I hope in this distracted, disputing, luke-warm Age, if yet Christianity it self shall come to be the Controversy, (which God of Heaven forbid) there be not many among us that profess the name of Christ, will want Blood,
I hope in this distracted, disputing, lukewarm Age, if yet Christianity it self shall come to be the Controversy, (which God of Heaven forbid) there be not many among us that profess the name of christ, will want Blood,
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The business here is to consider well, what 'tis to suffer as a Christian, not to be too hasty and positive in pronouncing this or that Rule or Doctrine to be Christianity.
The business Here is to Consider well, what it's to suffer as a Christian, not to be too hasty and positive in pronouncing this or that Rule or Doctrine to be Christianity.
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And we can never be sufficiently thankful to God for the Wisdom with which he inspir'd the Church of England in this Respect, the modest, and humble Wisdom of the Church of England (indeed all true Wisdom is such.) a Wisdom from above, First Pure, and then Peaceable.
And we can never be sufficiently thankful to God for the Wisdom with which he inspired the Church of England in this Respect, the modest, and humble Wisdom of the Church of England (indeed all true Wisdom is such.) a Wisdom from above, First Pure, and then Peaceable.
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and in that we read, they were called Christians first at Antioch, not at Rome; however if any man say, Loe here is Christ, or there is Christ, this is a good Christian, that a good Catholick, either in Greek, or Latine Church, believe them not, unless you find them such,
and in that we read, they were called Christians First At Antioch, not At Room; however if any man say, Lo Here is christ, or there is christ, this is a good Christian, that a good Catholic, either in Greek, or Latin Church, believe them not, unless you find them such,
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and only, and meerly such, as he was, when St. Peter said, if any man suffer as a Christian, such an one even in his greatest Sufferings ought not to be ashamed:
and only, and merely such, as he was, when Saint Peter said, if any man suffer as a Christian, such an one even in his greatest Sufferings ought not to be ashamed:
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The Apostle having mentioned Thieves and Murderers to avoid a further enumeration of the other great Immoralities, concludes them all in one word of Evildoers, and then further adds to secure the State, as a Busy-body in other mens matters.
The Apostle having mentioned Thieves and Murderers to avoid a further enumeration of the other great Immoralities, concludes them all in one word of Evildoers, and then further adds to secure the State, as a Busybody in other men's matters.
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and surely that alone, if there were no other reason, is a sufficient one for the Prohibition in the Text, in an Apostle that writ for the peace of Christendome even in private concerns, much more in publick, and State Affairs.
and surely that alone, if there were no other reason, is a sufficient one for the Prohibition in the Text, in an Apostle that writ for the peace of Christendom even in private concerns, much more in public, and State Affairs.
2. This being the Magistrates power, tis manifestly the Christian Subjects duty to avoid all the things here mentioned, the last as well as the first, and that not only in prudence as to worldly affairs,
2. This being the Magistrates power, this manifestly the Christian Subjects duty to avoid all the things Here mentioned, the last as well as the First, and that not only in prudence as to worldly affairs,
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And of all principles, Obedience to Magistrates (the great Eye-sore) and the Execution of Justice, the support of the world will be alwayes necessary to be taught, and prest upon the conscience;
And of all principles, obedience to Magistrates (the great Eyesore) and the Execution of justice, the support of the world will be always necessary to be taught, and pressed upon the conscience;
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or whatever the Cowardice or Corruption of Judges may be in executing the Laws, or whatever the necessity of Magistrates sometimes may be to suspend the Execution of them in Church or State.
or whatever the Cowardice or Corruption of Judges may be in executing the Laws, or whatever the necessity of Magistrates sometime may be to suspend the Execution of them in Church or State.
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The first is the Exigence of Mankind, the second is upon the account of the Glory of God; neither of which, without the making of these Laws, can be provided for.
The First is the Exigence of Mankind, the second is upon the account of the Glory of God; neither of which, without the making of these Laws, can be provided for.
As for the first, we need not apply our selves to fetch Arguments from Divinity, to prove what has been the constant voice and experience of the whole world.
As for the First, we need not apply our selves to fetch Arguments from Divinity, to prove what has been the constant voice and experience of the Whole world.
He did so to the Jewish nation, when the Government was purely Theotracy, and God was pleas'd to come down upon the Mount to manage all things himself,
He did so to the Jewish Nation, when the Government was purely Theotracy, and God was pleased to come down upon the Mount to manage all things himself,
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And the Author of our Institution was so far from taking that Law away, that he tells us in his first Sermon from his mouth, that he came to fulfill it, i. e. to fill it up.
And the Author of our Institution was so Far from taking that Law away, that he tells us in his First Sermon from his Mouth, that he Come to fulfil it, i. e. to fill it up.
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Now if God, as if he was Pater patrioe as well as Pater coeli, Father of Nations as well as father of Heaven, requires obedience to those Laws which were given us for the security and peace of the world:
Now if God, as if he was Pater patrioe as well as Pater coeli, Father of nations as well as father of Heaven, requires Obedience to those Laws which were given us for the security and peace of the world:
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Nay further, the sad and sinful condition of mankind, and the obligation of Evangelical duties, that lie upon us in dealing with men guilty of trespasses, makes it necessary.
Nay further, the sad and sinful condition of mankind, and the obligation of Evangelical duties, that lie upon us in dealing with men guilty of Trespasses, makes it necessary.
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God cannot be honoured without the execution of wrath upon the violation of the Laws of Nature, upon this account God will be honoured in this world, or he will confound it:
God cannot be honoured without the execution of wrath upon the violation of the Laws of Nature, upon this account God will be honoured in this world, or he will confound it:
This was the Doctrine of our Saviour, and this was the Practice of our Saviour: When he suffer'd, says St. Peter, he committed his cause to him that judgeth righteously;
This was the Doctrine of our Saviour, and this was the Practice of our Saviour: When he suffered, Says Saint Peter, he committed his cause to him that Judgeth righteously;
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and St. Paul gives a reason for it in the behalf of God, — Vengeance is mine, Rom. 12.19. Were it not for this Reservation, Aristotle and Tully had been both in the right, who make it an act of Justice to revenge an Injury:
and Saint Paul gives a reason for it in the behalf of God, — Vengeance is mine, Rom. 12.19. Were it not for this Reservation, Aristotle and Tully had been both in the right, who make it an act of justice to revenge an Injury:
an act of Justice tis, but such an one as God hath reserv'd to himself, Vengeance is mine, and it were insufferable in us to wrest his sword out of his hand.
an act of justice this, but such an one as God hath reserved to himself, Vengeance is mine, and it were insufferable in us to wrest his sword out of his hand.
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When Joseph 's Brethren were afraid, their Father being dead, he would be avenged on them for Injuries they had done him, Fear not (says he) for am I in the place of God? Gen. 50. q. d. Vengeance belongeth unto Him.
When Joseph is Brothers were afraid, their Father being dead, he would be avenged on them for Injuries they had done him, fear not (Says he) for am I in the place of God? Gen. 50. q. worser. Vengeance belongeth unto Him.
and Injuries must be suffer'd, and forgiven too by the Constitution of the Gospel, and Injuries must be revenged too by the Justice and Government of the world,
and Injuries must be suffered, and forgiven too by the Constitution of the Gospel, and Injuries must be revenged too by the justice and Government of the world,
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Paul, in the Acts of the Apostles; when they saw a Viper fasten upon his hands, they concluded, No doubt this man was a murderer, whom though he escap'd the Sea,
Paul, in the Acts of the Apostles; when they saw a Viper fasten upon his hands, they concluded, No doubt this man was a murderer, whom though he escaped the Sea,
So Achilles in Homer, when he confess'd he ought not to avenge himself of his Superior, comforts himself with this Apprehension, That the Providence of God sometime or other would do him right. — NONLATINALPHABET.
So Achilles in Homer, when he confessed he ought not to avenge himself of his Superior, comforts himself with this Apprehension, That the Providence of God sometime or other would do him right. —.
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what we are to have we may learn from our Saviour, speaking of the unrighteous Judge, that for importunities sake did the widdow right, concludes of God the righteous Judge, Shall not he avenge his own Elect, that cry unto him day and night? I tell you, (says he) he will avenge them speedily,
what we Are to have we may Learn from our Saviour, speaking of the unrighteous Judge, that for importunities sake did the widow right, concludes of God the righteous Judge, Shall not he avenge his own Elect, that cry unto him day and night? I tell you, (Says he) he will avenge them speedily,
So when Hymenoeus and Alexander were delivered to Satan, it was, that they might learn not to blaspheme. 1 Tim. 1. A second Reason of demanding Justice, is to terrifie the Insolent and Proud persons.
So when Hymenaeus and Alexander were Delivered to Satan, it was, that they might Learn not to Blaspheme. 1 Tim. 1. A second Reason of demanding justice, is to terrify the Insolent and Proud Persons.
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and you will say, neither the world, nor God's glory can subsist without this vengeance: but we are also to consider, there are also Immoralities against the first Table.
and you will say, neither the world, nor God's glory can subsist without this vengeance: but we Are also to Consider, there Are also Immoralities against the First Table.
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though in a mistake only, as in the cafe of the great and divine Socrates; and so severe were they in this point, that it became capital in Athens to accuse a man of Atheism,
though in a mistake only, as in the cafe of the great and divine Socrates; and so severe were they in this point, that it became capital in Athens to accuse a man of Atheism,
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But now 'tis a frightful consideration, to take a view of the whole world from the beginning in the Toleration of all foolish, foul, sensless Sects of Religion.
But now it's a frightful consideration, to take a view of the Whole world from the beginning in the Toleration of all foolish, foul, senseless Sects of Religion.
When the Devil could not perswade men to take away all Religion (humane Reason was too strong for that) and the knowledge of the Creation of the world by Tradition was too fresh upon the minds of men, (and we hear nothing of Atheism before the flood) he perswaded their easy and corrupt understandings to bear with different Religions:
When the devil could not persuade men to take away all Religion (humane Reason was too strong for that) and the knowledge of the Creation of the world by Tradition was too fresh upon the minds of men, (and we hear nothing of Atheism before the flood) he persuaded their easy and corrupt understandings to bear with different Religions:
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After the flood the Assyrians had many Religions in their Empire; the Persians more; the Groecians more then they; the Romans exceeded all; Aug. de Civitat. Dei li.
After the flood the Assyrians had many Religions in their Empire; the Persians more; the Groecians more then they; the Romans exceeded all; Aug. de Civitat. Dei li.
18. cap. 51. When Rome had obtain'd Sovereignty over all Nations, She enthrall'd her self to all their Errors of Religion, Et magnam sibi videbatur assumpssisse Religionem, quia nullam respuebat falsitatem;
18. cap. 51. When Room had obtained Sovereignty over all nations, She enthralled her self to all their Errors of Religion, Et magnam sibi Videbatur assumpssisse Religionem, quia Nullam respuebat falsitatem;
} No man was to be questioned for his Faith, but that it was sufficient at any rate to believe in him that was Crucified, excluding only downright Infidels.
} No man was to be questioned for his Faith, but that it was sufficient At any rate to believe in him that was crucified, excluding only downright Infidels.
But above all, Julian the Apostate fathom'd the depth of this Wile of Satan, for, ideò permisit libertatem Religionis, quia sic sperabat posse interire Christianos.
But above all, Julian the Apostate fathomed the depth of this Wile of Satan, for, ideò permisit libertatem Religion, quia sic sperabat posse interire Christians.
Out of perfect spight he gave way to a general Toleration, thinking thereby to destroy Christianity it self, Aug. Epist. 156. This is a true account of the world of old, Heathen, Jewish, and Christian, and 'tis a sad one:
Out of perfect spite he gave Way to a general Toleration, thinking thereby to destroy Christianity it self, Aug. Epistle 156. This is a true account of the world of old, Heathen, Jewish, and Christian, and it's a sad one:
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but never to afford it to the Orthodox Professors, witness the Jews, the Roman Tyrants, the Arrians, the Donatists, (not to speak of the present Age) how unmercyful were they?
but never to afford it to the Orthodox Professors, witness the jews, the Roman Tyrants, the Arians, the Donatists, (not to speak of the present Age) how unmerciful were they?
and the Opinion of the Ancient Church, truly Orthodox, and Catholick, abstracting from the particular Controversies now on foot in any part of the Christian world:
and the Opinion of the Ancient Church, truly Orthodox, and Catholic, abstracting from the particular Controversies now on foot in any part of the Christian world:
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as St. Austin practis'd and advis'd? But if Religion in the substance of it be false, 'tis an undeniable Maxim, that what we must not do our selves, we are forbidden to suffer in others;
as Saint Austin practised and advised? But if Religion in the substance of it be false, it's an undeniable Maxim, that what we must not do our selves, we Are forbidden to suffer in Others;
There is but one God, and Christ, and Truth, and Faith, and Church, and tis great confusion to associate things not sociable, Light and Darkness, if it be in our power to hinder it,
There is but one God, and christ, and Truth, and Faith, and Church, and this great confusion to associate things not sociable, Light and Darkness, if it be in our power to hinder it,
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for there is an absolute and blind Power, whereby indeed we may do such or such a thing, without any good Reason, all circumstances consider'd, and without any good effect:
for there is an absolute and blind Power, whereby indeed we may do such or such a thing, without any good Reason, all Circumstances considered, and without any good Effect:
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when Kings out of Reasons of State take Wives out of Kingly Families of a contrary Religion, the absolute Lawfulness of which I think can never be questioned,
when Kings out of Reasons of State take Wives out of Kingly Families of a contrary Religion, the absolute Lawfulness of which I think can never be questioned,
I am sure after the coming of the Gospel St. Paul requires the Believing Party to continue even with the Infidel, who is said, 1 Ep. Cor. 7. c. 9. v. to be bound by the Law so to do, i. e. by the Law of Marriage, and the Apostle is content for the making of a Marriage Lawful only with one Condition,
I am sure After the coming of the Gospel Saint Paul requires the Believing Party to continue even with the Infidel, who is said, 1 Epistle Cor. 7. c. 9. v. to be bound by the Law so to do, i. e. by the Law of Marriage, and the Apostle is content for the making of a Marriage Lawful only with one Condition,
First, What have we to do to judge those that be without, or those that be not subject to the State in which we live? They flatter the Pope, that give him Jurisdiction over all the world.
First, What have we to do to judge those that be without, or those that be not Subject to the State in which we live? They flatter the Pope, that give him Jurisdiction over all the world.
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As for those that be without, no Christian may draw his Sword against Infidels, only for the sake of Religion, unless there be a special Warrant from God,
As for those that be without, no Christian may draw his Sword against Infidels, only for the sake of Religion, unless there be a special Warrant from God,
as the Children of Israel had for the Canaanites, and Saul for the Amalekites: But if the Unbeliever be a Member of the State in which he lives, he is not to be suffer'd in the outward exercise of his Religion.
as the Children of Israel had for the Canaanites, and Saul for the Amalekites: But if the Unbeliever be a Member of the State in which he lives, he is not to be suffered in the outward exercise of his Religion.
in the 2d. of the Rev. 14. I have a few things against thee, (to the Church of Pergamus,) because Thou hast them that hold the doctrine of Balaam, who taught Baalak to cast a stumbling-block before the children of Israel,
in the 2d. of the Rev. 14. I have a few things against thee, (to the Church of Pergamos,) Because Thou hast them that hold the Doctrine of balaam, who taught Baalak to cast a stumbling-block before the children of Israel,
Thirdly, the people likewise must do their duty in taking the Alarum from the Minister, to try the Spirits, upon tryal to have no communication with them in sacred things, which imports an Approbation of their errors,
Thirdly, the people likewise must do their duty in taking the Alarm from the Minister, to try the Spirits, upon trial to have no communication with them in sacred things, which imports an Approbation of their errors,
Against This, even the whole of it, the Papists constantly declaim, saying, That Princes indeed are the chiefest rank of men in Civil Societies, but not in the Church; they must have nothing to do here of themselves; it were Sacriledge in them, the Pope must do all.
Against This, even the Whole of it, the Papists constantly declaim, saying, That Princes indeed Are the chiefest rank of men in Civil Societies, but not in the Church; they must have nothing to do Here of themselves; it were Sacrilege in them, the Pope must do all.
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We say, that Kings and Princes are custodes utrius { que } Tabuloe, Guardians of both Tables, Defenders of the Faith, not by way of compliment and Title only;
We say, that Kings and Princes Are custodes utrius { que } Tabuloe, Guardians of both Tables, Defenders of the Faith, not by Way of compliment and Title only;
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Nursing Fathers, &c. Neither does it follow, that the Magistrate may act ad libitum, or that the people may with a safe conscience acquiesce in any Religion he shall be pleas'd to determine, (as Mr. Hobbs, ) but tis suppos'd he shall proceed juxta verbum, and therefore to study the Law of our common Master,
Nursing Father's, etc. Neither does it follow, that the Magistrate may act ad libitum, or that the people may with a safe conscience acquiesce in any Religion he shall be pleased to determine, (as Mr. Hobbs,) but this supposed he shall proceed juxta verbum, and Therefore to study the Law of our Common Master,
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v. 19. Because our Fathers have not kept the word of the Lord to do after all that is written in this Book, i.e. in suppressing false and idolatrous Religions.
v. 19. Because our Father's have not kept the word of the Lord to do After all that is written in this Book, i.e. in suppressing false and idolatrous Religions.
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And when the King went up into the house of the Lord, and all the men of Judah, and Inhabitants of Jerusalem, and all the people great and small, (as tis express'd v. 30.) and read in their ears all the words of the Book, he not only made a covenant for himself,
And when the King went up into the house of the Lord, and all the men of Judah, and Inhabitants of Jerusalem, and all the people great and small, (as this expressed v. 30.) and read in their ears all the words of the Book, he not only made a Covenant for himself,
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but caus'd all that were present in Jerusalem to stand to it, v. 32. and took away all the abominations of other Religions out of all the countreys that pertain'd to the children of Israel. v. 30.
but caused all that were present in Jerusalem to stand to it, v. 32. and took away all the abominations of other Religions out of all the Countries' that pertained to the children of Israel. v. 30.
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And this measure of Power the Church of England requires for her Kings, Article 37. the same Authority and Power which was in use and practice a mongst the Kings of Judah.
And this measure of Power the Church of England requires for her Kings, Article 37. the same authority and Power which was in use and practice a amongst the Kings of Judah.
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All is well, if the correction be but proportionable to the corruption, greater or less, as is sufficient to preserve the sound, and reclaim the straying Party.
All is well, if the correction be but proportionable to the corruption, greater or less, as is sufficient to preserve the found, and reclaim the straying Party.
but Experience made them retract, and to justifie the lawfulness and usefulness and necessity of Coertion out of Scripture, so it follow Instruction, not go before it,
but Experience made them retract, and to justify the lawfulness and usefulness and necessity of Coercion out of Scripture, so it follow Instruction, not go before it,
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So expresly, plentifully, and at large, Epist. 48. Mea primitus sententia erat neminem ad unitatem Christi esse cogendum, verbo esse agendum, disputatione pugnandum, ratione vincendum,
So expressly, plentifully, and At large, Epistle 48. Mea primitus sententia erat neminem ad unitatem Christ esse cogendum, verbo esse agendum, disputation pugnandum, ratione vincendum,
ne fictos Catholicos haberemus, quos apertos Hoereticos noveramus. Sed haec opino mea non contradicentium verbis, sed demonstrantium superabatur exemplis.
ne fictos Catholicos haberemus, quos apertos heretics noveramus. Said haec opino mea non contradicentium verbis, sed demonstrantium superabatur exemplis.
In another place he tells us, Nullis bonis in Catholica hoc placet, si usque ad mortem in quenquam licèt hoereticum soeviatur, and desires Donatus the Proconful of Africa, Ep. 127. that he would forget he had potestatem occidendi; and in his 3d. Book 50. chap. to the aforesaid Cresconius, he gives another reason why he would not have the blood of Hereticks to be shed,
In Another place he tells us, Nullis bonis in Catholica hoc placet, si usque ad mortem in quenquam licèt hoereticum soeviatur, and Desires Donatus the Proconful of Africa, Epistle 127. that he would forget he had potestatem occidendi; and in his 3d. Book 50. chap. to the aforesaid Cresconius, he gives Another reason why he would not have the blood of Heretics to be shed,
when such beasts as the Priscillianists, when tumultuous as the Circumcellians. And Laws were made specially after the death of St. Austin to that purpose, which the Church of Rome has brought to the hight of extremity. Bellarm. de laicis, cap.
when such beasts as the Priscillianists, when tumultuous as the Circumcellians. And Laws were made specially After the death of Saint Austin to that purpose, which the Church of Room has brought to the hight of extremity. Bellarmine de laicis, cap.
21, 22. But in these, and such like cases as have been mentioned, the Magistrate, in the opinion of the whole Catholick Church, may, and is to interpose.
21, 22. But in these, and such like cases as have been mentioned, the Magistrate, in the opinion of the Whole Catholic Church, may, and is to interpose.
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but to reform also, if it be possible, the Hereticks and Schismaticks themselves, and to compel them even by mulcts to frequent the Church, intending their Salvation, not Punishment:
but to reform also, if it be possible, the Heretics and Schismatics themselves, and to compel them even by mulcts to frequent the Church, intending their Salvation, not Punishment:
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many of them are such meerly from an indulg'd custome (when Discipline lay asleep) of gratifying a sensual humour, which lies in itching ears, gadding up and down,
many of them Are such merely from an indulged custom (when Discipline lay asleep) of gratifying a sensual humour, which lies in itching ears, gadding up and down,
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so that a little Reason, with a steady hand in restraining, may quickly be effectual with many that are let loose only out of this wanton humour, and without this Restraint Reason would signifie but little:
so that a little Reason, with a steady hand in restraining, may quickly be effectual with many that Are let lose only out of this wanton humour, and without this Restraint Reason would signify but little:
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The Magistrates are called Gods, as having God's Power to preserve his Honour and Image, (that indeed is the only reason of giving them this Power,) and they that deny them the use and application of it, instead of Gods render them Idols, that have feet and walk not, hands and cannot strike.
The Magistrates Are called God's, as having God's Power to preserve his Honour and Image, (that indeed is the only reason of giving them this Power,) and they that deny them the use and application of it, instead of God's render them Idols, that have feet and walk not, hands and cannot strike.
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and in themselves really are so, yet by the Corruption of men through weakness of mind, strength of Passion, Interest, Personal Animosities, Partiallity, &c. are so perplext,
and in themselves really Are so, yet by the Corruption of men through weakness of mind, strength of Passion, Interest, Personal Animosities, Partiality, etc. Are so perplexed,
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And yet I do not question, if men would but impartially attend and account themselves with humble nay honest minds, they would quickly find themselves when guilty;
And yet I do not question, if men would but impartially attend and account themselves with humble nay honest minds, they would quickly find themselves when guilty;
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and at an other time, when one came to him to engage him about the dividing of an Inheritance, our Saviour turn'd him away with a short and sharp Answer.
and At an other time, when one Come to him to engage him about the dividing of an Inheritance, our Saviour turned him away with a short and sharp Answer.
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And at an other time, he checks the forwardness and curiosity of St. Peter for only enquiring after the Fate of St. John. If I will that he tarry till I come, what's that to thee? follow thou me, prepare for thy own business:
And At an other time, he Checks the forwardness and curiosity of Saint Peter for only inquiring After the Fate of Saint John. If I will that he tarry till I come, what's that to thee? follow thou me, prepare for thy own business:
And St. Paul: What have I to do to Judge those that be without? And as for those that be within, in 2 Cor. 10. Though, saies he, I should boast of my Authority, which as an Apostle was universal over all the world, I should not be ashamed, yet how often does he there speak of lines and measures distributed to others,
And Saint Paul: What have I to do to Judge those that be without? And as for those that be within, in 2 Cor. 10. Though, Says he, I should boast of my authority, which as an Apostle was universal over all the world, I should not be ashamed, yet how often does he there speak of lines and measures distributed to Others,
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and the Conclusions and Blasphemies, of which we have seen and felt) when Moses slew the Egyptian, St. Austine thinks it was a zeal, not according to knowledge;
and the Conclusions and Blasphemies, of which we have seen and felt) when Moses slew the Egyptian, Saint Augustine thinks it was a zeal, not according to knowledge;
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Those that are not of his mind (as I think most are not) say 'twas by a special Commission from God, and was the First Instance of his being appointed Leader of his People:
Those that Are not of his mind (as I think most Are not) say 'twas by a special Commission from God, and was the First Instance of his being appointed Leader of his People:
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And so it was indeed with all the Judges of Israel, as is expresly said chap. 18. v. 3. When the Lord rais'd them up Judges, i. e. in their Confusions appointed them extraordinarily, 'tis said the Lord was with the Judge, extraordinarily still, to deliver them out of the hand of their enemies.
And so it was indeed with all the Judges of Israel, as is expressly said chap. 18. v. 3. When the Lord raised them up Judges, i. e. in their Confusions appointed them extraordinarily, it's said the Lord was with the Judge, extraordinarily still, to deliver them out of the hand of their enemies.
nay, let them do as Gideon, and Jeptha, and Sampson, and David, i. e. let them work miracles, bring to pass Heroick Acts without proper and competent means.
nay, let them do as gideon, and Jephtha, and Sampson, and David, i. e. let them work Miracles, bring to pass Heroic Acts without proper and competent means.
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The Sum is, and it ought to be the governing Rule in our whole lives, We are to do our Duties when called to it, not else, no not in the Acts of our general calling as we are Christians.
The Sum is, and it ought to be the governing Rule in our Whole lives, We Are to do our Duties when called to it, not Else, no not in the Acts of our general calling as we Are Christians.
and the Ancient Church, to check the Forwardness and blind zeal of some hasty Christians, refus'd those that offer'd themselves to the rage of Persecution, forbid'em I say to be taken into the Catalogue of Martyrs.
and the Ancient Church, to check the Forwardness and blind zeal of Some hasty Christians, refused those that offered themselves to the rage of Persecution, forbid'em I say to be taken into the Catalogue of Martyrs.
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In the 12. Rom. 4. All members (says the Apostle) have not the same office, and therefore v. 16. let every one attend on the office wherein he is plac'd, whether it be Ministry. Teaching, or Ruling.
In the 12. Rom. 4. All members (Says the Apostle) have not the same office, and Therefore v. 16. let every one attend on the office wherein he is placed, whither it be Ministry. Teaching, or Ruling.
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And v. 24. he repeats it again, and to enforce it upon them, uses the great engaging term of Christianity, Brethren, let every man in the Calling wherein he is called abide with God;
And v. 24. he repeats it again, and to enforce it upon them, uses the great engaging term of Christianity, Brothers, let every man in the Calling wherein he is called abide with God;
otherwise you sin against the common notion of Brethren, you walk not as Christians, and therefore 2ly. you forfeit the great blessing that attends our living suitably to that Relation,
otherwise you sin against the Common notion of Brothers, you walk not as Christians, and Therefore 2ly. you forfeit the great blessing that attends our living suitably to that Relation,
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neither do you abide with God, and how then can you expect God's favour when you go away from him? God's Protection to his Church is promis'd upon this condition.
neither do you abide with God, and how then can you expect God's favour when you go away from him? God's Protection to his Church is promised upon this condition.
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In the 90 Psalm it is written, He shall give his Angels charge over thee to keep thee, and if they have charge over us, we need not doubt the services of other creatures,
In the 90 Psalm it is written, He shall give his Angels charge over thee to keep thee, and if they have charge over us, we need not doubt the services of other creatures,
Tis very observable, how particular the Apostles are in laying out the respective Duties of Inferiours, ( Obedience in this world is the great thing,) the sins of Superiors are remitted to the other world,
This very observable, how particular the Apostles Are in laying out the respective Duties of Inferiors, (obedience in this world is the great thing,) the Sins of Superiors Are remitted to the other world,
But the Apostles are in nothing more exact in their commands upon Christendom, than in laying out the Duties of Servants to Masters, (not so much as answering again. ) Children to Parents, Wives to Husbands, all Inferiors to their Betters, valuing of men by the discharge of these offices.
But the Apostles Are in nothing more exact in their commands upon Christendom, than in laying out the Duties of Servants to Masters, (not so much as answering again.) Children to Parents, Wives to Husbands, all Inferiors to their Betters, valuing of men by the discharge of these Offices.
And twas good advice therefore of a Cardinal, (much commended by a great Divine of our Church,) in reading of St. Paul 's Epistles, to begin with the end of them, which contain the plain Duties of a Christian life, private and publick,
And it good Advice Therefore of a Cardinal, (much commended by a great Divine of our Church,) in reading of Saint Paul is Epistles, to begin with the end of them, which contain the plain Duties of a Christian life, private and public,
for being once well acquainted with them, we shall more easily attain to the true sense of the former part, which being usually Doctrinal are the more difficult.
for being once well acquainted with them, we shall more Easily attain to the true sense of the former part, which being usually Doctrinal Are the more difficult.
And as the Apostles were thus careful in enjoyning the Duties of these particular Callings, so the Christians were as careful in performing them, though mean and base ones.
And as the Apostles were thus careful in enjoining the Duties of these particular Callings, so the Christians were as careful in performing them, though mean and base ones.
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when he shall teach that ought to learn, and he command that ought to obey, such Inversions and transposing of things are no more hurtful to men, then hateful to God.
when he shall teach that ought to Learn, and he command that ought to obey, such Inversions and transposing of things Are no more hurtful to men, then hateful to God.
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When Demetrius the Silver-Smith, in the 19. Acts, being afraid, upon the account of St. Paul 's preaching, of losing his Trade in making Shrines for the Goddess Diana, of his own head had called the Craftsmen together,
When Demetrius the Silver-Smith, in the 19. Acts, being afraid, upon the account of Saint Paul is preaching, of losing his Trade in making Shrines for the Goddess Diana, of his own head had called the Craftsmen together,
and had fill'd his hearers with wrath against St. Paul, and the whole City with confusion, crying out for the space of two hours, Great is Diana of the Ephesians,
and had filled his hearers with wrath against Saint Paul, and the Whole city with confusion, crying out for the Molle of two hours, Great is Diana of the Ephesians,
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and Prophets, and Apostles, and all the People of God, and the Son of God himself submitting and ruling their outward behaviour by humane Constitutions and Powers, as carefully as this Town-clerck.
and prophets, and Apostles, and all the People of God, and the Son of God himself submitting and ruling their outward behaviour by humane Constitutions and Powers, as carefully as this town-clerk.
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The Apostles refer themselves to them, First, for Obedience, and then for Protection. We have them both notably at once in St. Paul. I appeal to Caesar. and I am a Roman;
The Apostles refer themselves to them, First, for obedience, and then for Protection. We have them both notably At once in Saint Paul. I appeal to Caesar. and I am a Roman;
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v. 37. But their Obedience to the Laws they allways perform'd sincerely and cheerfully; and upon much better Principles then any people under Heaven among whom they liv'd;
v. 37. But their obedience to the Laws they always performed sincerely and cheerfully; and upon much better Principles then any people under Heaven among whom they lived;
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other men did it for fear of wrath, Christians for Conscience sake. You must needs be subject for Conscinenc sake, Rom. 13.5. We are in danger of being call'd on question for this days Riot, said the Town-clerck of Ephesus, we sin against God would the Christians have said.
other men did it for Fear of wrath, Christians for Conscience sake. You must needs be Subject for Conscinenc sake, Rom. 13.5. We Are in danger of being called on question for this days Riot, said the town-clerk of Ephesus, we sin against God would the Christians have said.
The Thief, the Murderer, and the Evil-doer are condemn'd by the Laws of nature, the Busy-body by the Laws of the State, which hath power by the Law of nature to make Laws sufficient to preserve it self;
The Thief, the Murderer, and the Evildoer Are condemned by the Laws of nature, the Busybody by the Laws of the State, which hath power by the Law of nature to make Laws sufficient to preserve it self;
and tho in themselves some sins against the other immediate Laws of Nature, and these against the State are not comparable, yet as to the Peace, Tranquility,
and though in themselves Some Sins against the other immediate Laws of Nature, and these against the State Are not comparable, yet as to the Peace, Tranquillity,
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and that War caus'd by this very Principle? 'Tis therefore a true and a wise saying, Sedition is worse then Murder, and 'tis pity the saying is found so often in the Alcoran, and so seldome to be met with in the Practice of Christians, I say,
and that War caused by this very Principle? It's Therefore a true and a wise saying, Sedition is Worse then Murder, and it's pity the saying is found so often in the Alcorani, and so seldom to be met with in the Practice of Christians, I say,
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and Self-denyal, in Thanks-giving for other mens Parts, Gifts, Powers, Preferments, and Authorities, and above all in a perfect Submission to the holy will of God in his wise governing of the world.
and Self-denial, in Thanksgiving for other men's Parts, Gifts, Powers, Preferments, and Authorities, and above all in a perfect Submission to the holy will of God in his wise governing of the world.
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The Conclusion therefore must be that of Eccl. 11.10. My Son meddle not with many matters, and the Councel is there back'd with Three notable Reasons, For if thou meddle, thou shalt not be innocent, ( there is sin the case ) and if thou follow after, thou shalt not obtain, ( Disappointis threatned ) neither shalt thou escape by flying.
The Conclusion Therefore must be that of Ecclesiastes 11.10. My Son meddle not with many matters, and the Council is there backed with Three notable Reasons, For if thou meddle, thou shalt not be innocent, (there is since the case) and if thou follow After, thou shalt not obtain, (Disappointis threatened) neither shalt thou escape by flying.
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The First is doing evil that good may come of it, whose damnation says the Apostle, is just. Rom. 3.8. The Second is Profaning the Sacrament of the Lords Supper.
The First is doing evil that good may come of it, whose damnation Says the Apostle, is just. Rom. 3.8. The Second is Profaning the Sacrament of the lords Supper.
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These Three sins make men liable not only to the divine wrath hereafter, (for so all sins without Repentance expose to Damnation) but usually they are also attended with signal judgments in this life.
These Three Sins make men liable not only to the divine wrath hereafter, (for so all Sins without Repentance expose to Damnation) but usually they Are also attended with signal Judgments in this life.
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They that resist shall receive to themselves damnation, and they that meddle with many matters shall not escape, no not by flying, a Curse shall follow and overtake thee;
They that resist shall receive to themselves damnation, and they that meddle with many matters shall not escape, no not by flying, a Curse shall follow and overtake thee;
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and we may lead a quiet life in all Godliness and Honesty. FINIS. QƲicunque vos ex occasione legis imperialis, non dilections sed inimicandi odio persequitur, displicet nobis;
and we may led a quiet life in all Godliness and Honesty. FINIS. QƲicunque vos ex occasion Legis Imperial, non dilections sed inimicandi odio persequitur, displicet nobis;
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& quamvis res vestras falso appellatis, quas nec justi possidetis, & secundum leges Regum terrenorum amittere jussiestis, quisquis tamen ex occasione hujus legis quam Regesterrae Christo Servientes ad emendandam vestram impietatem promulgaverunt, res proprias vestr as cupidè appetit, displicet nobis. Aug. Ep. 48.
& Quamvis Rest Vestras False appellatis, quas nec Justi possidetis, & secundum leges Regum terrenorum amittere jussiestis, quisquis tamen ex occasion hujus Legis quam Regesterrae Christ Servientes ad emendandam vestram impietatem promulgaverunt, Rest proprias Vestry as cupidè appetit, displicet nobis. Aug. Epistle 48.
In hoc enim Reges, sicut iis divinitus praecipitur, Deo serviunt in quantùm reges sunt, si in suo reguo bona jubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verùm etiam quae ad divinam religionem. Ep. contra Cresco•um
In hoc enim Reges, sicut iis Divinely praecipitur, God serviunt in quantùm reges sunt, si in Sue reguo Bona jubeant, mala prohibeant, non solum Quae pertinent ad humanam societatem, verùm etiam Quae ad divinam religionem. Epistle contra Cresco•um
