THE APOSTOLICAL LITURGY REVIVED. 1 Tim. Chap. 2. Vers. 1, 2. 1. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men.
THE APOSTOLICAL LITURGY REVIVED. 1 Tim. Chap. 2. Vers. 1, 2. 1. I exhort Therefore that First of all supplications, Prayers, intercessions, and giving of thanks be made for all men.
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IT is not long (Beloved) since this with other parcels of Canonicall Scripture, was by our insolent Usurpers adjudged Apocryphall, and the open performance of the duty of this Text, would have been condemned by their obsequious Judges as Treasonable. We have seen, we have seen unquiet and troublous times, wicked and evil dayes, wherein the pretence of godliness banished all honesty; and in truth neither godliness, nor honesty were to be found, wherein there was no King in Israel, nor any lawfull Authority over us,
IT is not long (beloved) since this with other parcels of Canonical Scripture, was by our insolent Usurpers adjudged Apocryphal, and the open performance of the duty of this Text, would have been condemned by their obsequious Judges as Treasonable. We have seen, we have seen unquiet and troublous times, wicked and evil days, wherein the pretence of godliness banished all honesty; and in truth neither godliness, nor honesty were to be found, wherein there was no King in Israel, nor any lawful authority over us,
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nor was it lawfull publickely to pray that there might: but what was denied in publick, was, I doubt not, performed in private by all, loyall Subjects and good Christians;
nor was it lawful publicly to pray that there might: but what was denied in public, was, I doubt not, performed in private by all, loyal Subject's and good Christians;
and I trust the cold of their prohibition from without by a kind of Antiperistasis, made our inward devotion so much the hotter. And loe, that God who hath heard our secret prayers, hath returned an open answer, giving us great cause of thanksgiving for restoring our King as of old, our Judges as at the first, and our Counsellors as at the beginning;
and I trust the cold of their prohibition from without by a kind of Antiperistasis, made our inward devotion so much the hotter. And lo, that God who hath herd our secret Prayers, hath returned an open answer, giving us great cause of thanksgiving for restoring our King as of old, our Judges as At the First, and our Counsellors as At the beginning;
and therefore what Scripture can I present you with more sutable than this, I exhort therefore that first of all, &c. The first word of the Text NONLATINALPHABET I exhort, may well give a denomination to the whole; it is an Exhortation, in which are four parts considerable.
and Therefore what Scripture can I present you with more suitable than this, I exhort Therefore that First of all, etc. The First word of the Text I exhort, may well give a denomination to the Whole; it is an Exhortation, in which Are four parts considerable.
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The matter or duty perswaded, which is set down with fulness and variety in those, That supplications, prayers, and intercessions, with giving of thanks be made.
The matter or duty persuaded, which is Set down with fullness and variety in those, That supplications, Prayers, and intercessions, with giving of thanks be made.
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The ends wherefore this duty is in particular to be performed for Kings and all in Authority, specified both concisely and distinctly in those, That we may lead a quiet and peaceable life in all godliness and honesty.
The ends Wherefore this duty is in particular to be performed for Kings and all in authority, specified both concisely and distinctly in those, That we may led a quiet and peaceable life in all godliness and honesty.
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The Conjunction NONLATINALPHABET Therefore is most usually a Particle of Illation, inferring one thing from; but here it is only a transition passing from one thing to another:
The Conjunction Therefore is most usually a Particle of Illation, inferring one thing from; but Here it is only a transition passing from one thing to Another:
The word which we render, Exhort, properly signifieth to call upon another, and is often used in Polybius, to express a Commanders encouraging his Souldiers to the Battell.
The word which we render, Exhort, properly signifies to call upon Another, and is often used in Polybius, to express a Commanders encouraging his Soldiers to the Battle.
Thus St Paul the Apostle being a Leader in the Church militant, animateth Christians to fight, but with no other weapons than those of their prayers. Suidas observeth that the word signifieth not only Hortor, but Oro, to exhort, but to entreat. And accordingly it is often elsewhere translated I beseech, and here in the vulgar Latin by Obsecro. So desirous is this Apostle that this duty of prayer should be observed, that he prayeth for the performance of it.
Thus Saint Paul the Apostle being a Leader in the Church militant, animateth Christians to fight, but with no other weapons than those of their Prayers. Suidas observeth that the word signifies not only Hortor, but Oro, to exhort, but to entreat. And accordingly it is often elsewhere translated I beseech, and Here in the Vulgar Latin by Obsecro. So desirous is this Apostle that this duty of prayer should be observed, that he Prayeth for the performance of it.
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Indeed elsewhere in the first Verse of the fifth Chapter, his word is I charge; and in the eighth Verse of this Chapter, I will; and those phrases seem most sutable to an Apostle. But the truth is, both wayes of expression are very congruous, and have their peculiar Emphasis.
Indeed elsewhere in the First Verse of the fifth Chapter, his word is I charge; and in the eighth Verse of this Chapter, I will; and those phrases seem most suitable to an Apostle. But the truth is, both ways of expression Are very congruous, and have their peculiar Emphasis.
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I charge, and I will, are words that justifie his Authority; I exhort or beseech testifie his humility, those serve to set home upon the conscience, and these to win upon the affections, finally both arise from the zeal of his spirit,
I charge, and I will, Are words that justify his authority; I exhort or beseech testify his humility, those serve to Set home upon the conscience, and these to win upon the affections, finally both arise from the zeal of his Spirit,
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In the former notion our Apostle intimateth à Jove principium, that prayer should be the beginning of every day, in the morning as soon as we open our eyes, we should lift them up to Heaven;
In the former notion our Apostle intimateth à Jove principium, that prayer should be the beginning of every day, in the morning as soon as we open our eyes, we should lift them up to Heaven;
of every weighty action, before our hands are stretched forth to businesse, we should elevate them to God. Indeed it should be both the Alpha and Omega, the first and the last, the beginning and the ending of every day of our life, and of every important businesse of the day.
of every weighty actium, before our hands Are stretched forth to business, we should elevate them to God. Indeed it should be both the Alpha and Omega, the First and the last, the beginning and the ending of every day of our life, and of every important business of the day.
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and St. Peters NONLATINALPHABET, before all things have fervent charity, and presseth this duty as rem maximè necessariam, a thing most needfull and usefull;
and Saint Peter's, before all things have fervent charity, and Presseth this duty as remembering maximè Necessariam, a thing most needful and useful;
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though other duties must not be left undone, yet this ought chiefly to be done; and therefore most earnestly to be urged. Gods Ministers must not only propound, but enforce divine truths upon their hearers, not onely strike in the nail, but drive it to the head, declare what is to be done,
though other duties must not be left undone, yet this ought chiefly to be done; and Therefore most earnestly to be urged. God's Ministers must not only propound, but enforce divine truths upon their hearers, not only strike in the nail, but drive it to the head, declare what is to be done,
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And as they must not shun to acquaint the people with whatsoever is their duty, so they must insist most earnestly upon that which is of greatest concernment;
And as they must not shun to acquaint the people with whatsoever is their duty, so they must insist most earnestly upon that which is of greatest concernment;
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That supplications, prayers, and intercession, with giving of thanks be made, which is the second part of the Text, the matter and duty it self, which I shall handle both in a general latitude, and in a particular reference.
That supplications, Prayers, and Intercession, with giving of thanks be made, which is the second part of the Text, the matter and duty it self, which I shall handle both in a general latitude, and in a particular Referente.
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It is not for every man to bear the sword, or dispense the Word, but only for the Magistrate and Minister. There are some duties which every man cannot do, every man cannot build Hospitals and Churches, confute errours and heresies, onely the rich and the wise; but this is that duty which all can, may and ought to practice.
It is not for every man to bear the sword, or dispense the Word, but only for the Magistrate and Minister. There Are Some duties which every man cannot do, every man cannot built Hospitals and Churches, confute errors and heresies, only the rich and the wise; but this is that duty which all can, may and ought to practice.
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namely, Petitio & Gratiarum Actio; Petition, which is enlarged in three words, Supplications, prayers and intercession, and (which is comprized in one word) giving of thanks.
namely, Petitio & Gratitude Actio; Petition, which is enlarged in three words, Supplications, Prayers and Intercession, and (which is comprised in one word) giving of thanks.
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1. Petition is the first branch of this duty, which consists in supplications, prayers and intercessions, and these three words may very well be construed either as various or synonymous.
1. Petition is the First branch of this duty, which consists in supplications, Prayers and intercessions, and these three words may very well be construed either as various or synonymous.
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1. Supplication is that whereby we deprecate evil, whether of iniquity or calamity, the remission of the one, the prevention and remotion of the other, in this respect after St. Paul had reckoned up several pieces of the Christians armour, he closeth with this as being of singular use to defend us against all sort of evils which we either feel or fear.
1. Supplication is that whereby we deprecate evil, whither of iniquity or calamity, the remission of the one, the prevention and remotion of the other, in this respect After Saint Paul had reckoned up several Pieces of the Christians armour, he closeth with this as being of singular use to defend us against all sort of evils which we either feel or Fear.
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2. Prayer is that by which we implore those good things whereof we stand in need, and more especially those which concern our eternal welfare; upon this account prayer is not only our armour to preserve,
2. Prayer is that by which we implore those good things whereof we stand in need, and more especially those which concern our Eternal welfare; upon this account prayer is not only our armour to preserve,
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3. Intercession is that whereby we perform both these acts of petition in the behalf of others; faith is appropriative, but prayer is communicative, that as an hand clasped, this as an hand open, and therefore whereas it is I believe it is our father. True it is, Nulli sapit, qui non sibi sapit, he that seldom prayeth for himself will hardly pray for others; and as our charity, so our piety must begin at home, but it must not end there, we must love others, and pray for others as well as our selves, our own need engageth us to be petitioners for our selves, and brotherly love obligeth us to be advocates for others. Indeed meritorious mediation is Christs peculiar,
3. Intercession is that whereby we perform both these acts of petition in the behalf of Others; faith is appropriative, but prayer is communicative, that as an hand clasped, this as an hand open, and Therefore whereas it is I believe it is our father. True it is, None sapit, qui non sibi sapit, he that seldom Prayeth for himself will hardly pray for Others; and as our charity, so our piety must begin At home, but it must not end there, we must love Others, and pray for Others as well as our selves, our own need engageth us to be petitioners for our selves, and brotherly love obliges us to be advocates for Others. Indeed meritorious mediation is Christ peculiar,
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as also the putting them in the plural number are designed to minde us of the frequent performance of this duty, that it must not be done once, but often, daily;
as also the putting them in the plural number Are designed to mind us of the frequent performance of this duty, that it must not be done once, but often, daily;
and as St. Paul exhorteth the Thessalonians, continually. But rather with the learned Cameron, it will be expedient to take notice, that one and the same thing may be signified by several words without any vain tautelogie, whenas either the one is proper, and the other figurative, or the one obscure, and the other clear, or when there is a diversity, though not in the thing it self,
and as Saint Paul exhorteth the Thessalonians, continually. But rather with the learned Cameron, it will be expedient to take notice, that one and the same thing may be signified by several words without any vain tautelogie, whenas either the one is proper, and the other figurative, or the one Obscure, and the other clear, or when there is a diversity, though not in the thing it self,
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yet in the manner of signification, and so it is here, every one of these words representing the same duty under a different notion according to the several derivations, and proper significations of the words.
yet in the manner of signification, and so it is Here, every one of these words representing the same duty under a different notion according to the several derivations, and proper significations of the words.
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1. NONLATINALPHABET, saith Suidas, and being derived from NONLATINALPHABET indigeo, sets forth prayer, as it is an acknowledgement of our necessities, whereby as the sick man acquaints the Physician with his distemper, and the beggar layeth open his sores, we spread our wants and complaints before God.
1., Says Suidas, and being derived from indigeo, sets forth prayer, as it is an acknowledgement of our necessities, whereby as the sick man acquaints the physician with his distemper, and the beggar Layeth open his sores, we spread our Wants and complaints before God.
and breathing forth of our wishes. By prayer we make known, as our defects, so our requests, nor is it onely a manifestation of our wants, but a testification of our desires.
and breathing forth of our wishes. By prayer we make known, as our defects, so our requests, nor is it only a manifestation of our Wants, but a testification of our Desires.
3. NONLATINALPHABET being derived from NONLATINALPHABET, adsum; represents prayer, as it is that whereby we ascend Gods presence and entertain communion with him.
3. being derived from, adsum; represents prayer, as it is that whereby we ascend God's presence and entertain communion with him.
Meditation is a soliloquy with our selvs, prayer is a colloquy with God; by this we climb to Heaven, whilest we are yet on earth, in respect of this David saith, When I awake I am still with thee;
Meditation is a soliloquy with our selves, prayer is a colloquy with God; by this we climb to Heaven, whilst we Are yet on earth, in respect of this David Says, When I awake I am still with thee;
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So that in these three words are expressed three properties of a right prayer, to wit, Humility, Zeal and Faith; Humility in the confession of our wants, Zeal in the fervency of our desires, and Faith in the confidence of our approaches to God. Prayer is not an ostentation of our vertues with the Pharisee, but a discovery of our need with the Prodigal, not the invention of a witty brain, or the elocution of a fluent tongue, but the ebulliton of a devout soul; Finally,
So that in these three words Are expressed three properties of a right prayer, to wit, Humility, Zeal and Faith; Humility in the Confessi of our Wants, Zeal in the fervency of our Desires, and Faith in the confidence of our Approaches to God. Prayer is not an ostentation of our Virtues with the Pharisee, but a discovery of our need with the Prodigal, not the invention of a witty brain, or the elocution of a fluent tongue, but the ebulliton of a devout soul; Finally,
to our supplications, prayers and intercessions we must adde giving of thanks. They are joyned together by our Apostle in precept, not only here, but elsewhere, and we must not sever them in our practise. Davids Psalms consists of Hallelujahs as well as Hosannas; we must not only have the tongue of men in begging, but of Angels in praising: we are never so full here,
to our supplications, Prayers and intercessions we must add giving of thanks. They Are joined together by our Apostle in precept, not only Here, but elsewhere, and we must not sever them in our practise. Davids Psalms consists of Hallelujahs as well as Hosannas; we must not only have the tongue of men in begging, but of Angels in praising: we Are never so full Here,
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but there is something wanting, and therefore we have need to pray; nor are we ever so necessitous, but there is something we enjoy, and therefore have reason of thanks; and then is our devotion compleat, when these two meet together;
but there is something wanting, and Therefore we have need to pray; nor Are we ever so necessitous, but there is something we enjoy, and Therefore have reason of thanks; and then is our devotion complete, when these two meet together;
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They were importunate that they might, unquiet till they did, but unthankfull when they had received health and cure from Christ. Oh far be this temper from us;
They were importunate that they might, unquiet till they did, but unthankful when they had received health and cure from christ. O Far be this temper from us;
let us be as forward in acknowledging what we receive, as in imploring what we desire. Indeed thanksgiving is Efficacissimum orandi genus, a most effectuall kind of prayer, but ingratitude stops the current of divine mercy: since Indignus de dandis qui ingratus de datis, he is unworthy of what he craveth, who is unthankfull for what he hath: whereas Gods benefits (like that River whereof Solinus speaketh, which so long as men are singing, continueth flowing ) are so much the more plentifully encreased, by how much they are gratefully acknowledged.
let us be as forward in acknowledging what we receive, as in imploring what we desire. Indeed thanksgiving is Efficacissimum Orandi genus, a most effectual kind of prayer, but ingratitude stops the current of divine mercy: since Indignus de dandis qui Ingrateful de datis, he is unworthy of what he craves, who is unthankful for what he hath: whereas God's benefits (like that River whereof Solinus speaks, which so long as men Are singing, Continueth flowing) Are so much the more plentifully increased, by how much they Are gratefully acknowledged.
Nor would that gloss of Theophylact be passed by, who observing what followeth, would have us take notice that we ought to give thanks for benefits conferred upon others, by which means we are firmly knit together in brotherly love; for he that is thanfull for his neighbours prosperity, NONLATINALPHABET, cannot but have a love towards his person; and if thanksgiving ought to be rendered in respect of others, much more in regard of our selves.
Nor would that gloss of Theophylact be passed by, who observing what follows, would have us take notice that we ought to give thanks for benefits conferred upon Others, by which means we Are firmly knit together in brotherly love; for he that is thanfull for his neighbours Prosperity,, cannot but have a love towards his person; and if thanksgiving ought to be rendered in respect of Others, much more in regard of our selves.
2. Besides this generall notion, there is a particular reference of this duty to the publick service of God, which appeareth so much the more rationall, when we consider that this Epistle is directed to Timothy, who was invested with Episcopall Authority by St. Paul, and therefore ought to take care that common supplications, prayers, & intercessions, with giving of thanks be made in the publick Assemblies.
2. Beside this general notion, there is a particular Referente of this duty to the public service of God, which appears so much the more rational, when we Consider that this Epistle is directed to Timothy, who was invested with Episcopal authority by Saint Paul, and Therefore ought to take care that Common supplications, Prayers, & intercessions, with giving of thanks be made in the public Assemblies.
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And more fully that of Aretius, who saith that as St Panl had given Timothy order in the former Chapter, to take care that sound doctrine were preached to the people, so here that the publick prayers be done decently and religiously; to which end he prescribeth severall rules in the preceding part of this Chapter,
And more Fully that of Aretius, who Says that as Saint Paul had given Timothy order in the former Chapter, to take care that found Doctrine were preached to the people, so Here that the public Prayers be done decently and religiously; to which end he prescribeth several rules in the preceding part of this Chapter,
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and (to give you his own words) Ut certam habeant formulam; that they should have a certain form of prayer, consisting of these severall parts which are here enumerated.
and (to give you his own words) Ut certam habeant formulam; that they should have a certain from of prayer, consisting of these several parts which Are Here enumerated.
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Nor is it without great reason, since where men are left to their extemporary effusions, these severall sorts of devotion are either some of them omitted, or else confusedly mentioned.
Nor is it without great reason, since where men Are left to their extemporary effusions, these several sorts of devotion Are either Some of them omitted, or Else confusedly mentioned.
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In pursuance of this Apostolicall Exhortation, it is that the Christian Church hath still had her Liturgy, and that replenished with this variety. St Austin hath observed and distinguished these four kinds of devotion in the Eucharisticall administration, where speaking of these words he saith, Eligo in his verbis hoc intelligere, quod omnis vel paenè omnis frequentat Ecclesia, &c. I choose to understand in these words, that which all or almost all the Church frequenteth, that we conceive those to be called supplications, which we make at celebrating the mysteries before that which is on the Lords Table begins to be blessed:
In pursuance of this Apostolical Exhortation, it is that the Christian Church hath still had her Liturgy, and that replenished with this variety. Saint Austin hath observed and distinguished these four Kinds of devotion in the Eucharistical administration, where speaking of these words he Says, Choose in his verbis hoc intelligere, quod omnis vel paenè omnis frequentat Ecclesia, etc. I choose to understand in these words, that which all or almost all the Church frequenteth, that we conceive those to be called supplications, which we make At celebrating the Mysteres before that which is on the lords Table begins to be blessed:
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If we take a view of our own Liturgy, we shall find these severall forms, in that comprehensive Letany, in that excellent Office of the Communion, yea almost in every part of the service, of which (having this occasion to mention it) I shall be bold to say,
If we take a view of our own Liturgy, we shall find these several forms, in that comprehensive Letany, in that excellent Office of the Communion, yea almost in every part of the service, of which (having this occasion to mention it) I shall be bold to say,
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And though I dislike not a review for the satisfaction of the scrupulous, (if any thing in reason might, or themselves knew what would satisfie them) yet I hope and pray, that our Timothies may in due time have the exercise of their power so far restored to them, that in all Churches with one lip and language, this Apostolicall precept may be observed, Supplications, prayers, intercessions, with giving of thankes may be made. And that
And though I dislike not a review for the satisfaction of the scrupulous, (if any thing in reason might, or themselves knew what would satisfy them) yet I hope and pray, that our Timothies may in due time have the exercise of their power so Far restored to them, that in all Churches with one lip and language, this Apostolical precept may be observed, Supplications, Prayers, intercessions, with giving of thanks may be made. And that
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For all men, for Kings, and all that are in Authority, which is the third part of the Text; the objects for whom we are to make intercession, which is proposed,
For all men, for Kings, and all that Are in authority, which is the third part of the Text; the objects for whom we Are to make Intercession, which is proposed,
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1. Universally, in those words, For all men. For men: we are not to pray on the one hand for Angels; the good Angels are in gratiâ confirma i, so confirmed in innocency, that they need not our prayers: and the bad are in malitia obstinati, so setled in their wickedness, that our prayers cannot benefit them.
1. Universally, in those words, For all men. For men: we Are not to pray on the one hand for Angels; the good Angels Are in gratiâ confirma i, so confirmed in innocency, that they need not our Prayers: and the bad Are in malitia obstinati, so settled in their wickedness, that our Prayers cannot benefit them.
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Nor yet on the other for the irrationall and inanimate creatures, but only in reference to men, so far as they are serviceable for, and beneficiall to mankind;
Nor yet on the other for the irrational and inanimate creatures, but only in Referente to men, so Far as they Are serviceable for, and beneficial to mankind;
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1. Those who are dead are to be ranked only into two sorts, the wicked, and the righteous, whose bodies lie mingled in the grave, but their souls go, those to Hell torments, and these to Abrahams bosome.
1. Those who Are dead Are to be ranked only into two sorts, the wicked, and the righteous, whose bodies lie mingled in the grave, but their Souls go, those to Hell torments, and these to Abrahams bosom.
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1. As for those who die in their sins, their state after death is such as can admit of no alteration, and therefore it is in vain to make any supplication. Sanguis Christi non descendit adinferos, saith St Bernard: not Christs bloud, much less can our prayers prevail for the damned.
1. As for those who die in their Sins, their state After death is such as can admit of no alteration, and Therefore it is in vain to make any supplication. Sanguis Christ non descendit adinferos, Says Saint Bernard: not Christ blood, much less can our Prayers prevail for the damned.
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That of St Cyprian is very apposite to this purpose, Magnus illic nos charorum numerus expectat, copiosa turba desiderat jam de suá immortalitate secura,
That of Saint Cyprian is very apposite to this purpose, Magnus illic nos charorum Numerus Expects, Copiosa turba Desiderate jam de suá immortalitate Secure,
The great number and multitude of our dear friends in Heaven expect us, being already secure of their own immortality, and solicitous for our salvation;
The great number and multitude of our dear Friends in Heaven expect us, being already secure of their own immortality, and solicitous for our salvation;
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and surely what they are so desirous of, they pray for. Indeed they do not pray for us in particular, because they cannot come to a knowledge of our severall wants;
and surely what they Are so desirous of, they pray for. Indeed they do not pray for us in particular, Because they cannot come to a knowledge of our several Wants;
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if they could no doubt they would; and if we had any way of imparting our condition to them, we might as well desire their prayers, as we do here the prayers of each other. But that they do know that there are still Saints upon the earth, (since otherwise the world would be at an end, and their bodies raised; ) and that whilest there are such on earth, their condition will be militant, encountring with temptations and persecutions; and that knowing they cannot but have a sympathy with,
if they could no doubt they would; and if we had any Way of imparting our condition to them, we might as well desire their Prayers, as we do Here the Prayers of each other. But that they do know that there Are still Saints upon the earth, (since otherwise the world would be At an end, and their bodies raised;) and that whilst there Are such on earth, their condition will be militant, encountering with temptations and persecutions; and that knowing they cannot but have a Sympathy with,
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and that charity puts them upon prayers to God for them, are such strong probabilities, that cannot be weighed down by any thing that can be said to the contrary: yea it seemeth strange to me,
and that charity puts them upon Prayers to God for them, Are such strong probabilities, that cannot be weighed down by any thing that can be said to the contrary: yea it seems strange to me,
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why any (except those Hereticks who affirm the soul to sleep with the body ) should not imagine, that the souls of good men are imployed as in praising God for themselves, and the rest of the triumphant, so in praying for that part of the Church which is militant: and if so,
why any (except those Heretics who affirm the soul to sleep with the body) should not imagine, that the Souls of good men Are employed as in praising God for themselves, and the rest of the triumphant, so in praying for that part of the Church which is militant: and if so,
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why may not we desire of God, that by the imitation of the Saints departed, we may be worthy to receive the benefit of those prayers, which they as a part of the Catholick Church offer to God in our behalf;
why may not we desire of God, that by the imitation of the Saints departed, we may be worthy to receive the benefit of those Prayers, which they as a part of the Catholic Church offer to God in our behalf;
according to that passage in the late form, for the thirtieth of January, so much, and yet so causlesly decried as Popish by the enemies of our Church.
according to that passage in the late from, for the thirtieth of January, so much, and yet so causelessly decried as Popish by the enemies of our Church.
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2. That there ought to be giving of thanks for them who depart hence in the Lord, in that they are delivered from the miseries of this sinfull life, enjoy so glorious a victory over sin and Satan, and have left such vertuous examples to us that survive, is a doctrine which cannot justly be gainsayed. We are bound to bless God for the temporall, much more for the eternall welfare of others.
2. That there ought to be giving of thanks for them who depart hence in the Lord, in that they Are Delivered from the misery's of this sinful life, enjoy so glorious a victory over sin and Satan, and have left such virtuous Examples to us that survive, is a Doctrine which cannot justly be gainsaid. We Are bound to bless God for the temporal, much more for the Eternal welfare of Others.
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We profess to believe a Communion of Saints; that communion is not only of the Saints in Heaven with each other, and so of the Saints on earth; but between the Saints in Heaven and earth, the operation whereof is on their part prayers and supplications for us, and on our part a reverentiall respect to, pious imitation of, and thanksgiving for them.
We profess to believe a Communion of Saints; that communion is not only of the Saints in Heaven with each other, and so of the Saints on earth; but between the Saints in Heaven and earth, the operation whereof is on their part Prayers and supplications for us, and on our part a reverential respect to, pious imitation of, and thanksgiving for them.
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1. This doctrine, That there is a third sort of persons, who are neither in heavenly bliss, nor hell torments, but in the pains of Purgatory, out of which they are delivered by our prayers, is a novel figment of the Church of Rome, and hath no footsteps either in Scripture or antiquity.
1. This Doctrine, That there is a third sort of Persons, who Are neither in heavenly bliss, nor hell torments, but in the pains of Purgatory, out of which they Are Delivered by our Prayers, is a novel figment of the Church of Room, and hath no footsteps either in Scripture or antiquity.
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2. That it is a very ancient practice of the Church, to pray for the souls of the blessed, is not to be denied, nor yet do I see how it can be in all respects justified.
2. That it is a very ancient practice of the Church, to pray for the Souls of the blessed, is not to be denied, nor yet do I see how it can be in all respects justified.
3. That inasmuch as the Saints departed are not yet compleatly happy, nor shall be till the end of the world, we may do that for them, which I doubt not but they do for themselves, pray to God to send them a joyfull resurrection, and an happy consummation of their bliss both in body and soul. And this is a truth so evident, that I see not how any can with colour of reason oppose it.
3. That inasmuch as the Saints departed Are not yet completely happy, nor shall be till the end of the world, we may do that for them, which I doubt not but they do for themselves, pray to God to send them a joyful resurrection, and an happy consummation of their bliss both in body and soul. And this is a truth so evident, that I see not how any can with colour of reason oppose it.
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2. But though this all men according to the forementioned conclusion may be thus far enlarged, yet I conceive that here St Paul intends only the living, for all whom we ought without all controversie to make intercession.
2. But though this all men according to the forementioned conclusion may be thus Far enlarged, yet I conceive that Here Saint Paul intends only the living, for all whom we ought without all controversy to make Intercession.
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For all men; that is, for enemies as well as friends: NONLATINALPHABET, is St. Chrysostomes counsell upon this Text, Let us learn to pray as Christians;
For all men; that is, for enemies as well as Friends:, is Saint Chrysostomes counsel upon this Text, Let us Learn to pray as Christians;
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and how is that, but as he afterwards teacheth to pray for our enemies? Hear how St. Stephen prayed not only not against, but for his persecutors, Lord lay not this sin to their charge.
and how is that, but as he afterwards Teaches to pray for our enemies? Hear how Saint Stephen prayed not only not against, but for his persecutors, Lord lay not this since to their charge.
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2. For all men; that is, for unbelievers as well as believers. So much is intimated, in that he bids them pray for Kings, which at that time were Infidels. Supplicat ubique Ecclesia non solum pro sanctis & in Christojam regenitis,
2. For all men; that is, for unbelievers as well as believers. So much is intimated, in that he bids them pray for Kings, which At that time were Infidels. Supplicat ubique Ecclesia non solum Pro sanctis & in Christojam regenitis,
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sed pro omnibus infidelibus, & inimicis crucis Christi, idolorum cultoribus, &c. The Church (saith Prosper) every where prayeth not only for the faithfull and regenerate, but for Infidels and Idolaters,
sed Pro omnibus infidelibus, & inimicis crucis Christ, Idolorum cultoribus, etc. The Church (Says Prosper) every where Prayeth not only for the faithful and regenerate, but for Infidels and Idolaters,
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We are not altogether to despair of any, though never so vile; and for him we may pray, of whom we are not to despair. Indeed St Paul elsewhere seemeth to limit the NONLATINALPHABET, by NONLATINALPHABET, praying with all manner of prayer for all Saints.
We Are not altogether to despair of any, though never so vile; and for him we may pray, of whom we Are not to despair. Indeed Saint Paul elsewhere seems to limit the, by, praying with all manner of prayer for all Saints.
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there are some sort of petitions peculiar to the Saints, which Christ maketh not for the world; and there are petitions which we may and ought to make not only for all Saints, but all men: NONLATINALPHABET so runs the Ecclesiasticall Constitution. Let the Deacon pray for the whole Church, and for the whole world.
there Are Some sort of petitions peculiar to the Saints, which christ makes not for the world; and there Are petitions which we may and ought to make not only for all Saints, but all men: so runs the Ecclesiastical Constitution. Let the Deacon pray for the Whole Church, and for the Whole world.
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As we must do good especially to, so we must pray chiefly for the houshold of faith; but we must do good to, and pray for all; even they who are without the pale of the Church, must be within the reach of our prayers. Publica est nobis & communis oratio (saith St Cyprian) & quando oramus, non pro uno sed pro toto populo oramus.
As we must do good especially to, so we must pray chiefly for the household of faith; but we must do good to, and pray for all; even they who Are without the pale of the Church, must be within the reach of our Prayers. Public est nobis & Communis oratio (Says Saint Cyprian) & quando oramus, non Pro Uno sed Pro toto populo oramus.
and others Regnantibus subditi, obliged to subjection, is not saith St. Austin, without divine providence: nay saith St. Chrysostome, it is NONLATINALPHABET, a work of divine wisdome so to order it.
and Others Regnantibus Subditi, obliged to subjection, is not Says Saint Austin, without divine providence: nay Says Saint Chrysostom, it is, a work of divine Wisdom so to order it.
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Look as the earth is made up of hills and valleys, mountains and dales; so among the Inhabitants of the earth, God hath appointed, that there should be some above and some below. In the naturall body there are severall members, and some of them in the upper, some in the lower part;
Look as the earth is made up of hills and valleys, Mountains and dales; so among the Inhabitants of the earth, God hath appointed, that there should be Some above and Some below. In the natural body there Are several members, and Some of them in the upper, Some in the lower part;
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A Consideration which not only serveth to justifie Superiority against the Levelling Party in Church and State; but also minds those who are NONLATINALPHABET, placed on high, to remember that being set upon an hill, they are more obvious, and ought to be the more exemplary to others;
A Consideration which not only serves to justify Superiority against the Levelling Party in Church and State; but also minds those who Are, placed on high, to Remember that being Set upon an hill, they Are more obvious, and ought to be the more exemplary to Others;
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and therefore that as they exceed them in greatness, they would excell them in goodness; and as they are above, so they would go before them in the paths of vertue and piety.
and Therefore that as they exceed them in greatness, they would excel them in Goodness; and as they Are above, so they would go before them in the paths of virtue and piety.
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2. Kings and all that are in authority implyeth that not only authority in general, but Monarchy in particular is agreeable to the will of God; it is the voice of wisdom, not only non sine me, not without my permission,
2. Kings and all that Are in Authority Implies that not only Authority in general, but Monarchy in particular is agreeable to the will of God; it is the voice of Wisdom, not only non sine me, not without my permission,
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but per me, by me, that is, my ordination Kings raign; and had not Monarchy been approved by God, St. Paul would not have exhorted Christians to make prayers NONLATINALPHABET but NONLATINALPHABET, for but against Kings. Yea when I consider. 1. What Pliny observeth, that in omni rerum conditarum genere unum quiddam eminere cernimus, in all sorts of Creatures one hath the preheminence;
but per me, by me, that is, my ordination Kings Reign; and had not Monarchy been approved by God, Saint Paul would not have exhorted Christians to make Prayers but, for but against Kings. Yea when I Consider. 1. What pliny observeth, that in omni rerum conditarum genere Unum Quiddam eminere cernimus, in all sorts of Creatures one hath the pre-eminence;
among the Planets the Sun, Trees the Oak, Beasts the Lion, Birds the Eagle, and the like. 2. What St. Ambrose saith of Kings, that they are dei imaginem babentes, such as in a peculiar manner represent God himself,
among the Planets the Sun, Trees the Oak, Beasts the lion, Birds the Eagl, and the like. 2. What Saint Ambrose Says of Kings, that they Are dei imaginem babentes, such as in a peculiar manner represent God himself,
for which reason his name is imparted to them, and 3. that one of the offices which Christ himself undertaketh is Regal: yet further, 4. when I take notice what a special providence there must be in it;
for which reason his name is imparted to them, and 3. that one of the Offices which christ himself undertaketh is Regal: yet further, 4. when I take notice what a special providence there must be in it;
Yea lastly, when I read that promise to Abraham, that Kings should come out of his loyns, to the Christian Church, that Kings should be her nursing Fathers, and that it is set down as a signal favour confer'd by God upon Israel, that it did prosper into a Kingdom: I shall not fear to assert, that of all Authority, Regal, is that which is most consonant to the Divine Will.
Yea lastly, when I read that promise to Abraham, that Kings should come out of his loins, to the Christian Church, that Kings should be her nursing Father's, and that it is Set down as a signal favour conferred by God upon Israel, that it did prosper into a Kingdom: I shall not Fear to assert, that of all authority, Regal, is that which is most consonant to the Divine Will.
and as he deriveth his power immediately from God, so all other Authority is derived from him. It was Moses who chose able men out of all the people, and made them heads over the people, Rulers of thousands,
and as he deriveth his power immediately from God, so all other authority is derived from him. It was Moses who chosen able men out of all the people, and made them Heads over the people, Rulers of thousands,
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The Statues of Kings were of old placed by fountains, to intimate, that they are the fountains of honour: the Greek word NONLATINALPHABET imports, that Kings are the basis and foundation of the people,
The Statues of Kings were of old placed by fountains, to intimate, that they Are the fountains of honour: the Greek word imports, that Kings Are the basis and Foundation of the people,
In our own Land, those who serve in Parliament are elected and called by the Kings Writ: Judges sit by the Kings Commission; even Constables act in the Kings name, all owning that authority, which they have, to be originally from the King, in whom the Supream power doth undoubtedly reside.
In our own Land, those who serve in Parliament Are elected and called by the Kings Writ: Judges fit by the Kings Commission; even Constables act in the Kings name, all owning that Authority, which they have, to be originally from the King, in whom the Supreme power does undoubtedly reside.
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4. Lastly, That which is expresly required is, that intercessions be made for Kings, and all that are in authority, Mos hic egregius (ut & multa alia laudabila) venit à Judaeis:
4. Lastly, That which is expressly required is, that intercessions be made for Kings, and all that Are in Authority, Mos hic Egregius (ut & Multa Alias laudabila) venit à Judaeis:
It is here enjoyned by the Apostle to Christians, and was accordingly practised. Tertullian saith of those in his time, Sine monitore quia de pectore oramus pro imperatoribus, We need no Monitor, our loyal hearts prompt us to pray for our Emperours. There are two sorts of persons, who of all men stand most in need of our prayers, namely Magistrates and Ministers; the King and the Bishop, the Prince and the Priests, no wonder,
It is Here enjoined by the Apostle to Christians, and was accordingly practised. Tertullian Says of those in his time, Sine monitore quia de pectore oramus Pro imperatoribus, We need no Monitor, our loyal hearts prompt us to pray for our emperors. There Are two sorts of Persons, who of all men stand most in need of our Prayers, namely Magistrates and Ministers; the King and the Bishop, the Prince and the Priests, no wonder,
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Besides, on the other hand, Kings and all in authority are exposed to manifold dangers in respect of themselves as well as cares in regard of us; in perils they are by false friends, fawning flatterers,
Beside, on the other hand, Kings and all in Authority Are exposed to manifold dangers in respect of themselves as well as Cares in regard of us; in perils they Are by false Friends, fawning Flatterers,
and in perils they are by secret enemies, rebellious conspirators; in danger by them who say in the language of the people to Herod, The voice of God, and not of man, and in danger by those who say, We have no King, because we feared not the Lord, what should a King do to us? and being in so great hazards, they need the prayers of their people to guard them.
and in perils they Are by secret enemies, rebellious conspirators; in danger by them who say in the language of the people to Herod, The voice of God, and not of man, and in danger by those who say, We have no King, Because we feared not the Lord, what should a King do to us? and being in so great hazards, they need the Prayers of their people to guard them.
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Upon these Considerations, there is good cause why Kings and all in authority should be much in prayer for themselves, like that good King Charls the fifth, of whom it is said, Soepius cum Deo quam cum hominibus loquebatur, He did more frequently converse with God by prayer, than with men by discourse; and why their subjects also should be earnest with God in their behalf, by which means even Kings are in some sort engaged to their meanest, as well as their greatest subjects, who by their zealous prayers for, bring down blessings upon them.
Upon these Considerations, there is good cause why Kings and all in Authority should be much in prayer for themselves, like that good King Charls the fifth, of whom it is said, Soepius cum God quam cum hominibus loquebatur, He did more frequently converse with God by prayer, than with men by discourse; and why their subject's also should be earnest with God in their behalf, by which means even Kings Are in Some sort engaged to their Meanest, as well as their greatest subject's, who by their zealous Prayers for, bring down blessings upon them.
These prayers must be made for Kings and all in authority, as well bad as good. The truth is as Saint Austin observeth, Qui Mario Imperium dederit, ipse etiam Caio, qui Augusto, ipse & Neroni, qui Vespasiano & Domitiano.
These Prayers must be made for Kings and all in Authority, as well bad as good. The truth is as Saint Austin observeth, Qui Mario Imperium dederit, ipse etiam Caio, qui Augusto, ipse & Nero, qui Vespasian & Domitiano.
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and if they be bad, then so much the more need there is we should pray for them, by how much they are backward to pray for themselves. I end this with this short Item, we are obliged in many duties to Kings and all in Authority, we are bound to pay to them those tributes and customs which by the Laws belong to them;
and if they be bad, then so much the more need there is we should pray for them, by how much they Are backward to pray for themselves. I end this with this short Item, we Are obliged in many duties to Kings and all in authority, we Are bound to pay to them those Tributes and customs which by the Laws belong to them;
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1. Consider the words in themselves, they present us with the parts of a Christian conversation, wherein it consists in godliness and honesty, and with a singular help to the performance of them peace and quietness.
1. Consider the words in themselves, they present us with the parts of a Christian Conversation, wherein it consists in godliness and honesty, and with a singular help to the performance of them peace and quietness.
1. The principal requisite to a good conversation is godliness, which what it is, will appear by the Etymologie of the Greek word NONLATINALPHABET, which is derived from NONLATINALPHABET colo & NONLATINALPHABET benè; so that to be godly is to worship God aright.
1. The principal requisite to a good Conversation is godliness, which what it is, will appear by the Etymology of the Greek word, which is derived from Colo & benè; so that to be godly is to worship God aright.
1. The material part of godliness is the worship of God; for though it taketh in imitation, yet it primarily consists in adoration; by imitation we acknowledge his excellency, but it is by adoration we proclaim his Deity; and therefore,
1. The material part of godliness is the worship of God; for though it Takes in imitation, yet it primarily consists in adoration; by imitation we acknowledge his excellency, but it is by adoration we proclaim his Deity; and Therefore,
1. When it is performed according to the right Rule, to wit, the word of God, wherein the substantials of Worship are particularly and expresly prescribed,
1. When it is performed according to the right Rule, to wit, the word of God, wherein the substantials of Worship Are particularly and expressly prescribed,
2. When it is directed to a right end, namely the glory and honour of God, which as it is finis operis, the end of the worship; so it ought to be finis operantis, the ultimate end of every worshipper.
2. When it is directed to a right end, namely the glory and honour of God, which as it is finis operis, the end of the worship; so it ought to be finis operantis, the ultimate end of every worshipper.
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2. The next ornament of a Christian conversation is honesty. If we consult the derivation of the Greek word, NONLATINALPHABET, we shall finde it to be from the same verb with the former, and is fitly rendered veneration or reverence; and as that refers to God, so this may be refer'd to Kings and all in Authority.
2. The next ornament of a Christian Conversation is honesty. If we consult the derivation of the Greek word,, we shall find it to be from the same verb with the former, and is fitly rendered veneration or Reverence; and as that refers to God, so this may be referred to Kings and all in authority.
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I cannot but sometimes wonder at the folly of the Quakers, as in many others, so in this particular of denying external expressions of Reverence toward their Superiors, because it is written, Thou shalt worship the Lord thy God,
I cannot but sometime wonder At the folly of the Quakers, as in many Others, so in this particular of denying external expressions of reverence towards their Superiors, Because it is written, Thou shalt worship the Lord thy God,
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render to all men their due, fear to whom fear, honour to whom honour, which cannot be render'd but by an outward testification in our speeches both to,
render to all men their endue, Fear to whom Fear, honour to whom honour, which cannot be rendered but by an outward testification in our Speeches both to,
Besides this strict notion of the word it is often used, and may very well be enlarged to signifie, gravitatem & honestatem morum, a grave and honest behaviour towards all men, with whom we converse,
Beside this strict notion of the word it is often used, and may very well be enlarged to signify, gravitatem & honestatem morum, a grave and honest behaviour towards all men, with whom we converse,
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Both these godliness and honesty, as elswhere righteousness and holiness are fitly joyned together, since the one containeth the Duties of the first Table,
Both these godliness and honesty, as elsewhere righteousness and holiness Are fitly joined together, since the one Containeth the Duties of the First Table,
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and the other of the second, and so both render the conversation compleat. But alas where or in whom almost do these two meet? Some there are (I trust not many ) who,
and the other of the second, and so both render the Conversation complete. But alas where or in whom almost do these two meet? some there Are (I trust not many) who,
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like that unjust Judge in the Parable who neither feared God nor regarded man, abandon both godliness and honesty, letting loose the reins to all manner both of impiety and iniquity. But more, far more there are whose Conversations are deficient in one, or the other of these.
like that unjust Judge in the Parable who neither feared God nor regarded man, abandon both godliness and honesty, letting lose the reins to all manner both of impiety and iniquity. But more, Far more there Are whose Conversations Are deficient in one, or the other of these.
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How many Christians are there who are no more then meer civil honest men, to whom it may be truly said in the language of our Saviour, what do you more then Heathens? I can tell you of a grave Cato, just Aristides, chaste Lucretia, many honest Pagans: think you that the conversation of a Christian must not exceed theirs,
How many Christians Are there who Are no more then mere civil honest men, to whom it may be truly said in the language of our Saviour, what do you more then heathens? I can tell you of a grave Cato, just Aristides, chaste Lucretia, many honest Pagans: think you that the Conversation of a Christian must not exceed theirs,
and what is it but godliness which maketh the difference? Again how many Christians are there, who seem (for it is no more ) to be godly, and so call themselves,
and what is it but godliness which makes the difference? Again how many Christians Are there, who seem (for it is no more) to be godly, and so call themselves,
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and would have others account them, yet their practises have been manifestly unjust, unmercifull, and their works dishonest; Oh that it might not be told in Gath, and published in the streets of Ashkelon, that in this Christian Kingdom there hath been a Generation of holy oppressors, zealous Church robbers, pious Traitors, Religious Rebels, and godly Regicides: but where, oh where is the Generation of them who lift up both their hands to Gods Commandments in the exercise of godliness and honesty? Brethren, let no man deceive you, honesty without godliness is but Philosophical, and godliness without honesty Pharisaical; let it therefore be our care to approve our selves to God by Piety, and to men by honesty; nor must we leave out the extensive particle All, which is here annexed,
and would have Others account them, yet their practises have been manifestly unjust, unmerciful, and their works dishonest; O that it might not be told in Gaza, and published in the streets of Ashkelon, that in this Christian Kingdom there hath been a Generation of holy Oppressors's, zealous Church robbers, pious Traitors, Religious Rebels, and godly Regicides: but where, o where is the Generation of them who lift up both their hands to God's commandments in the exercise of godliness and honesty? Brothers, let no man deceive you, honesty without godliness is but Philosophical, and godliness without honesty Pharisaical; let it Therefore be our care to approve our selves to God by Piety, and to men by honesty; nor must we leave out the extensive particle All, which is Here annexed,
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but make conscience of doing every part of our duty both in reference to God and Man; that godliness is no godliness which abhorreth Idols, and yet committeth Sacriledge; that honesty is no honesty which detests intemperance, and dispenseth with deceit; there must be no baulks in our spiritual husbandry; the work of Christianity must not be done by halfs: Then shall I not be ashamed (saith David) when I have respect to all thy Commandments, which we cannot do, unless we have a care to lead our life in all godliness and honesty.
but make conscience of doing every part of our duty both in Referente to God and Man; that godliness is no godliness which abhorreth Idols, and yet Committeth Sacrilege; that honesty is no honesty which detests intemperance, and dispenseth with deceit; there must be no balks in our spiritual Husbandry; the work of Christianity must not be done by halfs: Then shall I not be ashamed (Says David) when I have respect to all thy commandments, which we cannot do, unless we have a care to led our life in all godliness and honesty.
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By which two words, may very well be understood that twofold peace, namely, foreign and domestick; when there is no invasion from abroad, then a Kingdom is like a calm Sea, no blustring winds from without to enrage it:
By which two words, may very well be understood that twofold peace, namely, foreign and domestic; when there is no invasion from abroad, then a Kingdom is like a Cam Sea, no blustering winds from without to enrage it:
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2. The end why we should desire to lead a quiet and peaceable life, ought to be in reference to godliness and honesty, not so much that we may get wealth and riches, much less that we may live in mirth and jollity, idleness and luxury, but that we may exercise godliness and honesty; with which agreeth that of the Song of Zachary, that being delivered out of the hands of our enemies, we may serve him without fear, in righteousness and holiness, all the days of our lives.
2. The end why we should desire to led a quiet and peaceable life, ought to be in Referente to godliness and honesty, not so much that we may get wealth and riches, much less that we may live in mirth and jollity, idleness and luxury, but that we may exercise godliness and honesty; with which agreeth that of the Song of Zachary, that being Delivered out of the hands of our enemies, we may serve him without Fear, in righteousness and holiness, all the days of our lives.
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3. That peaceable and quiet living is an especial means to advance godliness and honesty. It is a known saying, Inter arma silent leges, in times of War the Laws are silent, no honesty; ey and Religion is neglected, no godliness neither;
3. That peaceable and quiet living is an especial means to advance godliness and honesty. It is a known saying, Inter arma silent leges, in times of War the Laws Are silent, no honesty; ey and Religion is neglected, no godliness neither;
our own sad experience can tell us what sacriledge and prophaness, what oaths and blasphemies, what plunders and violences, unjust sequestrations and imprisonments, War hath produced.
our own sad experience can tell us what sacrilege and profaneness, what Oaths and Blasphemies, what plunders and violences, unjust sequestrations and imprisonments, War hath produced.
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and the Author to the Hebrews exhorts to follow peace with all men, and holiness; where peace is placed before holiness, not as if peace were the principal, but because it is a preparative; for though holiness be more excellent than peace, yet it is peace which maketh way for holiness.
and the Author to the Hebrews exhorts to follow peace with all men, and holiness; where peace is placed before holiness, not as if peace were the principal, but Because it is a preparative; for though holiness be more excellent than peace, yet it is peace which makes Way for holiness.
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4. Lastly, we must desire such a peaceable and quiet life as may consist with godliness and honesty, quae fidei non adversatur & cum vitae probitate conjunctae, which is consistent with a sound faith and a pure conversation; it is a very ill bargain to purchase peace with the loss of piety; and if peace cannot be had but upon such terms, that God, Caesar and the Church must lose their due, it is not to be embraced but rejected.
4. Lastly, we must desire such a peaceable and quiet life as may consist with godliness and honesty, Quae fidei non adversatur & cum vitae probitate conjunctae, which is consistent with a found faith and a pure Conversation; it is a very ill bargain to purchase peace with the loss of piety; and if peace cannot be had but upon such terms, that God, Caesar and the Church must loose their due, it is not to be embraced but rejected.
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1. To that which immediately precedeth, Kings and all in authority, whereby is intimated, the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them.
1. To that which immediately precedeth, Kings and all in Authority, whereby is intimated, the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them.
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There is a threefold power annexed to Magistracy, NONLATINALPHABET of making Laws, which belongs to the King as Supream; NONLATINALPHABET of passing Judgement, and NONLATINALPHABET of inflicting punishments which are executed by all in authority from and under the King; and all of these are, at least ought to be designed for this threefold end peace, piety and honesty.
There is a threefold power annexed to Magistracy, of making Laws, which belongs to the King as Supreme; of passing Judgement, and of inflicting punishments which Are executed by all in Authority from and under the King; and all of these Are, At least ought to be designed for this threefold end peace, piety and honesty.
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The Magistrate is called by St. Peter NONLATINALPHABET an humane creature, or creation not in respect of the efficient cause (that word Creation contradicts it which is Gods proper act ) but in regard of the final which is the benefit of man, non mihi, sed populo, was Trajans; pro lege & grege, was Alphonsus his Motto;
The Magistrate is called by Saint Peter an humane creature, or creation not in respect of the efficient cause (that word Creation contradicts it which is God's proper act) but in regard of the final which is the benefit of man, non mihi, sed populo, was Trajans; Pro lege & grege, was Alphonsus his Motto;
and good Kings, though they receive not their Diadem from, yet have still looked upon themselves as intrusted with it for the people. More particularly:
and good Kings, though they receive not their Diadem from, yet have still looked upon themselves as Entrusted with it for the people. More particularly:
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but take care (as much as lyeth in them) that it might be known and observed by the people; accordingly we finde the good Kings of Israel and Judah purging the Temple, pulling down Idols, causing the people to enter into a Covenant to seek the Lord;
but take care (as much as lies in them) that it might be known and observed by the people; accordingly we find the good Kings of Israel and Judah purging the Temple, pulling down Idols, causing the people to enter into a Covenant to seek the Lord;
2. By Kings, and all in Authority, honesty is to be maintained, this being one special end wherefore Rulers are set up, that they may suppress Robbery and violence, with all manner of injustice and dishonesty. When there was no King in Israel (saith the Scripture) every man did what was right in his own eyes, and that right was wrong: It is Government which is the hedge to keep in those men, who like wilde beasts would trample upon their neighbours.
2. By Kings, and all in authority, honesty is to be maintained, this being one special end Wherefore Rulers Are Set up, that they may suppress Robbery and violence, with all manner of injustice and dishonesty. When there was no King in Israel (Says the Scripture) every man did what was right in his own eyes, and that right was wrong: It is Government which is the hedge to keep in those men, who like wild beasts would trample upon their neighbours.
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3. By Kings and all in authority, peace and quietness is preserved. The Poet saith of Augustus, Custode rerum Caesare non furor Civilis, aut vis eximit otium.
3. By Kings and all in Authority, peace and quietness is preserved. The Poet Says of Augustus, Custode rerum Caesar non Furor Civilis, Or vis eximit otium.
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Where there is Magistracy, there is Order, and where there is order there is peace. It was a custom among the Persians, that when their King died there was an Anarchy for the space of five days, that by the many quarrels and Contentions in those few days the people might be convinced how advantagious Monarchy was to their peace and safety; this is the happiness which a people have by good kings and Magistrates, that (as it is said of Solomon ) in their days shall the mountains bring peace to the people, and the little hills righteousness.
Where there is Magistracy, there is Order, and where there is order there is peace. It was a custom among the Persians, that when their King died there was an Anarchy for the Molle of five days, that by the many quarrels and Contentions in those few days the people might be convinced how advantageous Monarchy was to their peace and safety; this is the happiness which a people have by good Kings and Magistrates, that (as it is said of Solomon) in their days shall the Mountains bring peace to the people, and the little hills righteousness.
1. If you ask, what it is we should pray to God for in reference to Kings and those in Authority? the answer is, that we under their Government may lead a quiet and peaceable life, in all godlinesse and honesty:
1. If you ask, what it is we should pray to God for in Referente to Kings and those in authority? the answer is, that we under their Government may led a quiet and peaceable life, in all godliness and honesty:
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and truly considering (what hath been already mentioned) the great influence which Magistrates have upon godliness, honesty, and peace among the people,
and truly considering (what hath been already mentioned) the great influence which Magistrates have upon godliness, honesty, and peace among the people,
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this had need be one part of our prayer to God for them, that he would so encline their wills, as that they may improve their power for those happy advantages.
this had need be one part of our prayer to God for them, that he would so incline their wills, as that they may improve their power for those happy advantages.
2. If you ask, why we should pray to God for kings, and all in authority? The answer is, that we may lead a quiet and peaceable life in all godlinesse and honesty.
2. If you ask, why we should pray to God for Kings, and all in Authority? The answer is, that we may led a quiet and peaceable life in all godliness and honesty.
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Indeed as Theophilact well glosseth, NONLATINALPHABET their safety is our tranquility, so that our intercessions, though they be for them objectively, yet they are for our selves terminatively; and those vapours of good desires which ascend from us to Heaven in behalf of them, descend in golden showers of blessing upon our own heads. Indeed there might many arguments have been made use of to perswade this duty; but surely none more prevailing than this, which is drawn ab utili from the benefit which hereby redounds to our selves.
Indeed as Theophilact well Glosseth, their safety is our tranquillity, so that our intercessions, though they be for them objectively, yet they Are for our selves terminatively; and those vapours of good Desires which ascend from us to Heaven in behalf of them, descend in golden showers of blessing upon our own Heads. Indeed there might many Arguments have been made use of to persuade this duty; but surely none more prevailing than this, which is drawn ab utili from the benefit which hereby redounds to our selves.
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We ought to pray for kings and all in Authority, in respect of our Christian Religion, that it may be acquitted from that odious brand of disloyalty, in respect of themselves, it being one part of that duty which we owe to them.
We ought to pray for Kings and all in authority, in respect of our Christian Religion, that it may be acquitted from that odious brand of disloyalty, in respect of themselves, it being one part of that duty which we owe to them.
No wonder if our Apostle singleth this from the rest, and urgeth his exhortation, with this consideration, I exhort therefore first of all, supplications, prayers, intercessions and giving of thanks be made for all men;
No wonder if our Apostle singleth this from the rest, and urges his exhortation, with this consideration, I exhort Therefore First of all, supplications, Prayers, intercessions and giving of thanks be made for all men;
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And now that your patience may not be too much tired, nor your weighty affairs too long retarded, I shall close up my Discourse in a few words of Exhortation.
And now that your patience may not be too much tired, nor your weighty affairs too long retarded, I shall close up my Discourse in a few words of Exhortation.
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To you Right Honourable, and Right Worshipfull, let me commend the care of these two lovely Virgin Sisters, Godlinesse and Honesty, with their comely hand maiden, peace and quietness.
To you Right Honourable, and Right Worshipful, let me commend the care of these two lovely Virgae Sisters, Godliness and Honesty, with their comely hand maiden, peace and quietness.
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Godliness is in Suidas his language, NONLATINALPHABET, the head of vertues, good reason the head should be safe, she is the Queen of graces, fit it is the Queen should be guarded. There are many good Laws made for the reverend using of Gods name, decent Celebration of his Worship; frequent repairing to his house, due sanctifying of his Day, comfortable maintenance of his Ministers; I trust you will, I desire you may improve the Authority with which God and the King hath invested you, that they may be put in execution.
Godliness is in Suidas his language,, the head of Virtues, good reason the head should be safe, she is the Queen of graces, fit it is the Queen should be guarded. There Are many good Laws made for the reverend using of God's name, decent Celebration of his Worship; frequent repairing to his house, due sanctifying of his Day, comfortable maintenance of his Ministers; I trust you will, I desire you may improve the authority with which God and the King hath invested you, that they may be put in execution.
Honesty is societatis vinculum, the bond of all humane society and civil commerce; great need it should be kept inviolable; In all causes which come before you let right take place,
Honesty is societatis vinculum, the bound of all humane society and civil commerce; great need it should be kept inviolable; In all Causes which come before you let right take place,
and remember I beseech you that Stocks, and Whips, Pillories, and Ropes, the Prison, and the Gallows, are those engines upon which hangs the Garland of Peace.
and Remember I beseech you that Stocks, and Whips, Pillories, and Ropes, the Prison, and the Gallows, Are those Engines upon which hangs the Garland of Peace.
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To you Gentlemen of the Grand Inquest, my earnest advice is, that you would show your selves friends to Godlinesse, favourites of honesty, and lovers of peace, by making strict and diligent inquiry after the offenders against any, or all these:
To you Gentlemen of the Grand Inquest, my earnest Advice is, that you would show your selves Friends to Godliness, favourites of honesty, and lovers of peace, by making strict and diligent inquiry After the offenders against any, or all these:
not only common swearers, but Heretical blasphemers; prophaners of the Lords day, but those who detain the Lords portion, Tithes from the Minister; careless neglecters of the publique Assemblies, but Schismatical frequenters of private Conventicles (what ever they pretend ) are enemies to godliness; let both the one and the other be taken notice of.
not only Common swearers, but Heretical blasphemers; profaners of the lords day, but those who detain the lords portion, Tithes from the Minister; careless neglecters of the public Assemblies, but Schismatical frequenters of private Conventicles (what ever they pretend) Are enemies to godliness; let both the one and the other be taken notice of.
I shall not I suppose need to bid you find the Bills against Cheats, Thieves, Vagabonds and Marderers, the enemies of honesty; and I hope you will be carefull to finde out all riotous quarrellers, with their neighbours,
I shall not I suppose need to bid you find the Bills against Cheats, Thieves, Vagabonds and Murderers, the enemies of honesty; and I hope you will be careful to find out all riotous quarrellers, with their neighbours,
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To be brief, Let honesty sit upon the tongues of the Learned in the Law, and then I am sure they will not dawb over a rotten wall, nor justifie any cause which is unjust; let peace and quietness be their study, and then though it may be a greater profit to plead Causes at the Bar, they will esteem it a greater honour to take up ( especially petty) differences among parties. To all who are Plaintiffs in any causes now depending, I wish a quiet and peaceable spirit, that they would hearken to terms of accomodation with their adversary, and not prosecute their neighbour for a trifle; I would to God all witnesses, who are to give evidence in any Cause were so overawed with godliness, that they might not dare to take Gods name in vain, and by false testimony bring upon themselves the guilt, not only of lying, but perjury. And for you of the Petty Jury, in whose hands are both the estates and lives of men, I beseech you take heed what you do, and let godliness and honesty sway in all your verdicts.
To be brief, Let honesty fit upon the tongues of the Learned in the Law, and then I am sure they will not dawb over a rotten wall, nor justify any cause which is unjust; let peace and quietness be their study, and then though it may be a greater profit to plead Causes At the Bar, they will esteem it a greater honour to take up (especially Petty) differences among parties. To all who Are Plaintiffs in any Causes now depending, I wish a quiet and peaceable Spirit, that they would harken to terms of accommodation with their adversary, and not prosecute their neighbour for a trifle; I would to God all Witnesses, who Are to give evidence in any Cause were so overawed with godliness, that they might not Dare to take God's name in vain, and by false testimony bring upon themselves the guilt, not only of lying, but perjury. And for you of the Petty Jury, in whose hands Are both the estates and lives of men, I beseech you take heed what you do, and let godliness and honesty sway in all your verdicts.
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I should now end, but that I foresee there will ere long be another publique meeting of this County for the choice of such as shall have share in the Parliamentary Authority, and let it be a seasonable item, that those whom you choose have these Characters imprinted on them.
I should now end, but that I foresee there will ere long be Another public meeting of this County for the choice of such as shall have share in the Parliamentary authority, and let it be a seasonable item, that those whom you choose have these Characters imprinted on them.
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Look that they be godly men, the word indeed hath been much abused, but the thing must not therefore be disregarded; no, choose godly men, not of the new Cut, but of the old stamp, godly men of the former, not of the latter edition;
Look that they be godly men, the word indeed hath been much abused, but the thing must not Therefore be disregarded; no, choose godly men, not of the new cut, but of the old stamp, godly men of the former, not of the latter edition;
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Look that they be honest men, not godly men only, but godly honest men, such as reverence their King, and live justly among their neighbours, such as are of untainted reputation for loyaltie and equity.
Look that they be honest men, not godly men only, but godly honest men, such as Reverence their King, and live justly among their neighbours, such as Are of untainted reputation for loyalty and equity.
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Look that they be men not of turbulent factious, and seditious spirits, but such as are for peace in Church and State, such as make it their business to allay the flames, and heal the breaches which have been among us.
Look that they be men not of turbulent factious, and seditious spirits, but such as Are for peace in Church and State, such as make it their business to allay the flames, and heal the Breaches which have been among us.
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And since I well know how much the Clergy may and ought to advance this threefold Interest of peace, piety and honesty; Let me in the bowels of Jesus Christ beseech my Reverend Brethren, those especially who dissent from the Church of England, that laying aside needless debates about Ceremonies, they would study peace by submitting to the dictates of Authority, and in particular complying with his Majesties moderate desires of conforming in what they can, who hath graciously condescended to theirs, by indulging to them in what they cannot, that instead of inveighing against imaginary superstition, they and we may joyn together in decrying real prophaness; yea, that we would all of us, both by our preaching and living, endeavour to advance the power of godliness and practise of honesty in the hearts and lives of the people.
And since I well know how much the Clergy may and ought to advance this threefold Interest of peace, piety and honesty; Let me in the bowels of jesus christ beseech my Reverend Brothers, those especially who dissent from the Church of England, that laying aside needless debates about Ceremonies, they would study peace by submitting to the dictates of authority, and in particular complying with his Majesties moderate Desires of conforming in what they can, who hath graciously condescended to theirs, by indulging to them in what they cannot, that instead of inveighing against imaginary Superstition, they and we may join together in decrying real profaneness; yea, that we would all of us, both by our preaching and living, endeavour to advance the power of godliness and practice of honesty in the hearts and lives of the people.
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That instead of a beggerly Oligarchy, Slavish Stratocracy, and bastardly Protectorship, we have restored to us our ancient fundamental Government of a renowned Monarchy.
That instead of a beggarly Oligarchy, Slavish Stratocracy, and bastardly Protectorship, we have restored to us our ancient fundamental Government of a renowned Monarchy.
That we have not only a King, but such a King, our own, and our Lawful King, and that such a King, who is a declared Enemy of all prophaness and dishonesty, and who by all the ways of Forgiveness, Meeknesse, Moderation and Condescension, professeth nothing to be more desirable to him then the peace and quietness of his Subjects.
That we have not only a King, but such a King, our own, and our Lawful King, and that such a King, who is a declared Enemy of all profaneness and dishonesty, and who by all the ways of Forgiveness, Meekness, Moderation and Condescension, Professes nothing to be more desirable to him then the peace and quietness of his Subject's.
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That we have our King in such a peaceable and quiet way without any effusion of blood, or noise of Guns (except upon the account of a joyfull reception) and this notwithstanding they who had the power in their hands, were so full of resolved malice in their hearts against Kingly Government.
That we have our King in such a peaceable and quiet Way without any effusion of blood, or noise of Guns (except upon the account of a joyful reception) and this notwithstanding they who had the power in their hands, were so full of resolved malice in their hearts against Kingly Government.
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Next for those who are in Authority under him, let there be thanksgiving first to God, and next to the King that he hath set in the Courts of Judicature, persons eminent as well for godliness and honesty, as for learning and ability; that he hath intrusted the Sword of War, the Lieutenancy,
Next for those who Are in authority under him, let there be thanksgiving First to God, and next to the King that he hath Set in the Courts of Judicature, Persons eminent as well for godliness and honesty, as for learning and ability; that he hath Entrusted the Sword of War, the Lieutenancy,
ord p-acp d r-crq vbr p-acp n1 p-acp pno31, vvb pc-acp vbi n1 ord p-acp np1, cc ord p-acp dt n1 cst pns31 vhz vvn p-acp dt n2 pp-f n1, n2 j c-acp av c-acp n1 cc n1, a-acp p-acp vvg cc n1; cst pns31 vhz vvn dt n1 pp-f n1, dt n1,
For all in Authority under him, in the words of our Church, that they may truly and indifferently administer Justice and Iudgement, to the punishment of vice,
For all in authority under him, in the words of our Church, that they may truly and indifferently administer justice and Judgement, to the punishment of vice,
p-acp d p-acp n1 p-acp pno31, p-acp dt n2 pp-f po12 n1, cst pns32 vmb av-j cc av-j vvi n1 cc n1, p-acp dt n1 pp-f n1,
for Kings and all in Authoritie under them, that we may lead quiet and peaceable lives in all Godliness and honesty, to the glory of thy Name, the honour of the King,
for Kings and all in authority under them, that we may led quiet and peaceable lives in all Godliness and honesty, to the glory of thy Name, the honour of the King,
c-acp n2 cc d p-acp n1 p-acp pno32, cst pns12 vmb vvi j-jn cc j n2 p-acp d n1 cc n1, p-acp dt n1 pp-f po21 n1, dt n1 pp-f dt n1,
