ON Solemn Appearances of this nature, wherein the Renovation of Mutual Society, Harmony of Minds, Friendship and Acquaintance commencing from our very Cradles are the Primary Design and Ends. Weighing this Duty with my self, That Arguments of Charity, Brotherly Love, Affectionate Kindness,
ON Solemn Appearances of this nature, wherein the Renovation of Mutual Society, Harmony of Minds, Friendship and Acquaintance commencing from our very Cradles Are the Primary Design and Ends. Weighing this Duty with my self, That Arguments of Charity, Brotherly Love, Affectionate Kindness,
And having often cast in my mind a very Instructive Moral of an Heathen; it is the observation of the Judicious Virgil in his Poem on the Polity of the Bees:
And having often cast in my mind a very Instructive Moral of an Heathen; it is the observation of the Judicious Virgil in his Poem on the Polity of the Bees:
And considering, that the Practick Knowledge of our Duties to Superiors, but especially that of our Subjection to the King as Supreme, is both the Foundation and Cement of all Order and Society. Withal bethinking my self of that Signal Impress, conferr'd as a lasting mark of Royal Favour on that very Antient, but most LOYAL CITY, wherein I had the Happiness to draw my first Breath. Invictae Fidelitatis Praemium.
And considering, that the Practic Knowledge of our Duties to Superiors, but especially that of our Subjection to the King as Supreme, is both the Foundation and Cement of all Order and Society. Withal bethinking my self of that Signal impress, conferred as a lasting mark of Royal Favour on that very Ancient, but most LOYAL CITY, wherein I had the Happiness to draw my First Breath. Invictae Fidelitatis premium.
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A Bearing and Motto together so Noble and Gracious, that I have not yet met its Rival, especially when I consider the Motto as the Present to his Loyal City, from a King, a Martyr, and a Saint.
A Bearing and Motto together so Noble and Gracious, that I have not yet met its Rival, especially when I Consider the Motto as the Present to his Loyal city, from a King, a Martyr, and a Saint.
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And being passionately desirous, that no Bar or Blot may ever come into that Escutcheon, I resolv'd on this occasion to recommend to your present Meditations,
And being passionately desirous, that no Bar or Blot may ever come into that Escutcheon, I resolved on this occasion to recommend to your present Meditations,
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and your future (continued) practice a lively Specimen of that Loyalty for which your Ancestors Names and Memories will shine in all the Annals of Posterity.
and your future (continued) practice a lively Specimen of that Loyalty for which your Ancestors Names and Memories will shine in all the Annals of Posterity.
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First, What is meant by [ Honour ] 2dly, What by [ Father ] and [ Mother. ] And first, Honour may be considered, either in a Laxer, or a stricter acceptation.
First, What is meant by [ Honour ] 2dly, What by [ Father ] and [ Mother. ] And First, Honour may be considered, either in a Laxer, or a Stricter acceptation.
Thus we are said to honour Valour and Conduct in a General, prudent dispatches of publick Affairs in a Minister of State, Exemplary Holiness in a Prelate or Divine, Indefatigable Study,
Thus we Are said to honour Valour and Conduct in a General, prudent Dispatches of public Affairs in a Minister of State, Exemplary Holiness in a Prelate or Divine, Indefatigable Study,
Thus we extol a skilful Pilot in a Ship, an eloquent and perswasive Orator at a Bar, a cunning Artificer in his Shop, a curious Architect in a vast Building, a laborious and successful Improver of Husbandry in the Cultivation and Manuring of his Grounds:
Thus we extol a skilful Pilot in a Ship, an eloquent and persuasive Orator At a Bar, a cunning Artificer in his Shop, a curious Architect in a vast Building, a laborious and successful Improver of Husbandry in the Cultivation and Manuring of his Grounds:
Leaders of the People by their Counsels, by their knowledge of Learning meet for the People, wise and eloquent in their Instructions, such as found out Musical Tunes, and recited Verses in Writing.
Leaders of the People by their Counsels, by their knowledge of Learning meet for the People, wise and eloquent in their Instructions, such as found out Musical Tunis, and recited Verses in Writing.
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So that Honour in this largest sense, is, you see, a Testimony and Recognition of something, this or that way Eminent and Remarkable in the Persons we admire.
So that Honour in this Largest sense, is, you see, a Testimony and Recognition of something, this or that Way Eminent and Remarkable in the Persons we admire.
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And therefore with reference to our present purpose, we will presume to say, That by honour in my Text is meant, that Peculiar Respect, Deference and Duty which we owe to others, considering our selves as Men, as Christians, and as Members of a Kingdom or Community.
And Therefore with Referente to our present purpose, we will presume to say, That by honour in my Text is meant, that Peculiar Respect, Deference and Duty which we owe to Others, considering our selves as Men, as Christians, and as Members of a Kingdom or Community.
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Which three Topicks of Discourse, I had once intended to pursue in this following Method, by shewing wherein the Honour to our Natural Parents did consist:
Which three Topicks of Discourse, I had once intended to pursue in this following Method, by showing wherein the Honour to our Natural Parents did consist:
As 1. In Reverence, 2. Love, 3. Obedience, 4. If need be, Succour and Maintenance. 2. In reference to our Spiritual Parents: 1. In Love, 2. Esteem, 3. Maintenance, 4. Obedience.
As 1. In reverence, 2. Love, 3. obedience, 4. If need be, Succour and Maintenance. 2. In Referente to our Spiritual Parents: 1. In Love, 2. Esteem, 3. Maintenance, 4. obedience.
But finding this Method too extensive for a single Discourse, I resolv'd better to consult your Patience, by speaking to the two first kinds of Parents succinctly and in General.
But finding this Method too extensive for a single Discourse, I resolved better to consult your Patience, by speaking to the two First Kinds of Parents succinctly and in General.
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In treating about which I shall endeavour, and hope effectually to shew, That both the express Word of God, the Ʋnanimous Consent both of the Primitive and Later Christians, as also that of the more Sober and Judicious Heathens do conspire to this Assertion; and that it is not only the express Injunction of the Gospel, but also the Ʋniversal and concurrent Vogue of all Mankind. Render unto Caesar the things that are Caesars.
In treating about which I shall endeavour, and hope effectually to show, That both the express Word of God, the Ʋnanimous Consent both of the Primitive and Later Christians, as also that of the more Sobrium and Judicious heathens do conspire to this Assertion; and that it is not only the express Injunction of the Gospel, but also the Ʋniversal and concurrent Vogue of all Mankind. Render unto Caesar the things that Are Caesars.
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How far, and for how long a Time they stand in need of all extrinsick Aids and Succours, in respect of both their Natural and their Moral Incapacities; both which must find Supplies directly or indirectly from the tender care and Bowels of a Father toward those living separate Essentials of Himself.
How Far, and for how long a Time they stand in need of all extrinsic Aids and Succours, in respect of both their Natural and their Moral Incapacities; both which must find Supplies directly or indirectly from the tender care and Bowels of a Father towards those living separate Essentials of Himself.
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Methinks, I say, since the Duties of Honour and Obedience upon these supposals, are, or ought at least to be, the Pure Result of Innate Gratitude and Retribution; an Argument of this Nature should want no Perswasive to it.
Methinks, I say, since the Duties of Honour and obedience upon these supposals, Are, or ought At least to be, the Pure Result of Innate Gratitude and Retribution; an Argument of this Nature should want no Persuasive to it.
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All Duty, certainly all Love, Reverence, Succor, Relief, Tenderness is so far short of what Indulgence our dear Parents first exhibited to Us, when utterly Incapacitate for self-assistance;
All Duty, Certainly all Love, reverence, Succour, Relief, Tenderness is so Far short of what Indulgence our dear Parents First exhibited to Us, when utterly Incapacitate for self-assistance;
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I shall not here take occasion to repeat to you the frequent Inculcations of this Duty in Scriptures, both of Old and New Testament, especially in the Book of Proverbs, and the Epistles of St. Paul.
I shall not Here take occasion to repeat to you the frequent Inculcations of this Duty in Scriptures, both of Old and New Testament, especially in the Book of Proverbs, and the Epistles of Saint Paul.
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Of dying the Death, of having their Lamps put out in obscurity, of the Ravens of the Valley picking out their Eyes, &c. This last heavy Denunciation, I confess I cannot slip without a little notice taking:
Of dying the Death, of having their Lamps put out in obscurity, of the Ravens of the Valley picking out their Eyes, etc. This last heavy Denunciation, I confess I cannot slip without a little notice taking:
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The expression occurs, Prov. 30. v. 17. The Eye that mocketh at his Father, and despiseth to obey his Mother, the RAVENS of the VALLEY shall pick it out,
The expression occurs, Curae 30. v. 17. The Eye that mocks At his Father, and despises to obey his Mother, the RAVENS of the VALLEY shall pick it out,
For, as a Learned Man now living observes out of the Jewish Writers, They who for their Rebellion against their Parents were adjudged to Death by the Law of Moses; To make them more Detestable to Humane Nature, their Bodies were thrown into some loathsome Places, call'd, the Valley of Carkases (Jer. 31.) or the Valley of Crows, as Bochartus conjectures.
For, as a Learned Man now living observes out of the Jewish Writers, They who for their Rebellion against their Parents were adjudged to Death by the Law of Moses; To make them more Detestable to Humane Nature, their Bodies were thrown into Some loathsome Places, called, the Valley of Carcases (Jer. 31.) or the Valley of Crows, as Bochartus Conjectures.
yet in some cases we find they did, as is plain from 2 Sam. 21. In the case of Saul 's seven Sons, who were hang'd in Gibeah of Saul. And Paulus Fagius upon my Text observes, citing these very words of Agur, That Disobedient Children shall come to an IGNOMINIOƲS DEATH,
yet in Some cases we find they did, as is plain from 2 Sam. 21. In the case of Saul is seven Sons, who were hanged in Gibeah of Saul. And Paulus Fagius upon my Text observes, citing these very words of Agur, That Disobedient Children shall come to an IGNOMINIOƲS DEATH,
That as a Free, Ingenuous and Spontaneous Deference to Natural Parents founded upon Principles of Humility and Gratitude, chalk out a bright and shining Path to Men to a Procedure in all Vertuous and Godly Courses; So on the other hand a stubborn, Restive, Disobedient Temper unmaster'd in our Youth, qualifies for Schism, Faction and Rebellion in the self same Persons when become Adult: And he who in his tender Years has learnt the Method of Despising the Dictates of his Father, is fairly Principled, I must needs say,
That as a Free, Ingenuous and Spontaneous Deference to Natural Parents founded upon Principles of Humility and Gratitude, chalk out a bright and shining Path to Men to a Procedure in all Virtuous and Godly Courses; So on the other hand a stubborn, Restive, Disobedient Temper unmastered in our Youth, Qualifies for Schism, Faction and Rebellion in the self same Persons when become Adult: And he who in his tender years has learned the Method of Despising the Dictates of his Father, is fairly Principled, I must needs say,
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and may (for ought I know) esteem it no small Branch of his Liberty and Property, to oppose the Wise and just Injunctions and Commands even of the Prince and Father of his Country.
and may (for ought I know) esteem it no small Branch of his Liberty and Property, to oppose the Wise and just Injunctions and Commands even of the Prince and Father of his Country.
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Disobedience to our Parents, as it is a Sin that stands charged and branded with the blackest Character of INGRATITƲDE: So to me it seems to come but little (if at all) short of down-right Sacrilege. For as St. John infers in the Argument of Brotherly love,
Disobedience to our Parents, as it is a since that Stands charged and branded with the Blackest Character of INGRATITƲDE: So to me it seems to come but little (if At all) short of downright Sacrilege. For as Saint John infers in the Argument of Brotherly love,
As first (under the old Law) they are said to be anointed to their Office. So we read, Exod. 40th. of the anointing Aaron and his Sons, that they might minister to the Lord in the Priest's Office;
As First (under the old Law) they Are said to be anointed to their Office. So we read, Exod 40th. of the anointing Aaron and his Sons, that they might minister to the Lord in the Priest's Office;
Now there were but three sorts of People capable of this Ʋnction among the Jews, viz. Kings, Priests and Prophets, which may suffice to be spoken for the first Branch of their Character.
Now there were but three sorts of People capable of this Ʋnction among the jews, viz. Kings, Priests and prophets, which may suffice to be spoken for the First Branch of their Character.
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In the next place they were call'd God's HOLY ONES; Thus Moses when he Blessed the Children of Israel, Deut. 33. v. 8. said of Levi, Let thy Thummim and thy Ʋrim be with thy HOLY ONE.
In the next place they were called God's HOLY ONES; Thus Moses when he Blessed the Children of Israel, Deuteronomy 33. v. 8. said of Levi, Let thy Thummim and thy Ʋrim be with thy HOLY ONE.
Again, they are stiled Watchmen, so Isai. 62. v. 6. I have set Watchmen upon thy Walls, O Jerusalem [ pro muris tuis pro salute tua precatores constitui Sacerdotes & Levitas ] (so Grotius ) And Ezek. 3. v. 17. I have made thee a Watchman to the House of Israel: To which accords that of Heb. 13. v. 17. Where the Duty of Obedience to 'em is urged on this Account.
Again, they Are styled Watchmen, so Isaiah 62. v. 6. I have Set Watchmen upon thy Walls, Oh Jerusalem [ Pro muris tuis Pro salute tua precatores constitui Sacerdotes & Levitas ] (so Grotius) And Ezekiel 3. v. 17. I have made thee a Watchman to the House of Israel: To which accords that of Hebrew 13. v. 17. Where the Duty of obedience to they is urged on this Account.
Which Persons there said to have the Rule over them, and who on that score are to be obey'd, That you may he assured St. Paul meant of no other but Spiritual Fathers or Pastors; you may be satisfied from v. 17. of the foremention'd 5 Thess. That they were those which laboured among 'em, were over 'em in the Lord, and admonish'd ' em.
Which Persons there said to have the Rule over them, and who on that score Are to be obeyed, That you may he assured Saint Paul meant of no other but Spiritual Father's or Pastors; you may be satisfied from v. 17. of the forementioned 5 Thess That they were those which laboured among they, were over they in the Lord, and admonished ' em.
And indeed throughout the New Testament we find them stiled, sometimes Lights, sometimes Stewards, elsewhere Planters, Builders, Pillars, Shepherds, Ambassadours, Rulers, nay Stars and Angels. These High and Honourable Titles are, you see, bestowed upon them in the Scriptures.
And indeed throughout the New Testament we find them styled, sometime Lights, sometime Stewards, elsewhere Planters, Builders, Pillars, Shepherd's, ambassadors, Rulers, nay Stars and Angels. These High and Honourable Titles Are, you see, bestowed upon them in the Scriptures.
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Such was that to the Magi among the Persians, the Hierophantae with the Egyptians, the Brachmans among the Indians, the Druids among the Gauls, and the Augures amidst the old Etrurians and Romans.
Such was that to the Magi among the Persians, the Hierophantae with the egyptians, the Brachmans among the Indians, the Druids among the Gauls, and the Augurs amid the old Etrurians and Romans.
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Indeed all Nations throughout the whole Series of History, whether Civil or Barbarous, have ever had a due regard for those Persons whom they have look'd upon as employed Circa Sacra, and whose Engagements have been devoted to the Service of their Temples.
Indeed all nations throughout the Whole Series of History, whither Civil or Barbarous, have ever had a due regard for those Persons whom they have looked upon as employed Circa Sacra, and whose Engagements have been devoted to the Service of their Temples.
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Nor has this Duty and Respect to Persons, whose Profession was reputed Divine, ever totally Ebb'd and Stagnated. Till in these latter Ages of the World a Generation of Men arose, whose Mouths ('tis true) were filled with the Dialect of Canaan, but in their Moral lineaments and features they so transcribed Corah and his Associates; As if the Earth being weary of the Burden, had again miraculously spew'd up those very Individuals, whom once by God's command in Vindication of His Servants, Moses and Aaron 's Honour, she had of old swallow'd Alive within Her Bowels.
Nor has this Duty and Respect to Persons, whose Profession was reputed Divine, ever totally Ebbed and Stagnated. Till in these latter Ages of the World a Generation of Men arose, whose Mouths (it's true) were filled with the Dialect of Canaan, but in their Moral lineaments and features they so transcribed Corah and his Associates; As if the Earth being weary of the Burden, had again miraculously spewed up those very Individuals, whom once by God's command in Vindication of His Servants, Moses and Aaron is Honour, she had of old swallowed Alive within Her Bowels.
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That neither You, nor I, nor Any of our Posterity may ever see the Repeated Effects of such a Dismal and Amazing, (yet still Pretended) Thorough Reformation.
That neither You, nor I, nor Any of our Posterity may ever see the Repeated Effects of such a Dismal and Amazing, (yet still Pretended) through Reformation.
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First, by the Barbarous Murder of that Prelate, who was confessedly the Maul and Batterer of the Romish Cause; a Prelate, of whom even his severest Enemy, (after the Fatal Blow once Dealt) could say, That Bishop Lawd had smote the Pope under the fifth Ribb.
First, by the Barbarous Murder of that Prelate, who was confessedly the Maul and Batterer of the Romish Cause; a Prelate, of whom even his Severest Enemy, (After the Fatal Blow once Dealt) could say, That Bishop Lawd had smote the Pope under the fifth Rib.
They did Reform. But How? By turning All the Loyal London-Clergy out of Doors, making their Wives, Widows; and their Children (in effect) Fatherless before their Time.
They did Reform. But How? By turning All the Loyal London-Clergy out of Doors, making their Wives, Widows; and their Children (in Effect) Fatherless before their Time.
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They did Reform. But How? By shutting up Church-Doors, especially on such Festivals, as did commemorate the Mercy of our Redemption in its several Circumstances. And by Suspending the Ʋse of Sacraments in diverse Places of the Land,
They did Reform. But How? By shutting up Church doors, especially on such Festivals, as did commemorate the Mercy of our Redemption in its several circumstances. And by Suspending the Ʋse of Sacraments in diverse Places of the Land,
They did Reform, by Turning Cathedrals into Stables, and Churches into Synagogues of Satan, and Cages of Ʋnclean Birds, where the Cormorant and the Bittern, the Owle and the Raven, the Satyr and the Shrich-Owle should supply the Place of Choristers, and unnecessary Church-Musick.
They did Reform, by Turning Cathedrals into Stables, and Churches into Synagogues of Satan, and Cages of Ʋnclean Birds, where the Cormorant and the Bittern, the Owl and the Raven, the Satyr and the Shrich-Owle should supply the Place of Choristers, and unnecessary Church-Musick.
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In a word, They did Reform, by Totally Abolishing the Reasonable Christian Service of the Common-Prayer, and by Introducing an Affected Rhapsody of Blasphemy and Non-sense in its stead.
In a word, They did Reform, by Totally Abolishing the Reasonable Christian Service of the Common prayer, and by Introducing an Affected Rhapsody of Blasphemy and Nonsense in its stead.
For I must otherwise necessarily break forth from Words to Tears, should I with the Captive Jews of Old in Babylon, Proceed to call to mind the Past unparallell'd Desolations of our Sion.
For I must otherwise necessarily break forth from Words to Tears, should I with the Captive jews of Old in Babylon, Proceed to call to mind the Passed unparalleled Desolations of our Sion.
like the Priesthood in the Days of Jeroboam, In the meanest of the People ) I shall therefore according to my promised Method, Insist on that sole Topick, viz. The Assertion of Regal Power: and shew both the Power of the Prince; and the Consequent Obedience of the Subject.
like the Priesthood in the Days of Jeroboam, In the Meanest of the People) I shall Therefore according to my promised Method, Insist on that sole Topic, viz. The Assertion of Regal Power: and show both the Power of the Prince; and the Consequent obedience of the Subject.
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The Next is, That of his Anointing David, 1 Sam. 16.13. Where he Anointed him amidst his Brethren, and the Spirit of the Lord came upon David from That Day forward.
The Next is, That of his Anointing David, 1 Sam. 16.13. Where he Anointed him amid his Brothers, and the Spirit of the Lord Come upon David from That Day forward.
The Account of which Anointing, That we may the better understand, we are to Remember, That the chief Ʋse of Oyls and Anointing among the Jews was at their Festivals, wherein the Pouring Oyl on the Heads of the Guests, was the Highest Expression of the Greatest Joy at their Reception.
The Account of which Anointing, That we may the better understand, we Are to remember, That the chief Ʋse of Oils and Anointing among the jews was At their Festivals, wherein the Pouring Oil on the Heads of the Guests, was the Highest Expression of the Greatest Joy At their Reception.
Thus Kings are call'd, The Anointed of the Lord: And 'tis a particular Piece of Honour, which God by way of Anticipation expresses to Cyrus King of Persia by the Prophet Isaiah, c. 45. v. 1. Thus saith the Lord to his Anointed, to Cyrus, whose Right hand I have holden to subdue Nations before him.
Thus Kings Are called, The Anointed of the Lord: And it's a particular Piece of Honour, which God by Way of Anticipation Expresses to Cyrus King of Persiam by the Prophet Isaiah, c. 45. v. 1. Thus Says the Lord to his Anointed, to Cyrus, whose Right hand I have held to subdue nations before him.
[ Joh. 10. v. 34. ] but rather makes use of it as an Argument à minori, to free and Vindicate himself from the Calumny of Blasphemer cast upon him by the Jews, When he declared himself to be the Son of God.
[ John 10. v. 34. ] but rather makes use of it as an Argument à minori, to free and Vindicate himself from the Calumny of Blasphemer cast upon him by the jews, When he declared himself to be the Son of God.
Which Truth being laid as a Foundation and Principle, he might very well Infer, as he elsewhere does, Eccl. 8. v. 4. Where the Word of a King is, there is Power,
Which Truth being laid as a Foundation and Principle, he might very well Infer, as he elsewhere does, Ecclesiastes 8. v. 4. Where the Word of a King is, there is Power,
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or That Being Prime Minister of State, He laboured to Infuse Arbitrary Principles into his Soveraign; Yet this Good Courtier plainly Tells Belshazzar,) The Most High God gave Nebuchadnezzar thy Father a Kingdom,
or That Being Prime Minister of State, He laboured to Infuse Arbitrary Principles into his Sovereign; Yet this Good Courtier plainly Tells Belshazzar,) The Most High God gave Nebuchadnezzar thy Father a Kingdom,
A Declaration of so Large and Extensive a Commission, from Heaven, and that by the Mouth of so Great a Prophet, That I may very well supersede All farther Citations by way of Proof of it from the Old Testament.
A Declaration of so Large and Extensive a Commission, from Heaven, and that by the Mouth of so Great a Prophet, That I may very well supersede All farther Citations by Way of Proof of it from the Old Testament.
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If we look into the New Testament, methinks, the Words of the Apostle speak as loud as Thunder, both the Origine of their Power, and also the Necessity of Subjection to it.
If we look into the New Testament, methinks, the Words of the Apostle speak as loud as Thunder, both the Origine of their Power, and also the Necessity of Subjection to it.
St. Peter is of the same mind with St. Paul, 1 Pet. 2. v. 13. Nay, Our Blessed Saviour did not only own and Affirm Caesar's Right against the Captious Jews; and That from the very Image and Superscription of his Coyne: But likewise, that He might give no Occasion of Offence,
Saint Peter is of the same mind with Saint Paul, 1 Pet. 2. v. 13. Nay, Our Blessed Saviour did not only own and Affirm Caesar's Right against the Captious jews; and That from the very Image and Superscription of his Coin: But likewise, that He might give no Occasion of Offence,
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and also (not improbably) that He might set a Fair Example to All Persons of Not withholding from the King his Tribute, he Put himself to the expence of a Miracle for Payment of it, Matt. 17. v. ult.
and also (not improbably) that He might Set a Fair Exampl to All Persons of Not withholding from the King his Tribute, he Put himself to the expense of a Miracle for Payment of it, Matt. 17. v. ult.
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And because Gregory of Nazianzum has (by an Apostate from Good Manners, scarce worth naming) been made use of to spit in the Face of Majesty, I'le begin with Him.
And Because Gregory of Nazianzen has (by an Apostate from Good Manners, scarce worth naming) been made use of to spit in the Face of Majesty, I'll begin with Him.
— For, says he, In the very Entrance, That Veneration which accompanies their Majesty Presents it self, and Repels busie Enquirers. And if Any have drawn nearer, The same hath befallen Them, which hath done those who earnestly lend their Eyes toward the Sun, Their sight is dazled,
— For, Says he, In the very Entrance, That Veneration which Accompanies their Majesty Presents it self, and Repels busy Enquirers. And if Any have drawn nearer, The same hath befallen Them, which hath done those who earnestly lend their Eyes towards the Sun, Their sighed is dazzled,
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Next him comes Chrysostome, who in his 23. Serm. on Ep. Rom. ] says, It is the Pleasure of God, That the Magistrate whom he hath stamped with His OWN IMAGE, should have also his OWN POWER.
Next him comes Chrysostom, who in his 23. Sermon on Epistle Rom. ] Says, It is the Pleasure of God, That the Magistrate whom he hath stamped with His OWN IMAGE, should have also his OWN POWER.
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Nor is this only the Sense of these and divers other Fathers in the Case, But even of Crowned Heads themselves about Their Own Power, and those not only Jewish and Christian, but even Heathen also.
Nor is this only the Sense of these and diverse other Father's in the Case, But even of Crowned Heads themselves about Their Own Power, and those not only Jewish and Christian, but even Heathen also.
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And when the Senate came to salute Him with the Stile of Pater Patriae; through Excess of Joy he burst forth into Tears, and told 'em, Since he had now accomplished the Heighth of his Desires, This Title being That He valued above That of Emperor, What had he more to do but to pray the Gods, That to the last Period of his Life, he might make good that stile, which they by so Ʋnanimous Consent had Honoured him with,
And when the Senate Come to salute Him with the Style of Pater Patriae; through Excess of Joy he burst forth into Tears, and told they, Since he had now accomplished the Height of his Desires, This Title being That He valued above That of Emperor, What had he more to do but to pray the God's, That to the last Period of his Life, he might make good that style, which they by so Ʋnanimous Consent had Honoured him with,
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None I think of the Twelve First openly declining it, except Tiberius, In whose Time, (and it is worth Remarking,) The Saviour of the World was made a Sacrifice.
None I think of the Twelve First openly declining it, except Tiberius, In whose Time, (and it is worth Remarking,) The Saviour of the World was made a Sacrifice.
Nero, I say again, had his Quinquennium, which (to the Scandal of a late Reforming Cause ) A Later Ʋsurping Traytor was no more Able to boast of during His Quinquennium, than his Son after Him of His Ʋndoubted Right to the Succession, notwithstanding he had been confirmed in it by the Jus Divinum of an ALMOST INFALLIBLE COMMON COUNCIL.
Nero, I say again, had his Quinquennium, which (to the Scandal of a late Reforming Cause) A Later Ʋsurping Traitor was no more Able to boast of during His Quinquennium, than his Son After Him of His Ʋndoubted Right to the Succession, notwithstanding he had been confirmed in it by the Jus Divinum of an ALMOST INFALLIBLE COMMON COUNCIL.
Which stile of Manuel 's Predecessors, The Bishops of Rome acknowledg'd (There was no holding Kingdoms of the Pope in those days ) for Zachary and Paul the First, Dated their Acts in this stile.
Which style of Manuel is Predecessors, The Bishops of Rome acknowledged (There was not holding Kingdoms of the Pope in those days) for Zachary and Paul the First, Dated their Acts in this style.
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I'le begin with Homer. Who speaking of Kings, says, NONLATINALPHABET . And calls 'em frequently, NONLATINALPHABET, & NONLATINALPHABET. Born from, and Nurtured by their Jove. On which words Eustath. thus Notes:
I'll begin with Homer. Who speaking of Kings, Says,. And calls they frequently,, &. Born from, and Nurtured by their Jove. On which words Eustath. thus Notes:
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Themistius also, in his Fifth Oration in praise of Theodosius, (who might for this Single saying, I think, deserve the Title of Euphrades. ) THAT GOD FROM HEAVEN DID SEND REGAL POWER INTO THE EARTH.
Themistius also, in his Fifth Oration in praise of Theodosius, (who might for this Single saying, I think, deserve the Title of Euphrades.) THAT GOD FROM HEAVEN DID SEND REGAL POWER INTO THE EARTH.
To which Accords That of Polybius, Hist. l. 6. where he declares, That without any Art, and by the Guidance of Nature it self A Monarchy was first of All constituted.
To which Accords That of Polybius, Hist. l. 6. where he declares, That without any Art, and by the Guidance of Nature it self A Monarchy was First of All constituted.
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I might Proceed to shew you out of Others, as particularly out of Aeschylus, That Obedience is the Mother of Felicity, and out of Another Author, That it is the Best and most Profitable thing in our Whole Life.
I might Proceed to show you out of Others, as particularly out of Aeschylus, That obedience is the Mother of Felicity, and out of another Author, That it is the Best and most Profitable thing in our whole Life.
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And should we now but Parallel these few Citations out of Heathens, with That Part of the Dissenters Sayings, which does Abett, Promote, Incourage, and in Conclusion boldly Justifie The Ʋnparallell'd Murder of the best of Brittish Princes, The ROYAL MARTYR CHARLES the FIRST.
And should we now but Parallel these few Citations out of heathens, with That Part of the Dissenters Sayings, which does Abet, Promote, Encourage, and in Conclusion boldly Justify The Ʋnparallelled Murder of the best of Brit Princes, The ROYAL MARTYR CHARLES the FIRST.
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It is to be suspected, That the Principles and Practices of our late Thorough-Gospel-Reformators, would be an Abomination and a stench in the Nostrils of a Plain Down-right Moral Heathen.
It is to be suspected, That the Principles and Practices of our late Thorough-Gospel-Reformators, would be an Abomination and a stench in the Nostrils of a Plain Downright Moral Heathen.
That Honour, Subjection and Obedience is Due to Sovereigns, or Civil Parents: and That by our Saviour's Example, The Doctrines of his Apostles, The Affirmation and Practices of Primitive Fathers, and Christian Writers, and (in fine) by the Ʋniversal Consent of Nations.
That Honour, Subjection and obedience is Due to Sovereigns, or Civil Parents: and That by our Saviour's Exampl, The Doctrines of his Apostles, The Affirmation and Practices of Primitive Father's, and Christian Writers, and (in fine) by the Ʋniversal Consent of nations.
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Representing the Dangerous Consequence of Disobedience. II. An Exhortation to Loyal Duty. 1. I will Represent the Pernicious Consequents of Disobedience to our Civil Parents.
Representing the Dangerous Consequence of Disobedience. II an Exhortation to Loyal Duty. 1. I will Represent the Pernicious Consequents of Disobedience to our Civil Parents.
In explaining whereof, I might (by way of Argument, Ad Hominem, ) Recollect the History of the Late Ʋnnatural Wars; Which made so Many Children Fatherless, and Mothers Childless: And All this Owing to the Insolent and Disobedient Humour of a Rebellious Club of Sons of Belial. Men who had made Shipwrack of their Faith and Allegiance both at once;
In explaining whereof, I might (by Way of Argument, Ad Hominem,) Recollect the History of the Late Ʋnnatural Wars; Which made so Many Children Fatherless, and Mother's Childless: And All this Owing to the Insolent and Disobedient Humour of a Rebellious Club of Sons of Belial. Men who had made Shipwreck of their Faith and Allegiance both At once;
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And had Voted It Religion, To commence Daring and Barefaced Traytors; — had Affirm'd It the Cause of Christ, and of the Gospel, not only to Blaspheme, but even to Oppose God and the King: The First, By entring into Solemn Covenants and Engagements, Contrary to former Oaths and Tyes. The Latter, By appearing in the Field Against Him in Pitch'd Battels, and Declaring themselves No longer His Subjects, but Their Sovereign Lucifer's, by Proclamation of it Made from Mouths of Cannons and Guns.
And had Voted It Religion, To commence Daring and Barefaced Traitors; — had Affirmed It the Cause of christ, and of the Gospel, not only to Blaspheme, but even to Oppose God and the King: The First, By entering into Solemn Covenants and Engagements, Contrary to former Oaths and Ties. The Latter, By appearing in the Field Against Him in Pitched Battles, and Declaring themselves No longer His Subject's, but Their Sovereign Lucifer's, by Proclamation of it Made from Mouths of Cannons and Guns.
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though the Loyalty of your Ancestors was Exemplary, yet the Victrix Causa, (I translate it) the Rebel Cause then Prevailing, and (as it is Monumentally phrased ready to my Hand ) BY PERMISSION OF HEAVEN, HELL HAVING THEN BROKE LOOSE,
though the Loyalty of your Ancestors was Exemplary, yet the Victrix Causa, (I translate it) the Rebel Cause then Prevailing, and (as it is Monumentally phrased ready to my Hand) BY PERMISSION OF HEAVEN, HELL HAVING THEN BROKE LOSE,
And the Fiends and Furies stalking about in Garb and Habit of TRUE-KIRK-REFORMERS, Armed Cap a pe to oppose All that was Sacred, the most Fervent Loyalty (from That Day forth) became but purely Passive; and the most Faithful Subject could but Gnash his Teeth for Anguish of Heart, and say with the True Trojan in the Poet, — si Pergama Dextrâ Defendi, &c.
And the Fiends and Furies stalking about in Garb and Habit of TRUE-KIRK-REFORMERS, Armed Cap a pe to oppose All that was Sacred, the most Fervent Loyalty (from That Day forth) became but purely Passive; and the most Faithful Subject could but Gnash his Teeth for Anguish of Heart, and say with the True Trojan in the Poet, — si Pergamon Dextrâ Defend, etc.
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Should I repeat the History of the Sieges of That Loyal City, not omitting the Courage of the softer (scarce the Weaker) Sex, should I tell you of the Ʋndermining of the Walls by Scotch-men, and the Betraying of the Garrison by false-hearted English-men; It would be a Tragick Story, I confess,
Should I repeat the History of the Sieges of That Loyal city, not omitting the Courage of the Softer (scarce the Weaker) Sex, should I tell you of the Ʋndermining of the Walls by Scotch-men, and the Betraying of the Garrison by False-hearted Englishmen; It would be a Tragic Story, I confess,
A Death so Amazing, that in One Circumstance it out-went even the Vengeance upon Sodom, and the Cities of the Plain; for whereas after the Cry of that Place had Reach'd Heaven,
A Death so Amazing, that in One Circumstance it outwent even the Vengeance upon Sodom, and the Cities of the Plain; for whereas After the Cry of that Place had Reached Heaven,
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On the contrary, upon this Mutiny against Moses and Aaron, we find no such Overture of Mercy, but that Moses as soon as he had separated the Loyal Part of Israel from the Rebel, the Earth (to the Astonishment of the Beholders,) Immediately Lodg'd 'em in her Bowels.
On the contrary, upon this Mutiny against Moses and Aaron, we find no such Overture of Mercy, but that Moses as soon as he had separated the Loyal Part of Israel from the Rebel, the Earth (to the Astonishment of the Beholders,) Immediately Lodged they in her Bowels.
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Which Exemplary Animadversion on Rebellion the Psalmist (himself a King ) makes this Remark on Psal. 106.17, 18. The Earth opened and swallowed up Dathan,
Which Exemplary Animadversion on Rebellion the Psalmist (himself a King) makes this Remark on Psalm 106.17, 18. The Earth opened and swallowed up Dathan,
In Scripture you find frequently God and the King so nearly Joyn'd: 1 Chron. 29. v. 20. We Read that All the Congregation Worshipped the LORD and the KING.
In Scripture you find frequently God and the King so nearly Joined: 1 Chronicles 29. v. 20. We Read that All the Congregation Worshipped the LORD and the KING.
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But above All, there is a Text, [ Isaiah 49. ] Wherein 'tis promis'd for a Signal Blessing to the Church of Christ, That KINGS should be their Nursing Fathers, and QƲEENS their Nursing-Mothers. To which I would subjoyn that of the Prophet Malachi, by way of Inference.
But above All, there is a Text, [ Isaiah 49. ] Wherein it's promised for a Signal Blessing to the Church of christ, That KINGS should be their Nursing Fathers, and QƲEENS their Nursing mothers. To which I would subjoin that of the Prophet Malachi, by Way of Inference.
Yet surely we of This Island have an Argument for Paying Honour and Subjection to Our Most Gracious Soveraign, beyond All Nations under Heaven. The Argument is SACRED, 'tis no less than his MAJESTY Himself. A Prince so much a Mirror of Mercy, Clemency and Goodness; That had he not had a Father before him, of whom I'le only say, in the words of the Author to the Hebrews, OF WHOM THE WORLD WAS NOT WORTHY;
Yet surely we of This Island have an Argument for Paying Honour and Subjection to Our Most Gracious Sovereign, beyond All nations under Heaven. The Argument is SACRED, it's no less than his MAJESTY Himself. A Prince so much a Mirror of Mercy, Clemency and goodness; That had he not had a Father before him, of whom I'll only say, in the words of the Author to the Hebrews, OF WHOM THE WORLD WAS NOT WORTHY;
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And yet even against this SOVERAIGN GOODNESS, there have of late been found Bloody Conspirators and Associators; which should be Argument to Ʋs to Double and Treble our Obedience and Duty to Him.
And yet even against this SOVEREIGN GOODNESS, there have of late been found Bloody Conspirators and Associators; which should be Argument to Ʋs to Double and Triple our obedience and Duty to Him.
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We that have ever been Faithful, should for this very Reason be much more such in This Juncture and Emergency. And forasmuch as by a MIRACULOUS ACT OF PROVIDENCE the Conspiracy has been discover'd,
We that have ever been Faithful, should for this very Reason be much more such in This Juncture and Emergency. And forasmuch as by a MIRACULOUS ACT OF PROVIDENCE the conspiracy has been discovered,
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Let Us with Hearts lift up to Heaven, Adore God's Infinite, Ʋnspeakable Goodness to this Nation, In the Timely Prevention of the Snares of Death laid for Ʋs; Since I may be bold to say, That our Own Lives were more Truly bound up in the Life of Our Soveraign, than Jacob 's in the Life of Benjamin.
Let Us with Hearts lift up to Heaven, Adore God's Infinite, Ʋnspeakable goodness to this nation, In the Timely Prevention of the Snares of Death laid for Ʋs; Since I may be bold to say, That our Own Lives were more Truly bound up in the Life of Our Sovereign, than Jacob is in the Life of Benjamin.
To That onely Wise and Gracious God therefore, who has in All Ages shew'd his Power and Mercy in the Miraculous and Gracious Deliverances of his Church, and in the Protection of Righteous Kings, Professing his Eternal Truth, against the Wicked Conspiracies and Malicious Practices of All its Enemies: To That God, I say, who has so lately by an Overbearing Providence Discovered the Snares laid against His Anointed, and in Him against Ʋs All. To God alone, Three Persons,
To That only Wise and Gracious God Therefore, who has in All Ages showed his Power and Mercy in the Miraculous and Gracious Deliverances of his Church, and in the Protection of Righteous Kings, Professing his Eternal Truth, against the Wicked Conspiracies and Malicious Practices of All its Enemies: To That God, I say, who has so lately by an Overbearing Providence Discovered the Snares laid against His Anointed, and in Him against Ʋs All. To God alone, Three Persons,
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Gr. N. Paneg. Const. Imp. dict. Existimare quidem de Principibus Nemini fas est. Nam & in Vestibulo suo Inquirentem repellit objecta Veneratio; & si qui propius adierunt, quod oculis in Solem se contendentibus evenit, praestrictâ acie, videndi facultate caruerunt.
Great N. Panegyric. Constantinople Imp. dict. Existimare quidem de Principibus Nobody fas est. Nam & in Vestibulo Sue Inquirentem Repellit Objecta Veneratio; & si qui propius adierunt, quod oculis in Solemn se contendentibus evenit, praestrictâ acie, videndi facultate caruerunt.
Sed quid ego ampliùs de Religione atque Pietate Christianâ in Imperatorem? quem necesse est suspiciamus, ut Eum quem Dominus Noster elegit: ut merito dixerim, Noster est magis Caesar, ut à Nostro Deo constitutus. Ibid. c. 33.
said quid ego ampliùs de Religion atque Piate Christianâ in Imperatorem? Whom Necessary est suspiciamus, ut Eum Whom Dominus Noster elegit: ut merito dixerim, Noster est magis Caesar, ut à Nostro God Constituted. Ibid c. 33.
Quod bonum, faustumque sit Tibi, domuique tuae, C. Auguste, (.) Senatus Te consentiens cum P. Rom. consalutat PATRIAE PATREM. Cui lacrymans respondit Aug. his Verbis. Compos factus votorum meorum P.C. quid habeo aliud Deos Immortales precari, quàm ut hunc consensum vestrum ad ultimum vitae finem mihi perferre liceat?
Quod bonum, faustumque sit Tibi, domuique tuae, C. Auguste, (.) Senatus Te consentiens cum P. Rom. consalutat PATRIAE PATREM. Cui lacrymans respondit Aug. his Verbis. Compos factus votorum meorum P.C. quid habeo Aliud Gods Immortales precari, quàm ut hunc consensum Vestrum ad ultimum vitae finem mihi perferre liceat?
Deo Auctore nostrum Gubernante Imperium, quod nobis à Coelesti Majestate traditum est. Cod. Vet Jur Enucl. in Init. •libi. Nutu Divino Imperiales suscepimus Infulas. Et, Per Ipsum (Christum) Jura Imperii suscepimus. Et, NONLATINALPHABET, Nov. 47. Et, NONLATINALPHABET. Nov. 137. Init.
God Auctore nostrum Gubernante Imperium, quod nobis à Coelesti Majestate traditum est. Cod. Vet Jur Enucl. in Init. •libi. Nutu Divino Imperialis suscepimus Infulas. Et, Per Ipsum (Christ) Jura Imperii suscepimus. Et,, Nov. 47. Et,. Nov. 137. Init.
This is God's Cause; and if our God hath Any Cause, This is It: And if This be not God's Cause, then God is no God for Me; but the Devil is got up into Heaven. Dissenters Sayings, p. 8. The Cause you manage is the Cause of God; the Glory of God is embark'd in the same Ship in which This Cau•e is Diss. Say. 41. E. Calamy 's Serm. to the •cers. Ju. 15. 164•. p. 53. He that Dyes fighting the 〈 ◊ 〉 P•••l, Dyes a Martyr. ib. p 57. It is Commendable to fight for Peace and Reformation AGAINST the King 's Command. Calamy 's Sermon, Dec. 25. 1644. p. 29. ibid. If I had taken up Arms against the Parliament in That War, my Conscience tell• me I had been a Traytor, and guilty of Resisting the Highest Powers. Baxter's H C. W. p. 433. Dissent. Say. p. 38. — And I cannot see, That I was mistaken in the Main Cause, nor Dare I R pent of it, if it were to do Again in the same State of things. Id. ib. H. C. p. 486.
This is God's Cause; and if our God hath Any Cause, This is It: And if This be not God's Cause, then God is no God for Me; but the devil is god up into Heaven. Dissenters Sayings, p. 8. The Cause you manage is the Cause of God; the Glory of God is embarked in the same Ship in which This Cau•e is Diss. Say. 41. E. Calamy is Sermon to the •cers. Ju. 15. 164•. p. 53. He that Dies fighting the 〈 ◊ 〉 P•••l, Dies a Martyr. ib. p 57. It is Commendable to fight for Peace and Reformation AGAINST the King is Command. Calamy is Sermon, Dec. 25. 1644. p. 29. Ibid. If I had taken up Arms against the Parliament in That War, my Conscience tell• me I had been a Traitor, and guilty of Resisting the Highest Powers. Baxter's H C. W. p. 433. Dissent. Say. p. 38. — And I cannot see, That I was mistaken in the Main Cause, nor Dare I R penned of it, if it were to do Again in the same State of things. Id. ib. H. C. p. 486.
Terra statim fauces suas in Populi Divisores aperuit, & Contemptores Mandatorum Dei Avido Ore Absorbuit. Intrà Momenti Spatium ad transglutiendos Praedictos Terra Patuit, Rapuit, Clausa est. Et, nè Beneficium de Mortis Compendio consequi viderentur, dum non essent digni vivere, iis nec mori concessum est: Tartareo carcere subitò clausi, ante sunt Sepulti quam Mortui. Optat. lib. 1. contra Parmenian.
Terra Immediately fauces suas in People Divisores aperuit, & Contemptores Mandatorum Dei Avido Over Absorbuit. Intrà Momenti Space ad transglutiendos Praedictos Terra Patuit, Ravished, Clausa est. Et, nè Beneficium de Mortis Compendium consequi viderentur, dum non essent Worthy vivere, iis nec Mori concessum est: Tartareo carcere subitò clausi, ante sunt Sepulti quam Deads. Optat lib. 1. contra Parmenian.
