Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.
and probably did not survive his Father, who liv'd above nine hundred years. The next derivation of Dominion, if not in Time, yet in congruity, was by choice.
and probably did not survive his Father, who lived above nine hundred Years. The next derivation of Dominion, if not in Time, yet in congruity, was by choice.
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Indeed the people chose the King, but God the Man. They would no longer be content with the invisible Monarchy of God and God dismis'd them to the palpable dominion of Saul. And though Gods mercy made the next choyce, in David, a blessing:
Indeed the people chosen the King, but God the Man. They would no longer be content with the invisible Monarchy of God and God dismissed them to the palpable dominion of Saul. And though God's mercy made the next choice, in David, a blessing:
as Hee his Acres? whiles it neither permitts him to neglect them, nor diminish them? Does the Merchant more provide for you the softest rayment, such as they weare in Kings houses,
as He his Acres? while it neither permits him to neglect them, nor diminish them? Does the Merchant more provide for you the Softest raiment, such as they wear in Kings houses,
then his Soveraigne provides for him Safety and Imployment? What were the Indies without a Court? The Merchant indeed is imployd There; but Here the Merchandise.
then his Sovereign provides for him Safety and Employment? What were the Indies without a Court? The Merchant indeed is employed There; but Here the Merchandise.
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What were the Lawyer, nay the Law, without the Lawmaker? And surely Land of Inheritance might without an Earth-qvake be reckon'd amongst our moveable goods, were it not for a Supreme guardian.
What were the Lawyer, nay the Law, without the Lawmaker? And surely Land of Inheritance might without an Earth-qvake be reckoned among our movable goods, were it not for a Supreme guardian.
If Children were without instruction, might we sitly call them the issue of the body or rather the issue of the mind? and, which were News to the Philosopher, adde them to the number of the perturbations? Yet what were their Instructions and all their Rules, without a supreame Rule? And how could their instructers cherish so many tender minds,
If Children were without instruction, might we sitly call them the issue of the body or rather the issue of the mind? and, which were News to the Philosopher, add them to the number of the perturbations? Yet what were their Instructions and all their Rules, without a supreme Rule? And how could their instructers cherish so many tender minds,
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When Jacob in his journey and dreame saw Angells ascending and descending between Heaven and Earth, he said when hee awak'd Surely the Lord is in this place, and I knew it not.
When Jacob in his journey and dream saw Angels ascending and descending between Heaven and Earth, he said when he awaked Surely the Lord is in this place, and I knew it not.
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that's but the matter, this the Forme; the Father but prepares; 'tis a King actuates. Does a Sonne, whiles a Sonne much differ from a Servant? Maintenance he receives;
that's but the matter, this the Form; the Father but prepares; it's a King actuates. Does a Son, while a Son much differ from a Servant? Maintenance he receives;
Yet is this more then commandment or desert? And is not the first part of this duty the Priest's to teach it? Nay, should it not be also the ioy of a good subject to performe the part of a good subject? And this duty chiefely is obedience;
Yet is this more then Commandment or desert? And is not the First part of this duty the Priest's to teach it? Nay, should it not be also the joy of a good Subject to perform the part of a good Subject? And this duty chiefly is Obedience;
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what is it then, to call a King Defender of the faith, if the meanes be withdrawen, wherewith he should defend it? A son owes helpe & honour to his father:
what is it then, to call a King Defender of the faith, if the means be withdrawn, wherewith he should defend it? A son owes help & honour to his father:
& is a subject lesse indebted to his King? Hath not God himselfe included the duty of Love vnto them both vnder the same commandment? vnder the same morall,
& is a Subject less indebted to his King? Hath not God himself included the duty of Love unto them both under the same Commandment? under the same moral,
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why should there be any whose affections should be so vnnaturall, as not to obey it? Or shall we in an overplus-Charity mistake our selves into a perswasion, that this duty has not only been Included,
why should there be any whose affections should be so unnatural, as not to obey it? Or shall we in an overplus-Charity mistake our selves into a persuasion, that this duty has not only been Included,
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but hitherto also hidden in the obedience to a Father? To disadvantage a King then either in Estate or Honour, is it not plainly unnaturall? But shall any yet exceed that sonne of Noah, who though he reveal'd,
but hitherto also hidden in the Obedience to a Father? To disadvantage a King then either in Estate or Honour, is it not plainly unnatural? But shall any yet exceed that son of Noah, who though he revealed,
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when the Tongue's a Rebell? Obedience was anciently figur'd out by the Eare; and so by the Greeks was instructively called, NONLATINALPHABET, a submissive attention;
when the Tongue's a Rebel? obedience was anciently figured out by the Ear; and so by the Greeks was instructively called,, a submissive attention;
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The Tongue, especially when it is brought as an offering to the Lord, should be season'd according to the Leviticall command, ( Lev. 2.3.) In all thy offrings thou shalt offer Salt;
The Tongue, especially when it is brought as an offering to the Lord, should be seasoned according to the Levitical command, (Lev. 2.3.) In all thy offerings thou shalt offer Salt;
But if these men would admit reason, it might in point of Conscience bee demanded, by what authority a private person can extend a personall correction beyond the persons and bounds of his owne perambulation? And next may it not be asked,
But if these men would admit reason, it might in point of Conscience be demanded, by what Authority a private person can extend a personal correction beyond the Persons and bounds of his own perambulation? And next may it not be asked,
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or rather indeed may it be asked at all, whose parishioner a King is? with safety and Truth it may be answered, that the charge of such instruction belongs not to these men, who thus usurpe the performance of it.
or rather indeed may it be asked At all, whose parishioner a King is? with safety and Truth it may be answered, that the charge of such instruction belongs not to these men, who thus usurp the performance of it.
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Are we thus bold with private mens purposes, or would we have others so bold with ours? How dare then any that are Subjects sit thus as judges over Princes? Even Elihu 's conscience could question, ( Job. 34.18.) Is it fit to say to a King, thou art wicked? and to Princes, yee are ungodly? Indeed, is not this to pull the Diadem from the Head,
are we thus bold with private men's Purposes, or would we have Others so bold with ours? How Dare then any that Are Subject's fit thus as judges over Princes? Even Elihu is conscience could question, (Job. 34.18.) Is it fit to say to a King, thou art wicked? and to Princes, ye Are ungodly? Indeed, is not this to pull the Diadem from the Head,
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and weare it upon some subject part of the body? This was once done by the great Pompey; but this which he accounted glory, was by others accounted treason.
and wear it upon Some Subject part of the body? This was once done by the great Pompey; but this which he accounted glory, was by Others accounted treason.
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which of all creatures has the sharpest teeth and the firmest, nay, and the firmest heart too? more especially might not some remember the Lion rampant, by which some Majesty is especially express'd;
which of all creatures has the Sharpest teeth and the firmest, nay, and the firmest heart too? more especially might not Some Remember the lion rampant, by which Some Majesty is especially expressed;
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and shall their works be therefore the worse, and deserve no mercy? shall they strive to be as transcendent in their sin as he is in his forgivenesse? surely they cannot but remember, that though the rose a royall flower, be of dainty touch,
and shall their works be Therefore the Worse, and deserve no mercy? shall they strive to be as transcendent in their since as he is in his forgiveness? surely they cannot but Remember, that though the rose a royal flower, be of dainty touch,
and God grant, that this our royall Carduus may be for ever Benedictus. And would they would take notice of the vertues of this blessed Thistle, which is so soveraigne a medicine against the giddinesse of the braine:
and God grant, that this our royal Carduus may be for ever Benedictus. And would they would take notice of the Virtues of this blessed Thistle, which is so sovereign a medicine against the giddiness of the brain:
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And if they be at last struck into a wise feare of Majesty, let them be likewise struck into as just a shame with goodnesse, which so unworthily is abus'd.
And if they be At last struck into a wise Fear of Majesty, let them be likewise struck into as just a shame with Goodness, which so unworthily is abused.
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Shall a royall vigilance endeavouring on all occasions, so prudently to moderate mens affections, be made a reason of any mans unreasonable jealousy? 'Tis an unnaturall paradoxe in the doctrine of causes, that evill should proceed from goodnesse;
Shall a royal vigilance endeavouring on all occasions, so prudently to moderate men's affections, be made a reason of any men unreasonable jealousy? It's an unnatural paradox in the Doctrine of Causes, that evil should proceed from Goodness;
that the gracious actions of a Prince should beget ungracious constructions! 'Tis an essay to treason to talke inquisitively of Royall affaires; much more to talke ill;
that the gracious actions of a Prince should beget ungracious constructions! It's an essay to treason to talk inquisitively of Royal affairs; much more to talk ill;
nay, and of him, that does us good? But is it not the very malignity of Treason, to lay the calamity of a people upon a Prince? as if all the diseases of the body begunne in the Head? Marcus Antoninus was of the Roman Emperours the best:
nay, and of him, that does us good? But is it not the very malignity of Treason, to lay the calamity of a people upon a Prince? as if all the diseases of the body begun in the Head? Marcus Antoninus was of the Roman emperors the best:
there being in his time almost nothing wanting either to be expressed, or conceiv'd (it is the testimony of Aurelius Victor ) quo summis angoribus atteri mortales solent;
there being in his time almost nothing wanting either to be expressed, or conceived (it is the testimony of Aurelius Victor) quo Summis angoribus atteri mortales solent;
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Aptly then does Saint Peter (Epist. 2.2.10.) call Magistrates NONLATINALPHABET Dignities, or glories, and evill speeches against them, Blasphemies. The Apostles words are, NONLATINALPHABET.
Aptly then does Saint Peter (Epistle 2.2.10.) call Magistrates Dignities, or Glories, and evil Speeches against them, Blasphemies. The Apostles words Are,.
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The Rabbines subtilly distinguish between our duty to God, and to our Parents, upon occasion of that in the Proverbs (chap. 3. v. 4.) Honour the Lord with thy Substance.
The Rabbis subtly distinguish between our duty to God, and to our Parents, upon occasion of that in the Proverbs (chap. 3. v. 4.) Honour the Lord with thy Substance.
And unhappy Prince, but more unhappy Subjects (shall we call them so) that made him so? Even Seneca, though a Heathen could proclaime it, the happinesse of Children, to be able by good turnes, to overcome their Parents;
And unhappy Prince, but more unhappy Subjects (shall we call them so) that made him so? Even Senecca, though a Heathen could proclaim it, the happiness of Children, to be able by good turns, to overcome their Parents;
when age has devested them of their own? as if he would raise them to a new flight? And does he not bring them food to their nest? nay to their mouth? Where then shall appeare such unnaturall Sonnes, such unnaturall Subjects, that dare cast an evill eye upon their Father? Their superlative Father? Such a Sonne, saies S. Jerom, deserves blindnesse, it may be added in another sense, He is blind before he does so, that does so.
when age has devested them of their own? as if he would raise them to a new flight? And does he not bring them food to their nest? nay to their Mouth? Where then shall appear such unnatural Sons, such unnatural Subject's, that Dare cast an evil eye upon their Father? Their superlative Father? Such a Son, Says S. Jerome, deserves blindness, it may be added in Another sense, He is blind before he does so, that does so.
To sirike one's Father, was death by the Law. ( Exod. 21.15.) To Curse one's Father, was death by the Law ( Levit. 20.9.) To be disobedient and stubborne to one's Father, was death by the Law. ( Deutr. 21.18, 21.) To set light by one's Father, was punish'd with a heavy Curse,
To sirike one's Father, was death by the Law. (Exod 21.15.) To Curse one's Father, was death by the Law (Levit. 20.9.) To be disobedient and stubborn to one's Father, was death by the Law. (Deuteronomy 21.18, 21.) To Set Light by one's Father, was punished with a heavy Curse,
where is Love? where is Feare? where is Wisdome? where is Grace? where is Nature? Are they not all fled from a rebellious breast? Are they not fled as farre,
where is Love? where is fear? where is Wisdom? where is Grace? where is Nature? are they not all fled from a rebellious breast? are they not fled as Far,
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Or is Sedition yet so confident, as to increase its confidence? and thinks to disguise it with a Helmet on the head of it? The Church tells us of the noble Armie of Martyrs, which praise God; but that Army was Martyrd;
Or is Sedition yet so confident, as to increase its confidence? and thinks to disguise it with a Helmet on the head of it? The Church tells us of the noble Army of Martyrs, which praise God; but that Army was Martyred;
But why is this anger against the Creed? Is it because in our Saviours death all was finished? and therefore after his death no need of a triumph? Admit all to a Redemption was perform'd;
But why is this anger against the Creed? Is it Because in our Saviors death all was finished? and Therefore After his death no need of a triumph? Admit all to a Redemption was performed;
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yet a triumph is not unnecessary, but just and wise. The ancient fathers neerest the Apostolicall times left us this doctrine, as agreeable to Scripture;
yet a triumph is not unnecessary, but just and wise. The ancient Father's nearest the Apostolical times left us this Doctrine, as agreeable to Scripture;
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But what else at this day would new zeale reforme? Would some as unwillingly bend the knee at the sweet name of Jesus, as at the sacred name of the Lord's Annointed, their annointed Soveraigne? The Name is the Remembrance of Adoration, not the Object;
But what Else At this day would new zeal reform? Would Some as unwillingly bend the knee At the sweet name of jesus, as At the sacred name of the Lord's Anointed, their anointed Sovereign? The Name is the Remembrance of Adoration, not the Object;
Or is it the purity of a I innen vesture, which some so feare would defile the purity of the Priest? Surely in the figure and innocency of that dresse, Saint John under the times of the Gospell did in revelation behold the Sonne of God.
Or is it the purity of a I innen vesture, which Some so Fear would defile the purity of the Priest? Surely in the figure and innocency of that dress, Saint John under the times of the Gospel did in Revelation behold the Son of God.
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And by what riddle of change shall that Priestly vesture which was relatively holy in the Master, become offensive in the servant? Or, is it a Cope, which some fear, would diffigure the Christian Humility with Levitical pompe? Yet the wise, the devout Constantine thus did dresse the Priests of the Lord, to preserve in the servant the honour of the Master;
And by what riddle of change shall that Priestly vesture which was relatively holy in the Master, become offensive in the servant? Or, is it a Cope, which Some Fear, would diffigure the Christian Humility with Levitical pomp? Yet the wise, the devout Constantine thus did dress the Priests of the Lord, to preserve in the servant the honour of the Master;
Or, is it an Altar, that is become so conspicuous an eye-soar? Or, the bowing at it, which raises such indignation? Or, a Rail, which makes this separation? Alas!
Or, is it an Altar, that is become so conspicuous an eye-soar? Or, the bowing At it, which raises such Indignation? Or, a Rail, which makes this separation? Alas!
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or Altar, as the Fathers call it? Does not our humility then justly expresse it self at the holy Table to the Lord of the Table? There let us call on the name of the Lord, who there especially waits for us to receive our prayers, that we may receive his especial blessings.
or Altar, as the Father's call it? Does not our humility then justly express it self At the holy Table to the Lord of the Table? There let us call on the name of the Lord, who there especially waits for us to receive our Prayers, that we may receive his especial blessings.
Is not our service there an Eucharist? And is not such our Thanksgiving a Sacrifice, (as the Psalmist call it)? Behold then an Evangelical Sacrifice, and an Evangelical Altar.
Is not our service there an Eucharist? And is not such our Thanksgiving a Sacrifice, (as the Psalmist call it)? Behold then an Evangelical Sacrifice, and an Evangelical Altar.
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Where is then the fear of Transubstantiation in a Church, that without change condemnes such change? And as the Bread and Wine are sepearated from common use,
Where is then the Fear of Transubstantiation in a Church, that without change condemns such change? And as the Bred and Wine Are sepearated from Common use,
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Or, is it a supposed prophanation of the Lord's day, that makes some ready to prophane Soveraignty? Is it because the Royal devotion has by an encrease of devotion, denied all publique carriage on that day? Nay, all recreation till the evening of that day? To all that are recusants of our holy rites? To all that are not attendants of our holy rites, both at the morning and evening-off ' ring? Will they make up their reckoning by the truth of Arithmetique? Are there not twelve hours in the day,
Or, is it a supposed profanation of the Lord's day, that makes Some ready to profane Sovereignty? Is it Because the Royal devotion has by an increase of devotion, denied all public carriage on that day? Nay, all recreation till the evening of that day? To all that Are recusants of our holy Rites? To all that Are not attendants of our holy Rites, both At the morning and evening-off ' ring? Will they make up their reckoning by the truth of Arithmetic? are there not twelve hours in the day,
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& another left for the body's repast, wat remains there for recreation, but the few minutes of an hower? But what does this concerne these men, who too often either despising,
& Another left for the body's repast, what remains there for recreation, but the few minutes of an hour? But what does this concern these men, who too often either despising,
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And for the kinds of such refreshment, shall they in reason be defin'd by phancy or authority? And where is then this outcry of prophanation? 'Tis a sad irreverence, without due consideration to look upon the actions of Princes with a prejudicial eye!
And for the Kinds of such refreshment, shall they in reason be defined by fancy or Authority? And where is then this outcry of profanation? It's a sad irreverence, without due consideration to look upon the actions of Princes with a prejudicial eye!
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And are there not other Fathers also, the Bishops of souls, whose prelacy, through the pride of disobedient Sonnes, makes Envy maske it self with an Humility? Or, are there any Fathers, to whom honour is not due? Or, may not the morality of this Law, in effect intitle them to a prelacy? For, what is prelacy,
And Are there not other Father's also, the Bishops of Souls, whose Prelacy, through the pride of disobedient Sons, makes Envy mask it self with an Humility? Or, Are there any Father's, to whom honour is not due? Or, may not the morality of this Law, in Effect entitle them to a Prelacy? For, what is Prelacy,
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but the honour of this honour? And what is this honour, but the eminency of providence, acknowledg'd by duty, acknowledg'd by love? Witnesse the stately Cathedrals and Palaces founded by the devotion of our forefathers;
but the honour of this honour? And what is this honour, but the eminency of providence, acknowledged by duty, acknowledged by love? Witness the stately Cathedrals and Palaces founded by the devotion of our Forefathers;
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as in time, or, as Ruffinus calls him, penè Apostolus. Even then great contention happening among the Christian Corinthians about prelacy, hee tells them, in an Epistle, he then writte unto them, that the Apostles knowing by our Lord Jesus Christ, NONLATINALPHABET, that contention would arise about the title of Episcopacy, did therefore themselves, being endued with perfect foreknowledge, ordain Bishops in their life time.
as in time, or, as Ruffinus calls him, penè Apostles. Even then great contention happening among the Christian Corinthians about Prelacy, he tells them, in an Epistle, he then written unto them, that the Apostles knowing by our Lord jesus christ,, that contention would arise about the title of Episcopacy, did Therefore themselves, being endued with perfect foreknowledge, ordain Bishops in their life time.
And for the reprehensions he there bestows on those stickling Corinthians, I leave such gainsayers to a secret blush and amendment at the reading of them.
And for the reprehensions he there bestows on those stickling Corinthians, I leave such gainsayers to a secret blush and amendment At the reading of them.
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We may only sigh out with him, what he addes, your Schisme perverts many, dejects many, makes many doubtful, all sorrowful, NONLATINALPHABET, and your sedition ceases not.
We may only sighs out with him, what he adds, your Schism perverts many, dejects many, makes many doubtful, all sorrowful,, and your sedition ceases not.
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the Copy comes from the afflicted innocence of the Greek Church, and from the learned and right worthy Industry of a Loyal Scot. But if this question shall be decided rather by experience,
the Copy comes from the afflicted innocence of the Greek Church, and from the learned and right worthy Industry of a Loyal Scot. But if this question shall be decided rather by experience,
then by book, where were Discipline without Prelacy? Could a feeble Presbytery, though perchance swelling enough, correct a wealthy, a potent offender? Perchance a Land-Lord,
then by book, where were Discipline without Prelacy? Could a feeble Presbytery, though perchance swelling enough, correct a wealthy, a potent offender? Perchance a Land-Lord,
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Nay, who should exclude him from an Interest, and so unhappily a more unavoidable sway in Presbyterial determinations? Is there yet any more scruple to disturbe peace? And by private doubts, to make publique differences? A moderating there is of the differences about the counsails of the Lord and Man's end:
Nay, who should exclude him from an Interest, and so unhappily a more unavoidable sway in Presbyterial determinations? Is there yet any more scruple to disturb peace? And by private doubts, to make public differences? A moderating there is of the differences about the Counsels of the Lord and Man's end:
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But in this particular, a restraint there is not of the Doctrine, but of the Interpreters, to preserve it from inconsiderate or unlearned interpretation. Thus licence is taken away; thus liberty, thus truth remains.
But in this particular, a restraint there is not of the Doctrine, but of the Interpreters, to preserve it from inconsiderate or unlearned Interpretation. Thus licence is taken away; thus liberty, thus truth remains.
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And has not the Church in former times been driven to the same course in the same cause? Did not King Charles, the Second, of France, about eight hundred years since, interpose his authority,
And has not the Church in former times been driven to the same course in the same cause? Did not King Charles, the Second, of France, about eight hundred Years since, interpose his Authority,
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when from the case of Godscalk, the like contention arose between the great Prelates of Rhemes and Lions? And would not the Roman providence now rejoyce in a settled peace between the Dominicans and his Jesuits? And as authority,
when from the case of Godscalk, the like contention arose between the great Prelates of Rheims and Lions? And would not the Roman providence now rejoice in a settled peace between the Dominicans and his Jesuits? And as Authority,
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though peradventure with more subtilty, then successe? But the wisest rule in deciding controversies, is it not to order them by the Scriptures expounded by the most Orthodoxe of the Fathers;
though Peradventure with more subtlety, then success? But the Wisest Rule in deciding controversies, is it not to order them by the Scriptures expounded by the most Orthodox of the Father's;
and new doubts by new Concells, as we may learn from the late Instructions of the prudent pen of our most Reverend primate eminent as well for promoting unamimity,
and new doubts by new Concells, as we may Learn from the late Instructions of the prudent pen of our most Reverend primate eminent as well for promoting unamimity,
Yet such in this obscurity and warrefare has been the unhappinesse of too many, who not throughly vers'd in this doubt have ignorantly, or desperatly raisd strange conclusions.
Yet such in this obscurity and warfare has been the unhappiness of too many, who not thoroughly versed in this doubt have ignorantly, or desperately raised strange conclusions.
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whiles it leaves Instruction, and so Instructers, to the sobriety of the settled article and rule of our Church? But peradventure an unwillingnesse it is,
while it leaves Instruction, and so Instructers, to the sobriety of the settled article and Rule of our Church? But Peradventure an unwillingness it is,
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If such there be, I would only remember them in love and prevention, with the Doctrine of the Jews, and the example of the Grecians, both very remarkeable.
If such there be, I would only Remember them in love and prevention, with the Doctrine of the jews, and the Exampl of the Greeks, both very remarkable.
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that by their payment, one would not take them to be Jewes. And, for the Grecians, let Constantinople be a witnesse, where, by a close-handednesse in an instant warre, the Inhabitants confounded their Empire and themselves;
that by their payment, one would not take them to be Jews. And, for the Greeks, let Constantinople be a witness, where, by a close-handednesse in an instant war, the Inhabitants confounded their Empire and themselves;
Or, doe any warrant themselves, by a great mistake of that great rule, Salus populi lex ssuprema? The safety of the people is the Aime of all Law? For,
Or, do any warrant themselves, by a great mistake of that great Rule, Salus People lex ssuprema? The safety of the people is the Aim of all Law? For,
But if it shall signify the people as distinguished from the Prince, though they take it for a truth in Democracy, where all are people, they must know, that, in a Monarchy, it is but Treason.
But if it shall signify the people as distinguished from the Prince, though they take it for a truth in Democracy, where all Are people, they must know, that, in a Monarchy, it is but Treason.
In which doubt if any desire resolution, I think it not to be examin'd by the practice of nature, that is, experience, which in this point admits not a sure scrutiny;
In which doubt if any desire resolution, I think it not to be examined by the practice of nature, that is, experience, which in this point admits not a sure scrutiny;
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Whence is it then that any Sonne of Nebat dares make Israel sinne against the God and King of Israel. Is it not from the great sinne of pride, that would advance it selfe? that makes men look more upon their appetite,
Whence is it then that any Son of Nebat dares make Israel sin against the God and King of Israel. Is it not from the great sin of pride, that would advance it self? that makes men look more upon their appetite,
Let them remember the breach of Israel, which did first wilfully depart from their Soveraigne; and afterwards unwillingly, whiles perforce, from their Country:
Let them Remember the breach of Israel, which did First wilfully depart from their Sovereign; and afterwards unwillingly, while perforce, from their Country:
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Let them remember former Times, and states, especially the smaller, and they shall constantly find that by division, they have been diminished, if not destroyed;
Let them Remember former Times, and states, especially the smaller, and they shall constantly find that by division, they have been diminished, if not destroyed;
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But were they not divided, before they were destroyed? Did not their Distractions unite their enimies to Art and Victory? Let them remember the designe of Unity in the Conveniency of defence.
But were they not divided, before they were destroyed? Did not their Distractions unite their enemies to Art and Victory? Let them Remember the Design of Unity in the Conveniency of defence.
which though at first they did a little struggle for mistaken Liberty, yet did not usually their subjection become their purchase? Feare was before still at the doore; and afterwards Safety;
which though At First they did a little struggle for mistaken Liberty, yet did not usually their subjection become their purchase? fear was before still At the door; and afterwards Safety;
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for God's glory, and our Country's safety? And is it not the first, if not the greatest Act of Wisdome to preserve it selfe? Let no Sonne then become so unwise,
for God's glory, and our Country's safety? And is it not the First, if not the greatest Act of Wisdom to preserve it self? Let no Son then become so unwise,
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so unhallowed, so unnaturall, as to ••t up the hand against his Father. When Kings are likened unto God, is it not occasionally as well for their justice,
so unhallowed, so unnatural, as to ••t up the hand against his Father. When Kings Are likened unto God, is it not occasionally as well for their Justice,
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I will make my arrows drunk with blood, and my Sword shall devoure flesh? But Oh, let the softnesse of nature, the justice of Duty, the Promise of this Commandement, (which is the first Commandement with promise; (Ephes. 6.2.) bend the heart and knee of every Israëlite unto their Lord, their Soveraigne Lord, their Soveraigne Father;
I will make my arrows drunk with blood, and my Sword shall devour Flesh? But O, let the softness of nature, the Justice of Duty, the Promise of this Commandment, (which is the First Commandment with promise; (Ephesians 6.2.) bend the heart and knee of every Israëlite unto their Lord, their Sovereign Lord, their Sovereign Father;
Let his Loines be girt about with Truth, having on the breast-plate of Righteousnesse; Let his feet be shod with the preparation of the Ghospell of peace.
Let his Loins be girded about with Truth, having on the breastplate of Righteousness; Let his feet be shod with the preparation of the Gospel of peace.
Was not the Unity of the Spirit in the Bond of Peace, when this blessed Spirit did abide in the Society of the Apostles? And may not such a blessing win us to an endeavour,
Was not the Unity of the Spirit in the Bound of Peace, when this blessed Spirit did abide in the Society of the Apostles? And may not such a blessing win us to an endeavour,
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We may lastly behold this Endeavour, a greater Wisdome then a Labour, and be allwaies found either Rejoycing or Endeavouring to keep the Unity of the Spirit in the bond of peace.
We may lastly behold this Endeavour, a greater Wisdom then a Labour, and be always found either Rejoicing or Endeavouring to keep the Unity of the Spirit in the bound of peace.
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whose severall parts unite and submit their services to the Safety and Majesty of the Head. He may learne it from the first Integrity and Abilities of his own Soul:
whose several parts unite and submit their services to the Safety and Majesty of the Head. He may Learn it from the First Integrity and Abilities of his own Soul:
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whose severall powers of Motion, Sense, Appetite and Will, were so united in their obedience to Reason, that they seem'd to improve themselves, from the servants, into the Associats of it.
whose several Powers of Motion, Sense, Appetite and Will, were so united in their Obedience to Reason, that they seemed to improve themselves, from the Servants, into the Associates of it.
nay, which sometimes falls into such a diseas'd state, that the unwilling & Soveraigne cure, as the Chymiques prescribe is a mummy made of its own tainted blood.
nay, which sometime falls into such a diseased state, that the unwilling & Sovereign cure, as the Chymiques prescribe is a mummy made of its own tainted blood.
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Sometimes it works by such potent suggestions, that, as if it disdaign'd to informe a single natural body, it dares venter to animate a People, a whole body politique, unnaturally striving to make it an unnatural body, a body either without a head, or weary of it.
Sometime it works by such potent suggestions, that, as if it disdained to inform a single natural body, it dares venture to animate a People, a Whole body politic, unnaturally striving to make it an unnatural body, a body either without a head, or weary of it.
Sometimes This Spirit works most potently by possession, as it dealt with the madman in the Gospel, that toar off his clothes and lay amongst the tombes;
Sometime This Spirit works most potently by possession, as it dealt with the madman in the Gospel, that toar off his clothes and lay among the tombs;
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a madman indeed, that cast away so much as a winding sheet, being so neer a grave? And yet may there be no other Found as unhappy, if not more unhappy;
a madman indeed, that cast away so much as a winding sheet, being so near a grave? And yet may there be no other Found as unhappy, if not more unhappy;
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and therefore of the true Spirit, that is, the unity of the Spirit of unity This is that Spirit, whose wisdome teaches us, that though we can not decide many things, we must not differ in many things;
and Therefore of the true Spirit, that is, the unity of the Spirit of unity This is that Spirit, whose Wisdom Teaches us, that though we can not decide many things, we must not differ in many things;
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Where we find providence, that does as willingly maintain, as easily distinguish just imparities, not more readily acknowledging a diversity in the Lights of Heaven,
Where we find providence, that does as willingly maintain, as Easily distinguish just imparities, not more readily acknowledging a diversity in the Lights of Heaven,
Is not Christ our Lord the Prince of Peace? And can men of blood, the Children of Disobedience, be the Subjects of that Prince? Shall Christ give the Name,
Is not christ our Lord the Prince of Peace? And can men of blood, the Children of Disobedience, be the Subject's of that Prince? Shall christ give the Name,
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The Pharisie was the precisest Artist in the Devotion of the Jews; his pretence was the mastering of his passion, his practice was the mastering of his Prince.
The Pharisee was the Precisest Artist in the Devotion of the jews; his pretence was the mastering of his passion, his practice was the mastering of his Prince.
Let Saint Paul describe such, & he will call them NONLATINALPHABET, a most exact sect; such a sect, as made Paul a Sectary, nay a Persecuutor, till he was Persecuted.
Let Saint Paul describe such, & he will call them, a most exact sect; such a sect, as made Paul a Sectary, nay a Persecuutor, till he was Persecuted.
Let their wise Josephus describe them, and he will tell us, that their authority with the people was so great, NONLATINALPHABET, that if they spake any thing against the King or the High Priest, it was presently beleev'd.
Let their wise Josephus describe them, and he will tell us, that their Authority with the people was so great,, that if they spoke any thing against the King or the High Priest, it was presently believed.
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And he will tell us, that they were Enemies to Kings, that they were of power to disturbe their Kings, to raise warre, to doe mischief, that is to be peace-breakers with extream devotion.
And he will tell us, that they were Enemies to Kings, that they were of power to disturb their Kings, to raise war, to do mischief, that is to be peace-breakers with extreme devotion.
And he will tell us, how they perplex'd their King Hircanus; how they broke his Son King Alexander; how they aw'd his Widow Queen Alexandre: who was glad to be rul'd by them, that so she might seem to rule others;
And he will tell us, how they perplexed their King Hircanus; how they broke his Son King Alexander; how they awed his Widow Queen Alexander: who was glad to be ruled by them, that so she might seem to Rule Others;
whiles they would acknowledge no Lord but the Lord of Lords, the Almighty: professing that they never feard the destruction of Their City the destruction of God's City!
while they would acknowledge no Lord but the Lord of lords, the Almighty: professing that they never feared the destruction of Their city the destruction of God's city!
God has abandond both it and them to His Enemy, to Their Enemy, Mahomet. There is no art but must be allow'd some Principles, which must be the ground-worke of superstructions:
God has abandoned both it and them to His Enemy, to Their Enemy, Mahomet. There is no art but must be allowed Some Principles, which must be the groundwork of superstructions:
And where shall such supremacy be found, but in a King? Shall persons not annointed be above or equal to the Lord's annointed? Behold Royalty in the Originals of Nature;
And where shall such supremacy be found, but in a King? Shall Persons not anointed be above or equal to the Lord's anointed? Behold Royalty in the Originals of Nature;
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though greater then his Subjects divided, is lesse then they, when they are Unised, what is it but to say, that the Patriarch Jacob had indeed Authority over his twelve Sons considerd single,
though greater then his Subject's divided, is less then they, when they Are Unised, what is it but to say, that the Patriarch Jacob had indeed authority over his twelve Sons considered single,
as of falsehood? Belike, such new Ʋtopians would have a Round of Government (as some the like in the Church) not unlike the motion of a Wheele, in which every spoak becomes uppermost in his turne.
as of falsehood? Belike, such new Ʋtopians would have a Round of Government (as Some the like in the Church) not unlike the motion of a Wheel, in which every spoke becomes uppermost in his turn.
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& so the safety of the Body, to the wisdome of the Head, without whose direction, the motion of the parts is but commotion? Number, which with order is a cause of Peace, is without it too sure an argument of errour;
& so the safety of the Body, to the Wisdom of the Head, without whose direction, the motion of the parts is but commotion? Number, which with order is a cause of Peace, is without it too sure an argument of error;
So that it fares with such fire-brands of a Kingdome, as it did with those, that cast the innocents into Nebuchadnezzar's Furnace, they being the surest fuell of those flames!
So that it fares with such firebrands of a Kingdom, as it did with those, that cast the Innocents into Nebuchadnezzar's Furnace, they being the Surest fuel of those flames!
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whereas we see in a long experience, that the Jewish Church and the Christian, though so different, have yet in their severall ages, subsisted and flourish'd under the like Outward rule, Monarchique Government.
whereas we see in a long experience, that the Jewish Church and the Christian, though so different, have yet in their several ages, subsisted and flourished under the like Outward Rule, Monarchic Government.
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for as when the fortifications are wonne, the Citty is soon lost, so when the Bond of Peace, the Lawes of a Nation, are broken, the Unity of the Spirit, the Doctrine of Religion will be quickly dissolv'd.
for as when the fortifications Are won, the city is soon lost, so when the Bound of Peace, the Laws of a nation, Are broken, the Unity of the Spirit, the Doctrine of Religion will be quickly dissolved.
and they will tell us, that but a little before his death, making an exhortation to his brethren of the Ministry (and such Sermons should like death make deep impression) he bad them beware of such (and many such, he told them, there were there) as had not only denied the Royall Authority,
and they will tell us, that but a little before his death, making an exhortation to his brothers of the Ministry (and such Sermons should like death make deep impression) he bade them beware of such (and many such, he told them, there were there) as had not only denied the Royal authority,
who in an exhortation likewise to his Brethren of the Ministry, did with Vehemency of Spirit in a dying body, move them to Peace and Obedience to their Prince;
who in an exhortation likewise to his Brothers of the Ministry, did with Vehemency of Spirit in a dying body, move them to Peace and obedience to their Prince;
magnifying the felicity of their Times and King, and seriously advising them to beware, that they cast not downe the Church from its height of happinesse.
magnifying the felicity of their Times and King, and seriously advising them to beware, that they cast not down the Church from its height of happiness.
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In the dayes of Alexander the Second, King of Scotland there was a marvelous breach of this holy Bond in an outrage of the multitude, no lesse Mad then Cruell, committed upon one Adam then Bishop of Cathnes, whom inhumanely they burn'd alive in his own house.
In the days of Alexander the Second, King of Scotland there was a marvelous breach of this holy Bound in an outrage of the multitude, no less Mad then Cruel, committed upon one Adam then Bishop of Cathness, whom inhumanely they burned alive in his own house.
They first robb'd God, and then kill'd his Priest? A very congruous and gracelesse Method? In which fact, had not their fury been blind, they might have seen the promise, which they lost in the dishonour and cruelty toward their Spiritual Father;
They First robbed God, and then killed his Priest? A very congruous and graceless Method? In which fact, had not their fury been blind, they might have seen the promise, which they lost in the dishonour and cruelty towards their Spiritual Father;
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A number subtilly (as may be suspected) conceal'd by Buchanan, but faithfully mention'd by Boëthius. And such was then the Justice and devotion of Scots upon Scots in behalf of a Bishop!
A number subtly (as may be suspected) concealed by Buchanan, but faithfully mentioned by Boëthius. And such was then the justice and devotion of Scots upon Scots in behalf of a Bishop!
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But as in the fire which amongst the Jewes descended and burn'd up the Sacrifices, that were accepted, the face of a Lion (as the Rabbines tell us) did appear:
But as in the fire which among the Jews descended and burned up the Sacrifices, that were accepted, the face of a lion (as the Rabbis tell us) did appear:
which (not to question the truth of the relation) may usefully seem to have implied the acceptance of all Sacrifices, by the Messias, the Lion of the Tribe of Judah: So may we not as truly say,
which (not to question the truth of the Relation) may usefully seem to have implied the acceptance of all Sacrifices, by the Messias, the lion of the Tribe of Judah: So may we not as truly say,
when in the Fires of arm'd subjects zeal, the face of the Lion, the countenance of the Prince does not appear, can such be acceptable flames? Can such be acceptable sacrifices? Obedience is better then such sacrifice!
when in the Fires of armed subject's zeal, the face of the lion, the countenance of the Prince does not appear, can such be acceptable flames? Can such be acceptable Sacrifices? obedience is better then such sacrifice!
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which triumph'd in power Thirteen Hundred years, and since in Fame about Twise so long: the length of their felicity supplying the defects of their story.
which triumphed in power Thirteen Hundred Years, and since in Fame about Twice so long: the length of their felicity supplying the defects of their story.
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thus peaceable among themselves, though without grace; thus peaceable by wise Nature very like grace; striving to make their Peace and their Country of a like circuite.
thus peaceable among themselves, though without grace; thus peaceable by wise Nature very like grace; striving to make their Peace and their Country of a like circuit.
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Who then would not study the nature of Endeavour? Who would not study the Art of Endeavour? Diligence there must be as in a Right Archer, that makes his arrow as intentive as his eye.
Who then would not study the nature of Endeavour? Who would not study the Art of Endeavour? Diligence there must be as in a Right Archer, that makes his arrow as intentive as his eye.
which though in it self impli s Love, yet in the attaining of it, is especially like Heaven, which is sometimes taken by violence. Speed there must be:
which though in it self impli s Love, yet in the attaining of it, is especially like Heaven, which is sometime taken by violence. Speed there must be:
when the Bond of Peace is in danger to slippe, what hand will not be quick, what hand can be too quick to repair it? Skill there must bee; a reciprocall skill!
when the Bound of Peace is in danger to slip, what hand will not be quick, what hand can be too quick to repair it? Skill there must be; a reciprocal skill!
and so at last drove him from Paradise to God! But the Divine mercy preserve us from this way of mercy, from this way of Unity, by preserving us in our Paradise,
and so At last drove him from Paradise to God! But the Divine mercy preserve us from this Way of mercy, from this Way of Unity, by preserving us in our Paradise,
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that neither desperate malignity may precipitate any, nor mistaking devotion slide any, into destruction. Preserve us in the Endeavour of this wisdome, the wisdome of preserving our British Vnion:
that neither desperate malignity may precipitate any, nor mistaking devotion slide any, into destruction. Preserve us in the Endeavour of this Wisdom, the Wisdom of preserving our Brit union:
remembring, that though Joel foretold, that in the later dayes the Spirit should be pour'd upon all flesh, Saint Peter in the Story of the Apostles Acts, has told us, it was perform'd in This day's wonder;
remembering, that though Joel foretold, that in the later days the Spirit should be poured upon all Flesh, Saint Peter in the Story of the Apostles Acts, has told us, it was performed in This day's wonder;
More especially in Peace let every one for his proportion practice a good Imitation of the good Constantine; who cast the handwritings of Complaints into the fire, quenching so with natural flames, the unnatural flames of contentions.
More especially in Peace let every one for his proportion practice a good Imitation of the good Constantine; who cast the handwritings of Complaints into the fire, quenching so with natural flames, the unnatural flames of contentions.
IT was no lesse Truth then phancy in the Philosopher that said, could vertue be seen, it would Beget Love and Advance it not only into Admiration, but Rapture:
IT was no less Truth then fancy in the Philosopher that said, could virtue be seen, it would Beget Love and Advance it not only into Admiration, but Rapture:
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which, intending to set forth the foulnesse of disobedience, setts-forth Rebellions the foulest disobedience, expressing it by a Comparison not odious,
which, intending to Set forth the foulness of disobedience, setts-forth Rebellions the Foulest disobedience, expressing it by a Comparison not odious,
But the Bounty of the instruction is more Chatholique, extending to Active, All active Disobedience, intimating this Theological Truth of proportion, that since Hee that owes obedience only to God, becomes so guilty only by omission, more guilty must they be,
But the Bounty of the instruction is more Chatholique, extending to Active, All active Disobedience, intimating this Theological Truth of proportion, that since He that owes Obedience only to God, becomes so guilty only by omission, more guilty must they be,
View them in their Certainty, in their Motives, in their Practice, in their Successe; and we must acknowledge by the Fitnesse and Truth, that this Instruction is not only True but Divine.
View them in their Certainty, in their Motives, in their Practice, in their Success; and we must acknowledge by the Fitness and Truth, that this Instruction is not only True but Divine.
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Proving their Guilt, whiles they Deny it, by Bewitching some to be their Patrones, that yet would Blush to be their Disciples? Have not some of learning and gravity thought themselves wise, in thinking Witch-craft rather a Mistake,
Proving their Gilded, while they Deny it, by Bewitching Some to be their Patroness, that yet would Blush to be their Disciples? Have not Some of learning and gravity Thought themselves wise, in thinking Witchcraft rather a Mistake,
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then a Crime? And the Black Honour to have been only miscall'd the Black Art? Have they not remov'd the Residence of this sin from the Will to the Phansy? And made it a work fitter for the Poet,
then a Crime? And the Black Honour to have been only miscalled the Black Art? Have they not removed the Residence of this since from the Will to the Fancy? And made it a work fitter for the Poet,
as well as Ender, a witnesse of such commerce? A witnesse against such commerce? And doe we not know, that under the times of the Gospel, Man is of the same Frailty,
as well as Endear, a witness of such commerce? A witness against such commerce? And do we not know, that under the times of the Gospel, Man is of the same Frailty,
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but like the Law moral, by which both Temptation and sin shall alwayes be attended? And is not this the unhappinesse and vanity of Rebellion? Have not some Artists made it a businisse rather of Invention,
but like the Law moral, by which both Temptation and since shall always be attended? And is not this the unhappiness and vanity of Rebellion? Have not Some Artists made it a businisse rather of Invention,
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then of State, bestowing upon every man a Natural supremacy, which might have say'd Caesar the toil to have Fought for a Monarchy? Shall not every man in his Family,
then of State, bestowing upon every man a Natural supremacy, which might have said Caesar the toil to have Fought for a Monarchy? Shall not every man in his Family,
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thus become a King Adam? And every Sonne now by a supernatural Devise become an Elder Brother? A Philosophicall Empire, when Individuation shall be Royalty!
thus become a King Adam? And every Son now by a supernatural Devise become an Elder Brother? A Philosophical Empire, when Individuation shall be Royalty!
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What, will not some bolder Novilist say? Is not my Soule, nay, is not my Body Perfect, being the Worke of the most perfect? and shall I betray my native Absolutenesse, to the Infamy of Relation, to Dependency? Or,
What, will not Some bolder Novilist say? Is not my Soul, nay, is not my Body Perfect, being the Work of the most perfect? and shall I betray my native Absoluteness, to the Infamy of Relation, to Dependency? Or,
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then Duty? Or, if they Humble themselves into a People, and are content to be the Neck and Shoulders to sustaine a Head, is it not for the Direction and Nourishment of the Body? Who, say they, is the Author, what the End of Goverment? Does it not Beginne, does it not End in the People? Beginne in their Will? End in their Well fare? What then shall be Rebellion? shall it be more then a Topicall sinne, found indeed under some Monarchicall Meridians? shall it be more then a Conditionall sinne, a sinne but of one's owne making,
then Duty? Or, if they Humble themselves into a People, and Are content to be the Neck and Shoulders to sustain a Head, is it not for the Direction and Nourishment of the Body? Who, say they, is the Author, what the End of Government? Does it not Begin, does it not End in the People? Begin in their Will? End in their Well fare? What then shall be Rebellion? shall it be more then a Topical sin, found indeed under Some Monarchical Meridians? shall it be more then a Conditional sin, a sin but of one's own making,
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Aske of the moderete Protestant, and he will tell you, God: who sometimes conveighs Royalty by Nature, sometimes indeed by Choice, as sometimes by the Sword.
Ask of the moderete Protestant, and he will tell you, God: who sometime conveys Royalty by Nature, sometime indeed by Choice, as sometime by the Sword.
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and as certainly an Imperfect one. The Peoples good is an Inferiour purpose of Majesty: the Representation of the Divine Majesty is the Highest purpose of Humane Majesty.
and as Certainly an Imperfect one. The Peoples good is an Inferior purpose of Majesty: the Representation of the Divine Majesty is the Highest purpose of Humane Majesty.
And does not the same Law teach us, That we his Subjects duly considering whose Authority he hath, may faithfully serve honour and humbly obey him? And whose Authority has hee, that should thus Humble us? Our own,
And does not the same Law teach us, That we his Subject's duly considering whose authority he hath, may faithfully serve honour and humbly obey him? And whose authority has he, that should thus Humble us? Our own,
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and is not only an Errour, but has been also the cause of Errour. That a Righteous man has power over the Divell, is not naturally true; it is spiritually true.
and is not only an Error, but has been also the cause of Error. That a Righteous man has power over the devil, is not naturally true; it is spiritually true.
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And this conversation being evident to sense, the sense of the Witch, is therefore possibly and occasionally evident also to the sense of the Witnesse.
And this Conversation being evident to sense, the sense of the Witch, is Therefore possibly and occasionally evident also to the sense of the Witness.
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They made indeed a Law, or rather enlarg'd one, whereby he was condemn'd to the Culeus: but their Old Law for Murder appointed him to the last punishment;
They made indeed a Law, or rather enlarged one, whereby he was condemned to the Culeus: but their Old Law for Murder appointed him to the last punishment;
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Thus Witch-craft and Rebellion are alike in their Certainty and conviction; and not unfitly, being alike from the beginning, in the place of their beginning; not Hell, but Heaven:
Thus Witchcraft and Rebellion Are alike in their Certainty and conviction; and not unfitly, being alike from the beginning, in the place of their beginning; not Hell, but Heaven:
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And are not these the preparatives, is not this the Disposition of the Rebel? Is there not the Melancholy Rebel, that growing curious, would fain have a tast of Soveraignty? Like our first parents, that would needs have knowledge of Good and Evil? though indeed it prov'd the knowledge of Good and the Practice of Evil!
And Are not these the preparatives, is not this the Disposition of the Rebel? Is there not the Melancholy Rebel, that growing curious, would fain have a taste of Sovereignty? Like our First Parents, that would needs have knowledge of Good and Evil? though indeed it proved the knowledge of Good and the Practice of Evil!
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as of Stars? Thus changing vanity into Crime? Is there not the Plegmatique Rebel, whose Sottishnesse changing into Irreligion, makes him as carelesse almost of an Earthly King,
as of Stars? Thus changing vanity into Crime? Is there not the Plegmatique Rebel, whose Sottishness changing into Irreligion, makes him as careless almost of an Earthly King,
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when as it is only in the Disposal of God and the King? Is there not the Cholerique Rebel, whom want of means moves into want of Duty, striving to make a King,
when as it is only in the Disposal of God and the King? Is there not the Choleric Rebel, whom want of means moves into want of Duty, striving to make a King,
then Soveraignty? Is it not sweeter to him, then Obedience, or the blessing of Obedience, long Life? Or, the best blessing of that blessing, a good conscience?
then Sovereignty? Is it not Sweeten to him, then obedience, or the blessing of obedience, long Life? Or, the best blessing of that blessing, a good conscience?
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Does not the Conjurer undertake and abuse the knowledge of things on earth, and in Heaven? Is not his pretence a Government of Spirits, is not his Practice a servitude? Has he not his Circle, his Fasts, his Prayer? Has he not his Earthen Pot full of persum'd fire, his book, his Sword? Has he not his frightning Apparitions, his Seals of Servesy, his Binding of Spirits? Has he not his distinction of Operations, of Purposes, of Dayes? Would he obtain Treasure,
Does not the Conjurer undertake and abuse the knowledge of things on earth, and in Heaven? Is not his pretence a Government of Spirits, is not his Practice a servitude? Has he not his Circle, his Fasts, his Prayer? Has he not his Earthen Pot full of perfumed fire, his book, his Sword? Has he not his frightening Apparitions, his Seals of Servesy, his Binding of Spirits? Has he not his distinction of Operations, of Purposes, of Days? Would he obtain Treasure,
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Fore know Events, get the Victory in Battel, does he not then consult his Mercurial Spirits? Would he Repair the Decayes of Learning, Advance the poor, cast down the mighty, does he not then consult his Mercurial Spirits? As for other purposes other Spirits? And doe these Mercurial Spirits sometimes appear like a Bear,
Before know Events, get the Victory in Battle, does he not then consult his Mercurial Spirits? Would he Repair the Decays of Learning, Advance the poor, cast down the mighty, does he not then consult his Mercurial Spirits? As for other Purposes other Spirits? And do these Mercurial Spirits sometime appear like a Bear,
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and Zeal of mischief? Does shee not Learn to doe Evil, and would shee not yet sometimes seem to teach the Devil to doe good? Is shee not one that has only wit enough,
and Zeal of mischief? Does she not Learn to do Evil, and would she not yet sometime seem to teach the devil to do good? Is she not one that has only wit enough,
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and conscience enough to Damne her self? And is not this the Condition and veriety of Rebellion? Is there not the Seducing and the Seduc'd Rebel? The one sort full of wit,
and conscience enough to Damn her self? And is not this the Condition and veriety of Rebellion? Is there not the Seducing and the Seduced Rebel? The one sort full of wit,
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and both of willfulnesse? Doe they not prophane the knowledge of things Naturall and Divine, making the Stars the servants of their Art and malice? Doe they not Calculate and Attempt the Periods of Kingdomes? And whiles they would seeme to become Rulers, doe they not make themselves unruly Servants? Have they not their Circuite of Activity and Intelligence? Have they not a Devotion, that sometimes looks like Fasting and Prayer, Exercises not of Sanctity but of Pretence,
and both of willfulness? Do they not profane the knowledge of things Natural and Divine, making the Stars the Servants of their Art and malice? Do they not Calculate and Attempt the Periods of Kingdoms? And while they would seem to become Rulers, do they not make themselves unruly Servants? Have they not their Circuit of Activity and Intelligence? Have they not a Devotion, that sometime looks like Fasting and Prayer, Exercises not of Sanctity but of Pretence,
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as with Fasting? If they rise not so high by Prayer, as by Ambition? Would any invite us to see their Humility? Would any invite God to see their humility, with what Humility they come into his presence,
as with Fasting? If they rise not so high by Prayer, as by Ambition? Would any invite us to see their Humility? Would any invite God to see their humility, with what Humility they come into his presence,
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if they spare not to tread upon the Crown and Miter? Is this the Holy Trampling under foot the Lion and the Dragon? Have not such their Earthen Vessel too full of fire? Perfum'd indeed,
if they spare not to tread upon the Crown and Miter? Is this the Holy Trampling under foot the lion and the Dragon? Have not such their Earthen Vessel too full of fire? Perfumed indeed,
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as the China Monarch? As much remov'd from their understanding, as the Table of Isis? The Delphian Oracle compar'd with This, was but an Essay of the Devill's wit? Have they not the Art of Binding of Spirits? Their Familiar Spirits? Making them more readily forth comming by commitment,
as the China Monarch? As much removed from their understanding, as the Table of Isis? The Delphian Oracle compared with This, was but an Essay of the Devil's wit? Have they not the Art of Binding of Spirits? Their Familiar Spirits? Making them more readily forth coming by commitment,
then by Covenant? Have they not their diversity of Works, sometimes by Flattery, sometimes by Cruelty, alwayes by pretence? Their diversity of Plots, still varied according to the Newes and Degrees of Successe? Their diversity of times, more distinguishing the Calender by Prophesies,
then by Covenant? Have they not their diversity of Works, sometime by Flattery, sometime by Cruelty, always by pretence? Their diversity of Plots, still varied according to the News and Degrees of Success? Their diversity of times, more distinguishing the Calendar by prophecies,
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Have they not their Projecting Spirits, for the Repair of Learning, whiles they destroy the Learned, that should repair it? Mistaking Zeale for knowledge,
Have they not their Projecting Spirits, for the Repair of Learning, while they destroy the Learned, that should repair it? Mistaking Zeal for knowledge,
though against the Command of the Almighty, making themselves under God, what God has made a King, Supreme Governours? And are not these Spirits sometimes like a Bear, for Cruelty,
though against the Command of the Almighty, making themselves under God, what God has made a King, Supreme Governors? And Are not these Spirits sometime like a Bear, for Cruelty,
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for Craft, for unquietnesse? The Bear, that tears the Prey, and when pursued, least he become a prey, goes backward into his den that the Hunter rather mistaks, thē finds the way of his paw? The Bear, whose head or feet are alwayes in motion? And are not these Spirits sometimes like a Dog? Whose common distempers are Bloodthirstinesse and madnesse? A creature that is the sire of blind whelpes, which (as some observe) the more they are, the longer 't is e're they see!
for Craft, for unquietness? The Bear, that tears the Prey, and when pursued, lest he become a prey, Goes backward into his den that the Hunter rather mistakes, them finds the Way of his paw? The Bear, whose head or feet Are always in motion? And Are not these Spirits sometime like a Dog? Whose Common distempers Are Bloodthirstiness and madness? A creature that is the sire of blind whelps, which (as Some observe) the more they Are, the longer iT is ever they see!
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And are not these Spirits sometimes like a changeable-colour'd vesture, which by the Art of Mixture pleases and cheates the Eye? View it one way, 't is Azure, not unlike Heaven;
And Are not these Spirits sometime like a changeable-coloured vesture, which by the Art of Mixture Pleases and cheats the Eye? View it one Way, iT is Azure, not unlike Heaven;
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seeking indeed to make Law rather then preserve it? Does he not loose true liberty in the pursuit of mistaken Liberty? Does he not endeavour to Purify the Church by Sacriledge, counting it not holy, till it be Poor? Is he not one of so cunning a Conscience,
seeking indeed to make Law rather then preserve it? Does he not lose true liberty in the pursuit of mistaken Liberty? Does he not endeavour to Purify the Church by Sacrilege, counting it not holy, till it be Poor? Is he not one of so cunning a Conscience,
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and after Death lead a life mixt with Death, by the riddle of misery? Yet has not this been the common Reward and deceit of this sin? Whatsoever has been the Pretence, has not this been commonly the Reward? Did not the Nobles under Henry the Third pretend the protection of of the People? Did they not under King John, calling themselves the Army of God, pretend the Protection of Royalty, though not of the King himself who (as some sillily tell us) had given away his Royalty and People to the Pope? Did they not under Edward the Second pretend the protection of vertue it self? And did not Wiat among others pretend the protection of Religion it self? Yet did all these pretended protections of Royalty, of People, of vertue, of Religion, protect them from the common Fate and Merit of Pretenders? Could then Rebellion still prevail on reason, were it not a Witch-craft? Behold its successe in picture, that is, in its Desolations; and can the News so much affect,
and After Death led a life mixed with Death, by the riddle of misery? Yet has not this been the Common Reward and deceit of this since? Whatsoever has been the Pretence, has not this been commonly the Reward? Did not the Nobles under Henry the Third pretend the protection of of the People? Did they not under King John, calling themselves the Army of God, pretend the Protection of Royalty, though not of the King himself who (as Some sillily tell us) had given away his Royalty and People to the Pope? Did they not under Edward the Second pretend the protection of virtue it self? And did not Wiat among Others pretend the protection of Religion it self? Yet did all these pretended protections of Royalty, of People, of virtue, of Religion, Pact them from the Common Fate and Merit of Pretenders? Could then Rebellion still prevail on reason, were it not a Witchcraft? Behold its success in picture, that is, in its Desolations; and can the News so much affect,
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does it not send out its People, brought up in Peace, to the Sword? Does it not wofully empty it self of sinnes by emptying it self of sinners? Are not its Palaces defam'd into Jails? Places of Honour and liberty changd into places of shame and Restraint? Are not its Churches, where formerly was sounded the Gospell of Peace, fill'd with the clamours though not of Law,
does it not send out its People, brought up in Peace, to the Sword? Does it not woefully empty it self of Sins by emptying it self of Sinners? are not its Palaces defamed into Jails? Places of Honour and liberty changed into places of shame and Restraint? are not its Churches, where formerly was sounded the Gospel of Peace, filled with the clamours though not of Law,
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though not by Israelites, yet as Aegyptians? Have they not lost their Jewels with their Peace? And could Rebellion thus prevail, were it not a Witch-craft? Behold desolations in the Country! Is not the Horse almost grown a stranger to the Plow,
though not by Israelites, yet as egyptians? Have they not lost their Jewels with their Peace? And could Rebellion thus prevail, were it not a Witchcraft? Behold desolations in the Country! Is not the Horse almost grown a stranger to the Blow,
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then with the york? Has not the flame lick'd, if not devour'd beautiful habitations? Is not the whole year become an Autumne, wherein Trees, by unhappy necessity, seem as carelessely to fall,
then with the york? Has not the flame licked, if not devoured beautiful habitations? Is not the Whole year become an Autumn, wherein Trees, by unhappy necessity, seem as carelessly to fallen,
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as formerly leaves? Is not allmost every where Baldnesse insteed of Beauty? As if Warre meant not to leave felling, till there were no timber left to helve an Axe!
as formerly leaves? Is not almost every where Baldness instead of Beauty? As if War meant not to leave felling, till there were no timber left to helve an Axe!
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as if their former Blackes had not been a token of civility, but of prophesy? May not Grammar forget congruity in such an Age of Irregularity? Is not Rhetorique a Soloecisme, betraying its decay of Art,
as if their former Blackes had not been a token of civility, but of prophesy? May not Grammar forget congruity in such an Age of Irregularity? Is not Rhetoric a Solecism, betraying its decay of Art,
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if it bestowes wordes on that sorrow, which is best express'd by silence? Poetry, though it have rather Argument then Leafure, may yet fear to be no lesse posed then Employd, Invention being prevented and out-gone by Action!
if it bestows words on that sorrow, which is best expressed by silence? Poetry, though it have rather Argument then Leafure, may yet Fear to be no less posed then Employed, Invention being prevented and outgone by Actium!
Logique, cannot well retain its Reason, being so over set with Disloyalty and strife? Arithmetrique, that was once not tired in numbring the stars and Sands,
Logic, cannot well retain its Reason, being so over Set with Disloyalty and strife? Arithmetrique, that was once not tired in numbering the Stars and Sands,
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now tain•s with Melancholy in reckning the slain and captives? Geometrie, that was acquainted and delighted with Holy Architecture, finds now employment but in the Trench and Bulwarke!
now tain•s with Melancholy in reckoning the slave and captives? Geometry, that was acquainted and delighted with Holy Architecture, finds now employment but in the Trench and Bulwark!
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and so divided, as if they ' would scarce agree to farther composition? Morality! Looks it not like an old peece of chivalry? The Vertues and vices being taken for Wanderers and Phansy,
and so divided, as if they ' would scarce agree to farther composition? Morality! Looks it not like an old piece of chivalry? The Virtues and vices being taken for Wanderers and Fancy,
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The Law sees the old Enmity of Man; but not the old Remedy! Divinity is become like prophan'd Majesty! It had once Prerogative; now Subsistence is denied!
The Law sees the old Enmity of Man; but not the old Remedy! Divinity is become like profaned Majesty! It had once Prerogative; now Subsistence is denied!
And could Rebellion thus Prevail, were it not a Witch-craft? Behold desolations in the Field, a great Aceldama a field of Blood, a field of Battel! Where destruction is an Art!
And could Rebellion thus Prevail, were it not a Witchcraft? Behold desolations in the Field, a great Aceldama a field of Blood, a field of Battle! Where destruction is an Art!
whiles in a superexaltation of courage, they seem as greedy of death, as of Victory! Where the Sword and the Speare, the Instroments of Destruction are destroyd!
while in a superexaltation of courage, they seem as greedy of death, as of Victory! Where the Sword and the Spear, the Instroments of Destruction Are destroyed!
Not the Cruelty of the Conquerour, the Prosperity of Henry the Second, the Victories of Edward the Third, nor the cunning of Henry the Fourth; Not the magnaminity of Henry the Fift, the Simplicity of Henry the Sixt the Prudence of Henry the Seaventh, nor the confidence of Henry the Eight; Not the Innocency of Edward the Sixth, the devotion of Queen Mary, the Justice of Queen Elizabeth, nor the mercy,
Not the Cruelty of the Conqueror, the Prosperity of Henry the Second, the Victories of Edward the Third, nor the cunning of Henry the Fourth; Not the magnanimity of Henry the Fift, the Simplicity of Henry the Sixt the Prudence of Henry the Seventh, nor the confidence of Henry the Eight; Not the Innocency of Edward the Sixth, the devotion of Queen Marry, the justice of Queen Elizabeth, nor the mercy,
But shall wee now more neerly see the Provocations to permit Rebellion, in respect of God? Religion and Conscience will find out sins! Sins in the City;
But shall we now more nearly see the Provocations to permit Rebellion, in respect of God? Religion and Conscience will find out Sins! Sins in the city;
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Behold also there a Lay-Non-Residency of the Rich, which in times of peace, too much neglecting their Habitations, may seem to have provoked God to Neglect them:
Behold also there a Lay-Non-Residency of the Rich, which in times of peace, too much neglecting their Habitations, may seem to have provoked God to Neglect them:
and as they have depriv'd the Countrey of Exemplary vertue and of its Native wealth, by carrying up their wealth and appetites to the great City, their gold, by the Alchymy of Sin, returnes exchangd in Lead and Steel, to lay wast their dwellings!
and as they have deprived the Country of Exemplary virtue and of its Native wealth, by carrying up their wealth and appetites to the great city, their gold, by the Alchemy of since, returns exchanged in Led and Steel, to lay wast their dwellings!
But can any eye espy out Coveteousnesse, being inconsistent with the Liberall Arts? Sins shall we find also in an Army? Yet there in some behold Rapine, that makes pretence Title and violence possession!
But can any eye espy out Covetousness, being inconsistent with the Liberal Arts? Sins shall we find also in an Army? Yet there in Some behold Rapine, that makes pretence Title and violence possession!
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And are there not yet other provocations, Entravagant both for their Subject and Degree? Is not the understanding sometimes too Audacious, swelling into Heresy,
And Are there not yet other provocations, Entravagant both for their Subject and Degree? Is not the understanding sometime too Audacious, swelling into Heresy,
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as against even the Godhead of our Saviour? For which Rebellions against God, does not God often suffer Rebellions amongst Men? Did not Posa the Jesuit within a Ten year's Remembrance, raise even the Spanish devotion,
as against even the Godhead of our Saviour? For which Rebellions against God, does not God often suffer Rebellions among Men? Did not Posa the Jesuit within a Ten year's Remembrance, raise even the Spanish devotion,
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though so Saturnine, in too many, and too great ones, unto Opinions not only against the School-master of their Church, Aquinas, and the Fathers of the Church,
though so Saturnine, in too many, and too great ones, unto Opinions not only against the Schoolmaster of their Church, Aquinas, and the Father's of the Church,
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or of Fiction and Safety) discovered the dancer with as great Zeal, as the Iberian statists have endeavoured to cover it with Wisdome? And yet may we not suspect such Tumult in Religion, to be Represented,
or of Fiction and Safety) discovered the dancer with as great Zeal, as the Iberian statists have endeavoured to cover it with Wisdom? And yet may we not suspect such Tumult in Religion, to be Represented,
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if not rewarded in their Catalonian Tumults? Which without a Fleet may seem to have brought the Netherlands into Spain? And is not the understanding sometimes too Humble, falling to an Adoration of humane Wisdome, thereby shewing its humane folly,
if not rewarded in their Catalonian Tumults? Which without a Fleet may seem to have brought the Netherlands into Spain? And is not the understanding sometime too Humble, falling to an Adoration of humane Wisdom, thereby showing its humane folly,
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whiles it would make Men, what God will not make them, Infallible? The Council of the Amphictyones, that long saved Greece from dissolution, could not at last save it self from it!
while it would make Men, what God will not make them, Infallible? The Council of the Amphictyons, that long saved Greece from dissolution, could not At last save it self from it!
The great Concil of God's own people, were so deserted of God, that they condemn'd the Son of God of Blaphemy against God! To overvalew Humane power is likewise an argument of humane weaknesse.
The great Council of God's own people, were so deserted of God, that they condemned the Son of God of Blasphemy against God! To overvalew Humane power is likewise an argument of humane weakness.
Whiles our Seas and Cliffes have made us swell with pride, and stand-high with scorne of a forraigne Enemy, have we not forgetfully divided our selves against our selves becoming like the Waves and Cliffes, which we would needs be like, one dreadfully dashing against the other? And are not the affections sometimes dangerously Fixt on the defence of an old plunder? Nay, the attempt of a New? Impropriations are the outcry of many;
While our Seas and Cliffs have made us swell with pride, and stand-high with scorn of a foreign Enemy, have we not forgetfully divided our selves against our selves becoming like the Waves and Cliffs, which we would needs be like, one dreadfully dashing against the other? And Are not the affections sometime dangerously Fixed on the defence of an old plunder? Nay, the attempt of a New? Impropriations Are the outcry of many;
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then other Christians? Are they held of the Church, or of the Law? And shall the Highest Assurance, Law, by which they are held, make the purchase just;
then other Christians? are they held of the Church, or of the Law? And shall the Highest Assurance, Law, by which they Are held, make the purchase just;
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but also towards the particular Possessours, whom this temporally concernes, require the Charge of the restitution, of the people that are partakers of the Blessing? a blessing doubtlesse, no lesse possible,
but also towards the particular Possessors, whom this temporally concerns, require the Charge of the restitution, of the people that Are partakers of the Blessing? a blessing doubtless, no less possible,
And are not the affections sometimes dangerously changeable, preferring Innovation and Hope before experience and Safety? Did not this overthrow the Athenians, though Proud and Subtle!
And Are not the affections sometime dangerously changeable, preferring Innovation and Hope before experience and Safety? Did not this overthrow the Athenians, though Proud and Subtle!
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Did they not Obey and Enjoy for almost five hundred years a Free Monarchy? Did they not afterwards impaire their Goverment and Happinesse, by making their Princes,
Did they not Obey and Enjoy for almost five hundred Years a Free Monarchy? Did they not afterwards impair their Government and Happiness, by making their Princes,
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yet by new changes to Decennial Principality, then to Democracy, then to Oligarchy, were they not first deceiv'd and at last undone? Did not their Trust choose and mistake a Councill of Fower Hundred? whom neither Number nor Modesty could restraine from Tyranny? Did it not afterwards mistake Thirty, whose number indeed was lesse,
yet by new changes to Decennial Principality, then to Democracy, then to Oligarchy, were they not First deceived and At last undone? Did not their Trust choose and mistake a Council of Fower Hundred? whom neither Number nor Modesty could restrain from Tyranny? Did it not afterwards mistake Thirty, whose number indeed was less,
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but not their Injustice? did they not at last, against the Judgement and Spirit of their Best Oratour, acknowledge the petty Macedonian for their Master, who would not endure the Renownd Persian for their Lord? Nay,
but not their Injustice? did they not At last, against the Judgement and Spirit of their Best Orator, acknowledge the Petty Macedonian for their Master, who would not endure the Renowned Persian for their Lord? Nay,
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When in all causes a King is next under God Supreame Governour, how can a people whether single or united, be the Governour of That Governour? A great Councill may be the Adviser of a Prince;
When in all Causes a King is next under God Supreme Governor, how can a people whither single or united, be the Governor of That Governor? A great Council may be the Adviser of a Prince;
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Nature teaches This to be Lawful; Grace farther teaches, that the means must be Lawful. We must not remove Temporal Evils by Spiritual Evils, misery by Disloyalty;
Nature Teaches This to be Lawful; Grace farther Teaches, that the means must be Lawful. We must not remove Temporal Evils by Spiritual Evils, misery by Disloyalty;
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and if miseries without amendment, their sins also to be without due amendment. Which moves to a second change, which ought to be desir'd, Deliverance from sinne.
and if misery's without amendment, their Sins also to be without due amendment. Which moves to a second change, which ought to be desired, Deliverance from sin.
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Crusius the Suevian Annalist tells of one, that by a Rivers side discover'd a prodigious heap of venomous creatures, which for the terrour of their noise and number, might, it seems, have exercis'd as well a mans Saving faith as his Historicall;
Crusius the Suevian Annalist tells of one, that by a rivers side discovered a prodigious heap of venomous creatures, which for the terror of their noise and number, might, it seems, have exercised as well a men Saving faith as his Historical;
Let the beginning of Grace beget Peace: Let the Progresse of it beget Love. Let us Conjure-downe the Witchcraft of Rebellion, not by Exorcisme but Repentance.
Let the beginning of Grace beget Peace: Let the Progress of it beget Love. Let us Conjure-downe the Witchcraft of Rebellion, not by Exorcise but Repentance.
Yet since Ruine is Instructive, affording as well Wisdome, as Melancholy, wee may with safety and Delight view the Person, this Person, Absalom; as singular for his Variety, as for his Crime.
Yet since Ruin is Instructive, affording as well Wisdom, as Melancholy, we may with safety and Delight view the Person, this Person, Absalom; as singular for his Variety, as for his Crime.
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Wee may view the Extent of his Ambition, which with more impudence then isufficiency, desires that Every man, which has any Suit or Cause, might come unto Him.
we may view the Extent of his Ambition, which with more impudence then isufficiency, Desires that Every man, which has any Suit or Cause, might come unto Him.
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Will you see the Glory of Subtilty? He was such a Master in the Politicks, that he seem'd to master the Master of them, Ahithophel: whose Oracle was at His command and Censure.
Will you see the Glory of Subtlety? He was such a Master in the Politics, that he seemed to master the Master of them, Ahithophel: whose Oracle was At His command and Censure.
his desire of Honour and Revenge He knew, that a reverend Counsailor might in a possible frailty hooe to have his Wisdome more admir'd under a Young, then under an Aged master.
his desire of Honour and Revenge He knew, that a reverend Counselor might in a possible frailty hooe to have his Wisdom more admired under a Young, then under an Aged master.
and by a new Master to revenge himselfe on an Old. Would you see the Glory of Courage? 'Twas Absalom durst revenge his injur'd Sister, making blood the price of Lust, redressing a Greate sinne by a greater.
and by a new Master to revenge himself on an Old. Would you see the Glory of Courage? 'Twas Absalom durst revenge his injured Sister, making blood the price of Lust, redressing a Great sin by a greater.
Their Love to David was grown old like David; and liking any Innovation, so of their owne choyce, they would by a kind Treason, obey his Sonne, counting it not a Losse, but a Change of Loialty.
Their Love to David was grown old like David; and liking any Innovation, so of their own choice, they would by a kind Treason, obey his Son, counting it not a Loss, but a Change of Loyalty.
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if the Glory of Subtilty, of Courage, of Hope, so daze the eyes of the People, that with Civill Idolatry they mistake and adore a Rebell for a King? And yet though they would not see, they might have Remembred the Faults of Absalom, as well as of David, They might at least have remembred, the Vanity of his Pillar, which indeed he erected to his Memory;
if the Glory of Subtlety, of Courage, of Hope, so daze the eyes of the People, that with Civil Idolatry they mistake and adore a Rebel for a King? And yet though they would not see, they might have Remembered the Faults of Absalom, as well as of David, They might At least have remembered, the Vanity of his Pillar, which indeed he erected to his Memory;
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like the Rhodian folly of the Colossus; which though it was twelve years in Erecting, e're five times twelve was demolish'd in the moment of an Earthquake, in Dispatch, Quick; in Fame, Perpetuall! Trajans Pillar was more happy;
like the Rhodian folly of the Colossus; which though it was twelve Years in Erecting, ever five times twelve was demolished in the moment of an Earthquake, in Dispatch, Quick; in Fame, Perpetual! Trajans Pillar was more happy;
Shall we say it seems more happy then Trajan? Whiles of the Memoriall of a Heathen, it is made the Pedestall, of a Christian memoriall, the Crosse? But Absalom's Pillar has not by Industry wonne a more lasting memory,
Shall we say it seems more happy then Trajan? While of the Memorial of a Heathen, it is made the Pedestal, of a Christian memorial, the Cross? But Absalom's Pillar has not by Industry won a more lasting memory,
The first Age too, we hear, had pillars, intended Monuments of Arts and Skill; secur'd by their constitution of Bricke and Stone against Flood and Fire;
The First Age too, we hear, had pillars, intended Monuments of Arts and Skill; secured by their constitution of Brick and Stone against Flood and Fire;
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or to the corruptible materialls of Books, monuments commonly but of raggs and gall. And what were Absaloms Abilities, but the Occasions and Companions of Treason;
or to the corruptible materials of Books, monuments commonly but of rags and Gall. And what were Absaloms Abilities, but the Occasions and Sodales of Treason;
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This Great Artist knew both the Rule and Use of silence, When his Revenge intended the death of his brother A•n non, hee spake neither good, nor bad to him;
This Great Artist knew both the Rule and Use of silence, When his Revenge intended the death of his brother A•n non, he spoke neither good, nor bad to him;
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even in that Throne from which his Merits should have expected rather Judgement, then Honour. Full was his Heart, and neither Nature nor Ambition would let it breake.
even in that Throne from which his Merits should have expected rather Judgement, then Honour. Full was his Heart, and neither Nature nor Ambition would let it break.
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which latter as we must allwayes suspect, so must we never corrupt the former. We must not corrupt just desires by unjust meanes to effect our desires.
which latter as we must always suspect, so must we never corrupt the former. We must not corrupt just Desires by unjust means to Effect our Desires.
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Since then the People are a Party to the Deed, who shall be Judge, if Doubt arise? shall such wisdome as is able to Choose a King oversee such an Inconvenience,
Since then the People Are a Party to the Deed, who shall be Judge, if Doubt arise? shall such Wisdom as is able to Choose a King oversee such an Inconvenience,
Unless then Royaltie be from a Greater Authoritie, than the People, all difference between a King and People must necessarily be as much without an End, as without a Judge.
Unless then Royalty be from a Greater authority, than the People, all difference between a King and People must necessarily be as much without an End, as without a Judge.
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That nature begun Government is Undeniable: which is most purely preserv'd in Hereditary Monarchie: so that all other Goverment is either Unnatural, or Preternatural;
That nature begun Government is Undeniable: which is most purely preserved in Hereditary Monarchy: so that all other Government is either Unnatural, or Preternatural;
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Yet doe not some now say more than Absalom could either know or use, that Government amongst Christians is nothing but an Agreement of Politique Corporations? But can Christians without shame,
Yet do not Some now say more than Absalom could either know or use, that Government among Christians is nothing but an Agreement of Politic Corporations? But can Christians without shame,
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but no plot for Conversion of the Great Turke. Does a King, becoming a Christian, forfeit his Kingdome to his People? or, from a Lord become a Tenant at will? Christ himselfe taught other doctrine,
but no plot for Conversion of the Great Turk. Does a King, becoming a Christian, forfeit his Kingdom to his People? or, from a Lord become a Tenant At will? christ himself taught other Doctrine,
And furely Constantine lost nothing by such a Change, his new Christian Subjects did not make their Soveraigne their Slave by fettering him with Covenants.
And furely Constantine lost nothing by such a Change, his new Christian Subjects did not make their Sovereign their Slave by fettering him with Covenants.
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Was not this Conspiratour as void of wisdome, as he was full of subtilty, that would express his desire in that very forme, that would Condemne it? Desires he not that Authoritie, which Conscience and Allegieance taught both Him and the People, to be due only to the King? In all Causes and over all Persons Supreme Government? Love, the Love of Beauty,
Was not this Conspirator as void of Wisdom, as he was full of subtlety, that would express his desire in that very Form, that would Condemn it? Desires he not that authority, which Conscience and Allegieance taught both Him and the People, to be due only to the King? In all Causes and over all Persons Supreme Government? Love, the Love of Beauty,
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But Absalom, that does justly preferre Monarchy, does unjustly desire to preferre Himselfe to it. Yet to Attaine it he uses Eloquence and pretends to use Justice.
But Absalom, that does justly prefer Monarchy, does unjustly desire to prefer Himself to it. Yet to Attain it he uses Eloquence and pretends to use justice.
Can Greatness want Attendants? Can Justice then the Greatness of Greatness, though but in Promise, want Attendents? Will they not press-in like Hopes and Injuries? Justice makes a King in Virtue like God:
Can Greatness want Attendants? Can justice then the Greatness of Greatness, though but in Promise, want Attendants? Will they not press-in like Hope's and Injuries? justice makes a King in Virtue like God:
It makes him differ from the Angels rather in Place, than in Condition: bestowing on him whiles on Earth, a Portion of Heaven, content and Safety. Justice is sweeter then Revenge;
It makes him differ from the Angels rather in Place, than in Condition: bestowing on him while on Earth, a Portion of Heaven, content and Safety. justice is Sweeten then Revenge;
He will then neither Cunningly Pretend a Law, nor Dangerously Change a Law. He is so Subtile if not so Honest, as Equally to disclaime Forgery and Innovation.
He will then neither Cunningly Pretend a Law, nor Dangerously Change a Law. He is so Subtle if not so Honest, as Equally to disclaim Forgery and Innovation.
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Twas certainly an argument of as much wisdome as Constancy! And as the Natural Body, so the Politique, lasts longest, that is Least Temper'd with. To honour ones Parents;
It Certainly an argument of as much Wisdom as Constancy! And as the Natural Body, so the Politic, lasts longest, that is lest Tempered with. To honour ones Parents;
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By which Happiness of Equity, every one was a Able and wary to preserve Freedome, that Optimacy could not creep in under the device of Close-Conveighance, audaciously to enthraule a Government and People.
By which Happiness of Equity, every one was a Able and wary to preserve Freedom, that Optimacy could not creep in under the device of Close-Conveighance, audaciously to enthraule a Government and People.
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Such was that Theban Law, which excluded Artificers, and Merchants as unprepared for Government, unless for Ten years space they had left their trade;
Such was that Theban Law, which excluded Artificers, and Merchant's as unprepared for Government, unless for Ten Years Molle they had left their trade;
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but will he doe it in his own Person? It seemes not then either Novelty or Injustice for a King where he excludes not himselfe, to be as well the Judge,
but will he do it in his own Person? It seems not then either Novelty or Injustice for a King where he excludes not himself, to be as well the Judge,
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The Sunne gives Light, though he enables the Moone to Give Light, and sometimes appears with it in the same Hemisphere, the Moonelight being not Exstinguished, though Exceeded.
The Sun gives Light, though he enables the Moon to Give Light, and sometime appears with it in the same Hemisphere, the Moonlight being not Extinguished, though Exceeded.
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Indeed, though not in respect of the Kind of the Pleas, yet in respect of Judicature, we may without Injury or Impropriety, say that every Seat of Justice is the King's Bench. When therfore a King does by a Law strengthen the Sentence of a Judge, does he disclaime his Power,
Indeed, though not in respect of the Kind of the Pleasant, yet in respect of Judicature, we may without Injury or Impropriety, say that every Seat of justice is the King's Bench. When Therefore a King does by a Law strengthen the Sentence of a Judge, does he disclaim his Power,
or rather Proclame his Integrity? Whiles he binds himselfe to Judge according to Law, does he bind himselfe from Judging? Has not Nature made a Father the Judge of his Familie? If then sometimes he makes a Sonne a Judge between troublesome Brethren, does he thereby make himselfe not the Judge of the Familie? A Deputation is rather a Proofe of superiour Right, than a Destruction.
or rather Proclaim his Integrity? While he binds himself to Judge according to Law, does he bind himself from Judging? Has not Nature made a Father the Judge of his Family? If then sometime he makes a Son a Judge between troublesome Brothers, does he thereby make himself not the Judge of the Family? A Deputation is rather a Proof of superior Right, than a Destruction.
Is not God, that is the King of the World? the Judge of the World? And is not a King of Humane Judges the Supreme Judge? But will Absalom doe them Justice? What needs Hee doe it? Will not David do it? Or, is David's blood become not Royal,
Is not God, that is the King of the World? the Judge of the World? And is not a King of Humane Judges the Supreme Judge? But will Absalom do them justice? What needs He do it? Will not David do it? Or, is David's blood become not Royal,
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because Ʋriah's was Innocent? Or, does Ʋriah's bloud cry louder in the eares of Israel, than in the eares of the God of Israel? Can his blood cry louder than to Heaven? Or is David's Adultery rather Aggravated,
Because Ʋriah's was Innocent? Or, does Ʋriah's blood cry Louder in the ears of Israel, than in the ears of the God of Israel? Can his blood cry Louder than to Heaven? Or is David's Adultery rather Aggravated,
than Excus'd, by his After Marriage? Are his sins so Hellish, that his Humiliation cannot Ascend High enough, to fetch a Pardon for them? Or shall the People make an Absalom and themselves His Judge, whom God has made Theirs? Or, shall we suppose a New Devise to have been an Old Devise, to Separate a King from his Person; and so, that Absalom intended to take away David, but to Preserve the King, by Exchange of David into Absalom? A King indeed and his Person may be Distinguish'd, according to Natural and Political respects;
than Excused, by his After Marriage? are his Sins so Hellish, that his Humiliation cannot Ascend High enough, to fetch a Pardon for them? Or shall the People make an Absalom and themselves His Judge, whom God has made Theirs? Or, shall we suppose a New Devise to have been an Old Devise, to Separate a King from his Person; and so, that Absalom intended to take away David, but to Preserve the King, by Exchange of David into Absalom? A King indeed and his Person may be Distinguished, according to Natural and Political respects;
And this their just Condemnation of such Doctrine, has since the beginning of Our Great Council been by Publish'd command approv'd by our Great Council No Treason then Can,
And this their just Condemnation of such Doctrine, has since the beginning of Our Great Council been by Published command approved by our Great Council No Treason then Can,
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and, by Ahitophel's shameless counsaile, till his abusing of his Father's Concubines, thus have argued himselfe into Safety and a Flight? Shall we from Absalom expect the protection of our Goods? who destroy'd Joab's, with no less Boldness,
and, by Ahithophel's shameless counsel, till his abusing of his Father's Concubines, thus have argued himself into Safety and a Flight? Shall we from Absalom expect the protection of our Goods? who destroyed Joab's, with no less Boldness,
than Wrong? and with as much Ingratitude as Boldness? making a Proclamation, in Fire, of his Impudence and Revenge? Shall we from Absalom expect the Protection of our Wives, when as he has committed Incest, more in Spight than Lust, making his Father's Women the Ridle as well as the Subject, of Treason and Filthiness? which he so acted in the sight of all Isrël, as if he would have all men believe, that it were not a worke of Darkness!
than Wrong? and with as much Ingratitude as Boldness? making a Proclamation, in Fire, of his Impudence and Revenge? Shall we from Absalom expect the Protection of our Wives, when as he has committed Incest, more in Spite than Lust, making his Father's Women the Riddle as well as the Subject, of Treason and Filthiness? which he so acted in the sighed of all Isrël, as if he would have all men believe, that it were not a work of Darkness!
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though not the Wine of the Feast? Shall we from Absalom expect the protection of our Fame, when as he reviv'd the shame of his Father, by Imitation? when with a like Malice and Cunning, he Forgot or Conceald his Father's Virtues? Justice he may Pretend, Intend it he cannot:
though not the Wine of the Feast? Shall we from Absalom expect the protection of our Fame, when as he revived the shame of his Father, by Imitation? when with a like Malice and Cunning, he Forgotten or Concealed his Father's Virtues? justice he may Pretend, Intend it he cannot:
by which, Collecting his Army, as well as his Mind, he Prepares for flight, being not more dejected at his Ascent of Mount Olivet, than he was rais'd in Spirit by the field of Ephraim. There he was a Penitent, heere a Warriour;
by which, Collecting his Army, as well as his Mind, he Prepares for flight, being not more dejected At his Ascent of Mount Olivet, than he was raised in Spirit by the field of Ephraim. There he was a Penitent, Here a Warrior;
Having rather Persecuted his Father, than Followed him, he overtakes two enimies, David's Innocency and God's Justice: That overthrew his Conscience: This his Armie.
Having rather Persecuted his Father, than Followed him, he overtakes two enemies, David's Innocency and God's justice: That overthrew his Conscience: This his Army.
as his Conscience should have done? Was there not One for Amnon? One for David? One for the violated Women? A judgement for Murder! a judgement for Treason!
as his Conscience should have done? Was there not One for Amnon? One for David? One for the violated Women? A judgement for Murder! a judgement for Treason!
Into a great pit they cast him, as neere Hell, as they could, and over his carcasse threw a very great Heap of stones, the Remembrance and Merit of a very Disobedient Sonne.
Into a great pit they cast him, as near Hell, as they could, and over his carcase threw a very great Heap of stones, the Remembrance and Merit of a very Disobedient Son.
And thus we may see, that the felicity of the most Holy, of the most Couragious, of the most belov'd of Kings, the David of Kings, is either not perpetuall, or not certainly perpetuall.
And thus we may see, that the felicity of the most Holy, of the most Courageous, of the most Beloved of Kings, the David of Kings, is either not perpetual, or not Certainly perpetual.
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He that at his Annointing had all Israël for his Attendants, did he not now flie with a few? was he not as wretched as Adam, who was driven out of Paradise? Did not David flie out of Zion the Joy of the whole earth? was he not more wretched then Adam? Hee indeed had a Sword set against him, to keep him out:
He that At his Anointing had all Israël for his Attendants, did he not now fly with a few? was he not as wretched as Adam, who was driven out of Paradise? Did not David fly out of Zion the Joy of the Whole earth? was he not more wretched then Adam? He indeed had a Sword Set against him, to keep him out:
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He that before had express'd his passion in the melodie of the voyce, does he not now expresse it in the waters of the eye? Did not those feet now choose nakednesse and paine, that once danced cheerfully before the Arke and the Lord? He that once slew his terrible enemies, the Gyant and the Lyon, was he now afraid of what he Lov'd, his Absalom? And thus may we not see, that the graces of an Absalom may be consistent with the want of Grace? That the Excellency of a Rebell is but Ambition and Pretence? That his best offering, which looks like Divine worship is but the Idolatry of himselfe? That Ambition uses Flattery and Hates it;
He that before had expressed his passion in the melody of the voice, does he not now express it in the waters of the eye? Did not those feet now choose nakedness and pain, that once danced cheerfully before the Ark and the Lord? He that once slew his terrible enemies, the Giant and the lion, was he now afraid of what he Loved, his Absalom? And thus may we not see, that the graces of an Absalom may be consistent with the want of Grace? That the Excellency of a Rebel is but Ambition and Pretence? That his best offering, which looks like Divine worship is but the Idolatry of himself? That Ambition uses Flattery and Hates it;
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And thus may wee not also see the Inconstancy of a Multitude preferring Change before Peace, a New Government before a Good? May we not see the Ingratitude of a Multitude, shewing their Memory to be as bad as their Understanding;
And thus may we not also see the Inconstancy of a Multitude preferring Change before Peace, a New Government before a Good? May we not see the Ingratitude of a Multitude, showing their Memory to be as bad as their Understanding;
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They would commit a typicall treason, & seeme to performe God's will, whiles they violate it, by serving David as their posterity should our Saviour, changing Hosanna into crucify him, crucify him.
They would commit a typical treason, & seem to perform God's will, while they violate it, by serving David as their posterity should our Saviour, changing Hosanna into crucify him, crucify him.
If any branch is to be cast away, let it never be the Rod, the branch of Aaron: which deserv'd double honour, both for the Fruitfulnesse, and for the Wonder!
If any branch is to be cast away, let it never be the Rod, the branch of Aaron: which deserved double honour, both for the Fruitfulness, and for the Wonder!
we cannot be Christs friends, if we be not Caesars. Since then our God has blest our Israël with a David, a David not for his faults but for his Vertues and his Troubles;
we cannot be Christ Friends, if we be not Caesars. Since then our God has blessed our Israël with a David, a David not for his Faults but for his Virtues and his Troubles;
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since he has bless'd, us from an Absalom though not from an Ahithophel; since he has blest us with the most gracious Sonne of a most Gracious Father, a father as much by Judgement as Vertue above vanity;
since he has blessed, us from an Absalom though not from an Ahithophel; since he has blessed us with the most gracious Son of a most Gracious Father, a father as much by Judgement as Virtue above vanity;
