arms whensoever she commandeth.
But if the Mind have this pre-eminence, if Law and War shall prove only At her dispose, it's then Rebellion in the Members, not to be captive At her Will, not to be guided by her Law, not to lay down Arms whensoever she commands.
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but being as the text implies, the Members are first in arms, she is also bound to muster up all the Forces she can, to the subversion and utter extirpation of what Law soever is enacted,
but being as the text Implies, the Members Are First in arms, she is also bound to muster up all the Forces she can, to the subversion and utter extirpation of what Law soever is enacted,
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There is no power (saith the Apostle) but from God. God without doubt is the originall of all power, of his fulnesse it is, that every thing which hath power, hath the power it hath;
There is no power (Says the Apostle) but from God. God without doubt is the original of all power, of his fullness it is, that every thing which hath power, hath the power it hath;
Whether then of the grand Contenders in the Text? Whether the Minde or Members ought to have the prehemimence and the superior power? This we must learn from him, who is the fountain of all power,
Whither then of the grand Contenders in the Text? Whither the Mind or Members ought to have the prehemimence and the superior power? This we must Learn from him, who is the fountain of all power,
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and under Man, because after his own Image, and according to his own Likenesse created he Man. Now between Mind and Members there is a much what like proportionable distinction,
and under Man, Because After his own Image, and according to his own Likeness created he Man. Now between Mind and Members there is a much what like proportionable distinction,
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certainly then that part of man, in which this similitude or likenesse doth consist, that power and portion of the soul, in which this Image of God is, that must needs be the supremest, noblest,
Certainly then that part of man, in which this similitude or likeness does consist, that power and portion of the soul, in which this Image of God is, that must needs be the Supremest, Noblest,
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Now the Apostle plainly tels us, the New man (that is, that part of man which beareth the Image of his Maker, and the likeness of his God) is that portion of the soul which is capable of Knowledge, capable of Righteousnesse and true holinesse. And this must needs be the mind of man, for the Affections and Members they cannot rise to so high a pitch;
Now the Apostle plainly tells us, the New man (that is, that part of man which bears the Image of his Maker, and the likeness of his God) is that portion of the soul which is capable of Knowledge, capable of Righteousness and true holiness. And this must needs be the mind of man, for the Affections and Members they cannot rise to so high a pitch;
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hinder they oft both may, and do, but lead or guide they cannot, into the paths of righteousnesse. Col. 3.5. You have these words, Mortifie your Members which are upon earth.
hinder they oft both may, and do, but led or guide they cannot, into the paths of righteousness. Col. 3.5. You have these words, Mortify your Members which Are upon earth.
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whereas then the spirit of God saith, Mortifie your Members, whereas it puts a kind of killing power (and that over the Members too) this manifestly infers the mind to be the superiour faculty;
whereas then the Spirit of God Says, Mortify your Members, whereas it puts a kind of killing power (and that over the Members too) this manifestly infers the mind to be the superior faculty;
is not this because we have (even yet) too many uxorious Adams? because we have yet too many that suffer their Eves to lead them? or, to give it in the phrase,
is not this Because we have (even yet) too many uxorious Adams? Because we have yet too many that suffer their Eves to led them? or, to give it in the phrase,
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and therefore if by them we shall suffer our selves to be led, if we shall square our actions by their Law, and order all our doings to give them content, we shall too late finde we have followed a blind guide,
and Therefore if by them we shall suffer our selves to be led, if we shall square our actions by their Law, and order all our doings to give them content, we shall too late find we have followed a blind guide,
In the first vers. of the following Ch. they who are in Christ Jesus, they who in him would be found without condemnation, they must walk, not after the Flesh, but after the Spirit:
In the First vers. of the following Christ they who Are in christ jesus, they who in him would be found without condemnation, they must walk, not After the Flesh, but After the Spirit:
but the Spirit (that is the mind of man endowed with the Spirit) that is it that must lead the way, that is it that must give the Law and Rule of walking;
but the Spirit (that is the mind of man endowed with the Spirit) that is it that must led the Way, that is it that must give the Law and Rule of walking;
we must not walk after the Flesh, but after the Spirit; not after the Members, but according to the Mind. Ecclus. 37.16. Let Reason go before every Enterprise, and Counsell before every action.
we must not walk After the Flesh, but After the Spirit; not After the Members, but according to the Mind. Ecclus 37.16. Let Reason go before every Enterprise, and Counsel before every actium.
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That part and portion of the soul, in which God hath placed Reason, Counsell, Conscience, Grace, that is it which must give direction to every Enterprise;
That part and portion of the soul, in which God hath placed Reason, Counsel, Conscience, Grace, that is it which must give direction to every Enterprise;
our judgment, and not our lusts, our Mind, and not our Members, which have the power of Law and War. Pass we then to the second Considerable, let us see what is the Law of the Mind,
our judgement, and not our Lustiest, our Mind, and not our Members, which have the power of Law and War. Pass we then to the second Considerable, let us see what is the Law of the Mind,
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The Law of the mind is indeed no other but the Law of God, for I delight in the Law of God concerning the inward Man. The inward Man, that is the Mind, Spirit,
The Law of the mind is indeed no other but the Law of God, for I delight in the Law of God Concerning the inward Man. The inward Man, that is the Mind, Spirit,
for it is indeed the breach of all Law, it is sin (saith St. Paul ) and yet because the Members have so voted it, it must be called a Law, I see (saith the Text) Another Law in my Members.
for it is indeed the breach of all Law, it is since (Says Saint Paul) and yet Because the Members have so voted it, it must be called a Law, I see (Says the Text) another Law in my Members.
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all our senses, all our members, all our actions, and all our thoughts are bound to follow her guidance, they must come and go, do and suffer, when and what she prescribeth.
all our Senses, all our members, all our actions, and all our thoughts Are bound to follow her guidance, they must come and go, do and suffer, when and what she prescribeth.
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Sure I am, it hath been resolv'd of old (but wanting books I cannot cite the Authors) in matters of high consequence and concernment, that they who are bound to obey, are not so much to attend the reason as the authority of a command;
Sure I am, it hath been resolved of old (but wanting books I cannot Cite the Authors) in matters of high consequence and concernment, that they who Are bound to obey, Are not so much to attend the reason as the Authority of a command;
yea very good proof I have to say, our Saviour commanded St. Peter to do what he understood not, What I do (saith the Master) thou knowest not now, and yet, under a fearfull commination, he urged his Obedience.
yea very good proof I have to say, our Saviour commanded Saint Peter to do what he understood not, What I do (Says the Master) thou Knowest not now, and yet, under a fearful commination, he urged his obedience.
And indeed were it not thus between mind and Members, were not the senses and affections to obey the mind till they were satisfyed, and saw reason for it;
And indeed were it not thus between mind and Members, were not the Senses and affections to obey the mind till they were satisfied, and saw reason for it;
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For look what is said of a King, and by a King, the same is very appliable to the soveraignty of the mind, Where the word of a King is, there is power.
For look what is said of a King, and by a King, the same is very appliable to the sovereignty of the mind, Where the word of a King is, there is power.
and if the following Interrogation in that verse must positively be read, that is, — No man may say unto the King, What dost thou? Then is this regall preheminence a most pertinent explication of the Minds superexcellency;
and if the following Interrogation in that verse must positively be read, that is, — No man may say unto the King, What dost thou? Then is this regal pre-eminence a most pertinent explication of the Minds superexcellency;
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for as much as the Mind is (as we have sworne our Soveraigne is) the only supreme, sin we needs must, should we not follow her even in a wrong direction, much more if we adhere not close,
for as much as the Mind is (as we have sworn our Sovereign is) the only supreme, since we needs must, should we not follow her even in a wrong direction, much more if we adhere not close,
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the Members finding this a curbe unto their liberty, and a main suppression of their desires, they strive by all means possible to subvert this Order, to change this Government, to overthrow this Fundamentall Law;
the Members finding this a curb unto their liberty, and a main suppression of their Desires, they strive by all means possible to subvert this Order, to change this Government, to overthrow this Fundamental Law;
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and indeed no wonder, for amongst equals who should command? who obey? Why should not Wrath have as much command as Joy? Why not Joy as much as Love? Why not Love as much as any? That Member which desires a Monopoly of pleasure, wars against that, which stands upon Honour and Repute:
and indeed no wonder, for among equals who should command? who obey? Why should not Wrath have as much command as Joy? Why not Joy as much as Love? Why not Love as much as any? That Member which Desires a Monopoly of pleasure, wars against that, which Stands upon Honour and Repute:
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so that, as St. James hath taught us, even thence are Wars and Contentions, because our Lusts fight in our Members. Eccles. 10.7. I have seen (saith Solomon) Servants on Horses, and Princes walking as Servants on the ground.
so that, as Saint James hath taught us, even thence Are Wars and Contentions, Because our Lustiest fight in our Members. Eccles. 10.7. I have seen (Says Solomon) Servants on Horses, and Princes walking as Servants on the ground.
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And this is apparent from the words next following in the Text, for that which St. Paul complaines of, (though it bear the name of a Law) himself sheweth was flat Tyranny;
And this is apparent from the words next following in the Text, for that which Saint Paul complains of, (though it bear the name of a Law) himself shows was flat Tyranny;
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For, what Passion can you imagine in the soul, which, whilest it is predominant, expects not from the Mind, what service and assistance soever it shal please to challenge,
For, what Passion can you imagine in the soul, which, whilst it is predominant, expects not from the Mind, what service and assistance soever it shall please to challenge,
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and to lay the plot how this cruelty may be satisfyed? Yea, is not the Court full of terror and disturbances? Is not the Mind a restlesse wretch? Is she not perpetually vext and molested,
and to lay the plot how this cruelty may be satisfied? Yea, is not the Court full of terror and disturbances? Is not the Mind a restless wretch? Is she not perpetually vexed and molested,
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Acts 5. So Religious was the Princely part, and so devout was the Minde of Ananias and Saphira, that in Judgment and Piety, they thought all they had but a competent Oblation for the Lords service:
Acts 5. So Religious was the Princely part, and so devout was the Mind of Ananias and Sapphira, that in Judgement and Piety, they Thought all they had but a competent Oblation for the lords service:
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No Law, no Peace, unlesse they may lead the minde Captive, and make her the Soveraigne become a slave unto their Lusts. Pass we therefore to the third considerable, viz. Whether it be not damnable Rebellion to disobey or resist that part which God hath invested with this power.
No Law, no Peace, unless they may led the mind Captive, and make her the Sovereign become a slave unto their Lusts. Pass we Therefore to the third considerable, viz. Whither it be not damnable Rebellion to disobey or resist that part which God hath invested with this power.
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so that it is an act of Rebellion to withdraw from, or stand against that power, under which till some difference, distaste, opportunity or grudge arose, we ever held our selves bound to live and to be governed by.
so that it is an act of Rebellion to withdraw from, or stand against that power, under which till Some difference, distaste, opportunity or grudge arose, we ever held our selves bound to live and to be governed by.
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For, let the ground of Israels Revolt from Rehoboam their naturall King be what it may be, (sure I am) when they so did, the Scripture saith, Israel rebelled against the house of David:
For, let the ground of Israel's Revolt from Rehoboam their natural King be what it may be, (sure I am) when they so did, the Scripture Says, Israel rebelled against the house of David:
Let the case be what it may be, when Edom deserted Judah and made a King over themselves, the Spirit of God saith, Edom rebelled from under the hand of Judah ;
Let the case be what it may be, when Edom deserted Judah and made a King over themselves, the Spirit of God Says, Edom rebelled from under the hand of Judah;
yet, when the Citizens of Libnah turned from their lawfull (though Idolatrous) King Jehoram, the Scripture phrase in the Geneva Translation is, Then did Libnah rebell ;
yet, when the Citizens of Libnah turned from their lawful (though Idolatrous) King jehoram, the Scripture phrase in the Geneva translation is, Then did Libnah rebel;
for though our last Translation read it, I see a Law in my Members, Warring against the Law of my Mind, it is there said, I see a Law in my Members Rebelling against the Law of my Mind.
for though our last translation read it, I see a Law in my Members, Warring against the Law of my Mind, it is there said, I see a Law in my Members Rebelling against the Law of my Mind.
And indeed from the premised instances it seemeth very clear, that all Warre against that power which ought by Gods Ordinance to be obeyed, is indeed Rebellion. Rom. 14.23. St. Paul hath delivered it as a rule beyond exception, Whatsoever is not of Faith is sin.
And indeed from the premised instances it seems very clear, that all War against that power which ought by God's Ordinance to be obeyed, is indeed Rebellion. Rom. 14.23. Saint Paul hath Delivered it as a Rule beyond exception, Whatsoever is not of Faith is since.
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a people who would rather be led by their own lusts, then by his Law, by their own affections, then by their own mind. Ezek. 2.5. Son of Man (saith God) I send thee to the Children of Israel, to a Rebellious Nation that hath rebelled against me.
a people who would rather be led by their own Lustiest, then by his Law, by their own affections, then by their own mind. Ezekiel 2.5. Son of Man (Says God) I send thee to the Children of Israel, to a Rebellious nation that hath rebelled against me.
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Flesh and Spirit, Mind and Members, they are ever contrary and one against the other. War (as will appear in the next point) will ever be between them,
Flesh and Spirit, Mind and Members, they Are ever contrary and one against the other. War (as will appear in the next point) will ever be between them,
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He, who would walk as a Child of the light, and would clearly discern truth from error, must (as Boetius well admonisheth) clear his soul of the thick mist of passion;
He, who would walk as a Child of the Light, and would clearly discern truth from error, must (as Boethius well Admonisheth) clear his soul of the thick missed of passion;
but such was the violence of her Members, such the confusion of her enrag'd affections, that she concludes ( Deteriora sequor ) not with the better mind,
but such was the violence of her Members, such the confusion of her enraged affections, that she concludes (Deteriora sequor) not with the better mind,
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Pilate at the arraignement of our Blessed Saviour protested, that according to the Law of his Mind, his Judgement, his Conscience, he saw nothing worthy of death in him;
Pilate At the arraignment of our Blessed Saviour protested, that according to the Law of his Mind, his Judgement, his Conscience, he saw nothing worthy of death in him;
And yet for all that, rather then the people should want a Sacrifice, rather then endure those terrible things which his troubled affections and passions present unto his Mind, in despight of Mind, Law,
And yet for all that, rather then the people should want a Sacrifice, rather then endure those terrible things which his troubled affections and passion present unto his Mind, in despite of Mind, Law,
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even from the Law of the Members it is, that such there are of whom the Prophet complaines, who call evill good, and good evill, which make darknesse light,
even from the Law of the Members it is, that such there Are of whom the Prophet complains, who call evil good, and good evil, which make darkness Light,
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whether the Mind or the Members, whether judgement or passion, whether Conscience, or only carnall, smi•ter and by-ends? I do verily believe, there never were more bitter conflicts then now there are between Mind and Members, between Flesh and Spirit;
whither the Mind or the Members, whither judgement or passion, whither Conscience, or only carnal, smi•ter and by-ends? I do verily believe, there never were more bitter conflicts then now there Are between Mind and Members, between Flesh and Spirit;
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yea, it is to be feared, the Mind, that is, the Judgement, Reason and Consciences of too too many of us, are so overwhelmed and hurried on with violent passion, rash engagements, and resolute •xorbitances;
yea, it is to be feared, the Mind, that is, the Judgement, Reason and Consciences of too too many of us, Are so overwhelmed and hurried on with violent passion, rash engagements, and resolute •xorbitances;
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The Law of the Mind of old was, Give unto Caesar the things that are Caesars, and unto God the things that are Gods. The Law of the Members is, let us make him like one of us,
The Law of the Mind of old was, Give unto Caesar the things that Are Caesars, and unto God the things that Are God's The Law of the Members is, let us make him like one of us,
but by the Law of the Members, Ghostly Fathers may not command their Children, nor may they, who are bound to give an account, passe any binding sentence without lay-approbation :
but by the Law of the Members, Ghostly Father's may not command their Children, nor may they, who Are bound to give an account, pass any binding sentence without lay-approbation:
who for the better Liberty of the Subject, have lately Printed, and by an Argument e concesso claimed, that 'tis more lawfull by Scripture to put away a perverse Wife,
who for the better Liberty of the Subject, have lately Printed, and by an Argument e concesso claimed, that it's more lawful by Scripture to put away a perverse Wife,
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yea, that there is a necessity both in Charity, and Conscience, for that Man and Wife to be divorced, whose dispositions naturally disagree, who cannot live loving•y and quietly together;
yea, that there is a necessity both in Charity, and Conscience, for that Man and Wife to be divorced, whose dispositions naturally disagree, who cannot live loving•y and quietly together;
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yea, it hath now past the Presse for a Popish Practice to make a Sermon upon a Text. I should tire both you and my self should I follow those, who thus follow the extravagancy of their Members, the rancor, violence and exorbitance of their passions.
yea, it hath now passed the Press for a Popish Practice to make a Sermon upon a Text. I should tire both you and my self should I follow those, who thus follow the extravagancy of their Members, the rancour, violence and exorbitance of their passion.
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The very Pagans whose Gods were Idols, yet for as much as in their apprehension they were as Gods, of those their Temples there were such venerable estimators, that what they sought to have secure indeed, they repos'd in their shrines.
The very Pagans whose God's were Idols, yet for as much as in their apprehension they were as God's, of those their Temples there were such venerable estimators, that what they sought to have secure indeed, they reposed in their shrines.
and one Clastenes a most noble Greek, fearing the plundering of his Estate by Tyrants, laid up his Daughters dowry in the Temple of Juno Samia, and till this very day among learned Christians it is determined Sacriledge, Non sacrum de sacro tollere, to steal from an Holy place a common and unholy thing.
and one Clastenes a most noble Greek, fearing the plundering of his Estate by Tyrants, laid up his Daughters dowry in the Temple of Juno Samia, and till this very day among learned Christians it is determined Sacrilege, Non sacrum de Sacred tollere, to steal from an Holy place a Common and unholy thing.
But the Law of our Sacrilegious and ungodly members is such, that it will not allow, no not to God himself a Property, nor the Church to be a Sanctuary for its own goods:
But the Law of our Sacrilegious and ungodly members is such, that it will not allow, no not to God himself a Property, nor the Church to be a Sanctuary for its own goods:
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like the Roman Pagan presidents, they seem to professe the Son of Mary unworthy to be served in costly vessels making all holy things so common, that they are now become primi occupantis, catch that catch may;
like the Roman Pagan Presidents, they seem to profess the Son of Marry unworthy to be served in costly vessels making all holy things so Common, that they Are now become Primi occupantis, catch that catch may;
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Eccles. 18.30, 31. Go not after thy lusts, but refrain thy self from thine Appetites, (for) if thou givest thy Soul the desires that please her, she will make thee a laughing stock to thine enemies that maligne thee.
Eccles. 18.30, 31. Go not After thy Lustiest, but refrain thy self from thine Appetites, (for) if thou givest thy Soul the Desires that please her, she will make thee a laughing stock to thine enemies that malign thee.
For should the Members Garison themselves (as they too oft do) within the strong works of Ambition, Pleasure, Profit, she is (even by him that is able) promised relief enough,
For should the Members Garrison themselves (as they too oft do) within the strong works of Ambition, Pleasure, Profit, she is (even by him that is able) promised relief enough,
even so nothing must be truth, nothing must passe for good or godly, nothing must men make conscience of, where the Members, Lusts and Passions are predominant;
even so nothing must be truth, nothing must pass for good or godly, nothing must men make conscience of, where the Members, Lustiest and Passion Are predominant;
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ruling Members being ever as Turbulent to the Mind, as ruling Elders will prove unto the Church. And therefore if whilest yet we may, see we will what belongs to our Peace, resolve we must to submit to the Ordinance of God;
ruling Members being ever as Turbulent to the Mind, as ruling Elders will prove unto the Church. And Therefore if whilst yet we may, see we will what belongs to our Peace, resolve we must to submit to the Ordinance of God;
So shall we enjoy unity of Spirit in the bond of peace, so shall we indeed be (as St. Peter speaks) A chosen Generation, a royall Priesthood, an holy Nation, a peculiar People.
So shall we enjoy unity of Spirit in the bound of peace, so shall we indeed be (as Saint Peter speaks) A chosen Generation, a royal Priesthood, an holy nation, a peculiar People.
Perchance some may dream, unlesse the Members may have power to curbe the Mind, the Mind as supreme may with all impunity oppress and destroy the Members;
Perchance Some may dream, unless the Members may have power to curb the Mind, the Mind as supreme may with all impunity oppress and destroy the Members;
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For as those blessings which are the immediate issues of Gods own hands, are far more excellent then those, which by ordinary means are conveyed to us;
For as those blessings which Are the immediate issues of God's own hands, Are Far more excellent then those, which by ordinary means Are conveyed to us;
for whoever (as the Apostle speaketh) is, NONLATINALPHABET, self-convicted, whosoever is, as the Poet renders it, surdo verbere caesus, lasht with the sting of an invisible whip;
for whoever (as the Apostle speaks) is,, self-convicted, whosoever is, as the Poet renders it, Deaf verbere caesus, lashed with the sting of an invisible whip;
So shall men be able to give God the glory, and to suppresse that unnaturall War which sin fomenteth in the Members. Rom. 6.12. Let not sinne reigne in your mortall bodies. Whosoever gives Law unto us;
So shall men be able to give God the glory, and to suppress that unnatural War which since fomenteth in the Members. Rom. 6.12. Let not sin Reign in your Mortal bodies. Whosoever gives Law unto us;
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unto what member or lust soever we yeild to obey, that's our King, that's our Governour, ambition, luxury, covetousnesse, malice, these are they which would reign, these are they which would give Law unto us,
unto what member or lust soever we yield to obey, that's our King, that's our Governor, ambition, luxury, covetousness, malice, these Are they which would Reign, these Are they which would give Law unto us,
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but I have abundantly shewed you, it is the Mind, and the Mind only, which God hath entrusted with this power, not sin under any pretence of Law whatsoever;
but I have abundantly showed you, it is the Mind, and the Mind only, which God hath Entrusted with this power, not since under any pretence of Law whatsoever;
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and pass Lawes, men are much more earnest in defence of such errors, then are sober Christians in the maintenance of what the mind and solid judgement proposeth to them:
and pass Laws, men Are much more earnest in defence of such errors, then Are Sobrium Christians in the maintenance of what the mind and solid judgement Proposeth to them:
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there is no diligence, no care, no means wanting in the pursuit of that which the affections and members declare expedient. And indeed, in this my hearts desire is, the minds of us all should be instructed by our common enemy, that is, to follow with more earnestnesse the War and Duties which God requireth we should manage against the Rebellious Members;
there is no diligence, no care, no means wanting in the pursuit of that which the affections and members declare expedient. And indeed, in this my hearts desire is, the minds of us all should be instructed by our Common enemy, that is, to follow with more earnestness the War and Duties which God requires we should manage against the Rebellious Members;
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so shall God of his Mercy then give grace unto the Mind, that it may subdue the Members, that so the whole man may from this his Militant Kingdom of Grace, be translated and advanced to his Eternall and Triumphant Kingdom of Glory,
so shall God of his Mercy then give grace unto the Mind, that it may subdue the Members, that so the Whole man may from this his Militant Kingdom of Grace, be translated and advanced to his Eternal and Triumphant Kingdom of Glory,
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THE GRAND CONSPIRACY OF Jews against their King. A SERMON Preached in August, 1647. ROM. 5.7. Scarcely for a Righteous Man will one dye, yet, peradventure for a Good Man some would dare to dye.
THE GRAND CONSPIRACY OF jews against their King. A SERMON Preached in August, 1647. ROM. 5.7. Scarcely for a Righteous Man will one die, yet, Peradventure for a Good Man Some would Dare to die.
II. The Proof of this Assertion, If my Kingdom were of this world, then would my servants fight, &c. 1. O• the Assertion, a Kingdom I have, but my Kingdom is not of this World.
II The Proof of this Assertion, If my Kingdom were of this world, then would my Servants fight, etc. 1. O• the Assertion, a Kingdom I have, but my Kingdom is not of this World.
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And indeed thus Pilate understood him, for in the verse immediately following, Pilate replieth, Art thou a King? Yea, in his Condemnation Pilate thus testifyeth of him, Jesus of Nazareth the King of the Jews.
And indeed thus Pilate understood him, for in the verse immediately following, Pilate Replieth, Art thou a King? Yea, in his Condemnation Pilate thus Testifieth of him, jesus of Nazareth the King of the jews.
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for a meek King is no fit King to be King of Jews. Had he come to Sion as a Lyon of the Tribe of Judah, had he come in fury, had he manifested his power in the confusion of some thousands of them,
for a meek King is no fit King to be King of jews. Had he come to Sion as a lion of the Tribe of Judah, had he come in fury, had he manifested his power in the confusion of Some thousands of them,
then Grandees as well as the Boyes would have cryed out, Hosanna in the Highest. But if he come without his Militia, if he come meek and sitting upon an Asse,
then Grandees as well as the Boys would have cried out, Hosanna in the Highest. But if he come without his Militia, if he come meek and sitting upon an Ass,
And, being it is said, All power is given, This shewes in what capacity he hath this power, to wit, in that by which he is lower then the Father, in that by which he is made capable to receive ex dono, to take of gift, in that by which he is become the Saviour of the world.
And, being it is said, All power is given, This shows in what capacity he hath this power, to wit, in that by which he is lower then the Father, in that by which he is made capable to receive ex Dono, to take of gift, in that by which he is become the Saviour of the world.
And this may not improbably teach us ▪ that Kings, his Vice-gerents, they are proportionably Saviours, as well as Soveraignes, nursing Fathers as well as potent Princes:
And this may not improbably teach us ▪ that Kings, his Vicegerents, they Are proportionably Saviors, as well as Sovereigns, nursing Father's as well as potent Princes:
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He who was the Saviour of the world, he is also King of Kings, and as St. Paul speaketh, The only Potentate. And he under whose wings we have been securely safe, let the sad want of him now say, it was Christus Domini, the Lords Anointed, the only Potentate, the only supreme Governour of this Kingdome.
He who was the Saviour of the world, he is also King of Kings, and as Saint Paul speaks, The only Potentate. And he under whose wings we have been securely safe, let the sad want of him now say, it was Christus Domini, the lords Anointed, the only Potentate, the only supreme Governor of this Kingdom.
Or, take the point thus, Is it so that he, whose Kingdome is not of this world, hath for all that Power and Dominion over all the Kingdoms of this world? Maugre then all the designes, plots, jealousies and fears, that Devill or Man can set on foot;
Or, take the point thus, Is it so that he, whose Kingdom is not of this world, hath for all that Power and Dominion over all the Kingdoms of this world? Maugre then all the designs, plots, jealousies and fears, that devil or Man can Set on foot;
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Indeed if in the perusall of the Gospell, we should stand to observe the Industrious malice of his Enemies, we shall find their plot and designe was, even root and branch to cut him off ;
Indeed if in the perusal of the Gospel, we should stand to observe the Industria malice of his Enemies, we shall find their plot and Design was, even root and branch to Cut him off;
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they endevoured to kill him with shame, and to bury him with Infamy: For when as a Malefactor they had put him to death, their greatest care and thought of heart was, to prevent his Resurrection.
they endeavoured to kill him with shame, and to bury him with Infamy: For when as a Malefactor they had put him to death, their greatest care and Thought of heart was, to prevent his Resurrection.
And that very Soveraign, whom they ignominiously laid in the grave, and thought to secure by Souldiers, he had (witnesse those very Souldiers) a glorious Resurrection, so that indeed there is no contesting against Soveraignty.
And that very Sovereign, whom they ignominiously laid in the grave, and Thought to secure by Soldiers, he had (witness those very Soldiers) a glorious Resurrection, so that indeed there is no contesting against Sovereignty.
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In so much that his Malignant persecutors are not ashamed to vote what was done, digito Dei, with the finger of God, to be done by Beelzebub the Prince of Devils:
In so much that his Malignant persecutors Are not ashamed to vote what was done, digito Dei, with the finger of God, to be done by Beelzebub the Prince of Devils:
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•nd indeed a Kingdome he hath in this world, a Kingdome whereof it concerns every one of us to be a Subject ▪ for those only who have been Zealous of his Laws,
•nd indeed a Kingdom he hath in this world, a Kingdom whereof it concerns every one of us to be a Subject ▪ for those only who have been Zealous of his Laws,
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Indeed we have now amongst us a Generation of Saints, who reckon much upon that old Millenary error, who believe those thousand years are now approaching, in which the earth shall abound with peace, plenty, pleasure, in which the Saints shall reigne, rule,
Indeed we have now among us a Generation of Saints, who reckon much upon that old Millenary error, who believe those thousand Years Are now approaching, in which the earth shall abound with peace, plenty, pleasure, in which the Saints shall Reign, Rule,
And unlikely it is not, but the conceit of this Epicurean paradise, may be a cause that many run such mad couses as they do, confidently believing they shall presently have a Kingdom in this world. Job. 19.25. I know that my Redeemer liveth, and that he shall stand at the latter day on the earth.
And unlikely it is not, but the conceit of this Epicurean paradise, may be a cause that many run such mad couses as they do, confidently believing they shall presently have a Kingdom in this world. Job. 19.25. I know that my Redeemer lives, and that he shall stand At the latter day on the earth.
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and then lest peradventure it might be thoughts he would descend lower, and live upon the earth with us, it immediately followeth, And so shall we ever be with the Lord.
and then lest Peradventure it might be thoughts he would descend lower, and live upon the earth with us, it immediately follows, And so shall we ever be with the Lord.
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Even so when Christ the King of glory shall return, all, who have been Loyall Subjects, all, who have been obedient Christians, all who have faithfully kept their Allegeance to this Soveraign, all such they shall be caught up in the clouds, they shall go out to meet the Bridegroom,
Even so when christ the King of glory shall return, all, who have been Loyal Subject's, all, who have been obedient Christians, all who have faithfully kept their Allegiance to this Sovereign, all such they shall be caught up in the Clouds, they shall go out to meet the Bridegroom,
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Those who have stuck to their King in his low condition, those who have been content to suffer for him, those who looking upon his bitter sufferings have been moved by so patient an example to suffer with him, those also shall fare as he fareth, they shall be glorifyed with him. Mat. 19.28.
Those who have stuck to their King in his low condition, those who have been content to suffer for him, those who looking upon his bitter sufferings have been moved by so patient an Exampl to suffer with him, those also shall fare as he fareth, they shall be glorified with him. Mathew 19.28.
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Verily I say unto you (saith the King in my Text) ye which have followed me in the Regeneration, ye who for my sake have been Sequestred from Houses, Lands,
Verily I say unto you (Says the King in my Text) you which have followed me in the Regeneration, you who for my sake have been Sequestered from Houses, Lands,
Whereas then our Saviour and Soveraigne told Pilate, that His Kingdome was not of this world, yet you see most apparently, he hath a Kingdome in this world, he hath Subjects whom he doth most dearly tender, such whom he doth intend shall sit on Thrones and reign with him.
Whereas then our Saviour and Sovereign told Pilate, that His Kingdom was not of this world, yet you see most apparently, he hath a Kingdom in this world, he hath Subject's whom he does most dearly tender, such whom he does intend shall fit on Thrones and Reign with him.
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Now for the better explicating of this main point, we shall consider of this proposition, according to the double acceptation of the preposition, NONLATINALPHABET, de, of, from.
Now for the better explicating of this main point, we shall Consider of this proposition, according to the double acceptation of the preposition,, de, of, from.
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Even so, such as live according to the world, such who are men of this world, they so live unto it, that they know no King but the world ▪ For, they will obey nothing, professe nothing, defend nothing, but what pleaseth the world;
Even so, such as live according to the world, such who Are men of this world, they so live unto it, that they know no King but the world ▪ For, they will obey nothing, profess nothing, defend nothing, but what Pleases the world;
Let their King be never so much vilifyed and dishonoured, let him be assaulted with Swords and Staves, let him be arraign'd, condemn'd, and nayled to a Crosse;
Let their King be never so much vilified and dishonoured, let him be assaulted with Swords and Staves, let him be arraigned, condemned, and nailed to a Cross;
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My Kingdome is only of such, who as I my self, by patience and sufferings make their way to glory. Mat. 16.24. If any man will come after me, let him deny himself.
My Kingdom is only of such, who as I my self, by patience and sufferings make their Way to glory. Mathew 16.24. If any man will come After me, let him deny himself.
He who here saith, My Kingdome is not of this world, he teacheth his Subjects a Self-denying Ordinance, teaching them as so many resolute Souldiers, to renounce and dye unto the world.
He who Here Says, My Kingdom is not of this world, he Teaches his Subject's a Self-denying Ordinance, teaching them as so many resolute Soldiers, to renounce and die unto the world.
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Those then who violate his Statutes by their Ordinances, those who prefer their Votes to his Lawes, those who counterfeit his Seals, subvert his Fundamentall Government,
Those then who violate his Statutes by their Ordinances, those who prefer their Votes to his Laws, those who counterfeit his Seals, subvert his Fundamental Government,
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for as Saint Paul in the Front of his Epistle writes himself Paul an Apostle, not of men, neither by man, but by Jesus Christ, and God the Father: Even so our glorious and gracious Soveraign in the Text, he may write himself Jesus Christ the King, not of the world,
for as Saint Paul in the Front of his Epistle writes himself Paul an Apostle, not of men, neither by man, but by jesus christ, and God the Father: Even so our glorious and gracious Sovereign in the Text, he may write himself jesus christ the King, not of the world,
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That which was of old the Popish Position of Parsons the Jesuite, is now grown the Darling Doctrine of these Times, viz. That Kings have their Authority from the People, as if the People were the Centre,
That which was of old the Popish Position of Parsons the Jesuit, is now grown the Darling Doctrine of these Times, viz. That Kings have their authority from the People, as if the People were the Centre,
For, I have set my King upon my Holy Hill of Sion, I (saith the Lord) I, whose the Hill of Sion is, ego constitui Regem, as Vatablus, I have appointed,
For, I have Set my King upon my Holy Hill of Sion, I (Says the Lord) I, whose the Hill of Sion is, ego constitui Regem, as Vatablus, I have appointed,
And indeed it is remarkable in the Gospell, that when the people in a gratefull mood would needs have made a King of him, our Saviour by all means declin'd it:
And indeed it is remarkable in the Gospel, that when the people in a grateful mood would needs have made a King of him, our Saviour by all means declined it:
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yea, he so abhorr'd their assistance to Regality, that the Vulgar Latin renders it Fugit, he not now as at other times only withdrew himself, but he fled away:
yea, he so abhorred their assistance to Regality, that the vulgar Latin renders it Fugitive, he not now as At other times only withdrew himself, but he fled away:
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3. How far Subjects are servants, viz. to defend their Soveraign from injury or imprisonment. My servants would fight that I should not be delivered to the Jews.
3. How Far Subject's Are Servants, viz. to defend their Sovereign from injury or imprisonment. My Servants would fight that I should not be Delivered to the jews.
for in this the Kingdome of Christ differeth from the Kingdome of this world. A King and Kingdom of this world, the Subjects and servants thereof must fight for:
for in this the Kingdom of christ differeth from the Kingdom of this world. A King and Kingdom of this world, the Subject's and Servants thereof must fight for:
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1 Chron. 22. When David in his prosecution of his pious intendment had made large provision toward the building of a Temple to the Lord, he calling to his Son Solomon told him, My Son, the Word of the Lord came to me saying, Thou hast shed bloud abundantly, and hast made great War ;
1 Chronicles 22. When David in his prosecution of his pious intendment had made large provision towards the building of a Temple to the Lord, he calling to his Son Solomon told him, My Son, the Word of the Lord Come to me saying, Thou hast shed blood abundantly, and hast made great War;
thou (therefore) shall not build a house unto my name, &c. God would not that the very Type and Figure of the Kingdome of his Son should be erected by a Swordman ;
thou (Therefore) shall not built a house unto my name, etc. God would not that the very Type and Figure of the Kingdom of his Son should be erected by a Swordman;
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Did ever any Subject, who desired to make his King glorious, and his Kingdome eminent, publish the infirmities and preach the shame of his Soveraign? Did ever Embassador for the glory of his Master, report in forain parts how his Subjects had sold, vilifyed, banish'd and imprisoned their Soveraign? (All too true.) Is it not rather the custome of the world to magnifie his power, amplifie his greatnesse, and extoll him at least for an high and mighty Potentate?
Did ever any Subject, who desired to make his King glorious, and his Kingdom eminent, publish the infirmities and preach the shame of his Sovereign? Did ever Ambassador for the glory of his Master, report in foreign parts how his Subject's had sold, vilified, banished and imprisoned their Sovereign? (All too true.) Is it not rather the custom of the world to magnify his power, amplify his greatness, and extol him At least for an high and mighty Potentate?
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All Lands, those who had the strongest and the most mighty Princes, those who had the most learned Doctors, and the most famous Orators, those who had the best setled Laws, and the most religious Customes ;
All Lands, those who had the Strongest and the most mighty Princes, those who had the most learned Doctors, and the most famous Orators, those who had the best settled Laws, and the most religious Customs;
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for to have been a Christian, to have profest Loyalty ; it was Malignancy enough, 'twas Capitall, 'twas indeed All. Bonus vir Cajo-Sejus, modo Christianus;
for to have been a Christian, to have professed Loyalty; it was Malignancy enough, 'twas Capital, 'twas indeed All. Bonus vir Cajo-Sejus, modo Christian;
These poor oppressed Subjects, they did not combine and make an Army, they did not associate and make an head, they did not whet their Swords and make ready their Arrowes,
These poor oppressed Subject's, they did not combine and make an Army, they did not associate and make an head, they did not whet their Swords and make ready their Arrows,
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Theopompus King of Sparta, to take off the Odium of absolute Royalty, brought in (as Plutarch observes) those five Members called the Ephori, and these (as is observed) so ordered and moulded the Lacedemonian State, that (after) Kings had nothing left but the Name only:
Theopompus King of Sparta, to take off the Odium of absolute Royalty, brought in (as Plutarch observes) those five Members called the Ephori, and these (as is observed) so ordered and moulded the Lacedaemonian State, that (After) Kings had nothing left but the Name only:
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God his Father, who set him upon the holy hill of Sion, he joyn'd none in Commission with him, he appointed no Ephori, no five Members, no Committees for to over-see him;
God his Father, who Set him upon the holy hill of Sion, he joined none in Commission with him, he appointed no Ephori, no five Members, no Committees for to oversee him;
He had twelve Apostles, yet though there were twelve of them, he was Ʋniversis major, he was greater then his body, for Colos. 1.18. He is the head of the body ;
He had twelve Apostles, yet though there were twelve of them, he was Ʋniversis Major, he was greater then his body, for Colos 1.18. He is the head of the body;
and make great debate, who should be the greatest among them. For when the King in my Text told them, Luke 23.22. Truly the Sonne of Man goeth — It presently followes, There was strife among them which of them should be counted the greatest. Co-ordinate powers they will justle:
and make great debate, who should be the greatest among them. For when the King in my Text told them, Lycia 23.22. Truly the Son of Man Goes — It presently follows, There was strife among them which of them should be counted the greatest. Coordinate Powers they will justle:
For as plur•litas Deorum est nullitas, As he who makes many, makes no God, even so he who in one Kingdom makes more then one, makes indeed no King at all. For Mat. 26.31. Smite the Shepheard and the Sheep shall be scattered.
For as plur•litas Gods est nullitas, As he who makes many, makes no God, even so he who in one Kingdom makes more then one, makes indeed no King At all. For Mathew 26.31. Smite the Shepherd and the Sheep shall be scattered.
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Our Blessed Soveraigne being to make his Plea before a Pagan Judge, before one who regarded neither Moses nor the Prophets, useth not Scripture but Reason to convince him,
Our Blessed Sovereign being to make his Plea before a Pagan Judge, before one who regarded neither Moses nor the prophets, uses not Scripture but Reason to convince him,
By Servants we are not to understand such who are under a Despoticall, or Magisteriall, but such who are under a Paternall and a Regall Go•ernment, My servants, that is, My Subjects. As if it were said;
By Servants we Are not to understand such who Are under a Despotical, or Magisterial, but such who Are under a Paternal and a Regal Go•ernment, My Servants, that is, My Subject's. As if it were said;
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Indeed if we look upon the King in the Text, as we are Christians, we cannot but acknowledge that His Kingdome, it is of all Kingdomes the most absolute, in so much that Kings, our Soveraigns, they are but his Servants.
Indeed if we look upon the King in the Text, as we Are Christians, we cannot but acknowledge that His Kingdom, it is of all Kingdoms the most absolute, in so much that Kings, our Sovereigns, they Are but his Servants.
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Yea, Angels and Devils, Heaven, Earth, and all that therein is are his Subjects, and all (if he please) ready to fight for him, according to that, Judg. 5.20. The Starres in their courses fought against Sisera ;
Yea, Angels and Devils, Heaven, Earth, and all that therein is Are his Subject's, and all (if he please) ready to fight for him, according to that, Judges 5.20. The Stars in their courses fought against Sisera;
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But being (as you have heard) his Kingdome is not of this world, we are to look upon this reason of his, only as it relates to the Kings of this world,
But being (as you have herd) his Kingdom is not of this world, we Are to look upon this reason of his, only as it relates to the Kings of this world,
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Mat. 26. When St. Peter in defence of his Master drew his Sword, the King in my Text (to shew that his Kingdome was not of this world) commands, Put up againe thy Sword into its place, vers.
Mathew 26. When Saint Peter in defence of his Master drew his Sword, the King in my Text (to show that his Kingdom was not of this world) commands, Put up again thy Sword into its place, vers.
So that it may very well be doubted whether those servants have done their Duties, or those subjects discharged their Allegiance, who have lost only the paring of their nailes,
So that it may very well be doubted whither those Servants have done their Duties, or those subject's discharged their Allegiance, who have lost only the paring of their nails,
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as did good Ʋriah, whilest The Arke ▪ and Israel, and Judah abide in Tents, and my Lord Joab, and the Servants of the King are encamped in the open field;
as did good Ʋriah, whilst The Ark ▪ and Israel, and Judah abide in Tents, and my Lord Joab, and the Servants of the King Are encamped in the open field;
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and secure themselves) but my Servants would fight. Those who are able and have hearts, they should not spend only their Breath, but even their Bloud, not only their Estates, but even themselves ;
and secure themselves) but my Servants would fight. Those who Are able and have hearts, they should not spend only their Breath, but even their Blood, not only their Estates, but even themselves;
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Were my Kingdome of this world, my servants (saith our Saviour) would fight, yea NONLATINALPHABET, they would fight even to an Agony, rather then permit me thus to be delivered to the Jews.
Were my Kingdom of this world, my Servants (Says our Saviour) would fight, yea, they would fight even to an Agony, rather then permit me thus to be Delivered to the jews.
2. My Servants would fight, that I should not be delivered to the Jews. The Jews considered before they proved Rebellious, and did despight unto their King;
2. My Servants would fight, that I should not be Delivered to the jews. The jews considered before they proved Rebellious, and did despite unto their King;
but when they had so far degenerated as to fall foul both upon Gods Prophets, and Gods anointed, when they Ston'd the one, and Blasphem'd the other;
but when they had so Far degenerated as to fallen foul both upon God's prophets, and God's anointed, when they Stoned the one, and Blasphemed the other;
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from that time even unto this day they are become the most hatefull and odious people under Heaven, a people into whose hands rather then a King should come, my servants would fight, saith the King in my Text.
from that time even unto this day they Are become the most hateful and odious people under Heaven, a people into whose hands rather then a King should come, my Servants would fight, Says the King in my Text.
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By Jewes in the Text then we may aptly understand not only the people of the Jews, but people of any Nation or language whatsoever, that shall be so Jewish,
By Jews in the Text then we may aptly understand not only the people of the jews, but people of any nation or language whatsoever, that shall be so Jewish,
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Maximilian the Emperour passing his censure upon four great Kingdomes, Germany, Spain, France, and England. He makes the King of England to be worse then Rex Judaeorum, then King of Jewes,
Maximilian the Emperor passing his censure upon four great Kingdoms, Germany, Spain, France, and England. He makes the King of England to be Worse then Rex Judaeorum, then King of Jews,
for he plainly cals him, Rex Diabolorum, the King of Devils, conceiting that none but Jews or Devils would lay hands upon Gods Anointed. So that indeed were it only to avoid this Scandall, only to prevent the Dishonour and Curse, which Rebellion brings upon a Nation, Subjects ought rather to fight,
for he plainly calls him, Rex Diabolical, the King of Devils, Conceit that none but jews or Devils would lay hands upon God's Anointed. So that indeed were it only to avoid this Scandal, only to prevent the Dishonour and Curse, which Rebellion brings upon a nation, Subject's ought rather to fight,
Would fight. Fighting I have shewed, and we all know it is the hazard of our lives, a hazard that may not rashly and for every punctilio be undertaken:
Would fight. Fighting I have showed, and we all know it is the hazard of our lives, a hazard that may not rashly and for every punctilio be undertaken:
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or venture his life for that, which in cool bloud, judgement and right reason is not dearer then life ] and of this nature there are not many things in the World.
or venture his life for that, which in cool blood, judgement and right reason is not Dearer then life ] and of this nature there Are not many things in the World.
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a life lost or laid down for it, may have what this World cannot give, an heavenly recompence. Rom. 5.7. Peradventure for a good man some would dare to die.
a life lost or laid down for it, may have what this World cannot give, an heavenly recompense. Rom. 5.7. Peradventure for a good man Some would Dare to die.
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I conceive, according to the Tenor of my Text, it must be a publick person, a person exalted either by Majesty or Piety above his Brethren, a person whose life is of more consequence then are many particulars,
I conceive, according to the Tenor of my Text, it must be a public person, a person exalted either by Majesty or Piety above his Brothers, a person whose life is of more consequence then Are many particulars,
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In the Body naturall, right reason tells us we ought to venture any Member rather then the head, for as much as the head, it is the guide, the Governour, the preserver of the whole:
In the Body natural, right reason tells us we ought to venture any Member rather then the head, for as much as the head, it is the guide, the Governor, the preserver of the Whole:
For according to the vote even of all Nations, saith our Saviour unto Pilate, were I such a King as you take me for, my Servants would take up Arms, my Servants would not suffer me thus to be delivered to the Jews.
For according to the vote even of all nations, Says our Saviour unto Pilate, were I such a King as you take me for, my Servants would take up Arms, my Servants would not suffer me thus to be Delivered to the jews.
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and so extremely bent to destroy his memory, that their great Councell, the Sanhedrim, forbade all further addresses to him, straitly commanding, vers. 18. That the Apostles should not speak at all,
and so extremely bent to destroy his memory, that their great Council, the Sanhedrim, forbade all further Addresses to him, straitly commanding, vers. 18. That the Apostles should not speak At all,
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when they were straitly commanded to take no Commission in his name, nor to teach in the Name of Jesus: Behold even then, Act. 8.28. They filled Jerusalem with their Doctrine, not fearing to charge the very Councel with the bloud and infamy of their King, ver. 30. saying, whom ye slow, and hanged on a Tree.
when they were straitly commanded to take no Commission in his name, nor to teach in the Name of jesus: Behold even then, Act. 8.28. They filled Jerusalem with their Doctrine, not fearing to charge the very Council with the blood and infamy of their King, ver. 30. saying, whom you slow, and hanged on a Tree.
for were I a temporall King, saith our Saviour in my Text, before the Jewes should thus insult over me, my servants would fight. My Servants for a Royall and a publick would not spare to lay down the lives of their private persons.
for were I a temporal King, Says our Saviour in my Text, before the Jews should thus insult over me, my Servants would fight. My Servants for a Royal and a public would not spare to lay down the lives of their private Persons.
2 Sam. 21. The men of David sware unto him, Thou shalt go no more out with us to battell, that thou quench not the Light of Israel. They would spend their own lives rather then see the light of Israel put out;
2 Sam. 21. The men of David sware unto him, Thou shalt go no more out with us to battle, that thou quench not the Light of Israel. They would spend their own lives rather then see the Light of Israel put out;
So that you see in right reason to defend a King, to defend him upon whose person depends the peace and prosperity of a Kingdome, to defend him who is worth ten thousand, that is all of us ;
So that you see in right reason to defend a King, to defend him upon whose person depends the peace and Prosperity of a Kingdom, to defend him who is worth ten thousand, that is all of us;
And indeed, whether it be to King or Country, none of us are upon the tryall, none of us can be said to be well affected till we are even upon our perill ;
And indeed, whither it be to King or Country, none of us Are upon the trial, none of us can be said to be well affected till we Are even upon our peril;
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even that which those Patriots would not passe for Law, some Divines of late have past for Gospell, preaching it lawfull to fight against a King in his personall, so they fight for him in his politick capacity.
even that which those Patriots would not pass for Law, Some Divines of late have passed for Gospel, preaching it lawful to fight against a King in his personal, so they fight for him in his politic capacity.
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I confesse I cannot make this to agree with my Text, for my Text it speaks only of that capacity, in respect to which, a King may be taken, delivered up, Arraigned, Condemned, Crucifyed ;
I confess I cannot make this to agree with my Text, for my Text it speaks only of that capacity, in respect to which, a King may be taken, Delivered up, Arraigned, Condemned, crucified;
my servants would fight that I should not be delivered to the Jews, saith my Text. Now how our Saviour could be delivered in any but a personall capacity,
my Servants would fight that I should not be Delivered to the jews, Says my Text. Now how our Saviour could be Delivered in any but a personal capacity,
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And indeed, the good fight supposed in the Text, it is against Rebellious Members, 'tis against Traytors, 'tis against such who violate Soveraignty, and are vexatious to the Lords Anointed.
And indeed, the good fight supposed in the Text, it is against Rebellious Members, it's against Traitors, it's against such who violate Sovereignty, and Are vexatious to the lords Anointed.
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No Messiah, no deliverer, but him, whom they have thus vilified, no Salvation till they make addresses, and returne unto this King. Hos. 11.1. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one head.
No Messiah, no deliverer, but him, whom they have thus vilified, no Salvation till they make Addresses, and return unto this King. Hos. 11.1. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one head.
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And indeed the happinesse of us all depends upon the glorious returne of our gracious Soveraignn. For, Col. 3.4. When Christ, who is our life, shall appear, then shall ye also appear with him in Glory.
And indeed the happiness of us all depends upon the glorious return of our gracious Soveraignn. For, Col. 3.4. When christ, who is our life, shall appear, then shall you also appear with him in Glory.
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how Pilate behaved and carried himself towards the King; Act. 3.13. you may read, St. Peter sharply checking the Jewes for denying him in the presence of Pilate, when he was determined to let him go;
how Pilate behaved and carried himself towards the King; Act. 3.13. you may read, Saint Peter sharply checking the Jews for denying him in the presence of Pilate, when he was determined to let him go;
and because innocent, Pilate sought to release him Pilate was so far from being ambitious to passe sentence upon a King, that he assayed and tryed many a way to put it off.
and Because innocent, Pilate sought to release him Pilate was so Far from being ambitious to pass sentence upon a King, that he assayed and tried many a Way to put it off.
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First, He would have put off th• Sentence, because indeed there wa• nothing worthy a Sentence in him Behold I bring him forth to you, that 〈 ◊ 〉 may know I finde no fault in him, v• No fault, no sentence:
First, He would have put off th• Sentence, Because indeed there wa• nothing worthy a Sentence in him Behold I bring him forth to you, that 〈 ◊ 〉 may know I find no fault in him, v• No fault, no sentence:
yea, and as 〈 ◊ 〉 it were an indignity for lesse then 〈 ◊ 〉 King to judge a King, he sends him to his Peere, to Herod, Luke 13.7 ▪ he would have King Herod• verdict, before he passed his own;
yea, and as 〈 ◊ 〉 it were an indignity for less then 〈 ◊ 〉 King to judge a King, he sends him to his Peer, to Herod, Lycia 13.7 ▪ he would have King Herod• verdict, before he passed his own;
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all his excellencies we are to look upon, as so many perils, and therefore to Pilates proposall of his Innocency and Integrity, the chief Priests Officers returne this Acclamation, Crucifie him, Crucifie him.
all his excellencies we Are to look upon, as so many perils, and Therefore to Pilate's proposal of his Innocency and Integrity, the chief Priests Officers return this Acclamation, Crucify him, Crucify him.
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for whereas in most men, there is so much naturall compassion, that when we see a very Malefactor in bitternesse of spirit, our bowels yerne, and we grow tender;
for whereas in most men, there is so much natural compassion, that when we see a very Malefactor in bitterness of Spirit, our bowels yearn, and we grow tender;
and therefore in the verse immediately before the Text, he saith unto the Jewes, Behold your King, ver. 14. Of the same person of whom he said, Behold the Man, he now changing his style saith, Behold your King: as if he thus said,
and Therefore in the verse immediately before the Text, he Says unto the Jews, Behold your King, ver. 14. Of the same person of whom he said, Behold the Man, he now changing his style Says, Behold your King: as if he thus said,
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Behold a King deprived of all his comforts, spoiled of all his goods, sold by his Brethren, apprehended by his Subjects, scourged as a Villain, derided as a fool:
Behold a King deprived of all his comforts, spoiled of all his goods, sold by his Brothers, apprehended by his Subject's, scourged as a Villain, derided as a fool:
and as cowards think no safety while life appeares, even so the Rebellious Jewes, as if their King might have outlived his wounds, recovered his losses,
and as cowards think no safety while life appears, even so the Rebellious Jews, as if their King might have outlived his wounds, recovered his losses,
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as if King were the bitterest of all Corrasives, they cry out more fierce then ever, Tolle, Tolle, away with him, away with him, Justice and Execution both, Crucifie him, Crucifie him:
as if King were the Bitterest of all Corrasives, they cry out more fierce then ever, Take, Take, away with him, away with him, justice and Execution both, Crucify him, Crucify him:
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Now for the methodicall and better handling of the words, we shall consider of these two points, 1. To put a King to death, is against the judgement both of Jew and Gentile, Pilate and the chief Priests. 2. What Jew and Gentile do against Judgement and Conscience, that they do most barbarously, Crucifie a King
Now for the methodical and better handling of the words, we shall Consider of these two points, 1. To put a King to death, is against the judgement both of Jew and Gentile, Pilate and the chief Priests. 2. What Jew and Gentile do against Judgement and Conscience, that they do most barbarously, Crucify a King
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Now that the judgement of Jew and Gentile were against this damnable and most horrid act, the putting of a King to death, this is evident, should we go no further then the present verse;
Now that the judgement of Jew and Gentile were against this damnable and most horrid act, the putting of a King to death, this is evident, should we go no further then the present verse;
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First, besides all that hath been already said, these very words in my Text argue Pilates disavowing of it, Shall I Crucifie your King? Shall I passe Sentence of Death upon a King? Shall I deal with your King as with a Rogue? Send him to the Gibbet? Shall I do this? not I, ver. 6. if you will deal so with him, do it your selves,
First, beside all that hath been already said, these very words in my Text argue Pilate's disavowing of it, Shall I Crucify your King? Shall I pass Sentence of Death upon a King? Shall I deal with your King as with a Rogue? Send him to the Gibbet? Shall I do this? not I, ver. 6. if you will deal so with him, do it your selves,
If the Gentiles, who lived under Kings, esteemed the very name of a King as a deity, no wonder to hear a Roman President startle at the Sentence of a King.
If the Gentiles, who lived under Kings, esteemed the very name of a King as a deity, no wonder to hear a Roman President startle At the Sentence of a King.
For in the 19. ver. when Pilate had made this inscription, J. N. R. J. Jesus of Nazareth King of the Jewes, the chief Priests became suitors to him to change the title,
For in the 19. ver. when Pilate had made this inscription, J. N. R. J. jesus of Nazareth King of the Jews, the chief Priests became Suitors to him to change the title,
when the Spirit of God makes an extraordinary allusion, you shall finde he usually borroweth from a King. Judg. 8.18. When Gideon asked Zeba and Zalmunna, What manner of men they were whom they slew at Tabor? They answered in the 18. vers.
when the Spirit of God makes an extraordinary allusion, you shall find he usually borroweth from a King. Judges 8.18. When gideon asked Zeba and Zalmunna, What manner of men they were whom they slew At Tabor? They answered in the 18. vers.
The high expression for ornament or beauty it is borrowed from a King, as the children of a King. Psal. 45.14. The Kings Daughter is all glorious within :
The high expression for ornament or beauty it is borrowed from a King, as the children of a King. Psalm 45.14. The Kings Daughter is all glorious within:
Whereas then the Jewes were in the Book of God thus instructed of the Majesty, and excellency of a King, Exod. 2.28. Their Law forbidding them to revile their God, or so much as in thought to curse the King, Eccles. 10.20. 'tis no wonder to hear them disclaime their Soveraign, and to deny him their King, whose life they hunted after;
Whereas then the Jews were in the Book of God thus instructed of the Majesty, and excellency of a King, Exod 2.28. Their Law forbidding them to revile their God, or so much as in Thought to curse the King, Eccles. 10.20. it's no wonder to hear them disclaim their Sovereign, and to deny him their King, whose life they hunted After;
Though they destroyed and made away him who was indeed their King, yet they would not subscribe, they would not as King own either the butchering or betraying of him,
Though they destroyed and made away him who was indeed their King, yet they would not subscribe, they would not as King own either the butchering or betraying of him,
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so that you see both Pilate and the chief Priests, both Jew and Gentile, they would both wash their hands from this foul offence, they would not, did not put a King to death.
so that you see both Pilate and the chief Priests, both Jew and Gentile, they would both wash their hands from this foul offence, they would not, did not put a King to death.
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but he who declines his Judgement, and he who can stretch or shrinke his Conscience, as advantage admonisheth, such a one is preparing to all manner of enormities.
but he who declines his Judgement, and he who can stretch or shrink his Conscience, as advantage Admonisheth, such a one is preparing to all manner of enormities.
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Pilate and the chief Priests in my Text, they are fearfull examples of this truth, for when Fear sate upon the Bench, and Malice stood Solicitor at the Barre;
Pilate and the chief Priests in my Text, they Are fearful Examples of this truth, for when fear sat upon the Bench, and Malice stood Solicitor At the Bar;
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the poor King with all his Innocence, and for all his wisdome, was sure to miscarry in the tryall: Mat. 27.24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands, saying, I am innocent of the bloud of this just person :
the poor King with all his Innocence, and for all his Wisdom, was sure to miscarry in the trial: Mathew 27.24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands, saying, I am innocent of the blood of this just person:
See here in Pilate, how Affection and Judgement, how Fear and Conscience struggle: his Judgement that tels him the person was just, the bloud innocent, the King faultlesse,
See Here in Pilate, how Affection and Judgement, how fear and Conscience struggle: his Judgement that tells him the person was just, the blood innocent, the King faultless,
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When Caiaphas sate in Councell on the King in my Text, you shall finde he did not consider what was just, but what was safe; John 11.49. Ye know nothing at all:
When Caiaphas sat in Council on the King in my Text, you shall find he did not Consider what was just, but what was safe; John 11.49. You know nothing At all:
then expedient it is that one should die, ver. 50. And indeed which of us is there that hath not a Caiaphas in his bosome? Which of us is there that doth not rather consider the expediency then the justice of an Action? which of us do not consider whether what we do be not rather secure,
then expedient it is that one should die, ver. 50. And indeed which of us is there that hath not a Caiaphas in his bosom? Which of us is there that does not rather Consider the expediency then the Justice of an Actium? which of us do not Consider whither what we do be not rather secure,
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and is not this the way to become as so many Pilates ? Men who will sacrifice both Judgement, Loyalty, Conscience and all honesty to avoid an inconvenience.
and is not this the Way to become as so many Pilate's? Men who will sacrifice both Judgement, Loyalty, Conscience and all honesty to avoid an inconvenience.
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for such who have rather steered by their Feares, then by their Consciences; for such who have rather for expediency then Justice, condemned the Innocent.
for such who have rather steered by their Fears, then by their Consciences; for such who have rather for expediency then justice, condemned the Innocent.
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and these made the Conscience passe what they pleased: Mat. 27.18. Pilate knew that for envy they had delivered him, the persecution of the King was a meer piece of envy;
and these made the Conscience pass what they pleased: Mathew 27.18. Pilate knew that for envy they had Delivered him, the persecution of the King was a mere piece of envy;
they had nothing to lay to his charge, nothing could they prove, nay, nothing did they pretend but some State and forged suggestions: John 11.48. If we let him alone all men will believe on him, and the Romans shall come and take away both our King and Nation.
they had nothing to lay to his charge, nothing could they prove, nay, nothing did they pretend but Some State and forged suggestions: John 11.48. If we let him alone all men will believe on him, and the Roman shall come and take away both our King and nation.
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The Romans came not till that time was come, in which his bloud was required of them and their children, vers. 12. Sometimes his charge is, he made himself a King,
The Roman Come not till that time was come, in which his blood was required of them and their children, vers. 12. Sometime his charge is, he made himself a King,
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whereas indeed he was no admitted, no elected, but a native King, born King of the Jews, Mat. 2.2. yea in vers. 7. He ought to die, because he made himself the Son of God ;
whereas indeed he was no admitted, no elected, but a native King, born King of the jews, Mathew 2.2. yea in vers. 7. He ought to die, Because he made himself the Son of God;
for as if they were the fast friends, and greatest honourers of Caesar, who but they cry out, We have no King but Caesar? Crucifie Christ, destroy Jesus,
for as if they were the fast Friends, and greatest honourers of Caesar, who but they cry out, We have no King but Caesar? Crucify christ, destroy jesus,
They who know any thing of the Jewish story, cannot but know Caesar, the Roman foraine power, those were to the Jews the most hatefull things under Heaven:
They who know any thing of the Jewish story, cannot but know Caesar, the Roman foreign power, those were to the jews the most hateful things under Heaven:
I shall conclude this point with that of the Prophet Isay, Isa. 8. 6. For as much as the people refuse the waters of Shiloah that go softly, for as much as this people,
I shall conclude this point with that of the Prophet Saiah, Isaiah 8. 6. For as much as the people refuse the waters of Shiloach that go softly, for as much as this people,
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they who must needs make away a quiet and a peaceable King, a King of their own, upon such the Lord threatens, and hath sent the waters of the River strong and many,
they who must needs make away a quiet and a peaceable King, a King of their own, upon such the Lord threatens, and hath sent the waters of the River strong and many,
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And indeed what is juster then an inundation, even of bloud it self, to sweep away such a people who have broken down all the bankes, violated all the muniments,
And indeed what is juster then an inundation, even of blood it self, to sweep away such a people who have broken down all the banks, violated all the muniments,
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and hence it comes, that whereas every man should be homo homini Deus, as a God and helper to another, most men are as the inverted saying, homo homini Lupus: speak I of Job? of David? or of the Lion? In my Text we have an example when the Superior fals in 〈 ◊ 〉 the hand• of the Inferior;
and hence it comes, that whereas every man should be homo Homini Deus, as a God and helper to Another, most men Are as the inverted saying, homo Homini Lupus: speak I of Job? of David? or of the lion? In my Text we have an Exampl when the Superior falls in 〈 ◊ 〉 the hand• of the Inferior;
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Asperius nihil est humili quum surgit in altum, Exalted beggery makes the exactest Tyrrannie ▪ Satis est prostrasse Leoni, To the offended Lyon, to injured Majesty, submission may passe for satisfaction;
Asperius nihil est humili Whom Surgit in altum, Exalted beggary makes the Exactest Tyranny ▪ Satis est prostrasse Leon, To the offended lion, to injured Majesty, submission may pass for satisfaction;
but if the Lyon himself chance to be brought under, then as it is in the fable Calcat jacentem vulgus, The very Asse will finde a heel to kick him. Job. 29.25.
but if the lion himself chance to be brought under, then as it is in the fable Calcat jacentem vulgus, The very Ass will find a heel to kick him. Job. 29.25.
King David, though a good man, and a good King, yet in Psal. 35.15. In mine adversity, saith he, they rejoyced, they, who? It followeth, the Abjects, the very scumme of the people, gathered themselves together against me ;
King David, though a good man, and a good King, yet in Psalm 35.15. In mine adversity, Says he, they rejoiced, they, who? It follows, the Abjects, the very scum of the people, gathered themselves together against me;
for what was it but envy which moved Herod to make him runne before he could go? what but ambition to the throne made him to seek his life? and indeed run through all his reign,
for what was it but envy which moved Herod to make him run before he could go? what but ambition to the throne made him to seek his life? and indeed run through all his Reign,
For in the very hour and power of darknesse, such was the lustre of his innocence, that the President evidently saw it was for envy they delivered him:
For in the very hour and power of darkness, such was the lustre of his innocence, that the President evidently saw it was for envy they Delivered him:
Gen. 37. you shall find how when Joseph the type of the King in my Text was envyed and hated of his Brethren (though they knew no evill in the World by him) yet they could not speak peaceably unto him, ver. 4. Envy is the bitterest persecutor in the World, Dan. 6.3.
Gen. 37. you shall find how when Joseph the type of the King in my Text was envied and hated of his Brothers (though they knew no evil in the World by him) yet they could not speak peaceably unto him, ver. 4. Envy is the Bitterest persecutor in the World, Dan. 6.3.
for as much as in Daniel there was an excellent spirit, the Princes who envied him (though they could quarrell at nothing but his piety) never left plotting against him, till they brought him to the Lions, v. 16. Our Blessed Lord the Soveraign in my Text,
for as much as in daniel there was an excellent Spirit, the Princes who envied him (though they could quarrel At nothing but his piety) never left plotting against him, till they brought him to the Lions, v. 16. Our Blessed Lord the Sovereign in my Text,
First, Let us look upon the Noblenesse of the sufferer, A King. It is a •a• much commended in this La• of ours, that no man shall be tryed but per Pares, by his equals, by his Peeres;
First, Let us look upon the Nobleness of the sufferer, A King. It is a •a• much commended in this La• of ours, that no man shall be tried but per Pares, by his equals, by his Peers;
and indeed there may be an excellent reason couched in it, for it is only Peers, only Equals, only such who are liable to the same casualties, who are truly compassionate,
and indeed there may be an excellent reason couched in it, for it is only Peers, only Equals, only such who Are liable to the same casualties, who Are truly compassionate,
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Indeed sometimes, as the Father towards the Children, even so pater patriae, the Father of his Countrey, the King and Ruler of his people, he is touched with, is tender and sensible of the grievances and pressures of his people;
Indeed sometime, as the Father towards the Children, even so pater patriae, the Father of his Country, the King and Ruler of his people, he is touched with, is tender and sensible of the grievances and pressures of his people;
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so that indeed before we can be truly and throughly sensible of this passion, of the passion of a King, we must put on higher then ordinary affections, we must be exalted,
so that indeed before we can be truly and thoroughly sensible of this passion, of the passion of a King, we must put on higher then ordinary affections, we must be exalted,
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I know there are some in the world, who are ready to say, what is a King but a man? As if there were nothing more in a King, then in an ordinary capacity:
I know there Are Some in the world, who Are ready to say, what is a King but a man? As if there were nothing more in a King, then in an ordinary capacity:
Gen. 17. When God renewed his Covenant, and promised a blessing extraordinary unto Abraham, he tels him, that he will not only make him exceeding fruitfull,
Gen. 17. When God renewed his Covenant, and promised a blessing extraordinary unto Abraham, he tells him, that he will not only make him exceeding fruitful,
Now if to be the Father of Kings were no more, then to be the Father of ordinary men, God in saying, Kings shall come out of thee, had said just nothing;
Now if to be the Father of Kings were no more, then to be the Father of ordinary men, God in saying, Kings shall come out of thee, had said just nothing;
As God, so the man after Gods own heart, he thought, and knew so highly of a King, that he taxes it as one of the greatest favours upon Earth, to be allied to a King: 1 Sam. 18.23.
As God, so the man After God's own heart, he Thought, and knew so highly of a King, that he Taxes it as one of the greatest favours upon Earth, to be allied to a King: 1 Sam. 18.23.
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When Divines meditate, and speak of the Incarnation, we thinke it no mean portion, of that great blessing that God hath pleased to send, not some new Creature, not an Angell, not a Seraphim, but his Sonne, that the Sonne became flesh, that God blessed for ever, would become a Babe, this it even astonished apprehension.
When Divines meditate, and speak of the Incarnation, we think it no mean portion, of that great blessing that God hath pleased to send, not Some new Creature, not an Angel, not a Seraphim, but his Son, that the Son became Flesh, that God blessed for ever, would become a Babe, this it even astonished apprehension.
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Now as it is not possible we should conceive as we ought, of the Incarnation, unlesse we consider who was Incarnate, and who it was took flesh upon him:
Now as it is not possible we should conceive as we ought, of the Incarnation, unless we Consider who was Incarnate, and who it was took Flesh upon him:
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he would never have brought wise men to Jerusalem, to proclaime him King, neither would he ever have so guided the pen of Pilate, as to write upon the Crosse, Jesus of Nazareth King of the Jewes ;
he would never have brought wise men to Jerusalem, to proclaim him King, neither would he ever have so guided the pen of Pilate, as to write upon the Cross, jesus of Nazareth King of the Jews;
A wicked King, a Tyrant, a Murtherer, we thinke the most execrable of all sinners; as some thought of those, on whom the Tower of Siloe fell, Luk. 13.4. even so men generally hold of wicked Princes, even that they are sinners above them, that dwell about them.
A wicked King, a Tyrant, a Murderer, we think the most execrable of all Sinners; as Some Thought of those, on whom the Tower of Siloe fell, Luk. 13.4. even so men generally hold of wicked Princes, even that they Are Sinners above them, that dwell about them.
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certainly then as their crimes, even so their sufferings must be proportionably aggravated by their persons the sufferings of a King must needs be as far beyond the sufferings of a Subject,
Certainly then as their crimes, even so their sufferings must be proportionably aggravated by their Persons the sufferings of a King must needs be as Far beyond the sufferings of a Subject,
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for if it be (as doubtlesse it is) a great amplification of Gods goodnesse, that he who suffered was a Son, it must yet be more that this Son was a King:
for if it be (as doubtless it is) a great amplification of God's Goodness, that he who suffered was a Son, it must yet be more that this Son was a King:
for as an extraordinary favour of God to his people Israel, as the Psalmist sayes, Psal. 136.17, 18. He smote great Kings, and flew mighty Kings for their sakes.
for as an extraordinary favour of God to his people Israel, as the Psalmist Says, Psalm 136.17, 18. He smote great Kings, and flew mighty Kings for their sakes.
When Kings suffer, Heaven hath a great hand in it, 2 Sam. 18. The people of God, the Children of Israel, would not let David their King go out to battaile with them, because say they in the 3. ver. Thou art worth ten thousands of us :
When Kings suffer, Heaven hath a great hand in it, 2 Sam. 18. The people of God, the Children of Israel, would not let David their King go out to battle with them, Because say they in the 3. ver. Thou art worth ten thousands of us:
Passe we then from the noblenesse of the Sufferer, to take a glimpse of the ignobleness of his Passion, implyed in this word Crucifie, they Crucifyed their King, ver.
Pass we then from the nobleness of the Sufferer, to take a glimpse of the ignobleness of his Passion, employed in this word Crucify, they crucified their King, ver.
and how could it well be other, when the miseries of this poor King was to satisfie the malice of two parties? Mat. 27.1. When the morning was come, all the chief Priests, and as the Greek hath it ▪ the lay-Presbyters, or the Elders of the people, took counsell against Jesus to put him to death ;
and how could it well be other, when the misery's of this poor King was to satisfy the malice of two parties? Mathew 27.1. When the morning was come, all the chief Priests, and as the Greek hath it ▪ the Lay presbyters, or the Elders of the people, took counsel against jesus to put him to death;
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they who prepared, plotted, and purposed their Kings destruction, they who raised an Army, and sent Swords and staves to apprehend him, these were (you see) an Assembly of Priests and Elders,
they who prepared, plotted, and purposed their Kings destruction, they who raised an Army, and sent Swords and staves to apprehend him, these were (you see) an Assembly of Priests and Elders,
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and gathered unto him the whole band of Souldiers, and they stripped him, they fooled him, verse 28. they crowned, they mockt him, they spit upon him, verse 29. and when they had sported enough at his sorrowes,
and gathered unto him the Whole band of Soldiers, and they stripped him, they fooled him, verse 28. they crowned, they mocked him, they spit upon him, verse 29. and when they had sported enough At his sorrows,
So that indeed the bringing him before a Judge, the bringing the King before Annas, Caiaphas, Herod and Pilate, this his appearance at four severall Courts, it was only to put a faire Face upon an ugly Sentence, it only was, by the mockery of justice to cloak the cruelty of malice;
So that indeed the bringing him before a Judge, the bringing the King before Annas, Caiaphas, Herod and Pilate, this his appearance At four several Courts, it was only to put a fair Face upon an ugly Sentence, it only was, by the mockery of Justice to cloak the cruelty of malice;
Secondly, see the carriage of the businesse when it came there, and we shall finde that he was not tryed by any course of Law, or by any legall principles:
Secondly, see the carriage of the business when it Come there, and we shall find that he was not tried by any course of Law, or by any Legal principles:
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or look we upon him as he stood before Pilate, before the President, and we shall finde it was the Multitude, it was the Tumult, it was Voices, not Law, that carryed the cause against him.
or look we upon him as he stood before Pilate, before the President, and we shall find it was the Multitude, it was the Tumult, it was Voices, not Law, that carried the cause against him.
When Pilate saw that he could not prevail any thing, but that rather a Tumult was made, Mat. 27.24. then he released Barabbas, and delivered Jesus to be Crucified;
When Pilate saw that he could not prevail any thing, but that rather a Tumult was made, Mathew 27.24. then he released Barabbas, and Delivered jesus to be crucified;
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as if this had been an Act of the whole people, as if it had been the peoples desire to have their King cut off, all the people said, his bloud be upon us, and upon our Children.
as if this had been an Act of the Whole people, as if it had been the peoples desire to have their King Cut off, all the people said, his blood be upon us, and upon our Children.
Whereas indeed if we look close into the story, we shall find, that had the people been let alone, they would have been as they were some five dayes before, all for the King, they would have prosecuted their former engagement,
Whereas indeed if we look close into the story, we shall find, that had the people been let alone, they would have been as they were Some five days before, all for the King, they would have prosecuted their former engagement,
then have imbrewed his in bloud: Mat. 27.20. The chiefe Priests and Elders perswaded the multitude, the Leaders and Commanders they over-ruled the people;
then have imbrued his in blood: Mathew 27.20. The chief Priests and Elders persuaded the multitude, the Leaders and Commanders they overruled the people;
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and how things were carryed there, even so if we look upon what was done after Sentence, we shall finde nothing but Cruelty, nothing but a studiyd mixture of Infamy and Sorrowes.
and how things were carried there, even so if we look upon what was done After Sentence, we shall find nothing but Cruelty, nothing but a studiyd mixture of Infamy and Sorrows.
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and must it not needs be an aggravation of shame, and sorrow for the Sonne of David, for the King of Sion, there to lay his head upon the block, there to wear a Crowne of Thornes,
and must it not needs be an aggravation of shame, and sorrow for the Son of David, for the King of Sion, there to lay his head upon the block, there to wear a Crown of Thorns,
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and there judicially to be put to death, where he, and he only should have sate upon the Throne? Indeed it was not done before his Palace, it was not done before his own doors,
and there judicially to be put to death, where he, and he only should have sat upon the Throne? Indeed it was not done before his Palace, it was not done before his own doors,
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but it was done in Occidentali parte, it was done in the West part of the City, it was there done where it might bring most disgust and distaste upon him.
but it was done in Occidentali parte, it was done in the West part of the city, it was there done where it might bring most disgust and distaste upon him.
Mans Calvariae, id est decollatorum, Mount Calvary, that is, according to Jerome, the place of common Execution, the place where Malefactors were beheaded;
men Calvariae, id est decollatorum, Mount Calvary, that is, according to Jerome, the place of Common Execution, the place where Malefactors were beheaded;
Secondly, And in a word then to conclude this point, when the Jews were so Rebellious as to conspire and attempt the Killing of their King, they added this wickednesse above all, they killed him after the most ignominious way,
Secondly, And in a word then to conclude this point, when the jews were so Rebellious as to conspire and attempt the Killing of their King, they added this wickedness above all, they killed him After the most ignominious Way,
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So that of all the sad spectacles under Heaven, of all the cruelties that ever the Beasts of the people presented to the world, there is none like to oppressed Majesty:
So that of all the sad spectacles under Heaven, of all the cruelties that ever the Beasts of the people presented to the world, there is none like to oppressed Majesty:
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and that I shall dispatch under these three heads. 1. It should teach us to be patient. 2. It should teach us to be charitable. 3. It should teach us to be penitent.
and that I shall dispatch under these three Heads. 1. It should teach us to be patient. 2. It should teach us to be charitable. 3. It should teach us to be penitent.
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So that indeed there cannot be an exacter piece of patience then this harrowed and Crucified King: 1 Pet. 2.2. Christ suffered for us, leaving us an example, that ye should follow his steps.
So that indeed there cannot be an exacter piece of patience then this harrowed and crucified King: 1 Pet. 2.2. christ suffered for us, leaving us an Exampl, that you should follow his steps.
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not only who suffered for us, but also as one who made himselfe an example to teach us to suffer ▪ and indeed in what can we suffer, in which we have not him for an example? Honour, Freedome, Estate, Friends, Life, these are the darlings that we dote upon;
not only who suffered for us, but also as one who made himself an Exampl to teach us to suffer ▪ and indeed in what can we suffer, in which we have not him for an Exampl? Honour, Freedom, Estate, Friends, Life, these Are the darlings that we dote upon;
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and calumniating authority, vers. 3. Ye take too much upon you, they endevoured to make Moses and Aaron appeare Tyrants, and usurpers upon the people:
and calumniating Authority, vers. 3. You take too much upon you, they endeavoured to make Moses and Aaron appear Tyrants, and usurpers upon the people:
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He of whom it was written, By me Kings Reign, he who gave it in expresse charge, Matth. 22.21. To give unto Caesar the things that are Caesars, yet even he, Luke 22.2.
He of whom it was written, By me Kings Reign, he who gave it in express charge, Matthew 22.21. To give unto Caesar the things that Are Caesars, yet even he, Lycia 22.2.
stands there indicted for forbidding tribute to be paid to Caesar, and for being no friend to Caesar. He who indeed was ipsa veritas, Truth it self, him they charge as an Impostor, or a Deceiver;
Stands there indicted for forbidding tribute to be paid to Caesar, and for being no friend to Caesar. He who indeed was ipsa veritas, Truth it self, him they charge as an Impostor, or a Deceiver;
Now I beseech you, which of us should not with al• patience heare, and bear the calumny of the people? which of us shoul• no arme against accusations, slanders ▪ and evill Tongues,
Now I beseech you, which of us should not with al• patience hear, and bear the calumny of the people? which of us shoul• no arm against accusations, slanders ▪ and evil Tongues,
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Are we accused for Popish perverters of Religion, and as a Roman party? It is no more then our King was, who was charged to destroy that Temple, of whose least profanation he was extreamly zealous.
are we accused for Popish perverters of Religion, and as a Roman party? It is no more then our King was, who was charged to destroy that Temple, of whose least profanation he was extremely zealous.
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yea, where• ordinary and common prisoners hav• the comfort of their friends, of th• twelve, till after Sentence we find no• so much as one, (not so much as 〈 ◊ 〉 Chaplain with him.) So that inde• as a great aggravation of his misery and as a considerable augmentatio• of his sorrowes, the Prophet in hi• person saith, Isa. 63.3. I have trod 〈 ◊ 〉 winepresse alone, and of the people the• was none with me:
yea, where• ordinary and Common Prisoners hav• the Comfort of their Friends, of th• twelve, till After Sentence we find no• so much as one, (not so much as 〈 ◊ 〉 Chaplain with him.) So that inde• as a great aggravation of his misery and as a considerable augmentatio• of his sorrows, the Prophet in hi• person Says, Isaiah 63.3. I have trod 〈 ◊ 〉 winepress alone, and of the people the• was none with me:
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and •hat is, in this last act, in his so patient •ubmitting to an unjust Sentence, in •he meek resignation of his sacred Majesty to the stool of wickednesse: •ohn 18.6. He no sooner said to the •arty that came to look him, I •m he, •ut for all their Swords and Staves, •hey went backwards and fell to the •round:
and •hat is, in this last act, in his so patient •ubmitting to an unjust Sentence, in •he meek resignation of his sacred Majesty to the stool of wickedness: •ohn 18.6. He no sooner said to the •arty that Come to look him, I •m he, •ut for all their Swords and Staves, •hey went backwards and fell to the •round:
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a plain evidence that he •ad power within to have blasted •heir enterprise; but when he saw it was Gods will that those Savages •hould be his Instruments,
a plain evidence that he •ad power within to have blasted •heir enterprise; but when he saw it was God's will that those Savages •hould be his Instruments,
and when he came to Calvary, when he came to that West where the Sun of righteousnesse was •o set, he laid his head upon the block, ••retching his armes at length,
and when he Come to Calvary, when he Come to that West where the Sun of righteousness was •o Set, he laid his head upon the block, ••retching his arms At length,
So that if this example will •ot, I know not what can move us to •e patient. Mat. 10.24. The Disciple is not above his Master, the Servant above his Lord.
So that if this Exampl will •ot, I know not what can move us to •e patient. Mathew 10.24. The Disciple is not above his Master, the Servant above his Lord.
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If then the King be bound in chaines, why should the Nobles murmur at linkes of Iron? If th• King, the Royall Heire, be cast ou• of his Inheritance, out of Kingdome• Why should Subjects repine and fre• at meaner losses? If the King were left comfortlesse,
If then the King be bound in chains, why should the Nobles murmur At links of Iron? If th• King, the Royal Heir, be cast ou• of his Inheritance, out of Kingdome• Why should Subjects repine and fre• At meaner losses? If the King were left comfortless,
and trod the Wine-presse alone, what sorrow can befall us which is not of meaner consequence? In a word if the Heaven• have joyes and recompence enough for a suffering King,
and trod the Winepress alone, what sorrow can befall us which is not of meaner consequence? In a word if the Heaven• have Joys and recompense enough for a suffering King,
St. Paul, Heb. 12. after he ha• •pent a long series of examples as the most prevalent of all Presidents, heat •ast brings in the sufferings of the King;
Saint Paul, Hebrew 12. After he ha• •pent a long series of Examples as the most prevalent of all Presidents, heat •ast brings in the sufferings of the King;
exhorting in vers. 2. To look •nto Jesus the Author and finisher of our Faith, who for the j•y that was set be•ore him, endured the Crosse despising the ••ame.
exhorting in vers. 2. To look •nto jesus the Author and finisher of our Faith, who for the j•y that was Set be•ore him, endured the Cross despising the ••ame.
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Behold John and Mary, and what •riends he had helplesse spectators, •ehold in Luk. 23.48. All the people •hat came together to that sight, be•olding the things which were done, ••ote their breasts:
Behold John and Marry, and what •riends he had helpless spectators, •ehold in Luk. 23.48. All the people •hat Come together to that sighed, be•olding the things which were done, ••ote their breasts:
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living, as you have heard, they accused him for a Malefactor, and what not? dying they upbraided him, and mocked, saying, Mat. 27.42. If thou be a King, shew thy selfe:
living, as you have herd, they accused him for a Malefactor, and what not? dying they upbraided him, and mocked, saying, Mathew 27.42. If thou be a King, show thy self:
even so, if we survey the Patient, we shall finde an example as full of Charity as of Patience, Luk. 23.34. Father forgive them, for they know not what they doe.
even so, if we survey the Patient, we shall find an Exampl as full of Charity as of Patience, Luk. 23.34. Father forgive them, for they know not what they do.
and contrivers of my death, those who have flead my skin, those who have furrowed my back, those who with Thornes have crowned my head, those who with their nailes, wounds and Crosses, have brought me to this present extremity,
and contrivers of my death, those who have flayed my skin, those who have furrowed my back, those who with Thorns have crowned my head, those who with their nails, wounds and Crosses, have brought me to this present extremity,
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Nor only doth he pray but plead for their forgivenesse, for he not onely saith, Father forgive them, but therefore forgive them, because they know not what they doe.
Nor only does he pray but plead for their forgiveness, for he not only Says, Father forgive them, but Therefore forgive them, Because they know not what they do.
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Whereas if you look upon the carriage and charity of the King, you shall finde him so far from heightning, that he lesseneth all his injuries, forgive them, for they know not what they do ;
Whereas if you look upon the carriage and charity of the King, you shall find him so Far from heightening, that he lessens all his injuries, forgive them, for they know not what they do;
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then it just happens to the poor Bees, as it did to the Subjects of this despised King: Mat. 26.31. Smite the Shepherd, and the Sheep shall be scattered ;
then it just happens to the poor Bees, as it did to the Subject's of this despised King: Mathew 26.31. Smite the Shepherd, and the Sheep shall be scattered;
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and we Tyrants one to another? It was worthy a King, and a King worthy our remembrance, who said, I thanke God, I never found but my pity was above my anger.
and we Tyrants one to Another? It was worthy a King, and a King worthy our remembrance, who said, I thank God, I never found but my pity was above my anger.
If so then we would have that in us, which we commended in others, that in us which we glorifie in our King, we must then not only magnifie, but imitate our King;
If so then we would have that in us, which we commended in Others, that in us which we Glorify in our King, we must then not only magnify, but imitate our King;
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just like the King in my Text, rather to weaknesse then wilfulnesse, rather to infirmity then to obstinacy, rather to ignorance then envy, he imputes the high miscarriages against him, Father forgive them, for they know not what they do.
just like the King in my Text, rather to weakness then wilfulness, rather to infirmity then to obstinacy, rather to ignorance then envy, he imputes the high miscarriages against him, Father forgive them, for they know not what they do.
I shall conclude this point with that Heroick, and remarkable death of Phocion in Plutarchs Moralls, who when his Citizens had brought him to his last draught, a little before he took off his Hemlocks, they asked him if he had any thing else to say? whereupon addressing his speech unto his Son, he thus said, I charge thee, and beseech thee, not to carry any Rancor and Malice in thy heart to the Athenians for my death; he charged him as a King,
I shall conclude this point with that Heroic, and remarkable death of Phocion in Plutarchs Morals, who when his Citizens had brought him to his last draught, a little before he took off his Hemlocks, they asked him if he had any thing Else to say? whereupon addressing his speech unto his Son, he thus said, I charge thee, and beseech thee, not to carry any Rancour and Malice in thy heart to the Athenians for my death; he charged him as a King,
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and besought him as a Father, to bury all injuries in the grave with him : His last Memento, his last remembrance to his Son, was, remember thou revenge not.
and besought him as a Father, to bury all injuries in the grave with him: His last Memento, his last remembrance to his Son, was, Remember thou revenge not.
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Now if Magnanimity in a Heathen did this, what should charity in a Christian, especially being animated with such Royall Presidents as we are? Though our blessed King in my Text, suffered such indignities,
Now if Magnanimity in a Heathen did this, what should charity in a Christian, especially being animated with such Royal Presidents as we Are? Though our blessed King in my Text, suffered such indignities,
for it will appear, that it was not his, but our sins; not his, but our Enormous crimes that Crucified the King: 1 Sam. 12.25. the Prophet tels the people thus, If ye shall do wickedly, ye shall be consumed, both you and your King ;
for it will appear, that it was not his, but our Sins; not his, but our Enormous crimes that crucified the King: 1 Sam. 12.25. the Prophet tells the people thus, If you shall do wickedly, you shall be consumed, both you and your King;
He was wounded for our transgressions, he was bruised for our iniquities, yea in vers. 7. He was cut off from the Land of the living, but still it was for the iniquity of his people,
He was wounded for our transgressions, he was Bruised for our iniquities, yea in vers. 7. He was Cut off from the Land of the living, but still it was for the iniquity of his people,
in the vulgar Latin it is thus written, Lam. 4.20. Cap•us est in peccatis nostris, The Anointed of the Lord is taken in our sins, for the sins of the people God took away their King.
in the Vulgar Latin it is thus written, Lam. 4.20. Cap•us est in peccatis nostris, The Anointed of the Lord is taken in our Sins, for the Sins of the people God took away their King.
That sad book of the Lamentations, it is conceived to be principally penned for the slaughter of their good King Josiah, for it is said, 2 Chron. 35.25.
That sad book of the Lamentations, it is conceived to be principally penned for the slaughter of their good King Josiah, for it is said, 2 Chronicles 35.25.
The King in my Text (our blessed Lord and Saviour) when he had his Crosse upon his back, he was more troubled with the foresight of the misery of his people, then with his own death;
The King in my Text (our blessed Lord and Saviour) when he had his Cross upon his back, he was more troubled with the foresight of the misery of his people, then with his own death;
where I go, no disturbance can be, no distu•bance in the World, but to you the daughters and Inhabitants of Jerusalem, to you my death is the •arbinger of many deaths.
where I go, no disturbance can be, no distu•bance in the World, but to you the daughters and Inhabitants of Jerusalem, to you my death is the •arbinger of many death's.
yea, which is more, it was thy fault, and my fault, it was the fault even of us, who live at this day, our sins as well as his Subjects voted him to death.
yea, which is more, it was thy fault, and my fault, it was the fault even of us, who live At this day, our Sins as well as his Subject's voted him to death.
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for not his Enormous crimes, but the Rebellion of his Subjects brought him to his end: Act. 3.19. when Saint Peter had laid before the Jewes the murther of their King, he exhorteth them in these words, Repent ye therefore, and be converted, that your sins may be blotted out ;
for not his Enormous crimes, but the Rebellion of his Subject's brought him to his end: Act. 3.19. when Saint Peter had laid before the Jews the murder of their King, he exhorteth them in these words, repent you Therefore, and be converted, that your Sins may be blotted out;
but not a Declaration in all the languages under heaven, not all the oratory in the world, no not any thing in the world but what St. Peter specifieth, nothing but acknowledgement, nothing but repentance can purge this guilt;
but not a Declaration in all the languages under heaven, not all the oratory in the world, no not any thing in the world but what Saint Peter specifieth, nothing but acknowledgement, nothing but Repentance can purge this guilt;
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and procure the blessing of this bloud, it is to be truly penitent, to be heartily sorrowfull, to be grieved and pricked at the very heart, that we have done that,
and procure the blessing of this blood, it is to be truly penitent, to be heartily sorrowful, to be grieved and pricked At the very heart, that we have done that,
that is, we must set the King upon his throne, we must, as Saint Paul renders it, 2 Cor. 10.4. Pull down all strong holds, cast down every imagination, and bring every thought to the obedience of our King.
that is, we must Set the King upon his throne, we must, as Saint Paul renders it, 2 Cor. 10.4. Pull down all strong holds, cast down every imagination, and bring every Thought to the Obedience of our King.
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if the King could not but by sufferings enter into his glory, why should we dream or reckon upon a smoother way? If he through Thorns and shame, through anguish, sorrow, and shamefull death;
if the King could not but by sufferings enter into his glory, why should we dream or reckon upon a smoother Way? If he through Thorns and shame, through anguish, sorrow, and shameful death;
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Let us then in all our sorrowes, all our sufferings, in all the changes and chances of these sad Times, remember we are the professed Servants of a Crucified King;
Let us then in all our sorrows, all our sufferings, in all the changes and chances of these sad Times, Remember we Are the professed Servants of a crucified King;
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THE Husbandmen Kill the Sonne. Vine-dressers Kill the Heire. Peasants Kill the Lords Anointed. Virg. Aen. 12. v. 236. Nos patria amissa Dominis parere superbis Cogimur — Herc. Oet. ad fin.
THE Husbandmen Kill the Son. Vine-dressers Kill the Heir. Peasants Kill the lords Anointed. Virg Aen. 12. v. 236. Nos patria amissa Dominis parere superbis Cogimur — Herc. Oct. ad fin.
Act. 2. O quod superbae non habent unquam Domus, Fidele semper Regibus nomen — LONDON, Printed by E. C. for R. ROYSTON, at the Angel in Ivie-lane, 1654.
Act. 2. O quod superbae non habent unquam Domus, Fidele semper Regibus Nome — LONDON, Printed by E. C. for R. ROYSTON, At the Angel in Ivy-lane, 1654.
The Heir in whom Honour and Holinesse met in a most eminent degree, him above all others, did the Husbandmen put to the most Ignominie, and most affliction:
The Heir in whom Honour and Holiness met in a most eminent degree, him above all Others, did the Husbandmen put to the most Ignominy, and most affliction:
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VII. Sin must be nipt in the bud, for incredible even to sinners themselves are the mischiefs, to which a prevailing wickednesse may bring, witnesse Hazael, David, the Husbandmen in my Text. SERM. IV. Preached, 1649. LUKE. 20.14. This is the Heir, come let us kill him, that the inheritance may be ours.
VII. since must be nipped in the bud, for incredible even to Sinners themselves Are the mischiefs, to which a prevailing wickedness may bring, witness hazael, David, the Husbandmen in my Text. SERMON. IV. Preached, 1649. LYCIA. 20.14. This is the Heir, come let us kill him, that the inheritance may be ours.
The good endevours of the Lord, you may read in these words, O Inhabitants of Jerusalem and men of Judah, judge I pray you between me and my Vineyard;
The good endeavours of the Lord, you may read in these words, Oh Inhabitants of Jerusalem and men of Judah, judge I pray you between me and my Vineyard;
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That Lord, who crowned their Earth with fatnesse, him they crown with thorns: That Fence, which for their security this good Lord planted, they pull up;
That Lord, who crowned their Earth with fatness, him they crown with thorns: That Fence, which for their security this good Lord planted, they pull up;
for so it is in the very next verse, They cast him out of the Vineyard, yea they said — This is the Heir, come let us kill him, &c. In which words these generals are considerable; 1. A Confession.
for so it is in the very next verse, They cast him out of the Vineyard, yea they said — This is the Heir, come let us kill him, etc. In which words these generals Are considerable; 1. A Confessi.
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1. The quality and condition of the Combiners, Agricolae. Coloni. Tenants. Husbandmen Farmers. 2. The manner of their Combining — They associated — Come.
1. The quality and condition of the Combiners, Agricolae. Coloni. Tenants. Husbandmen Farmers. 2. The manner of their Combining — They associated — Come.
Whether we look into the Acts, or into the Epistles of Saint Paul, we shall finde there was in this great businesse, in the making away of this Heir, and in the making away for his Inheritance, two sorts of people;
Whither we look into the Acts, or into the Epistles of Saint Paul, we shall find there was in this great business, in the making away of this Heir, and in the making away for his Inheritance, two sorts of people;
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one whose Originall designe it was, and others who meerly through Credulity and Ignorance were engaged in it. 1 Cor. 2.8. Had they known it, they would not have Crucified the Lord of glory :
one whose Original Design it was, and Others who merely through Credulity and Ignorance were engaged in it. 1 Cor. 2.8. Had they known it, they would not have crucified the Lord of glory:
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Whether we look upon the Princes and Lords of Israel, or whether we look upon the Vulgar and Commons of the Land, some of both the Apostle doubteth not to say, through ignorance they did it, some of either knew not that that was the Heir.
Whither we look upon the Princes and lords of Israel, or whither we look upon the vulgar and Commons of the Land, Some of both the Apostle doubteth not to say, through ignorance they did it, Some of either knew not that that was the Heir.
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Now it would seriously be considered, whether the sins that we do commit, yea and have committed even against the Heir, Gods Anointed, be sins of Ignorance, or sins of Obstinacy? Whether we sinned against this Heir,
Now it would seriously be considered, whither the Sins that we do commit, yea and have committed even against the Heir, God's Anointed, be Sins of Ignorance, or Sins of Obstinacy? Whither we sinned against this Heir,
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They durst not confesse and say, this is the Heir, for though Joseph consented not to his death, yet we never finde that in his life he durst shew himself cleerly on his party.
They durst not confess and say, this is the Heir, for though Joseph consented not to his death, yet we never find that in his life he durst show himself clearly on his party.
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and Answers from him, they were so far convinced, that even at their very Councell-Table, they were forced to say — If we let him alone, all men will believe on him ;
and Answers from him, they were so Far convinced, that even At their very Councell-Table, they were forced to say — If we let him alone, all men will believe on him;
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yea so great and clear was the manifestation of his worth, and wisdom, that so far were the people undeceived, that even they cryed out, Bene omnia fecit ;
yea so great and clear was the manifestation of his worth, and Wisdom, that so Far were the people undeceived, that even they cried out, Bene omnia fecit;
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So that though ignorance in some might abate more then in some others, yet so clearly were most convinced this was the Heir, that the guilt of wilful Murther it came heavily even upon the whole Nation.
So that though ignorance in Some might abate more then in Some Others, yet so clearly were most convinced this was the Heir, that the guilt of wilful Murder it Come heavily even upon the Whole nation.
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It would then by us be seriously and timeously considered, whether those sins will be allowed as sins of Ignorance, which we act against Knowledge? or those sins of Infirmity which we act meerly to save a peny,
It would then by us be seriously and timeously considered, whither those Sins will be allowed as Sins of Ignorance, which we act against Knowledge? or those Sins of Infirmity which we act merely to save a penny,
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This is the Heir, and this Heir he was Christus Domini, the Lords Anointed, for this is that Heir of whom it is written, Heb. 1.2. In these last dayes he hath spoken by his Sonne, whom he hath appointed Heir of all things.
This is the Heir, and this Heir he was Christus Domini, the lords Anointed, for this is that Heir of whom it is written, Hebrew 1.2. In these last days he hath spoken by his Son, whom he hath appointed Heir of all things.
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Persons Eminent, either for Honour or for holinesse, they are (of all other) the most liable to Envy, Spleene, Hate and Malice. Ʋncti Domini, The Lords Anointed, Priests, and Princes, they are of all conditions most hated,
Persons Eminent, either for Honour or for holiness, they Are (of all other) the most liable to Envy, Spleen, Hate and Malice. Ʋncti Domini, The lords Anointed, Priests, and Princes, they Are of all conditions most hated,
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And Plutarch in a Tract of his, Omni populo inest aliquod Malignum, & querulum in imperantes — People are generally Malignant and querulous against their Governors;
And Plutarch in a Tract of his, Omni populo Inset aliquod Malignum, & querulum in Governors — People Are generally Malignant and querulous against their Governors;
And though our English Translation doth not speak it out — Tremelius as a Text of Gods owne word thus translates it, — Non esse finem ulli populo de ullo qui praesit ipsis, The people are never content with their Governour:
And though our English translation does not speak it out — Tremelius as a Text of God's own word thus translates it, — Non esse finem ulli populo de ullo qui praesit Ipse, The people Are never content with their Governor:
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And then in his Comment addes, — Populus, ne quidem in Sapiente principe, sive Rege, acquiescit, The people will not be content, no not with a wise King.
And then in his Comment adds, — Populus, ne quidem in Sapiente principe, sive Rege, acquiescit, The people will not be content, no not with a wise King.
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yet content he could not give you, such discontent the Abjects, and his Subjects tooke at him, that they fear'd not to say, This is the Heire, this is he that stands between us and a Kingdome, come let us combine, and kill him. So averse to Honour and Authority, are an undisciplin'd Multitude, that though God send them a King from Heaven, send downe his owne Sonne to be their King, they will not Reverence, nay they will not suffer him so much as to live among them.
yet content he could not give you, such discontent the Abjects, and his Subject's took At him, that they feared not to say, This is the Heir, this is he that Stands between us and a Kingdom, come let us combine, and kill him. So averse to Honour and authority, Are an undisciplined Multitude, that though God send them a King from Heaven, send down his own Son to be their King, they will not reverence, nay they will not suffer him so much as to live among them.
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Shall now Rebellion be thus active? and shall Religion bee dull and sluggish? Can Covetousnesse and Ambition so heat and heighten the Spirits, that men attain to base ends, will venture through a Sea of Bloud! yea, to unthrone a King!
Shall now Rebellion be thus active? and shall Religion be dull and sluggish? Can Covetousness and Ambition so heat and heighten the Spirits, that men attain to base ends, will venture through a Sea of Blood! yea, to unthrone a King!
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For, if the Husbandman spared nothing they could doe, to take away the Glory, and to take away the Inheritance from him, whom they knew and confessed to be the undoubted Heire;
For, if the Husbandman spared nothing they could do, to take away the Glory, and to take away the Inheritance from him, whom they knew and confessed to be the undoubted Heir;
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What should not we, who are listed under his name, what should not we who glory to be called Christians? what should not we doe to restore the Heire unto his owne,
What should not we, who Are listed under his name, what should not we who glory to be called Christians? what should not we do to restore the Heir unto his own,
and yet most true it is, thousands and ten thousands take more pains, and are at more cost to descend to Hell, than the most of Christians are to ascend,
and yet most true it is, thousands and ten thousands take more pains, and Are At more cost to descend to Hell, than the most of Christians Are to ascend,
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and get to Heaven. So that they who injure, wrong, and abuse the Heire, they who killed and cut off the Lords Anointed, they did and doe it a great deale more heartily, than doe we who professe to Honour, Worship, Glorifie,
and get to Heaven. So that they who injure, wrong, and abuse the Heir, they who killed and Cut off the lords Anointed, they did and do it a great deal more heartily, than do we who profess to Honour, Worship, glorify,
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Rom. 8 ▪ 29 ▪ Whom he did foreknow he also did predestinate to be conformed to the Image of his Son — To the glorious and Beatificall Image of the Son, to this we all would and desire to be conformable:
Rom. 8 ▪ 29 ▪ Whom he did foreknow he also did predestinate to be conformed to the Image of his Son — To the glorious and Beatifical Image of the Son, to this we all would and desire to be conformable:
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as to Master all lets, which the better to incourage us in, we shall passe from the Confession to the Combination, to see whether this their Industrious mischiefe will not shame us into an Holy Industry.
as to Master all lets, which the better to encourage us in, we shall pass from the Confessi to the Combination, to see whither this their Industria mischief will not shame us into an Holy Industry.
2. The manner of their Combining, — They associated. Venite, Come. 3. Their consultation. They reason'd among themselves. 4. Their Conclusion. Let us kill him.
2. The manner of their Combining, — They associated. Venite, Come. 3. Their consultation. They reasoned among themselves. 4. Their Conclusion. Let us kill him.
So that indeed unlesse we bring forth fruit to him, unlesse we yeild to him the due Harvest of Tribute, Honour, and Obedience, unlesse our lives be such as speak his glory, we can scarce avoid the very guilt in my Text, which is the casting him out of his own.
So that indeed unless we bring forth fruit to him, unless we yield to him the due Harvest of Tribute, Honour, and obedience, unless our lives be such as speak his glory, we can scarce avoid the very guilt in my Text, which is the casting him out of his own.
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if we obey not his Lawes, and so order our lives (which are his Vineyards) as he hath given in command, what doe we but cast him out of his Vineyard? If our obstinate wils,
if we obey not his Laws, and so order our lives (which Are his Vineyards) as he hath given in command, what do we but cast him out of his Vineyard? If our obstinate wills,
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and a Wall of Defence unto him, yet when David was in distresse, so little was this Clown affected with the Sufferings of a King, that you shall finde he prefers his Sheep shearers before a Soveraigne;
and a Wall of Defence unto him, yet when David was in distress, so little was this Clown affected with the Sufferings of a King, that you shall find he prefers his Sheep shearers before a Sovereign;
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Yea, as if the very Demand of Rent it selfe had beene a grievance, when the Heire came in Person to demand his Due, they presently combine and say, come, come, this is the Heire, come, Now, this is the Time ;
Yea, as if the very Demand of Rend it self had been a grievance, when the Heir Come in Person to demand his Endue, they presently combine and say, come, come, this is the Heir, come, Now, this is the Time;
Now we have the Heire in our power, now or never is the time to make us a Free People. And this is the second considerable in the Combination, They associated, Venite, Come.
Now we have the Heir in our power, now or never is the time to make us a Free People. And this is the second considerable in the Combination, They associated, Venite, Come.
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The point then for our Instruction is, to behold the strength of Combined wickednesse. How an united Malice produceth strange Villanies? Of the Devill himself it is observable,
The point then for our Instruction is, to behold the strength of Combined wickedness. How an united Malice Produceth strange Villainies? Of the devil himself it is observable,
though he be the Prince of Darknesse, and hath in himselfe, a very powerfull Malice, yet, even he, unlesse united, cannot doe nigh so much mischief, as in Conjunction.
though he be the Prince of Darkness, and hath in himself, a very powerful Malice, yet, even he, unless united, cannot do High so much mischief, as in Conjunction.
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Yea, without peradventure, to an Association of Villanies (though all men) God permits much more than he will to any single Tyrant. Act. 4.25. The Apostles speaking of the very Association in my Text, speaking of the people saith — The people imagine vaine things.
Yea, without Peradventure, to an Association of Villainies (though all men) God permits much more than he will to any single Tyrant. Act. 4.25. The Apostles speaking of the very Association in my Text, speaking of the people Says — The people imagine vain things.
But when there was to the people an Association of great ones — when as it followeth — The Kings of the Earth stood up, and the Rulers were gathered together against the Lord, and against his Christ :
But when there was to the people an Association of great ones — when as it follows — The Kings of the Earth stood up, and the Rulers were gathered together against the Lord, and against his christ:
Now having been not only rebellious in denying their Obedience, but also ungratefull, even unto bloud, in the slaughter of the Prophets ▪ The Husbandmen might very well fall a Reasoning what was now to be done,
Now having been not only rebellious in denying their obedience, but also ungrateful, even unto blood, in the slaughter of the prophets ▪ The Husbandmen might very well fallen a Reasoning what was now to be done,
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and that is the second point they Reason, and consult about — They Reasoned among themselves, saying, this is the Heire, come — let us take some order with him, let us so deale with him, that the Inheritance may be ours;
and that is the second point they Reason, and consult about — They Reasoned among themselves, saying, this is the Heir, come — let us take Some order with him, let us so deal with him, that the Inheritance may be ours;
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For, if we looke but upon vers. 5, 6. of this Chapter, we shall find they stood in such Awe of the people, that they durst not passe a rash judgement, no not upon the Baptisme of John, much lesse upon the Heire in the Text. And therefore they first reason among themselves how to take off the people,
For, if we look but upon vers. 5, 6. of this Chapter, we shall find they stood in such Awe of the people, that they durst not pass a rash judgement, no not upon the Baptism of John, much less upon the Heir in the Text. And Therefore they First reason among themselves how to take off the people,
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For take from the Heire his Vineyard, take even from Majesty it selfe what should support it, Reverence and Revenew, and then the Heire will be lookt upon more like a Carpenters Son,
For take from the Heir his Vineyard, take even from Majesty it self what should support it, reverence and Revenue, and then the Heir will be looked upon more like a Carpenters Son,
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The point for our instruction then may be this, Is it so that the Husbandmen in my Text would not venture upon an Act of Rebellion, no not upon Oppression, nor Murther,
The point for our instruction then may be this, Is it so that the Husbandmen in my Text would not venture upon an Act of Rebellion, no not upon Oppression, nor Murder,
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reasoning not onely within themselves, but also among themseves? Certainly then, either Acts of Religion must be of lesse consequence than Acts of Rebellion, and the things of this World more to be stood upon,
reasoning not only within themselves, but also among themseves? Certainly then, either Acts of Religion must be of less consequence than Acts of Rebellion, and the things of this World more to be stood upon,
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and among our selves, is as requisite in the wayes of godlinesse, as in the wayes of wickednesse. Shall the Husbandmen reason and deliberate how to doe service to the Devil,
and among our selves, is as requisite in the ways of godliness, as in the ways of wickedness. Shall the Husbandmen reason and deliberate how to do service to the devil,
and Reasoning were found requisite for the disinheriting, and dishonouring of the Heire, we cannot be too carefull, too curious, or too considerate when we are about those performances, which must honour, and advance the Heire.
and Reasoning were found requisite for the disinheriting, and Dishonoring of the Heir, we cannot be too careful, too curious, or too considerate when we Are about those performances, which must honour, and advance the Heir.
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And so I passe to the last Act of this Horrid Combination — and that is the fatall and unparallel'd president and Conclusion — Occidamus, Let us kill him.
And so I pass to the last Act of this Horrid Combination — and that is the fatal and unparalleled president and Conclusion — Occidamus, Let us kill him.
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as Saint Chrysostome observes, — quum veniam peccatorum petiisse debuissent, When they should have come humbly to have crav'd pardon for them — just as seditious Cataline, scelere certant, they contend in wickedness,
as Saint Chrysostom observes, — Whom veniam peccatorum petiisse debuissent, When they should have come humbly to have craved pardon for them — just as seditious Cataline, Scelere certant, they contend in wickedness,
and therefore no safety but by his death, — Occidamus, even in our owne Defence we must kill him. And indeed from the killing of Prophets, to the killing of Kings, is an easie progresse.
and Therefore no safety but by his death, — Occidamus, even in our own Defence we must kill him. And indeed from the killing of prophets, to the killing of Kings, is an easy progress.
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For as God Almighty (for their protection) thus coupled them — Touch not mine Anointed, and doe my Prophets no harme, even so (in order to their Destruction) the Devill thus:
For as God Almighty (for their protection) thus coupled them — Touch not mine Anointed, and do my prophets no harm, even so (in order to their Destruction) the devil thus:
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2 Kings 8. When the Prophet Elisha told Hazael, that the time would come in which he should fire the strong holds of Israel, slay the young men with the sword, dash their children.
2 Kings 8. When the Prophet Elisha told hazael, that the time would come in which he should fire the strong holds of Israel, slay the young men with the sword, dash their children.
and rippe up the women with childe, Hazael was so amazed with this, that he cryeth out, — Is thy Servant a Dogge that hee should doe this? He thought it was not possible he should become such a Savage.
and rip up the women with child, hazael was so amazed with this, that he Cries out, — Is thy Servant a Dog that he should do this? He Thought it was not possible he should become such a Savage.
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And yet when, like the Husbandmen in my Text, when he had destroyed the Heire, and kill'd the King, when he had made himselfe Supreme, there was not a supreamer Tyrant in the World.
And yet when, like the Husbandmen in my Text, when he had destroyed the Heir, and killed the King, when he had made himself Supreme, there was not a supreamer Tyrant in the World.
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In this Nation of ours, how many Hazaels are there? How many are there who have acted that, which seven or eight yeares agoe, they would have abhorred to have thought upon? Little did David when he first beheld Bathsheba, think upon the murthering of Ʋriah, and yet when Adultery had engag'd him,
In this nation of ours, how many Hazaels Are there? How many Are there who have acted that, which seven or eight Years ago, they would have abhorred to have Thought upon? Little did David when he First beheld Bathsheba, think upon the murdering of Ʋriah, and yet when Adultery had engaged him,
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then (as if necessity had no Law) Ʋriah must die to save his Credit. Engaged sinners they know not what they doe, they are just like to one who would maintaine a lie, and that cannot be done, but by multiplying of lies.
then (as if necessity had no Law) Ʋriah must die to save his Credit. Engaged Sinners they know not what they do, they Are just like to one who would maintain a lie, and that cannot be done, but by multiplying of lies.
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The Husbandmen in my Text, for as much as their proud soules would not acknowledge and confesse a guilt, there was no way in the World for them to justifie what they had acted, but to act it out;
The Husbandmen in my Text, for as much as their proud Souls would not acknowledge and confess a guilt, there was no Way in the World for them to justify what they had acted, but to act it out;
Whosoever then would do his Duty, either towards God, or toward Man, he must nip in the bud what ever he findes but putting forth against it. 2 Cor. 10.5. The Apostle in behalfe of the Heir in my Text, challengeth length that every thought be brought into Captivity;
Whosoever then would do his Duty, either towards God, or towards Man, he must nip in the bud what ever he finds but putting forth against it. 2 Cor. 10.5. The Apostle in behalf of the Heir in my Text, Challengeth length that every Thought be brought into Captivity;
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and indeed unlesse we there stifle it, wickednesse will soon grow to what we never thought it would. Eccles. 10.10. Curse not the King, no not in thy thought.
and indeed unless we there stifle it, wickedness will soon grow to what we never Thought it would. Eccles. 10.10. Curse not the King, no not in thy Thought.
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Had the Husbandmen observed this Rule, had the Husbandmen preserved their thoughts, had they had the Son in Reverence there, Reverend thoughts would have been such a Religious curbe, they would never have proceeded to say, — Occidamus, Let us kill him.
Had the Husbandmen observed this Rule, had the Husbandmen preserved their thoughts, had they had the Son in reverence there, Reverend thoughts would have been such a Religious curb, they would never have proceeded to say, — Occidamus, Let us kill him.
Jezabel her selfe was fain to lay blasphemy and Treason to his charge, yea, to take away his life, before the Vineyard that was an Inheritance could be gotten from him.
Jezebel her self was fain to lay blasphemy and Treason to his charge, yea, to take away his life, before the Vineyard that was an Inheritance could be got from him.
Whereas then the Husbandmen in my Text, acknowledge the person whom they killed to be an Heir, and his Vineyard to be an Inheritance. The point for our Instruction may be this,
Whereas then the Husbandmen in my Text, acknowledge the person whom they killed to be an Heir, and his Vineyard to be an Inheritance. The point for our Instruction may be this,
Ambition and Covetousnesse, as they fear no difficulties, so they stagger at no guilt. Those who are resolved to satisfie such Lusts, they make no conscience of any wayes,
Ambition and Covetousness, as they Fear no difficulties, so they stagger At no guilt. Those who Are resolved to satisfy such Lustiest, they make no conscience of any ways,
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The Inheritance in my Text I have shewed unto you, it was not lesse then a Kingdome: Now in a Kingdome the two main things considerable, they are these, Power and Profit ;
The Inheritance in my Text I have showed unto you, it was not less then a Kingdom: Now in a Kingdom the two main things considerable, they Are these, Power and Profit;
For as the Disciples, who that they might fit highest, and nighest unto the Heir in my Text, resolved they would be baptized with any Baptisme, and drinke of any Cup :
For as the Disciples, who that they might fit highest, and nighest unto the Heir in my Text, resolved they would be baptised with any Baptism, and drink of any Cup:
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It is reported of Agrippa, the Mother of Nero, that she was so highly besotted with the ambition of having a Sonne to be an Emperour, that she poysoned her Husband,
It is reported of Agrippa, the Mother of Nero, that she was so highly besotted with the ambition of having a Son to be an Emperor, that she poisoned her Husband,
no wonder if they, that the Vineyard might be theirs, reasoning among themselves, concluded, saying, This is the Heir, let us kill him, that the Inheritance may be ours.
no wonder if they, that the Vineyard might be theirs, reasoning among themselves, concluded, saying, This is the Heir, let us kill him, that the Inheritance may be ours.
be it the Inheritance of Gods anointed, even the Son of God, yet even his Inheritance (be the guilt what it may be) they are resolved to make their own;
be it the Inheritance of God's anointed, even the Son of God, yet even his Inheritance (be the guilt what it may be) they Are resolved to make their own;
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Juvenal long since observed, when those who had the Wardship, and were only Guardians to rich Heirs, had a desire (as the Husbandmen) to make the Inheritance theirs:
Juvenal long since observed, when those who had the Wardship, and were only Guardians to rich Heirs, had a desire (as the Husbandmen) to make the Inheritance theirs:
Then the next thought it was of Vipers, Mushromes, or some dispatching poysons: They who cannot be content in the conditions in which God hath placed them;
Then the next Thought it was of Vipers, Mushrooms, or Some dispatching poisons: They who cannot be content in the conditions in which God hath placed them;
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and to gain what the Devill proffers, — The Kingdomes of the world, and the glory of them, they must fall down and worship, that is, agree to do even whatever he will have them.
and to gain what the devil proffers, — The Kingdoms of the world, and the glory of them, they must fallen down and worship, that is, agree to do even whatever he will have them.
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1 Kings 21. When Jezabel without the usurpation of poor Naboths Vineyard could find no conveniency in a Kingdome, this pety covetousnesse it put her upon high designes,
1 Kings 21. When Jezebel without the usurpation of poor Naboth's Vineyard could find no conveniency in a Kingdom, this Petty covetousness it put her upon high designs,
for she issued out the Kings Writs, summons and cals, as to a Court of Justice, the Elders and the Nobles, proclaimes a day of Humiliation, commands a Fast, calls Naboth as to a Tryall, suborns Witnesses, overrules the Judges:
for she issued out the Kings Writs, summons and calls, as to a Court of justice, the Elders and the Nobles, proclaims a day of Humiliation, commands a Fast, calls Naboth as to a Trial, suborns Witnesses, overrules the Judges:
Now, if the thirst of such a petty thing as Naboths Vinyard, if the unjust desire but of a Garden plot, of a place only to sow Herbs in, could move a King and Queen, Ahab and Jezabel, to wash their hands in the bloud of a Subject, what wickednesse will they boggle at? What mischief will they decline? Yea, what Abomination will they not act and dare, who strive to make themselves Kings, and to share a Vineyard, which is rather a Kingdome of Kingdomes, then a Garden-plot?
Now, if the thirst of such a Petty thing as Naboth's Vinyard, if the unjust desire but of a Garden plot, of a place only to sow Herbs in, could move a King and Queen, Ahab and Jezebel, to wash their hands in the blood of a Subject, what wickedness will they boggle At? What mischief will they decline? Yea, what Abomination will they not act and Dare, who strive to make themselves Kings, and to share a Vineyard, which is rather a Kingdom of Kingdoms, then a Garden plot?
And therefore, a little before they laid violent hands upon him, the Heir gives thankes unto the Father, saving, — Those that thou hast given me I have kept, and none of them are lost but the Son of perdition :
And Therefore, a little before they laid violent hands upon him, the Heir gives thanks unto the Father, Saving, — Those that thou hast given me I have kept, and none of them Are lost but the Son of perdition:
Indeed, secularly and temporally considered, his Kingdome in this world, his earthly Vineyard, and his temporall Inheritance, that which he least esteemed;
Indeed, secularly and temporally considered, his Kingdom in this world, his earthly Vineyard, and his temporal Inheritance, that which he least esteemed;
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this was that which they were most inflamed upon, therefore they reasoned, associated, and resolved to kill the Heire, that his secular Inheritance might be theirs.
this was that which they were most inflamed upon, Therefore they reasoned, associated, and resolved to kill the Heir, that his secular Inheritance might be theirs.
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St. Chrysostome in his explication of this very Parable, makes this Observation, — Postquam introivit in Templum, — After our Saviour entred into the Temple,
Saint Chrysostom in his explication of this very Parable, makes this Observation, — Postquam introivit in Templum, — After our Saviour entered into the Temple,
when he began to cast out those things, in quibus Sacerdotes avari delectabantur, in which the popular and covetous Clergy took delight, tunc praecipue cogitarunt eum occidere.
when he began to cast out those things, in quibus Sacerdotes avari delectabantur, in which the popular and covetous Clergy took delight, tunc Praecipue cogitarunt Eum occidere.
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when they had cut him off from the Land of the living, yet even then they could not say, The Inheritance is ours. For though they all agreed to divide the Heir, to divide the Inheritance proved a sharper businesse.
when they had Cut him off from the Land of the living, yet even then they could not say, The Inheritance is ours. For though they all agreed to divide the Heir, to divide the Inheritance proved a sharper business.
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so that if in such a crying abomination, as the murthering of the Heir, there be any thing condemnable, it is that the Husbandmen without any Maske of Religion, or cloak of Godlinesse;
so that if in such a crying abomination, as the murdering of the Heir, there be any thing condemnable, it is that the Husbandmen without any Mask of Religion, or cloak of Godliness;
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and invaded other mens Vineyards, Preaching this, and Praying that, (meerly as the Husbandmen kill the Heir) that their brothers Inheritance may be theirs!
and invaded other men's Vineyards, Preaching this, and Praying that, (merely as the Husbandmen kill the Heir) that their Brother's Inheritance may be theirs!
How many are there who plead at the Bar of Injustice, under pretence of Law? How many are there who lay their hand upon the Sword, under Colours of Holinesse and Religion? How many are there Protest, Covenant, Engage, and tenter their Conscience, under pretence of this,
How many Are there who plead At the Bar of Injustice, under pretence of Law? How many Are there who lay their hand upon the Sword, under Colours of Holiness and Religion? How many Are there Protest, Covenant, Engage, and tenter their Conscience, under pretence of this,
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and under colour of that? Whereas indeed, would they, as did the Husbandmen, confesse and speak ou• — All they do, say or swear, it only is, that the Inheritance may be ours.
and under colour of that? Whereas indeed, would they, as did the Husbandmen, confess and speak ou• — All they do, say or swear, it only is, that the Inheritance may be ours.
Here then, in stead of a point of Instruction, I may for Instruction change that question of our Saviours concerning the Baptisme of John, into this, — Whether for One to have Rule over Many, or for Many to take the Rule and Dominion from one, be from Heaven, or of Men? Now the Text, it is positive,
Here then, in stead of a point of Instruction, I may for Instruction change that question of our Saviors Concerning the Baptism of John, into this, — Whither for One to have Rule over Many, or for Many to take the Rule and Dominion from one, be from Heaven, or of Men? Now the Text, it is positive,
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but as appeares in that Chapter, not the Peoples, but the Fathers. He had power to call the Labourers, but the Labourers had none to call him to an account.
but as appears in that Chapter, not the Peoples, but the Father's. He had power to call the Labourers, but the Labourers had none to call him to an account.
that the just God makes to them as Jonahs Gourd, a thing of no continuance. So that the Husbandmen, when they cast out the Heir, they were as farre mistaken,
that the just God makes to them as Jonahs Gourd, a thing of no Continuance. So that the Husbandmen, when they cast out the Heir, they were as Far mistaken,
as if the Mariners in Jonahs story, had in stead of the Prophet cast out the Pylot. For whom they cast out was not the cause, but must have been the calmer of the Tempest.
as if the Mariners in Jonahs story, had in stead of the Prophet cast out the Pilot. For whom they cast out was not the cause, but must have been the calmer of the Tempest.
There is a story of a certain Tradesman of Constantinople, who gave all the wealth he had gathered in his whole life, to wear the Imperiall Crown but for an Hour, and so in an Hour became of a conceited King, a reall Beggar.
There is a story of a certain Tradesman of Constantinople, who gave all the wealth he had gathered in his Whole life, to wear the Imperial Crown but for an Hour, and so in an Hour became of a conceited King, a real Beggar.
And indeed (would time permit) it were not hard to shew these Husbandmen, who by the Red Sea of the Heirs bloud, thought to bring themselves to Canaan, in stead of Canaan brought upon themselves a Miserable Desolation.
And indeed (would time permit) it were not hard to show these Husbandmen, who by the Read Sea of the Heirs blood, Thought to bring themselves to Canaan, in stead of Canaan brought upon themselves a Miserable Desolation.
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Even so another Generation, under pretence of more zeal, and under pretence of more purity, Those whom Josephus cals the zealous, they enter upon their possessions,
Even so Another Generation, under pretence of more zeal, and under pretence of more purity, Those whom Josephus calls the zealous, they enter upon their possessions,
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He who would hold as an Inheritance, and have the blessing of God to descend upon him and his, he must be sure there be nothing in his Estate, which belongeth either to God, to Cesar, or to the Poor, who hath no Helper, no Achan• Wedge, no Devoted Treasure, no Naboths Vineyard, no Poor mans Acre, no not the least parcell of the Heires inheritance.
He who would hold as an Inheritance, and have the blessing of God to descend upon him and his, he must be sure there be nothing in his Estate, which belongeth either to God, to Cesar, or to the Poor, who hath no Helper, no Achan• Wedge, no Devoted Treasure, no Naboth's Vineyard, no Poor men Acre, no not the least parcel of the Heirs inheritance.
so that what the Heir in his persecution said of himselfe, the same may to this day be said of those rebellious Husbandmen, The Foxes have Holes and the Birds of the ayre have Nests but in that Zion, which they sought to build with bloud,
so that what the Heir in his persecution said of himself, the same may to this day be said of those rebellious Husbandmen, The Foxes have Holes and the Birds of the air have Nests but in that Zion, which they sought to built with blood,
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If so then, when this transitory Inheritance shall fail, we would be received into everlasting habitations: If we would be Joynt Heirs with the Heir in my Text,
If so then, when this transitory Inheritance shall fail, we would be received into everlasting habitations: If we would be Joint Heirs with the Heir in my Text,
Know we must, Transit Haereditas cum onere, This Inheritance passeth to none, but carryeth peculiar burthens and conditions with it, such as are — Penitence, Faith, Obedience, Charity, Meeknesse, Humilitity,
Know we must, Transit Hereditas cum onere, This Inheritance passes to none, but Carrieth peculiar burdens and conditions with it, such as Are — Penitence, Faith, obedience, Charity, Meekness, Humilitity,
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but it is so to set our soules upon Conscience, and heavenly Inheritance, that we esteem no worldly heritage, nothing that we call ours, not our goods, not our bloud, in order and relation unto it.
but it is so to Set our Souls upon Conscience, and heavenly Inheritance, that we esteem no worldly heritage, nothing that we call ours, not our goods, not our blood, in order and Relation unto it.
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