A sermon preached before the Right Honourable Sir Francis Chaplin, Lord Mayor of London at Gvild-Hall Chapell, November the 18th, 1677 by William Battie ...
A SERMON Preached before the Lord MAYOR, Novemb. 18. 1677. 1 S. PETER II. 15. For so is the Will of God, that with Well-doing ye may put to silence the Ignorance of Foolish men.
A SERMON Preached before the Lord MAYOR, November 18. 1677. 1 S. PETER II 15. For so is the Will of God, that with Welldoing you may put to silence the Ignorance of Foolish men.
Husbands and Wives, Parents and Children, Masters and Servants, have all the special Duties of their several Callings taught them in the Apostles Writings:
Husbands and Wives, Parents and Children, Masters and Servants, have all the special Duties of their several Callings taught them in the Apostles Writings:
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but for Magistrates, though their Office is no-where so vindicated as by the Apostles, yet the Persons under Subjection are the persons onely who are taught their Duty; which is Subjection:
but for Magistrates, though their Office is nowhere so vindicated as by the Apostles, yet the Persons under Subjection Are the Persons only who Are taught their Duty; which is Subjection:
1. To prevent the Danger the new-converted Gentiles might be in of being leavened with the old Leaven of the Iews; viz. a perverse and froward Disposition unto Magistracy.
1. To prevent the Danger the new-converted Gentiles might be in of being leavened with the old Leaven of the Iews; viz. a perverse and froward Disposition unto Magistracy.
A Leaven that had so soured that Nation, that in the vogue of the world they were accounted for no better then Pests of Nations, and Enemies of Mankind;
A Leaven that had so soured that nation, that in the vogue of the world they were accounted for no better then Pests of nations, and Enemies of Mankind;
because they were stubborn and stiff-necked to Authority, as Moses long before had found them. 2. Again, the Apostles are thought to be the more earnest in the pressing of this Duty, writing in the Reign of the Emperour Nero, whose many monstrous Wickednesses,
Because they were stubborn and Stiffnecked to authority, as Moses long before had found them. 2. Again, the Apostles Are Thought to be the more earnest in the pressing of this Duty, writing in the Reign of the Emperor Nero, whose many monstrous Wickednesses,
the Devil needing nothing more to nip the Christian Religion in the bud, then to get it voiced in the world for a Licencer of Sedition and Rebellion, in case the Supreme Governour be vicious.
the devil needing nothing more to nip the Christian Religion in the bud, then to get it voiced in the world for a Licencer of Sedition and Rebellion, in case the Supreme Governor be vicious.
For this allowed, who is so short-sighted as not to foresee, that in succeeding Ages the Heads of Factions have nothing more to doe to promote their Treasonous Designs,
For this allowed, who is so shortsighted as not to foresee, that in succeeding Ages the Heads of Factions have nothing more to do to promote their Treasonous Designs,
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And if then by Arms or Money they can get him in their power, if they cut him off, it is but writing over his Statue, Exit Tyrannus ; and all is salved.
And if then by Arms or Money they can get him in their power, if they Cut him off, it is but writing over his Statue, Exit Tyrannus; and all is salved.
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Well, the Apostles (to let the World know, the Gospel allows no Disobedience upon any such account) do the more earnestly press Subjection to Authority, at the time the Roman Empire had as wicked a Governour as ever before or since.
Well, the Apostles (to let the World know, the Gospel allows no Disobedience upon any such account) do the more earnestly press Subjection to authority, At the time the Roman Empire had as wicked a Governor as ever before or since.
in the words of the Text, and in the following Verses, he enforceth it, First, by laying down the strongest Argument that can be alledged for it, this in the Text:
in the words of the Text, and in the following Verses, he enforceth it, First, by laying down the Strongest Argument that can be alleged for it, this in the Text:
They would needs fansy themselves to be made so free by their Religion, that they were now no longer to be the Servants of Men. As to this Objection, suggested in the words, as free, in the next Verse, the Apostle answers it, by giving them to understand, that Christ 's Free men are still God's Servants: so that their Liberty could be no Cloak for them to be Seditious and Malicious ;
They would needs fancy themselves to be made so free by their Religion, that they were now no longer to be the Servants of Men. As to this Objection, suggested in the words, as free, in the next Verse, the Apostle answers it, by giving them to understand, that christ is Free men Are still God's Servants: so that their Liberty could be no Cloak for them to be Seditious and Malicious;
and in the Love we have for our Brethren, we are acquainted in the seventeenth Verse, where they are enjoyned all together: Love the Brotherhood. Fear God. Honour the King.
and in the Love we have for our Brothers, we Are acquainted in the seventeenth Verse, where they Are enjoined all together: Love the Brotherhood. fear God. Honour the King.
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For the First, the Persons that were to silence others, and that consequently were apt to be traduced by the World, they were the Christians of the purest Age of the Church;
For the First, the Persons that were to silence Others, and that consequently were apt to be traduced by the World, they were the Christians of the Purest Age of the Church;
Christians almost always under the Lash of Persecution, and so, for that reason, besides the indispensable obligation which Christianity laid upon them to secure their innocence, could not chuse but be very innocent,
Christians almost always under the Lash of Persecution, and so, for that reason, beside the indispensable obligation which Christianity laid upon them to secure their innocence, could not choose but be very innocent,
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The great Prophet Elijah, that alone asserted the Worship of the true God in the time of an universal Defection from his Worship to Idolatry, was therefore called the Troubler of Israel. And how doth good Ieremiah bemoan himself on this Account? Woe is me, my Mother, that thou hast born me a man of Strife,
The great Prophet Elijah, that alone asserted the Worship of the true God in the time of an universal Defection from his Worship to Idolatry, was Therefore called the Troubler of Israel. And how does good Jeremiah bemoan himself on this Account? Woe is me, my Mother, that thou hast born me a man of Strife,
And when the Lord of the Vineyard last of all sent his Son into the World, the very Original of Innocency, who, as in the twenty second verse of this Chapter, did no Sin, neither was Guile found in his mouth ;
And when the Lord of the Vineyard last of all sent his Son into the World, the very Original of Innocency, who, as in the twenty second verse of this Chapter, did no since, neither was Guile found in his Mouth;
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And if the great Master of the whole family of Heaven and Earth was thus aspersed, it is not to be imagined, that his Servants after him should fare any better at the World's hands.
And if the great Master of the Whole family of Heaven and Earth was thus aspersed, it is not to be imagined, that his Servants After him should fare any better At the World's hands.
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How basely do the Iews abuse the great Apostle of the Gentiles by their Oratour Tertullus, calling him a Pestilent fellow, a mover of Sedition, and a Ring-leader of a Sect? And S. Paul himself at large tells us,
How basely do the Iews abuse the great Apostle of the Gentiles by their Orator Tertullus, calling him a Pestilent fellow, a mover of Sedition, and a Ringleader of a Sect? And S. Paul himself At large tells us,
II. Now in the next Particular, which is, the Persons who are to be silenced, we have the Reason whence it is that Good men cannot have the World's good word.
II Now in the next Particular, which is, the Persons who Are to be silenced, we have the Reason whence it is that Good men cannot have the World's good word.
And indeed the words of Fools come no farther off then from whence you hear them, being in labris nata: whereas the words of Wise men are said to come è sulco pectoris, from the ground of the Heart.
And indeed the words of Fools come no farther off then from whence you hear them, being in labris Nata: whereas the words of Wise men Are said to come è sulco Heart, from the ground of the Heart.
which thing is not onely their Folly, but their Shame also, in the opinion of Solomon, who tells us that he that answereth a matter before he hear it, it is a Folly and a Shame to him.
which thing is not only their Folly, but their Shame also, in the opinion of Solomon, who tells us that he that Answers a matter before he hear it, it is a Folly and a Shame to him.
Et quando tu tandem desines me auribus calumniari? And when wilt thou leave slandering me with thy Ears? Most excellent and highly worthy our imitation was the way of Constantine the Great in this point, who burnt the mutual Accusations of his Clergy, telling the Complainants, he wished his Cloak large enough to cover all their Faults.
Et quando tu tandem desines me auribus Calumny? And when wilt thou leave slandering me with thy Ears? Most excellent and highly worthy our imitation was the Way of Constantine the Great in this point, who burned the mutual Accusations of his Clergy, telling the Complainants, he wished his Cloak large enough to cover all their Faults.
Let such then as would go for understanding men and sober Christians, put on the angry Countenance at the hearing of all slanderous Reports, which, as the Northwind drives away Rain, repells the Calumnies of a Backbiting tongue.
Let such then as would go for understanding men and Sobrium Christians, put on the angry Countenance At the hearing of all slanderous Reports, which, as the Northwind drives away Rain, repels the Calumnies of a Backbiting tongue.
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Secondly, We learn here what little Cause they have to be troubled, who make Conscience to discharge the Duties of their several Callings conformably to the Laws of the Church and Kingdom they belong unto, (whether Subordinate Governours in the Church and State,
Secondly, We Learn Here what little Cause they have to be troubled, who make Conscience to discharge the Duties of their several Callings conformably to the Laws of the Church and Kingdom they belong unto, (whither Subordinate Governors in the Church and State,
Falsus honor juvat, & mendax infamia terret: Quem, nisi mendosum, & mendacem? — That of S. Ambrose is Encouragement enough against all their scornfull Censures.
False honour Juvat, & mendax infamia terret: Whom, nisi mendosum, & mendacem? — That of S. Ambrose is Encouragement enough against all their scornful Censures.
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But now may some say, Who is sufficient for this thing? Is it not a kind of impossibility that is here put upon us? Were foolish Men as tractable as Oxen, the matter might be thought feasible:
But now may Some say, Who is sufficient for this thing? Is it not a kind of impossibility that is Here put upon us? Were foolish Men as tractable as Oxen, the matter might be Thought feasible:
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Malunt nescire, (as Tertullian in his Apology hath it) quia jam oderunt. Now to stop the mouths of such from speaking evil of us, is a very hard task.
Malunt Not know, (as Tertullian in his Apology hath it) quia jam oderunt. Now to stop the mouths of such from speaking evil of us, is a very hard task.
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To stop the mouths of such from speaking evil of us, who stop the mouths of their own Consciences whilst they speak evil of us, is a work that never was nor will be done,
To stop the mouths of such from speaking evil of us, who stop the mouths of their own Consciences while they speak evil of us, is a work that never was nor will be done,
All that is required of us here, as at all practicable by us, is, that, with the Apostle, we so demean our selves, that we commend our selves to every man's Conscience in the sight of God ; and this is practicable:
All that is required of us Here, as At all practicable by us, is, that, with the Apostle, we so demean our selves, that we commend our selves to every Man's Conscience in the sighed of God; and this is practicable:
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to order our selves so, that whereas wilfully Ignorant men speak evil of us, as of evil-doers, they may be ashamed and confounded, at least in their Consciences, when they accuse our good Conversation.
to order our selves so, that whereas wilfully Ignorant men speak evil of us, as of evildoers, they may be ashamed and confounded, At least in their Consciences, when they accuse our good Conversation.
Can we imagine that any in their Consciences do blame them for it? especially when they shall consider that the Oath of God is upon them, whereby they have solemnly bound themselves to the Obedience of those Commands? No, they doe it not:
Can we imagine that any in their Consciences do blame them for it? especially when they shall Consider that the Oath of God is upon them, whereby they have solemnly bound themselves to the obedience of those Commands? No, they do it not:
And if by not observing of them, out of a poor pitifull cringing to be popular, they study to stop mens mouths from hard words, they shall therein open the mouths of their own Consciences,
And if by not observing of them, out of a poor pitiful cringing to be popular, they study to stop men's mouths from hard words, they shall therein open the mouths of their own Consciences,
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as the same Tertullian in his Apology, Simul ac desinunt ignorare, desinunt odisse: The Cause being meer Ignorance, as the Cause is taken away, the Effect ceaseth;
as the same Tertullian in his Apology, Simul ac Cease ignorare, Cease Odyssey: The Cause being mere Ignorance, as the Cause is taken away, the Effect ceases;
But now here the Question will be, How must we doe it? Suppose they accuse us for our good Conversation towards our Superiours, our peaceable Subjection to their lawfull Commands, what Expedient is there in this Case? The Text tells us, it is Well-doing. We are never while we live to expect it in that way, that some would have men to believe to be the Meekness and the Moderation the Apostle requires, viz. by forbearing our selves the doing our several Duties conformably to the Commands of our Superiours;
But now Here the Question will be, How must we do it? Suppose they accuse us for our good Conversation towards our Superiors, our peaceable Subjection to their lawful Commands, what Expedient is there in this Case? The Text tells us, it is Welldoing. We Are never while we live to expect it in that Way, that Some would have men to believe to be the Meekness and the Moderation the Apostle requires, viz. by forbearing our selves the doing our several Duties conformably to the Commands of our Superiors;
and so is no more the way to cure them of their Prejudices, then it is the Rider's way to make his Horse leave starting at the things he is afraid of, by running him away from them;
and so is no more the Way to cure them of their Prejudices, then it is the Rider's Way to make his Horse leave starting At the things he is afraid of, by running him away from them;
In like manner, that they who speak evil of us may neither accuse us, nor the things they are so apt to take offence at, it must not be our way, to humour them in their Shiness and Dislikes,
In like manner, that they who speak evil of us may neither accuse us, nor the things they Are so apt to take offence At, it must not be our Way, to humour them in their Shyness and Dislikes,
Diogenes being asked by one, how he might best revenge himself of an evil Tongue; he makes this Reply, Si teipsum quà m maximè Bonum & Honestum virum praestiteris:
Diogenes being asked by one, how he might best revenge himself of an evil Tongue; he makes this Reply, Si teipsum quà m maximè Bonum & Honesty virum praestiteris:
it is exceeding broad, and may be thought to put upon us the whole Duty of Man. And indeed, without walking so as the Grace of God teacheth us, righteously, godly and soberly in this evil World, we do not come up to the Duty of Well-doing, nor shall we silence Gainsayers;
it is exceeding broad, and may be Thought to put upon us the Whole Duty of Man. And indeed, without walking so as the Grace of God Teaches us, righteously, godly and soberly in this evil World, we do not come up to the Duty of Welldoing, nor shall we silence Gainsayers;
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For the Apostle having immediately before commanded them to submit themselves to every Ordinance of Man, he here tells them, that in so doing they would put to silence the Ignorance of Foolish men.
For the Apostle having immediately before commanded them to submit themselves to every Ordinance of Man, he Here tells them, that in so doing they would put to silence the Ignorance of Foolish men.
when God will reveal himself in that terrible manner, of which the Apostle tells us 2 Thess. 1. 8. it shall then go hardest with Despisers of Government,
when God will reveal himself in that terrible manner, of which the Apostle tells us 2 Thess 1. 8. it shall then go Hardest with Despisers of Government,
as S. Peter tells us, 2 Ep. 2.9, 10. where he saith that chiefly Despisers of Government, among others, are reserved to the Day of Iudgment to be punished.
as S. Peter tells us, 2 Epistle 2.9, 10. where he Says that chiefly Despisers of Government, among Others, Are reserved to the Day of Judgement to be punished.
The same word NONLATINALPHABET is used by S. Iude, when in the same manner he denounceth Judgment (in the eighth Verse of his Epistle) against such persons;
The same word is used by S. Iude, when in the same manner he Denounceth Judgement (in the eighth Verse of his Epistle) against such Persons;
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which we render there Dominion: but there we have another word for despise, NONLATINALPHABET which word, saith Beza, signifies to depose or remove a thing out of its place. But the same Persons are meant in both places;
which we render there Dominion: but there we have Another word for despise, which word, Says Beza, signifies to depose or remove a thing out of its place. But the same Persons Are meant in both places;
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They who are S. Peter 's Despisers, no Relishers of Government, will, when it lies in their way, (as Experience hath shewn this Nation) be S. Iude 's Deposers, Deposers of Government and Governours too:
They who Are S. Peter is Despisers, no Relishers of Government, will, when it lies in their Way, (as Experience hath shown this nation) be S. Iude is Deposers, Deposers of Government and Governors too:
and heaping to themselves such Wrath against the Day of Wrath, it is an Office of Mercy to them (besides what it is to the Government) in Governours, to their power to restrain them:
and heaping to themselves such Wrath against the Day of Wrath, it is an Office of Mercy to them (beside what it is to the Government) in Governors, to their power to restrain them:
Witness how tame, not long since, England, Ireland, and Scotland too, were made and kept by a small number of the Inhabitants, without a Toleration of Popery or Prelacy.
Witness how tame, not long since, England, Ireland, and Scotland too, were made and kept by a small number of the Inhabitants, without a Toleration of Popery or Prelacy.
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Consider we within our selves of this other Motive, How we shall be able, if we will not doe his Will, to endure his Wrath, which we see Despisers of Authority have no hopes of escaping,
Consider we within our selves of this other Motive, How we shall be able, if we will not do his Will, to endure his Wrath, which we see Despisers of authority have no hope's of escaping,
What hath the Emperour to doe with Matters concerning the Church? To which Objection the Reply Optatus made was then judged fully sufficient, The Commonwealth is not in the Church,
What hath the Emperor to do with Matters Concerning the Church? To which Objection the Reply Optatus made was then judged Fully sufficient, The Commonwealth is not in the Church,
But that which meets with greatest opposition at this day is this, That the Magistrate should give Commands in things indifferent pertaining to the Worship of God.
But that which meets with greatest opposition At this day is this, That the Magistrate should give Commands in things indifferent pertaining to the Worship of God.
And in the Book of the Maccabees we reade of another Festival instituted by Iudas Maccabaeus and the Iews, which was afterwards approved of by Christ 's presence at it.
And in the Book of the Maccabees we read of Another Festival instituted by Iudas Maccabaeus and the Iews, which was afterwards approved of by christ is presence At it.
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And in the New Testament we find the Rulers of the Church imposing their Commands in things indifferent, as they thought expedient for the present good of the Church.
And in the New Testament we find the Rulers of the Church imposing their Commands in things indifferent, as they Thought expedient for the present good of the Church.
The things indeed are called necessary: but considering what some of these things were, it is plain they were onely called so, with relation to their End;
The things indeed Are called necessary: but considering what Some of these things were, it is plain they were only called so, with Relation to their End;
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And as soon as the black Cloud of Persecution was dispersed by Constantine the Great, this Authority, in matters Ecclesiastical, was assumed by the Monarchs of the Christian World,
And as soon as the black Cloud of Persecution was dispersed by Constantine the Great, this authority, in matters Ecclesiastical, was assumed by the Monarchs of the Christian World,
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and scruple in these matters, we have it at large in his Epistle to the Duke of Somerset, the Protectour in the days of Edward the VI. where he adviseth the Protectour in these words:
and scruple in these matters, we have it At large in his Epistle to the Duke of Somerset, the Protector in the days of Edward the VI. where he adviseth the Protector in these words:
For in what Age may it not be necessary to have these good Ends looked after? And in the same Epistle he tells the Protectour, he understood there were two sorts of Seditious persons in this Kingdom then, (who have continued ever since,
For in what Age may it not be necessary to have these good Ends looked After? And in the same Epistle he tells the Protector, he understood there were two sorts of Seditious Persons in this Kingdom then, (who have continued ever since,
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as ever the Canaanites were to the Israelites. ) The one sort (he tells him) were those, who would by no means forgo the Superstitions of Rome: the other sort he styles Cerebrosi and Phrenetici, Brain-sick Phreneticks, who, under a pretence of Gospel-Liberty, endeavoured the introducing NONLATINALPHABET, all Disorder and Confusion into the Church;
as ever the Canaanites were to the Israelites.) The one sort (he tells him) were those, who would by no means forgo the Superstitions of Room: the other sort he styles Cerebrosi and Phrenetici, Brainsick Phreneticks, who, under a pretence of gospel liberty, endeavoured the introducing, all Disorder and Confusion into the Church;
wherein (to use his own words, though something harsh) excitantur à Satana nominatim, they are prompted by the Devil himself, that the World may take offence at the best Religion,
wherein (to use his own words, though something harsh) excitantur à Satan Nominatim, they Are prompted by the devil himself, that the World may take offence At the best Religion,
and as severe is his Direction; (but it's Calvin 's) Merentur quidem tum hi tum illi Gladio ultore coërceri, Both these sorts of Seditious persons deserve to be restrained by the Sword which God hath put into thy Hand.
and as severe is his Direction; (but it's calvin is) Merentur quidem tum him tum illi Gladio ultore coërceri, Both these sorts of Seditious Persons deserve to be restrained by the Sword which God hath put into thy Hand.
and they so far bind the Conscience, that no Knowing and Understanding man can, without Sin, either doe what is forbidden, or omit what is commanded.
and they so Far bind the Conscience, that not Knowing and Understanding man can, without since, either doe what is forbidden, or omit what is commanded.
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And no man that hath any use of Conscience in any thing, but must acknowledge that he is to obey the Laws of the Land in which he lives in all indifferent Things,
And no man that hath any use of Conscience in any thing, but must acknowledge that he is to obey the Laws of the Land in which he lives in all indifferent Things,
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Whence it appears, That they who could not endure the Constitutions of their Superiours in these Matters, could (when they became Superiours themselves) call for Constitutions agreeable to their own Minds in the same Matters:
Whence it appears, That they who could not endure the Constitutions of their Superiors in these Matters, could (when they became Superiors themselves) call for Constitutions agreeable to their own Minds in the same Matters:
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and consequently, (as Mr. Ienkins expresseth it in a Sermon before one of the Vsurper 's Parliaments) That the reason why men cry out against Government, is not,
and consequently, (as Mr. Ienkins Expresses it in a Sermon before one of the Usurper is Parliaments) That the reason why men cry out against Government, is not,
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By observing of them we may indeed offend some weaker ones, (who could never yet tell us what would please them;) but it cannot be said, that by the not observing of them we shall offend none:
By observing of them we may indeed offend Some Weaker ones, (who could never yet tell us what would please them;) but it cannot be said, that by the not observing of them we shall offend none:
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and the rather, because Beza himself suspected it, when he writ to Bishop Grindall, then Bishop of London, in the Year 1566. Having a little before told the Bishop, that it was very much his Judgment, that the Rites necessary for the sake of Order and Decency ought to be retained;
and the rather, Because Beza himself suspected it, when he writ to Bishop Grindall, then Bishop of London, in the Year 1566. Having a little before told the Bishop, that it was very much his Judgement, that the Rites necessary for the sake of Order and Decency ought to be retained;
he farther tells him, that Infirmity at that time must needs be pretended onely, when the Gospel had then for so many years been preached and received,
he farther tells him, that Infirmity At that time must needs be pretended only, when the Gospel had then for so many Years been preached and received,
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First, The words of Beza offer one Rule to us, and question the sincerity of those Doubtings, where men have had sufficient opportunity of being fully instructed in the things they doubt about.
First, The words of Beza offer one Rule to us, and question the sincerity of those Doubtings, where men have had sufficient opportunity of being Fully instructed in the things they doubt about.
and what may we think of Ten times as many more years, that have passed since those illustrious Martyrs (as he duly styles them) confirmed what they preached,
and what may we think of Ten times as many more Years, that have passed since those illustrious Martyrs (as he duly styles them) confirmed what they preached,
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untill such time as the Iews might be satisfied concerning the Liberty of Christians from the Rites of the Law of Moses, with consideration to their Weakness, the Apostles did not presently use their Liberty: but S. Paul circumciseth Timothy ;
until such time as the Iews might be satisfied Concerning the Liberty of Christians from the Rites of the Law of Moses, with consideration to their Weakness, the Apostles did not presently use their Liberty: but S. Paul Circumciseth Timothy;
and, by the advice of the Apostles, Acts 21. 23, 24. he went into the Temple, to purifie himself according to the Law of Moses. But when sufficient Means and Opportunity was once enjoyed, they doe no such thing;
and, by the Advice of the Apostles, Acts 21. 23, 24. he went into the Temple, to purify himself according to the Law of Moses. But when sufficient Means and Opportunity was once enjoyed, they do no such thing;
but Saint Paul withstood Saint Peter to the face for doing it, Gal. 2. 11. And we do not reade that Saint Peter did justifie to Saint Paul 's face his fear of the Use of his Liberty.
but Saint Paul withstood Saint Peter to the face for doing it, Gal. 2. 11. And we do not read that Saint Peter did justify to Saint Paul is face his Fear of the Use of his Liberty.
Secondly, Men may, if they will, examine themselves in the Sincerity of their Doubtings, by the care and pains they have used (according to the time they have had for it) to get their Doubtings resolved:
Secondly, Men may, if they will, examine themselves in the Sincerity of their Doubtings, by the care and pains they have used (according to the time they have had for it) to get their Doubtings resolved:
For Doubting, and forbearing Obedience here, is a kind of Murmuring against our Superiours, as if they commanded us that whereby we might sin in obeying them.
For Doubting, and forbearing obedience Here, is a kind of Murmuring against our Superiors, as if they commanded us that whereby we might sin in obeying them.
And will any sincere honest man think so evil of his Governours, and their Predecessours, without enquiring what cause he hath for it? especially when he shall consider, that the greatest gain his Governours can have by his Obedience, is the Peace of the whole Society, in whose common Welfare the Loyal Subject shall have his equal Share with the Magistrate who commands.
And will any sincere honest man think so evil of his Governors, and their Predecessors, without inquiring what cause he hath for it? especially when he shall Consider, that the greatest gain his Governors can have by his obedience, is the Peace of the Whole Society, in whose Common Welfare the Loyal Subject shall have his equal Share with the Magistrate who commands.
Thirdly, Whereas they pretend they are full of Doubting in yielding Obedience to these Commands, to assure themselves they are sincere, they may examine themselves by this Rule, which is truly taken from the nature of Doubting, By considering what the thought,
Thirdly, Whereas they pretend they Are full of Doubting in yielding obedience to these Commands, to assure themselves they Are sincere, they may examine themselves by this Rule, which is truly taken from the nature of Doubting, By considering what the Thought,
So that if men onely doubt Obedience to their Superiours Commands in these things, and never doubt on the other side, their Doubting is onely Pretence;
So that if men only doubt obedience to their Superiors Commands in these things, and never doubt on the other side, their Doubting is only Pretence;
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And were they not blinded by their Prejudices, in stead of Doubting, where they pretend they do, they would have a suspicious Eye on the other side rather, where private Interest is the Directour.
And were they not blinded by their Prejudices, in stead of Doubting, where they pretend they do, they would have a suspicious Eye on the other side rather, where private Interest is the Director.
And being proposed, as it is, for a thing whereby we shall credit our Religion, those words of the Apostle, Philip. 4. 8. Whatsoever things are of good Report,
And being proposed, as it is, for a thing whereby we shall credit our Religion, those words of the Apostle, Philip. 4. 8. Whatsoever things Are of good Report,
It is descending to lower Motives, to mention the Honour we ought to have to the Memories of the Religious Governours of our Church, who were the worthy Instruments in our Reformation.
It is descending to lower Motives, to mention the Honour we ought to have to the Memories of the Religious Governors of our Church, who were the worthy Instruments in our Reformation.
But I am unwilling to pass it by, because they who at this day are the greatest Sticklers against the Subjection I have been speaking of, do all pretend to have a great Veneration for them.
But I am unwilling to pass it by, Because they who At this day Are the greatest Sticklers against the Subjection I have been speaking of, do all pretend to have a great Veneration for them.
Now, how was it our Saviour advised the Iews to shew the Honour they had for Abraham and Moses, but in the approving of their Works and Sayings? Well, the things our Submission is required in, are their Works,
Now, how was it our Saviour advised the Iews to show the Honour they had for Abraham and Moses, but in the approving of their Works and Sayings? Well, the things our Submission is required in, Are their Works,
Nor were they ushered in by Rebellion, as were the Covenant and the Directory: and they had the Approbation of all the Reformed Churches then in being.
Nor were they ushered in by Rebellion, as were the Covenant and the Directory: and they had the Approbation of all the Reformed Churches then in being.
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Calvin did pass upon them his Valde probo. And if we may expound one Epistle of his by another, what he calls tolerabiles Ineptias, in his Epistle to the dissenting Exiles at Frankford, without mentioning what they were, are the things that in his larger Epistle to the Duke of Somerset he finds fault with particularly,
calvin did pass upon them his Valde probo. And if we may expound one Epistle of his by Another, what he calls tolerabiles Ineptias, in his Epistle to the dissenting Exiles At Frankford, without mentioning what they were, Are the things that in his larger Epistle to the Duke of Somerset he finds fault with particularly,
and at this day can be our onely Countermine under Heaven, against all the Plots and Policies of them who (ever since the time our Princes have rightfully enfranchised themselves from the Usurpations of the Court and See of Rome ) have sought our Ruine by all Arts and Methods,
and At this day can be our only Countermine under Heaven, against all the Plots and Policies of them who (ever since the time our Princes have rightfully enfranchised themselves from the Usurpations of the Court and See of Room) have sought our Ruin by all Arts and Methods,
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And here it would be considered, that as at first these Injunctions were wisely established, and with good Design for the securing of the Peace of the Church and State;
And Here it would be considered, that as At First these Injunctions were wisely established, and with good Design for the securing of the Peace of the Church and State;
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so, they have not been re-inforced since His MAJESTIE's happy Return, but upon the experience of an Inundation of Misery and Confusion, wherewith we were overflowed through the pulling down of the Wall these Laws were to us.
so, they have not been reinforced since His MAJESTIE's happy Return, but upon the experience of an Inundation of Misery and Confusion, wherewith we were overflowed through the pulling down of the Wall these Laws were to us.
In the pulling down whereof, they who had the next hand in it to the Iesuits, the Presbyterians, were soon made sensible of the Oversight they had committed.
In the pulling down whereof, they who had the next hand in it to the Iesuits, the Presbyterians, were soon made sensible of the Oversight they had committed.
And Mr. Ienkins, some years after, in the Sermon before mentioned, praised God for it in these words, Praised be that God who hath delivered us from the Imposition of Prelatical Innovations, Altar-Genu-flexions,
And Mr. Ienkins, Some Years After, in the Sermon before mentioned, praised God for it in these words, Praised be that God who hath Delivered us from the Imposition of Prelatical Innovations, Altar-Genu-flexions,
And truly, (I speak no more then I have often thought and said) The removal of those insupportable Burthens countervails for the Bloud and Treasure shed and spent in these late Distractions.
And truly, (I speak no more then I have often Thought and said) The removal of those insupportable Burdens countervails for the Blood and Treasure shed and spent in these late Distractions.
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(And the King's Bloud, and the King's and Churche's Revenue were part.) Nor did I as ever yet hear of any Godly men that desired it, were it possible, to purchase their Friends or Money again at so dear a rate,
(And the King's Blood, and the King's and Church's Revenue were part.) Nor did I as ever yet hear of any Godly men that desired it, were it possible, to purchase their Friends or Money again At so dear a rate,
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And Mr. Faircloth, in one of his Sermons before the Parliament upon the seventh Chapter of Iudges and the twenty fifth Verse, intercedes with the Parliament for the laying of the Wall down,
And Mr. Faircloth, in one of his Sermons before the Parliament upon the seventh Chapter of Judges and the twenty fifth Verse, intercedes with the Parliament for the laying of the Wall down,
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But, though they repented them not of the pulling down of the old Wall, they were extreamly troubled they had not secured their own Inclosures from succeeding Tides;
But, though they repented them not of the pulling down of the old Wall, they were extremely troubled they had not secured their own Enclosures from succeeding Tides;
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and great was their fear of farther Breaches, through Toleration, as their many solicitous Applications to the Powers then in being, to prevent them, do declare.
and great was their Fear of farther Breaches, through Toleration, as their many solicitous Applications to the Powers then in being, to prevent them, do declare.
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Which because they carry in them an Acknowledgment of the Confusion they had brought these Kingdoms into, by laying wast the ancient Government in Church and State, I am fully assured, that it was not their opinion then, that Toleration would be the means to deliver us out of those Confusions.
Which Because they carry in them an Acknowledgment of the Confusion they had brought these Kingdoms into, by laying wast the ancient Government in Church and State, I am Fully assured, that it was not their opinion then, that Toleration would be the means to deliver us out of those Confusions.
Mr. Ienkins, in the Sermon before mentioned, having observed, that it was looked upon as a Blessing, that they were in Days that men might be as good as they pleased, (which had then been lately Dr. Iohn Owen 's words in one of his Sermons) he intreats the Parliament in these words, I beseech you, as you love your own Souls,
Mr. Ienkins, in the Sermon before mentioned, having observed, that it was looked upon as a Blessing, that they were in Days that men might be as good as they pleased, (which had then been lately Dr. John Owen is words in one of his Sermons) he intreats the Parliament in these words, I beseech you, as you love your own Souls,
and as you dread the Anger of him, whose Anger if kindled but a little, blessed are all they that put their trust in him, let not men be suffered to be as wicked as they please.
and as you dread the Anger of him, whose Anger if kindled but a little, blessed Are all they that put their trust in him, let not men be suffered to be as wicked as they please.
and shall it be indifferent whether they will ever hear a Sermon? And then he mentions Artaxerxes his Decree, Ezra 7. 26. as if he would have had it decreed after the manner of the Medes and Persians, that men should be confined to hear him and his Brethren, upon the penalty of Death, Banishment, Confiscation of Goods, and Imprisonment ; for so runs that Decree.
and shall it be indifferent whither they will ever hear a Sermon? And then he mentions Artaxerxes his decree, Ezra 7. 26. as if he would have had it decreed After the manner of the Medes and Persians, that men should be confined to hear him and his Brothers, upon the penalty of Death, Banishment, Confiscation of Goods, and Imprisonment; for so runs that decree.
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How soon learned is the Wisedom of shunning Troubles, of Self-preservation, and tame Silence, when Religion is endangered? ( i.e. when Presbytery was in danger of being worsted by the After-Subdivisions) and how easily, but, alas!
How soon learned is the Wisdom of shunning Troubles, of Self-preservation, and tame Silence, when Religion is endangered? (i.e. when Presbytery was in danger of being worsted by the After-Subdivisions) and how Easily, but, alas!
Because no Conscience can be touched, must all Practices be suffered? And Dr. Manton, at the same time, in his Comment upon the eleventh Verse of S. Iude, warning Magistrates to be aware of the followers of Corah, (to use his own words) of Factious and Seditious persons, compared to Cain, as he observes well, because of their Cruelty, and to Balaam, because of their Covetousness ;
Because no Conscience can be touched, must all Practices be suffered? And Dr. Manton, At the same time, in his Comment upon the eleventh Verse of S. Iude, warning Magistrates to be aware of the followers of Corah, (to use his own words) of Factious and Seditious Persons, compared to Cain, as he observes well, Because of their Cruelty, and to balaam, Because of their Covetousness;
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Is this England, which Covenanted to Extirpate Popery, Prelacy, Superstition, Schism, & c? and after so long Travail, hath she now brought forth an hideous Monster of Toleration?
Is this England, which Covenanted to Extirpate Popery, Prelacy, Superstition, Schism, & c? and After so long Travail, hath she now brought forth an hideous Monster of Toleration?
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In these, and many the like Expressions that might be alledged, we see that, how little soever it was the Presbyterians repented them of the first Breach they themselves had made, they were yet so sensible of the Confusion they had brought upon this Nation by it, that they were utterly against Toleration,
In these, and many the like Expressions that might be alleged, we see that, how little soever it was the Presbyterians repented them of the First Breach they themselves had made, they were yet so sensible of the Confusion they had brought upon this nation by it, that they were utterly against Toleration,
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nor other, nor less vain, (till God, by restoring us our KING, built up the old Wall again for us) then theirs, who take no care to secure their Lands from an Inundation, till the Sea hath made a Breach into them.
nor other, nor less vain, (till God, by restoring us our KING, built up the old Wall again for us) then theirs, who take no care to secure their Lands from an Inundation, till the Sea hath made a Breach into them.
and let us honour the Authority by which he hath done it, and express it in the Honour we are ready to pay to all their Commands in the observing of them,
and let us honour the authority by which he hath done it, and express it in the Honour we Are ready to pay to all their Commands in the observing of them,
and to their Commands in the things I have been speaking of in particular; and the rather, because we cannot be truly accounted any other then Despisers of Authority,
and to their Commands in the things I have been speaking of in particular; and the rather, Because we cannot be truly accounted any other then Despisers of authority,
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and the like? For men to oppose themselves in such things, they will never satisfie any rational person, that they object and scruple and disobey upon a Consciencious Account;
and the like? For men to oppose themselves in such things, they will never satisfy any rational person, that they Object and scruple and disobey upon a Conscientious Account;
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but out of an untoward Principle of Opposition rather, whereby some men are inclined to dislike some Circumstances in Religion, meerly upon the account of their Establishment by Authority:
but out of an untoward Principle of Opposition rather, whereby Some men Are inclined to dislike Some circumstances in Religion, merely upon the account of their Establishment by authority:
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It is not long since these Kingdoms were all in a Flame, and here it was they took fire first, in these Chips, the Dissatisfactions of men about these Indifferent things;
It is not long since these Kingdoms were all in a Flame, and Here it was they took fire First, in these Chips, the Dissatisfactions of men about these Indifferent things;
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many persons very inconsiderately preferring a little Pleasing of themselves, a small portion of private Satisfaction, in being admired for persons of a Purer way,
many Persons very inconsiderately preferring a little Pleasing of themselves, a small portion of private Satisfaction, in being admired for Persons of a Purer Way,
and to give place, and above all things, to follow after the things which make for peace, as the Apostle counsels, even concerning these Indifferent things;
and to give place, and above all things, to follow After the things which make for peace, as the Apostle Counsels, even Concerning these Indifferent things;
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In these things we are so to order our selves, as to endeavour the promoting of the publick Peace, by reasoning with our selves, about these things, in this manner, and behaving our selves accordingly:
In these things we Are so to order our selves, as to endeavour the promoting of the public Peace, by reasoning with our selves, about these things, in this manner, and behaving our selves accordingly:
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so many Obligations to be at one amongst our selves? Next to Glory to God on high, in the estimation of the blessed Angels, comes Peace on Earth. The sweet Singer of Israel, as wanting words to express its Excellency, breaks out into this Admiration of it, Behold, how good and how pleasant it is,
so many Obligations to be At one among our selves? Next to Glory to God on high, in the estimation of the blessed Angels, comes Peace on Earth. The sweet Singer of Israel, as wanting words to express its Excellency, breaks out into this Admiration of it, Behold, how good and how pleasant it is,
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Let those who have the like Esteem for it, follow the things that make for it, by submitting to the wholsome and innocent Constitutions that were devised purely for the conserving of it.
Let those who have the like Esteem for it, follow the things that make for it, by submitting to the wholesome and innocent Constitutions that were devised purely for the conserving of it.
for the Merits and sake of Iesus our Peace-maker, the Prince of Peace, to whom, with God the Father and God the Holy Ghost, be all Honour and Glory, Adoration and Thanksgiving, henceforth and for ever. Amen. FINIS.
for the Merits and sake of Iesus our Peacemaker, the Prince of Peace, to whom, with God the Father and God the Holy Ghost, be all Honour and Glory, Adoration and Thanksgiving, henceforth and for ever. Amen. FINIS.
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