Loyalty and conformity asserted, in two parts the first preached the seventh of August, 1681 ... : the second preached the sixteenth of October, 1681 ... / by Jos. Pleydell ...
LET every Soul be subject to the higher Powers, verse 1. saith this. Submit your selves to every Ordinance of Man, saith another Apostle, 1 Pet. 2.13. Here's a couple of Tory Bishops for ye!
LET every Soul be Subject to the higher Powers, verse 1. Says this. Submit your selves to every Ordinance of Man, Says Another Apostle, 1 Pet. 2.13. Here's a couple of Tory Bishops for you!
How were they feign to Preach in compliance with the times, and talk according to the Infant-state of the Churches Minority! Surely had they liv'd in those more glorious times of Liberty that happened in this Inquisitive and Learned Age, they would have Preached at another Rate. I believe they might;
How were they feign to Preach in compliance with the times, and talk according to the Infant state of the Churches Minority! Surely had they lived in those more glorious times of Liberty that happened in this Inquisitive and Learned Age, they would have Preached At Another Rate. I believe they might;
Ev•n for Conscience sake, saith one: And for the Lords sake, saith the other. The case of Subjection and Obedience is so trite a Theme, not only in the worst sence, that grieves me old and slighted,
Ev•n for Conscience sake, Says one: And for the lords sake, Says the other. The case of Subjection and obedience is so trite a Theme, not only in the worst sense, that grieves me old and slighted,
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A Generation that grow Obdurate by Convictions, Insolent by Kindness, and whom nothing but the Execution of the Penal Laws could ever keep within their duty. Indeed Lenity and Kindness are the best expedients, where they will obtain:
A Generation that grow Obdurate by Convictions, Insolent by Kindness, and whom nothing but the Execution of the Penal Laws could ever keep within their duty. Indeed Lenity and Kindness Are the best expedients, where they will obtain:
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This is no doubt most agreeable to the Prince, for besides, that a man must sink below humane Nature, that can delight in oppression and blood; and must be a Devil that makes Innocence and Obedience the Ground on't.
This is no doubt most agreeable to the Prince, for beside, that a man must sink below humane Nature, that can delight in oppression and blood; and must be a devil that makes Innocence and obedience the Ground oned.
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This, This, is the method the Apostle does prescribe to divert the Princes Anger, verse 3. Wilt thou then not be afraid of the Power, do that which is Good.
This, This, is the method the Apostle does prescribe to divert the Princes Anger, verse 3. Wilt thou then not be afraid of the Power, do that which is Good.
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And those whom the Conscience of Religion and the Love of their Prince, cannot make so, Fear and the Penal Sanctions of the Law must be tryed with, verse 4. If thou do that which is evil be afraid.
And those whom the Conscience of Religion and the Love of their Prince, cannot make so, fear and the Penal Sanctions of the Law must be tried with, verse 4. If thou do that which is evil be afraid.
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The Power and Authority of the Civil Magistrate; particularly in reference to the punishing of Offenders; and, His Duty and Office, in the Regular discharge of that Trust,
The Power and authority of the Civil Magistrate; particularly in Referente to the punishing of Offenders; and, His Duty and Office, in the Regular discharge of that Trust,
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Without the former, all Government would be nothing but Violence and Ʋsurpation; and without the latter, Vain and Ridiculous. The Rise and Origine. The Expedience and Necessity. And The Extent and Latitude of this Power.
Without the former, all Government would be nothing but Violence and Ʋsurpation; and without the latter, Vain and Ridiculous. The Rise and Origine. The Expedience and Necessity. And The Extent and Latitude of this Power.
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Settle but this Foundation, and we need not fear all that stately Structure will remain secure against the Assaults and Batteries of the Plebeians, and Hobbists; both of which proceed upon one and the same Anarchical Principle, making the People the Fountain of all Power.
Settle but this Foundation, and we need not Fear all that stately Structure will remain secure against the Assaults and Batteries of the Plebeians, and Hobbists; both of which proceed upon one and the same Anarchical Principle, making the People the Fountain of all Power.
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to whom notwithstanding their respective Subjects owe a Natural & Inviolable Allegiance; Yet it is not the Immediate Consequence of our Being, which were to assign them a Supremacy equal to Heaven, and Independing upon God himself.
to whom notwithstanding their respective Subject's owe a Natural & Inviolable Allegiance; Yet it is not the Immediate Consequence of our Being, which were to assign them a Supremacy equal to Heaven, and Independing upon God himself.
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or else they manifectly intrude upon his Prerogative, and Usurp his Throne; And this is plainly asserted in the first verse of this Chapter, every power, saith the Apostle, i. e. which is rightly ordained and Constituted (for that's the difference between NONLATINALPHABET,
or Else they manifectly intrude upon his Prerogative, and Usurp his Throne; And this is plainly asserted in the First verse of this Chapter, every power, Says the Apostle, i. e. which is rightly ordained and Constituted (for that's the difference between,
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and NONLATINALPHABET.) is of God nor is it invalidated by St. Peter calling it NONLATINALPHABET a humane Ordinance so called, either to denote the Laws and Ordinances by them made:
and.) is of God nor is it invalidated by Saint Peter calling it a humane Ordinance so called, either to denote the Laws and Ordinances by them made:
or to determine it expresly and particularly to the heathen Magistrate, as Dr. Hammond has noted upon the Eighth Chapter to the Romans. Or else it belongs only to the particular form of Administration of Government, which no body Contends for their Divine Right. Though the Monarchical bid thus far towards it, to the intimation of Nature, and Example of God.
or to determine it expressly and particularly to the heathen Magistrate, as Dr. Hammond has noted upon the Eighth Chapter to the Roman. Or Else it belongs only to the particular from of Administration of Government, which no body Contends for their Divine Right. Though the Monarchical bid thus Far towards it, to the intimation of Nature, and Exampl of God.
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Nor is this any Diminution of the Magistrates Authority to make it thus derivative, but rather its security. For by this reason, no sooner shall God intimate,
Nor is this any Diminution of the Magistrates authority to make it thus derivative, but rather its security. For by this reason, no sooner shall God intimate,
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All our Obedience to the Civil Magistrate is a part of our duty, and but a mediate Expression of our Homage and Allegiance to God himself. Now the wayes by which God is pleased to signifie this delegation of his Power are either by the Light of Nature,
All our obedience to the Civil Magistrate is a part of our duty, and but a mediate Expression of our Homage and Allegiance to God himself. Now the ways by which God is pleased to signify this delegation of his Power Are either by the Light of Nature,
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as that Children should Obey their Parents: or by Revelation, as in the Founding of the Kingdomes of Israel and Judah: or by his Ordinary Providence, in directing the Civil Administrations of the World.
as that Children should Obey their Parents: or by Revelation, as in the Founding of the Kingdoms of Israel and Judah: or by his Ordinary Providence, in directing the Civil Administrations of the World.
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For now know I, and am as determinable hereby that I ought to obey this person who is thus Regularly Constituted according to the Municipal Laws of this Land;
For now know I, and am as determinable hereby that I ought to obey this person who is thus Regularly Constituted according to the Municipal Laws of this Land;
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as if he were miraculously advanced thereto, or immediately reveal'd to be so. Which account of Government is the most Sacred and Inviolable that can be.
as if he were miraculously advanced thereto, or immediately revealed to be so. Which account of Government is the most Sacred and Inviolable that can be.
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And First, What ground has he to lay that wild, and extravagant supposition of his state of Nature; to avoid which inconveniency Men entred into Society and Government? Admitting God had made a very great number of persons, at first, this might have given some Colour to such a fancy:
And First, What ground has he to lay that wild, and extravagant supposition of his state of Nature; to avoid which inconveniency Men entered into Society and Government? Admitting God had made a very great number of Persons, At First, this might have given Some Colour to such a fancy:
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But we are assur'd the Creation was begun in a single person, and afterwards to be propagated in such a way, that all Men in the World, must necessarily be born in some subjection antecedent to their consent and choice.
But we Are assured the Creation was begun in a single person, and afterwards to be propagated in such a Way, that all Men in the World, must necessarily be born in Some subjection antecedent to their consent and choice.
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Besides, what unworthy Conceptions must we have of the divine Goodness, in making it the Author of such a Nature by which every Man was endued with such Rights and Principles, to mischief and hurt every body else:
Beside, what unworthy Conceptions must we have of the divine goodness, in making it the Author of such a Nature by which every Man was endued with such Rights and Principles, to mischief and hurt every body Else:
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it does also leave their Subjects (and that's the use they make of this Doctrine) aright of Recovering their Liberty when they are able, and Rebelling when ever they can have a fit opportunity.
it does also leave their Subject's (and that's the use they make of this Doctrine) aright of Recovering their Liberty when they Are able, and Rebelling when ever they can have a fit opportunity.
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or no longer bind, my Compact's void, and my Grant retracted. 'Tis true, the due stateing of selfe Love and Preservation would somewhat mend the matter.
or no longer bind, my Compact's void, and my Grant retracted. It's true, the endue stating of self Love and Preservation would somewhat mend the matter.
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And for this Cause his writings deserve to be burnt by the hand of the Common-hangman: for if his Leviathan can but make men Atheists, his Principles of Government, will justifie and authorize if not make 'em Rebels. Rebellion! there can be no such thing, there may be want of Success, which men may be hang'd for,
And for this Cause his writings deserve to be burned by the hand of the Common-hangman: for if his Leviathan can but make men Atheists, his Principles of Government, will justify and authorise if not make they Rebels. Rebellion! there can be no such thing, there may be want of Success, which men may be hanged for,
In the Judgment of Papists, Sectaries, Atheists, and Rebells; and then also they must judge of the Fact too: (and we know what Justice to expect from such,
In the Judgement of Papists, Sectaries, Atheists, and Rebels; and then also they must judge of the Fact too: (and we know what justice to expect from such,
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as Judge of Law and Fact both) will you believe your Eyes instead of other Arguments? look back but to Forty eight, and you see the best King in the World Murthered by this very Engine.
as Judge of Law and Fact both) will you believe your Eyes instead of other Arguments? look back but to Forty eight, and you see the best King in the World Murdered by this very Engine.
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Whereas the accompt I gave of it, and which is agreeable to Scripture, and the Church of England, viz. that all obedience is due to God, a part whereof, God has required us to pay unto them in his name: So that our obedience is not properly unto them but unto God; as it does advance their Authoriey next to his, so it renders it as sacred, as that to himself, and this is what we are taught in the Collect after the Decalogue, where we are told that the King is Gods Minister, and has his Authority (the other makes him the Peoples Tool ) and that therefore we ought to obey him in God, and for God.
Whereas the account I gave of it, and which is agreeable to Scripture, and the Church of England, viz. that all Obedience is due to God, a part whereof, God has required us to pay unto them in his name: So that our Obedience is not properly unto them but unto God; as it does advance their Authoriey next to his, so it renders it as sacred, as that to himself, and this is what we Are taught in the Collect After the Decalogue, where we Are told that the King is God's Minister, and has his authority (the other makes him the Peoples Tool) and that Therefore we ought to obey him in God, and for God.
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By which means they are so secured, though not in an unlimited Obedience, (which is another Malmsbury Chimoera ) yet from any manner of Resistance, that 'tis impossible there should be a Rebellion, while the Principles of the Church of England are Rever'd and Owned:
By which means they Are so secured, though not in an unlimited obedience, (which is Another Malmsbury Chimera) yet from any manner of Resistance, that it's impossible there should be a Rebellion, while the Principles of the Church of England Are Revered and Owned:
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A state of nature, or Ʋniversal Hostility by which he understands an Original Right innate to us, whereby we were inclined and authorized, to do as much Mischief and Villany as we can.
A state of nature, or Ʋniversal Hostility by which he understands an Original Right innate to us, whereby we were inclined and authorized, to do as much Mischief and Villainy as we can.
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If we would fancy a state of Nature preceding to Government, we ought with more reason to suppose some Golden Age, wherein all men lived peaceably one with another, without doing wrong or injury to each other.
If we would fancy a state of Nature preceding to Government, we ought with more reason to suppose Some Golden Age, wherein all men lived peaceably one with Another, without doing wrong or injury to each other.
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But now in this state of Corruption, wherein men not by any Natural Right, as he hath falsly imagined, but by a vicious and inordinate Licentiousness are become so prone,
But now in this state of Corruption, wherein men not by any Natural Right, as he hath falsely imagined, but by a vicious and inordinate Licentiousness Are become so prove,
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and apt to do all those violences, to which an unbridled Lust would lead them if there were no power antecedaneous to this state (which must necessarily accuse Providence,
and apt to do all those violences, to which an unbridled Lust would led them if there were no power antecedaneous to this state (which must necessarily accuse Providence,
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and destroy the essential difference between Good and Emil ) it would undeniably follow; that men would be necessitated to enter into Societies to secure and preserve themselves.
and destroy the essential difference between Good and Emil) it would undeniably follow; that men would be necessitated to enter into Societies to secure and preserve themselves.
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But for which Atheists and Villains would live under the obedience of no other Laws and Rules but their own Wills and Lusts: and the effects of want of Government would light most severe upon Good and Vertuous Persons. For if I am tyed up by the aw of an invisible Power from doing wrong to any body,
But for which Atheists and Villains would live under the Obedience of no other Laws and Rules but their own Wills and Lustiest: and the effects of want of Government would Light most severe upon Good and Virtuous Persons. For if I am tied up by the aw of an invisible Power from doing wrong to any body,
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and every one that lists may do me what wrong they please, which would be the case of every good man, in respect of every evil man, under such an Universal Anarchy; I say my condition must needs be very miserable;
and every one that lists may do me what wrong they please, which would be the case of every good man, in respect of every evil man, under such an Universal Anarchy; I say my condition must needs be very miserable;
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It may be my advantage, and I may have an opportunity to Rebel; what should hinder me? The Publick Good! That's no Rule of my Practice, for in that respect, what he said of any Peace, we may say of any Government, be it the most Tyrannical upon the Earth, it is a far less evil than Anarchy. But now take in the sence of my Duty and Obedience to God, that will do it effectually: If I make Conscience of being subject as I ought, from which no circumstances of our Condition,
It may be my advantage, and I may have an opportunity to Rebel; what should hinder me? The Public Good! That's no Rule of my Practice, for in that respect, what he said of any Peace, we may say of any Government, be it the most Tyrannical upon the Earth, it is a Far less evil than Anarchy. But now take in the sense of my Duty and obedience to God, that will do it effectually: If I make Conscience of being Subject as I ought, from which no Circumstances of our Condition,
or any accidents or occurrences whatsoever can dissolve us so far as to resist, i. e. unless, (which we are assured he never will) God himself should revoke his Grant, and alter the Princes Patent.
or any accidents or occurrences whatsoever can dissolve us so Far as to resist, i. e. unless, (which we Are assured he never will) God himself should revoke his Grant, and altar the Princes Patent.
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There remains one thing more for the establishing of the Civill Magistrates authority, and that is to consider the Extent and Latitude of this power wherewith God hath Invested them.
There remains one thing more for the establishing of the Civil Magistrates Authority, and that is to Consider the Extent and Latitude of this power wherewith God hath Invested them.
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but 'tis the expression of a just Debt, and a bare Recognition of what is their undoubted Right, giving them neither more nor less than what they always did enjoy, except where the Popish Ʋsurpation, or the Presbyterian Reformation have invaded it.
but it's the expression of a just Debt, and a bore Recognition of what is their undoubted Right, giving them neither more nor less than what they always did enjoy, except where the Popish Ʋsurpation, or the Presbyterian Reformation have invaded it.
But most fierce Opposition hath this Doctrine met with, from the Bigots of both those Parties the Guelphes and the Gibellines, from Rome, and from Scotland; from St. Peter and St. Andrew, the Papist and the Presbyterian; who have hardly left any branch of their Supremacy unassaulted and unquestioned, but either by Rebellious and Traiterous practices,
But most fierce Opposition hath this Doctrine met with, from the Bigots of both those Parties the Guelphes and the Gibellines, from Room, and from Scotland; from Saint Peter and Saint Andrew, the Papist and the Presbyterian; who have hardly left any branch of their Supremacy unassaulted and unquestioned, but either by Rebellious and Traitorous practices,
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It has not scap'd quite in temporals, For how is he Supream if he be Minor Ʋniversis, if he may be resisted in the Tyrannical and Exorbitant use of his Power,
It has not scaped quite in temporals, For how is he Supreme if he be Minor Ʋniversis, if he may be resisted in the Tyrannical and Exorbitant use of his Power,
if he may be Depos'd, Murdered? which we may reckon under the Apostles NONLATINALPHABET strange and monstrous Doctrines, or rather under his NONLATINALPHABET, Doctrines of Devils. Though I know the Learned Mede has another Notion of that place.
if he may be Deposed, Murdered? which we may reckon under the Apostles strange and monstrous Doctrines, or rather under his, Doctrines of Devils. Though I know the Learned Mede has Another Notion of that place.
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But especially they quarrel about the Potestas licita in Ecclesiasticis; which the Romish Party and their Adherents will by no means endure, either in reference to Persons, or Things, but subject them to their Decrees and Ecclesiastical Constitutions: nay, they are not only bound to a Personal, but to a kind of Politick Obedience, i. e. To enjoyn Obedience thereto from their Subjects, and punish such as refuse,
But especially they quarrel about the Potestas Licita in Ecclesiasticis; which the Romish Party and their Adherents will by no means endure, either in Referente to Persons, or Things, but Subject them to their Decrees and Ecclesiastical Constitutions: nay, they Are not only bound to a Personal, but to a kind of Politic obedience, i. e. To enjoin obedience thereto from their Subject's, and Punish such as refuse,
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Concerning which, I shall only say (in the Words of a very Reverend Prelate ) Kings and Princes are ty'd to obey the Laws of the Church, by Religion, but not by Power or Church-Censures; and that is only in things which concern their essential Duty,
Concerning which, I shall only say (in the Words of a very Reverend Prelate) Kings and Princes Are tied to obey the Laws of the Church, by Religion, but not by Power or Church censures; and that is only in things which concern their essential Duty,
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Nor is it possible to find any Difference between them herein, but Pope for Synod, and Synod for Pope; They take upon them to appoint Fasts, indict Synods, decree Constitutions, without and against Royal Assent; and what they do of this kind, he shall be concluded under too,
Nor is it possible to find any Difference between them herein, but Pope for Synod, and Synod for Pope; They take upon them to appoint Fasts, indict Synods, Decree Constitutions, without and against Royal Assent; and what they do of this kind, he shall be concluded under too,
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For that's the Meaning of his being Custos utriusque Tabulae, he must see that all his Subjects, in their several Orders obey and conform to their Injunctions;
For that's the Meaning of his being Custos utriusque Tabulae, he must see that all his Subject's, in their several Order obey and conform to their Injunctions;
and were it not that the Constant and Steady Loyalty of the Church of Enland - Men (like the Guardian-Angel there mentioned) did from time to time rescue and preserve it, you would soon see Monarchy in its Grave:
and were it not that the Constant and Steady Loyalty of the Church of England - Men (like the Guardian-Angel there mentioned) did from time to time rescue and preserve it, you would soon see Monarchy in its Grave:
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And therefore I admire at their Wisdom that could tell a Reason why the Prosecutors of one Side, should be the Saviours and Deliverers of our Nation, and those of the other the Grievance.
And Therefore I admire At their Wisdom that could tell a Reason why the Prosecutors of one Side, should be the Saviors and Deliverers of our nation, and those of the other the Grievance.
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namely, the Kings Supremacy in Matters Spiritual. I would only subjoyn instead of laying down and answering the Exceptions against it, this one, I think Conclusive Argument; You know the End of Government;
namely, the Kings Supremacy in Matters Spiritual. I would only subjoin instead of laying down and answering the Exceptions against it, this one, I think Conclusive Argument; You know the End of Government;
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it is the Publick Weal, and external Happiness of the City, and therefore it must be invested with a Power and Means sufficient to that Purpose; or else he will never be able to prosecute his own Duty and their Good.
it is the Public Weal, and external Happiness of the city, and Therefore it must be invested with a Power and Means sufficient to that Purpose; or Else he will never be able to prosecute his own Duty and their Good.
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And this I do affirm cannot otherwise be done, than by establishing its Supremacy in Ecclesiasticals; allowing it to have a Legislative and Coercive Power in the Things of Religion: And the Reason hereof is this;
And this I do affirm cannot otherwise be done, than by establishing its Supremacy in Ecclesiasticals; allowing it to have a Legislative and Coercive Power in the Things of Religion: And the Reason hereof is this;
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Because an unbounded Liberty in Conscience and Religion, would unavoidably end, in a wild and dangerous Rebellion; whereby the Government is dissolv'd, and the Publick Peace overthrown, which is the greatest Evil that can befal the City; so that I do not only think the Magistrate may make Laws concerning the Exercise of Religion,
Because an unbounded Liberty in Conscience and Religion, would avoidable end, in a wild and dangerous Rebellion; whereby the Government is dissolved, and the Public Peace overthrown, which is the greatest Evil that can befall the city; so that I do not only think the Magistrate may make Laws Concerning the Exercise of Religion,
For Separations and Divisions in the Church (which is the Design, as well as the Effects of a Toleration) are as sure to be succeeded as Day by Night, with Distractions, Commotions,
For Separations and Divisions in the Church (which is the Design, as well as the Effects of a Toleration) Are as sure to be succeeded as Day by Night, with Distractions, Commotions,
and Wars in the State. And this was constantly urged by the Assembly-men to the late House of Commons: And look, by how much stronger the Influence is, that these things have upon mens Lives and Actions, by so much is the danger abundantly greater,
and Wars in the State. And this was constantly urged by the Assembly-men to the late House of Commons: And look, by how much Stronger the Influence is, that these things have upon men's Lives and Actions, by so much is the danger abundantly greater,
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after once men are grown to this impatiency of Legal Restraints; for it makes men apt and bold to rebel, the most desperate and pernicious one having commenced, from the specious pretexts of Conscience and Religion.
After once men Are grown to this impatiency of Legal Restraints; for it makes men apt and bold to rebel, the most desperate and pernicious one having commenced, from the specious pretexts of Conscience and Religion.
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You remember it was but crying it up for God 's Cause, and the Lord 's Work; and when the Ecclesiastick Drum beat thus, how did the Saints flock into Christ 's Banner, and list themselves Volunteers for this Civil and Holy War?
You Remember it was but crying it up for God is Cause, and the Lord is Work; and when the Ecclesiastic Drum beatrice thus, how did the Saints flock into christ is Banner, and list themselves Volunteers for this Civil and Holy War?
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So dangerous and unsafe it is to tolerate these Persons in a Commonwealth, that turns mens Consciences (which else are its best Security ) upon the Government;
So dangerous and unsafe it is to tolerate these Persons in a Commonwealth, that turns men's Consciences (which Else Are its best Security) upon the Government;
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To see the men of this Kidney so Religiously break the Second Table, in Obedience to the First; Serve God with Blood and Rapine, Schism, Faction and Sedition; and as if they had a design to requite,
To see the men of this Kidney so Religiously break the Second Table, in obedience to the First; Serve God with Blood and Rapine, Schism, Faction and Sedition; and as if they had a Design to requite,
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and Government, and that is a Standing Army, so that the King shall be necessitated to substitute an Arbitrary and Tyrannical Power in the Room of a Just and Lawful one.
and Government, and that is a Standing Army, so that the King shall be necessitated to substitute an Arbitrary and Tyrannical Power in the Room of a Just and Lawful one.
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And this is de facto Confirmed by all the Governments in the World, where the practice of Diversity of Religions is allowed; and it holds as true of the Netherlands as of Constantinople: Besides, the bare Supposition hereof takes away all Conscience and Religion from a Christian Monarch: Which was, what the old King so tenaciously insisted upon.
And this is de facto Confirmed by all the Governments in the World, where the practice of Diversity of Religions is allowed; and it holds as true of the Netherlands as of Constantinople: Beside, the bore Supposition hereof Takes away all Conscience and Religion from a Christian Monarch: Which was, what the old King so tenaciously insisted upon.
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For if I think those Opinions and Ways wherein they desire their Liberty, unsafe, or destructive to mens Souls, where's my own Religion if I consent to it? And he that thinks his own Religion the right is an Atheist in Practice, if he does not heartily wish,
For if I think those Opinions and Ways wherein they desire their Liberty, unsafe, or destructive to men's Souls, where's my own Religion if I consent to it? And he that thinks his own Religion the right is an Atheist in Practice, if he does not heartily wish,
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Now that is said to be in vain, which do's not attain its End: The End of Government, you have heard, is to procure the external Peace and Happiness of the Weal Publick, whereto the Magistrates are but so many NONLATINALPHABET, Ministers Servants; but then as the Sacred Function are improperly called Ministers by the People, whose Rulers these are, but NONLATINALPHABET,
Now that is said to be in vain, which do's not attain its End: The End of Government, you have herd, is to procure the external Peace and Happiness of the Weal Public, whereto the Magistrates Are but so many, Ministers Servants; but then as the Sacred Function Are improperly called Ministers by the People, whose Rulers these Are, but,
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so, and much more are Princes NONLATINALPHABET, but their Power is said to be NONLATINALPHABET, and NONLATINALPHABET, and NONLATINALPHABET, and NONLATINALPHABET which are the several Expressions of Scripture relating thereunto.
so, and much more Are Princes, but their Power is said to be, and, and, and which Are the several Expressions of Scripture relating thereunto.
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But 'tis an extream of another nature, that my Text does admonish them of, their being too Laxe and Remiss in the exercise of their Coercive Power, whereby the good and the vertuous, that is the Loyal and Obedient, are expos'd to the Arbitrary Violences and Oppressions of the Factious and the Turbulent. Which is somewhat worse than suffering under the Tyranny of a Lawful Power,
But it's an extreme of Another nature, that my Text does admonish them of, their being too Laxe and Remiss in the exercise of their Coercive Power, whereby the good and the virtuous, that is the Loyal and Obedient, Are exposed to the Arbitrary Violences and Oppressions of the Factious and the Turbulent. Which is somewhat Worse than suffering under the Tyranny of a Lawful Power,
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Another thing, which is a worse inconvenience than that, is, it exposes the Government it self, to the Insolencies and Affronts of such as are bold and impudent, in their disobedience;
another thing, which is a Worse inconvenience than that, is, it exposes the Government it self, to the Insolences and Affronts of such as Are bold and impudent, in their disobedience;
For there is nothing more certain, in Experience, than that Impunity gives warranty and incouragement to sin: So that if Authority grow a little tame and easie, if they suffer the Sword to Rust in the Scabbard, and the edge of it to grow Blunt for want of Vigor and Zeal, you'l see men quickly grow up from disobeying the Laws, to contemn the Authority that made 'em, and the very next remove's [ check-mate ] open Rebellion.
For there is nothing more certain, in Experience, than that Impunity gives warranty and encouragement to since: So that if authority grow a little tame and easy, if they suffer the Sword to Rust in the Scabbard, and the edge of it to grow Blunt for want of Vigor and Zeal, You'll see men quickly grow up from disobeying the Laws, to contemn the authority that made they, and the very next remove's [ checkmate ] open Rebellion.
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Especially this duty of putting the Laws in Execution, belongs to all subordinate Magistrates, according to the proportions of Trust and Power they share under the Government.
Especially this duty of putting the Laws in Execution, belongs to all subordinate Magistrates, according to the proportions of Trust and Power they share under the Government.
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Throw off all restraints of Goals and Fetters, and bonds of Peace and Behaviour, and see how it will reform mens Manners. Lay by the Mace and the Gown, the little Pagentries of your honour.
Throw off all restraints of Goals and Fetters, and bonds of Peace and Behaviour, and see how it will reform men's Manners. Lay by the Mace and the Gown, the little Pageantries of your honour.
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or a Calfe? Or Truss up a poor Wretch for Committing of Burglary, to the great damage of wakeing the Child, and loosing a Chese? There are enormities of another kind,
or a Calf? Or Truss up a poor Wretch for Committing of Burglary, to the great damage of waking the Child, and losing a Cheese? There Are enormities of Another kind,
but more dangerous issue then these, which are very much in your power to redress; In curbing such as go about to Debauch the Minds of His Majesties good Subjects with Atheism, and Faction;
but more dangerous issue then these, which Are very much in your power to redress; In curbing such as go about to Debauch the Minds of His Majesties good Subject's with Atheism, and Faction;
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but endeavour to Subvert it. Who not only break their Superiours Injunctions, but as our Saviour says of the Pharisees (whose Successors they are in mischief and hypocrisie ) teach others to do so too.
but endeavour to Subvert it. Who not only break their Superiors Injunctions, but as our Saviour Says of the Pharisees (whose Successors they Are in mischief and hypocrisy) teach Others to do so too.
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Let me adde then Common Drunkards, Open Whoremasters, and Prophane Swearers, (I make no Apology for them,) because as my Lord Verulam has well Observ'd (and he was no great friend to the Churches Exaltation ) as in the body Natural we dread a Wound that makes a Solutio Continui, worse than Botches and Ulcers that are more painful and offensive,
Let me add then Common Drunkards, Open Whoremasters, and Profane Swearers, (I make no Apology for them,) Because as my Lord Verulam has well Observed (and he was no great friend to the Churches Exaltation) as in the body Natural we dread a Wound that makes a Solution Continui, Worse than Botches and Ulcers that Are more painful and offensive,
so in the Parallel, these Mens Principles lead to Schism and Rebellion (and we have pretty well known their Practises,) which are the Solutio Continui in Church and State; whereas the other are indeed, against the Dignity of the Crown,
so in the Parallel, these Men's Principles led to Schism and Rebellion (and we have pretty well known their Practises,) which Are the Solution Continui in Church and State; whereas the other Are indeed, against the Dignity of the Crown,
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but not like Drums and Trumpets. If it were only for their peevish stubbornness, they deserve Punishment perhaps more than worse Offenders in another kind:
but not like Drums and Trumpets. If it were only for their peevish stubbornness, they deserve Punishment perhaps more than Worse Offenders in Another kind:
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And if what has been said, seem to warp too much one way, 'tis not because I think better or worse of Phanaticism, or Popery; though to give the Devil his due, we can't Charge them with such another Instance,
And if what has been said, seem to warp too much one Way, it's not Because I think better or Worse of Fanaticism, or Popery; though to give the devil his endue, we can't Charge them with such Another Instance,
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whether I meet with it in Mariana, or Buchanan, Bellarmine or Knox. Of the two, 'twas more Creditable, to disown the debt upon their death, then to justifie the Rebellion as Kid, and King did;
whither I meet with it in Mariana, or Buchanan, Bellarmine or Knox. Of the two, 'twas more Creditable, to disown the debt upon their death, then to justify the Rebellion as Kid, and King did;
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As to our Liberties, If they mean the quiet enjoyment of those Rights and Properties the Kings of England have given to us by their Bounty, and confirmed by their Laws;
As to our Liberties, If they mean the quiet enjoyment of those Rights and Properties the Kings of England have given to us by their Bounty, and confirmed by their Laws;
But, if they had been the only Instruments of his Restoration, and had done it too upon the most Loyal and Generous Principles (neither of which is true) must that attone for all their Treasons past, present and to come?
But, if they had been the only Instruments of his Restoration, and had done it too upon the most Loyal and Generous Principles (neither of which is true) must that atone for all their Treasons past, present and to come?
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I, for my part, think them such Back Friends to the King, and to Monarchy, that I do not think either, safe, till they are disarm'd, if not suppressed.
I, for my part, think them such Back Friends to the King, and to Monarchy, that I do not think either, safe, till they Are disarmed, if not suppressed.
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I'll give you an Instance equivalent to a Demonstration. When they had the Power in their own hands, what new Laws or Provisions did they then make against Papists? what Severities did they then execute upon them?
I'll give you an Instance equivalent to a Demonstration. When they had the Power in their own hands, what new Laws or Provisions did they then make against Papists? what Severities did they then execute upon them?
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Their Zeal and Malice extended as far as to tear the Surplice, rend the Prayer-Book, break the Communion-Rails, prophane the Altar, hang the King's Party, and famish sequester'd and outed Ministers; but went no farther.
Their Zeal and Malice extended as Far as to tear the Surplice, rend the Prayer-Book, break the Communion-Rails, profane the Altar, hang the King's Party, and famish sequestered and outed Ministers; but went no farther.
If I might guess, the Heads of that Party are not governed by Conscience and Religion, but by Covetousness and Ambition to rule. Now what Booty will Popery afford them? I believe all the Lands they have discovered yet, will scarce pay one of the Prosecutors Debts; But the Crown and Church-Lands would make a world of New Squires and Lords.
If I might guess, the Heads of that Party Are not governed by Conscience and Religion, but by Covetousness and Ambition to Rule. Now what Booty will Popery afford them? I believe all the Lands they have discovered yet, will scarce pay one of the Prosecutors Debts; But the Crown and Church lands would make a world of New Squires and lords.
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because I know 'tis the easiest matter in the earth, to wheadle the Multitude, especially in Religion; whom I therefore look upon as the most Incompetent Judges of their own Good, and had need be governed by those who have better Eyes and Judgments than themselves, to distinguish between Truths and Colours, the Necessities and Essentials of Government, from the Popular Noyse of Liberty and Right.
Because I know it's the Easiest matter in the earth, to wheadle the Multitude, especially in Religion; whom I Therefore look upon as the most Incompetent Judges of their own Good, and had need be governed by those who have better Eyes and Judgments than themselves, to distinguish between Truths and Colours, the Necessities and Essentials of Government, from the Popular Noise of Liberty and Right.
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Let me intreat you to to be Zealous herein, by all that is Sacred and Inviolable; by the Duty you owe to Almighty God, and to Religion, not to suffer Prophaneness, Superstition, Faction, to get any farther footing, to the reproach of Christianity, and hazard of Mens Souls.
Let me entreat you to to be Zealous herein, by all that is Sacred and Inviolable; by the Duty you owe to Almighty God, and to Religion, not to suffer Profaneness, Superstition, Faction, to get any farther footing, to the reproach of Christianity, and hazard of Men's Souls.
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By your Faith and Allegiance to his Majesty, whose Honour and Safety is undermin'd hereby. By your Love and Affections to your Mother the Church, whom in Kindness and Gratitude,
By your Faith and Allegiance to his Majesty, whose Honour and Safety is undermined hereby. By your Love and Affections to your Mother the Church, whom in Kindness and Gratitude,
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And last of all, by the Remembrance of all those horrid Impieties and Villanies, Impunity and Connivance in Matters of that nature, was the undoubted Cause of.
And last of all, by the Remembrance of all those horrid Impieties and Villainies, Impunity and Connivance in Matters of that nature, was the undoubted Cause of.
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and grant that our Factions and Divisions never procure and effect those Calamitous Judgments in the midst of us, which our Impieties and other Prophanations have but too justly deserved.
and grant that our Factions and Divisions never procure and Effect those Calamitous Judgments in the midst of us, which our Impieties and other Profanations have but too justly deserved.
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A seeming odd and bold collection from a dark and antiquated Text of Scripture. But your wonder and amazement will be soon over, when you shall understand —
A seeming odd and bold collection from a dark and antiquated Text of Scripture. But your wonder and amazement will be soon over, when you shall understand —
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the one part of the Proposition from the one, and the other from the other. Our Saviours discourse with St. Peter, in the 13th. Chapter of St. John 's Gospel, the 6th. and 10th.
the one part of the Proposition from the one, and the other from the other. Our Saviors discourse with Saint Peter, in the 13th. Chapter of Saint John is Gospel, the 6th. and 10th.
Verses, inclusive, about washing his feet, i. e. purging his affections, does sufficiently clear that part, viz. inward purity to be compriz'd in the words,
Verses, inclusive, about washing his feet, i. e. purging his affections, does sufficiently clear that part, viz. inward purity to be Comprised in the words,
The other part, viz. of outward Reverence is as clear from the words of God to Moses in the 3d. Ch. of Exodus, 5th. Verse, commanding him to put off his Shooes from off his feet, by reason of the holiness of the place; because of Gods special presence.
The other part, viz. of outward reverence is as clear from the words of God to Moses in the 3d. Christ of Exodus, 5th. Verse, commanding him to put off his Shoes from off his feet, by reason of the holiness of the place; Because of God's special presence.
Now if we would expound this in the Analogy, what putting off the Shoes was to them, a thing altogether unpractis'd with us; the same is uncovering of the Head with us;
Now if we would expound this in the Analogy, what putting off the Shoes was to them, a thing altogether unpractised with us; the same is uncovering of the Head with us;
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And this I justifie from two Instances; the first is that of St. Paul, in the 1st. of Corinth. 9th. Chap. 13, 14. Verses, where he infers the maintenance of our Clergy from theirs; as he had done before at the 9th.
And this I justify from two Instances; the First is that of Saint Paul, in the 1st. of Corinth. 9th. Chap. 13, 14. Verses, where he infers the maintenance of our Clergy from theirs; as he had done before At the 9th.
of St. Matthew, 12, 13, Verses, where, having driv'n those that bought and sold in the Temple out of it. (Suffer me to observe (by the by) that this was the only case in which we read, he exercis'd a Jurisdiction of this kind,
of Saint Matthew, 12, 13, Verses, where, having driven those that bought and sold in the Temple out of it. (Suffer me to observe (by the by) that this was the only case in which we read, he exercised a Jurisdiction of this kind,
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To vindicate himself he refers them to the words of God by the Prophet Isaiah, Chap. 56. Verse 7. which words as they are applied by our Saviour, belong not to the Jewish Temple, but to the Gentil Oratory, or else they would not make at all to our, or his purpose.
To vindicate himself he refers them to the words of God by the Prophet Isaiah, Chap. 56. Verse 7. which words as they Are applied by our Saviour, belong not to the Jewish Temple, but to the Gentle Oratory, or Else they would not make At all to our, or his purpose.
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Than which, nothing can be more evident from St. Paul 's case, Acts 21.28. And Josephus tells us, they would not suffer Agrippa 's Palace to look into it, for fear of prophaning it.
Than which, nothing can be more evident from Saint Paul is case, Acts 21.28. And Josephus tells us, they would not suffer Agrippa is Palace to look into it, for Fear of profaning it.
Understand it therefore of that part of the Temple which was called the Court of the Gentils, where the NONLATINALPHABET or Proselytes of the gate worshiped.
Understand it Therefore of that part of the Temple which was called the Court of the Gentiles, where the or Proselytes of the gate worshipped.
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And I doubt not, by that time we have considered what other proofs I have to confirm it by, it will appear that this injunction of Reverence farther than the particular right or manner of expressing it, was none of the strict ceremonial or appropriate Laws of that Religion. But,
And I doubt not, by that time we have considered what other proofs I have to confirm it by, it will appear that this injunction of reverence farther than the particular right or manner of expressing it, was none of the strict ceremonial or Appropriate Laws of that Religion. But,
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I know none so vain as to affirm in direct terms, that corporal Worship, and the outward solemnities of Religion alone are grateful to God; perhaps that which makes them to be so at all, is, their being conducible hereunto, or significative hereof. But without this, all outward splendor otherwise very acceptable to God ) is but a kind of Religious Pageantry, and a more solemn and notorious mocking of Almighty God, and is extremely 〈 ◊ 〉 to his Divine Majesty; as you find 〈 … 〉 protesting, especially under the 〈 ◊ 〉 Testament when their more early zeal was apt to spire 〈 ◊ 〉 those verd but fruitless expressions of Religion like the Fig-tree by which they are emblemated in the Gospel, Mat. 21, 19. Our Saviour in answering that important question about the manner of Divine Worship, in the 4th. Chap. of St. John, 24. Verse. does not exclude corporal Worship:
I know none so vain as to affirm in Direct terms, that corporal Worship, and the outward solemnities of Religion alone Are grateful to God; perhaps that which makes them to be so At all, is, their being conducible hereunto, or significative hereof. But without this, all outward splendour otherwise very acceptable to God) is but a kind of Religious Pageantry, and a more solemn and notorious mocking of Almighty God, and is extremely 〈 ◊ 〉 to his Divine Majesty; as you find 〈 … 〉 protesting, especially under the 〈 ◊ 〉 Testament when their more early zeal was apt to spire 〈 ◊ 〉 those verd but fruitless expressions of Religion like the Fig tree by which they Are emblemated in the Gospel, Mathew 21, 19. Our Saviour in answering that important question about the manner of Divine Worship, in the 4th. Chap. of Saint John, 24. Verse. does not exclude corporal Worship:
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He does not condemn, or dislike any external splendor and decency in the expressions of our Religious Worship (as we shall afterwards prove) unless it be separated and divided from the other;
He does not condemn, or dislike any external splendour and decency in the expressions of our Religious Worship (as we shall afterwards prove) unless it be separated and divided from the other;
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Moralists say, that a defect in any considerable circumstance, marrs an action otherwise good; how much more when it labours under a deficiency, in any of the prime parts; that which we may call the life and soul of Religion,
Moralists say, that a defect in any considerable circumstance, mars an actium otherwise good; how much more when it labours under a deficiency, in any of the prime parts; that which we may call the life and soul of Religion,
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altho in those instances of Religion, that are immediately and directly enjoyned by God, are 1. Irrational and absurd. And 2. Dangerous and provoking. First,
although in those instances of Religion, that Are immediately and directly enjoined by God, Are 1. Irrational and absurd. And 2. Dangerous and provoking. First,
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'Tis irrational and absurd, altogether incongruous both to Gods nature and our own. Nothing I think can be more repugning to God Almighty, than such an equivocal Religion;
It's irrational and absurd, altogether incongruous both to God's nature and our own. Nothing I think can be more repugning to God Almighty, than such an equivocal Religion;
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We sink him as low as the vilest notion of the Heathen Daimons, to think him recreated with the smell of Incense, or nourished by the vapours of a Sacrifice. God (says our Saviour ) is a Spirit, and for that reason is delighted with spiritual Worship: So that there cannot be a greater contradiction to his nature and worship,
We sink him as low as the Vilest notion of the Heathen Daimons, to think him recreated with the smell of Incense, or nourished by the vapours of a Sacrifice. God (Says our Saviour) is a Spirit, and for that reason is delighted with spiritual Worship: So that there cannot be a greater contradiction to his nature and worship,
than this out-side obedience. For what mean we by Religious Worship but the acknowledging of the Divine Excellency, and the profession of our Obedience to him.
than this outside Obedience. For what mean we by Religious Worship but the acknowledging of the Divine Excellency, and the profession of our obedience to him.
And is not this to accuse him of Weakness, Ignorance and Injustice, to tolerate such contempt, mockery and derision? So that if in one respect, this be to worship God, as it is to others a seeming profession of our subjection to, and dependence upon him;
And is not this to accuse him of Weakness, Ignorance and Injustice, to tolerate such contempt, mockery and derision? So that if in one respect, this be to worship God, as it is to Others a seeming profession of our subjection to, and dependence upon him;
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Besides it would be very absurd, and irrational in respect of our selves. That God Almighty ought to be worship'd in the best way and manner that we can, no body that owns any Religion and his senses will offer to deny.
Beside it would be very absurd, and irrational in respect of our selves. That God Almighty ought to be worshipped in the best Way and manner that we can, no body that owns any Religion and his Senses will offer to deny.
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Certes that, of our mind may least be omitted, without which our services were no better than the chattering of Magpies, or howling of Wolves; nay much worse, because these know nor are capable of no better;
Certes that, of our mind may least be omitted, without which our services were no better than the chattering of Magpies, or howling of Wolves; nay much Worse, Because these know nor Are capable of no better;
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For if we for any other respects, than such as are allowed by God, compose our selves to the performing of any of the external Offices of Religion; what is this!
For if we for any other respects, than such as Are allowed by God, compose our selves to the performing of any of the external Offices of Religion; what is this!
Than which, nothing in the world, no, not open Irreligiousness, which may be worse perhaps upon the account of Scandals, is more incensing and provoking to God Almighty. 'Tis impossible to express a higher resentment and disgust against any thing than he does against it, in the 1st. Chapter of Isaiah.
Than which, nothing in the world, no, not open Irreligiousness, which may be Worse perhaps upon the account of Scandals, is more incensing and provoking to God Almighty. It's impossible to express a higher resentment and disgust against any thing than he does against it, in the 1st. Chapter of Isaiah.
And with great justice: for to their Disobedience men add contempt and derision (for such are all the services of ungodly men, till at least they begin to purpose amendment) which is, you know, the most insufferable of all affronts; and by consequence 'tis our highest folly (as Solomon has observed) Prov. 14.9.
And with great Justice: for to their Disobedience men add contempt and derision (for such Are all the services of ungodly men, till At lest they begin to purpose amendment) which is, you know, the most insufferable of all affronts; and by consequence it's our highest folly (as Solomon has observed) Curae 14.9.
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as Baboons and Apes to humane nature, so in like manner those services of ours, that have only a mask or shadow of Religion, must needs be more abhorr'd, and distasted by God, than open and gross Impiety.
as Baboons and Apes to humane nature, so in like manner those services of ours, that have only a mask or shadow of Religion, must needs be more abhorred, and distasted by God, than open and gross Impiety.
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and mind, should be confined there, or suffer'd on y to goggle at the eyes, or foam at the mouth of the Preacher; (for that's the great instance of their Religion ) or vent it self in nauseous and forbidden tautologies, in broad and ugly metaphors ▪ saucy familiarities,
and mind, should be confined there, or suffered on y to goggle At the eyes, or foam At the Mouth of the Preacher; (for that's the great instance of their Religion) or vent it self in nauseous and forbidden Tautologies, in broad and ugly metaphors ▪ saucy familiarities,
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Or, As if I could not pray to God in a grave and compos'd form, think reverently of his Majesty upon my knees, and offer my Thanks and Obedience in an Alb, or Cope, they will never be able to produce any solid reason to oppose it.
Or, As if I could not pray to God in a grave and composed from, think reverently of his Majesty upon my knees, and offer my Thanks and obedience in an Alb, or Cope, they will never be able to produce any solid reason to oppose it.
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and determine according to the strength and evidence of right reason, we fear not the Cause. For I doubt not to prove (which was the other part of our proposition) the justifiableness, I will say requisiteness of outward Reverence and Decency in all the solemn concerns of Religion.
and determine according to the strength and evidence of right reason, we Fear not the Cause. For I doubt not to prove (which was the other part of our proposition) the justifiableness, I will say requisiteness of outward reverence and Decency in all the solemn concerns of Religion.
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1. The first kind of proof I shall bring for it, shall be drawn from the constant Observation of it, in all the immediate Institutes of Divine Worship in the Jewish Church.
1. The First kind of proof I shall bring for it, shall be drawn from the constant Observation of it, in all the immediate Institutes of Divine Worship in the Jewish Church.
Time was, when men could find no better colour to mask their villany and impiety. A single Text out of the Old Testament was thought sufficient to justifie the worst of Crimes, Murder, Robbery, Sacrilege, Rebellion, &c. against the plainest rules of our Saviour, and the whole design of Religion:
Time was, when men could find no better colour to mask their villainy and impiety. A single Text out of the Old Testament was Thought sufficient to justify the worst of Crimes, Murder, Robbery, Sacrilege, Rebellion, etc. against the Plainest rules of our Saviour, and the Whole Design of Religion:
1. I do readily grant in the first place, That to bring any under the necessity and obedience of that Law, is directly against the liberty of the Gospel, virtually to deny Christ to become in the flesh. The same is to impose any of the Ceremonies there enjoyned,
1. I do readily grant in the First place, That to bring any under the necessity and Obedience of that Law, is directly against the liberty of the Gospel, virtually to deny christ to become in the Flesh. The same is to impose any of the Ceremonies there enjoined,
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or by reason of any immediate command of Gods (other than such as are of Divine appointment ) or as universally and immutably obligatory to mens Consciences.
or by reason of any immediate command of God's (other than such as Are of Divine appointment) or as universally and immutably obligatory to men's Consciences.
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is there no use of the Mosaick Writing to us Christians? why then are they continued in the Sacred Rule? May they not still be considered and inforced as far as the reason and equity of them shall extend? Yes, no doubt; though it were in the very instances of that Law,
is there no use of the Mosaic Writing to us Christians? why then Are they continued in the Sacred Rule? May they not still be considered and enforced as Far as the reason and equity of them shall extend? Yes, no doubt; though it were in the very instances of that Law,
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even to a degree of Gawdery. Which thing I would be satisfied, why they may not as well signifie decency in Religious Worship, whereto they are aptly and easily improvable, as any of those remoter things whereto they are generally apply'd?
even to a degree of Gaudery. Which thing I would be satisfied, why they may not as well signify decency in Religious Worship, whereto they Are aptly and Easily improvable, as any of those Remoter things whereto they Are generally applied?
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But this could not be the sole reason of all those Laws; because that particular end, suppose the coming of Christ, might have been done by fewer Ceremonies,
But this could not be the sole reason of all those Laws; Because that particular end, suppose the coming of christ, might have been done by fewer Ceremonies,
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which yet God did not think so fit, but made choice of such, as besides their peculiar relations might indicate the decency and splendor of his Service.
which yet God did not think so fit, but made choice of such, as beside their peculiar relations might indicate the decency and splendour of his Service.
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for though we see but little hereof in the infancy of the Jewish and Christian Churches (whereof there was one and the same reason in both, viz. their Poverty ) but this you shall observe in both, that the outward grandeur of their Religion bore always a proportion to their outward State.
for though we see but little hereof in the infancy of the Jewish and Christian Churches (whereof there was one and the same reason in both, viz. their Poverty) but this you shall observe in both, that the outward grandeur of their Religion boar always a proportion to their outward State.
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God, I doubt not was well pleased with the Worship of the Israelites in Egypt, but they no sooner became possessors of any thing in the Wilderness, but you find a progression in the Ceremonious part of Religion.
God, I doubt not was well pleased with the Worship of the Israelites in Egypt, but they no sooner became Possessors' of any thing in the Wilderness, but you find a progression in the Ceremonious part of Religion.
And so in Solomons days (which was the Crisis of that state) what surplusage and increase of utensils, does he make to adorn the Temple with, notwithstanding what God had said Exod. 25.40. to the contrary.
And so in Solomons days (which was the Crisis of that state) what surplusage and increase of utensils, does he make to adorn the Temple with, notwithstanding what God had said Exod 25.40. to the contrary.
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So in the first ages of Christianity, there were no Secular honors, nor settled Revenues bestowed upon the Clergy; they had none of those Ornaments that after-Ages brought in, at the ministring of holy Offices.
So in the First ages of Christianity, there were no Secular honours, nor settled Revenues bestowed upon the Clergy; they had none of those Ornament that Afterages brought in, At the ministering of holy Offices.
The places of Divine Worship (for such they had hallow'd and appropriate, Mr. Mede has undeniably prov'd in all the most controverted Centuries ) they were mean and simple,
The places of Divine Worship (for such they had hallowed and Appropriate, Mr. Mede has undeniably proved in all the most controverted Centuries) they were mean and simple,
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Their after-practice upon their very first freedom, is an unquestionable evidence, that this was the effect of their necessity, not of their choice and liking.
Their after-practice upon their very First freedom, is an unquestionable evidence, that this was the Effect of their necessity, not of their choice and liking.
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I'le conclude this point, with an observation of the judicious Hooker, We must not think (saith he) but there is some ground of reason, even in nature, whereby it comes to pass, that no Nation under Heaven, did ever suffer any weighty actions,
I'll conclude this point, with an observation of the judicious Hooker, We must not think (Says he) but there is Some ground of reason, even in nature, whereby it comes to pass, that no nation under Heaven, did ever suffer any weighty actions,
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for if I can but deduce it directly from any of the ten Commandments in the Moral Law, or shew it you in express terms in the Canons of the Gospel (as I make no great question I shall do both) there can remain no farther cause of exception or appeal. First then,
for if I can but deduce it directly from any of the ten commandments in the Moral Law, or show it you in express terms in the Canonas of the Gospel (as I make no great question I shall do both) there can remain no farther cause of exception or appeal. First then,
1. I do affirm, though this be not contained in so many words, in any of the ten Commandments, yet is it the principal if not sole design of one of them, viz, the fourth.
1. I do affirm, though this be not contained in so many words, in any of the ten commandments, yet is it the principal if not sole Design of one of them, videlicet, the fourth.
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For do but take away the Ceremonial part of this precept (as we must allow a great part of it to be so) and there remains nothing more, i. e. distinct and peculiar to this, from the other three preceding commands, but what do amount to our present purpose; for neither the special, nor the particular determination of time there expressed,
For do but take away the Ceremonial part of this precept (as we must allow a great part of it to be so) and there remains nothing more, i. e. distinct and peculiar to this, from the other three preceding commands, but what do amount to our present purpose; for neither the special, nor the particular determination of time there expressed,
nor yet the manner of the rest, can with any pretence of reason be accounted for any moral part of that Law: for then they would have been immutably and perpetually Obligatory.
nor yet the manner of the rest, can with any pretence of reason be accounted for any moral part of that Law: for then they would have been immutably and perpetually Obligatory.
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namely, that God Almighty will be publickly worship'd, by stated and solemn times, places, and manners. For whereas the design of the first Commandment is to appoint and enjoyn inward worship,
namely, that God Almighty will be publicly worshipped, by stated and solemn times, places, and manners. For whereas the Design of the First Commandment is to appoint and enjoin inward worship,
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and of the two next to order and regulate the outward manifestations and expressions of it, that is to say, in opposition to Superstition in the second, and prophaneness in the third.
and of the two next to order and regulate the outward manifestations and expressions of it, that is to say, in opposition to Superstition in the second, and profaneness in the third.
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For of either of these truths I think there can arise but very little doubt, viz. first, that all men are obliged to worship and serve God, not only in their particular capacity,
For of either of these truths I think there can arise but very little doubt, viz. First, that all men Are obliged to worship and serve God, not only in their particular capacity,
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but also as members of some Church and Congregation. And secondly, That there is not any direct provision for this in any of the three preceding Laws, which were sufficient and complete for the other.
but also as members of Some Church and Congregation. And secondly, That there is not any Direct provision for this in any of the three preceding Laws, which were sufficient and complete for the other.
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Wherefore God Almighty took care to secure and direct that part of his Worship by a new Law, wherein we have instructions, not only how to behave our selves,
Wherefore God Almighty took care to secure and Direct that part of his Worship by a new Law, wherein we have instructions, not only how to behave our selves,
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and without this we leave the first Table uncomplete, and but an imperfect digest of Divine Worship. For say that God be to be worship'd truly and spiritually, outwardly and corporally, appropriate and discriminately; there wants to be added publickly and solemnly.
and without this we leave the First Table uncomplete, and but an imperfect digest of Divine Worship. For say that God be to be worshipped truly and spiritually, outwardly and corporally, Appropriate and discriminately; there Wants to be added publicly and solemnly.
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And altho time be the only circumstance therein seemingly aimed at, yet the Jews Rule, who make it the head and measure of all Ceremonies, and by the necessity of the thing we must include and comprize under the law of times, places also and persons, and modes, as standing in equal relation to Gods Worship.
And although time be the only circumstance therein seemingly aimed At, yet the jews Rule, who make it the head and measure of all Ceremonies, and by the necessity of the thing we must include and comprise under the law of times, places also and Persons, and modes, as standing in equal Relation to God's Worship.
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2. Pass we next to the Evangelick Law, and see what ground and authority we have for our assertion there. I shall refer you but to one place, which for the perspicuity, and validity of it, is irrefragable.
2. Pass we next to the Evangelic Law, and see what ground and Authority we have for our assertion there. I shall refer you but to one place, which for the perspicuity, and validity of it, is irrefragable.
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And that is that grand and Apostolical Canon in the first Epistle to the Corinthians, Chap. 14. and last Verse, Let all things be done decently and in order.
And that is that grand and Apostolical Canon in the First Epistle to the Corinthians, Chap. 14. and last Verse, Let all things be done decently and in order.
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But because this way was subject to errors and mistakes, God Almighty has not left us any longer to be govern'd by such measures as shadows and intimations; but he has plainly declar'd, not only his acceptance and allowance hereof, but his will and pleasure to have it so, by passing it into a direct Law. So that to contend here about in thesi, whether God ought to be worship'd decently and in order, is neither more nor less, than to controvert the Jurisdiction of Heaven, and the authority of the Bible.
But Because this Way was Subject to errors and mistakes, God Almighty has not left us any longer to be governed by such measures as shadows and intimations; but he has plainly declared, not only his acceptance and allowance hereof, but his will and pleasure to have it so, by passing it into a Direct Law. So that to contend Here about in Thessia, whither God ought to be worshipped decently and in order, is neither more nor less, than to controvert the Jurisdiction of Heaven, and the Authority of the bible.
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The only difficulty therefore must be touching the particular manner of expressing our decency, of which certainly Reason, Custom, and the determinations of Authority, must be constituted the fittest and most proper Judges, and not the petulant fancy of such as are dispos'd to wrangle; without which we do by an inevitable necessity, render the Rule unpracticable; for,
The only difficulty Therefore must be touching the particular manner of expressing our decency, of which Certainly Reason, Custom, and the determinations of authority, must be constituted the Fittest and most proper Judges, and not the petulant fancy of such as Are disposed to wrangle; without which we do by an inevitable necessity, render the Rule unpracticable; for,
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if either there be no Judg in such cases, or (which comes all to one) if every body be permitted to be their own judges, 'tis impossible to conserve decency or order.
if either there be no Judge in such cases, or (which comes all to one) if every body be permitted to be their own judges, it's impossible to conserve decency or order.
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And look whatever inconveniencies may seemingly arise from this assertion of ours, I am very sure there's none that's comparable to that disorder, and confusion, that would infallibly ensue, and attend the want hereof.
And look whatever inconveniences may seemingly arise from this assertion of ours, I am very sure there's none that's comparable to that disorder, and confusion, that would infallibly ensue, and attend the want hereof.
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And we soon saw the effects of such a Toleration; for every body to do what seem'd right in their own eyes. For when men came to be govern'd by their own Enthusiasms, Good Lord! what a Hotchpoch had men made of Religion. And this, no doubt would have been the consequence of it, if that state of affairs had continued much longer, we should have had so many, till at length we had had no Religion, name, nor thing.
And we soon saw the effects of such a Toleration; for every body to do what seemed right in their own eyes. For when men Come to be governed by their own Enthusiasms, Good Lord! what a Hotchpoch had men made of Religion. And this, no doubt would have been the consequence of it, if that state of affairs had continued much longer, we should have had so many, till At length we had had no Religion, name, nor thing.
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All which we ow'd to them who blunted the edg of Church Censures, and stript Religion of her Ornaments and Ceremonies. And these Modern Reformers had so refin'd Religion, by their Spiritual Alchymy, that we had almost lost it.
All which we owed to them who blunted the edge of Church Censures, and stripped Religion of her Ornament and Ceremonies. And these Modern Reformers had so refined Religion, by their Spiritual Alchemy, that we had almost lost it.
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when by the multitude or intricacy, of the Ceremonies, the service is either clogg'd, or obscur'd. Which, where it is, is an abuse, and ought to be reformed, i. e. by those to whom of right it does belong,
when by the multitude or intricacy, of the Ceremonies, the service is either clogged, or obscured. Which, where it is, is an abuse, and ought to be reformed, i. e. by those to whom of right it does belong,
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and not by Schism, Faction, and Disobedience. For I observe that never any Reformation that was managed by the populace, whether in Church, or State, could possibly begin well, or did ever end so.
and not by Schism, Faction, and Disobedience. For I observe that never any Reformation that was managed by the populace, whither in Church, or State, could possibly begin well, or did ever end so.
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And I account it a prime glory of ours, (that whatever tincture the springs might receive under-ground) from the passions and interests of any, it broke out at the Fountain of just Authority; and then it descended like the streams of nature, gentle and easie, and not with the noise of a Cataract, or the violence of an Inundation: And for so much of it wherein Religion was immediately concern'd,
And I account it a prime glory of ours, (that whatever tincture the springs might receive underground) from the passion and interests of any, it broke out At the Fountain of just authority; and then it descended like the streams of nature, gentle and easy, and not with the noise of a Cataract, or the violence of an Inundation: And for so much of it wherein Religion was immediately concerned,
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and was manag'd by the subordinate care and province of Church-men. (For the matter of the Revenues, it belongs not to our present enquiry) nor am I concern'd to solve the difficulties wherewith it's press'd; but for the other, 'twas impossible for men to have discover'd greater Characters of prudence and moderation in all those alterations they made both in Doctrine and Discipline.
and was managed by the subordinate care and province of Churchmen. (For the matter of the Revenues, it belongs not to our present enquiry) nor am I concerned to solve the difficulties wherewith it's pressed; but for the other, 'twas impossible for men to have discovered greater Characters of prudence and moderation in all those alterations they made both in Doctrine and Discipline.
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It was not the least instance of their wisdom, the retaining of those Ceremonies they did for the more orderly and decent administration of holy duties.
It was not the least instance of their Wisdom, the retaining of those Ceremonies they did for the more orderly and decent administration of holy duties.
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tho either be sufficient, if the other be not manifestly violated: as namely, if our Rulers think this makes for the decency of Religious Worship, or such a thing may be expedient for the peoples information, much more when they both concur and are signally discernable,
though either be sufficient, if the other be not manifestly violated: as namely, if our Rulers think this makes for the decency of Religious Worship, or such a thing may be expedient for the peoples information, much more when they both concur and Are signally discernible,
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The Surplice, besides the comeliness of the habit, speaks Innocence and Purity. The Ring, besides the Ornament it's worn for, signifies the perpetuity and endlesness of the Conjugal Love.
The Surplice, beside the comeliness of the habit, speaks Innocence and Purity. The Ring, beside the Ornament it's worn for, signifies the perpetuity and Endlessness of the Conjugal Love.
namely for their being symbolical and significant; which I look upon, to be a great instance of their folly; for their significancy is one part of their excellency; without which the enjoyning of 'em were not, however not so highly justifiable.
namely for their being symbolical and significant; which I look upon, to be a great instance of their folly; for their significancy is one part of their excellency; without which the enjoining of they were not, however not so highly justifiable.
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For as in humane Polity, those Laws are unquestionably the best, which are stampt with the marks of Authority, and of great usefulness; so no doubt in Religion, those are the best Canons and Constitutions whereby men are not only contain'd in their Obedience, but instructed in their Duty.
For as in humane Polity, those Laws Are unquestionably the best, which Are stamped with the marks of authority, and of great usefulness; so no doubt in Religion, those Are the best Canonas and Constitutions whereby men Are not only contained in their obedience, but instructed in their Duty.
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And though this be not so necessary, to the constitution of any Law, as that it should cease to oblige without it (for the will of the Law-giver is the formal reason of our Obedience ) from which, nothing can absolve us,
And though this be not so necessary, to the constitution of any Law, as that it should cease to oblige without it (for the will of the Lawgiver is the formal reason of our obedience) from which, nothing can absolve us,
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I say, notwithstanding the necessity of Obedience in those cases, the superinducing of this, makes our Obedience more rational and easie, and it makes those Laws look more Divine, when like those of Heaven, they are accommodated to the principles of Reason, and advancement of our Interest.
I say, notwithstanding the necessity of obedience in those cases, the superinducing of this, makes our obedience more rational and easy, and it makes those Laws look more Divine, when like those of Heaven, they Are accommodated to the principles of Reason, and advancement of our Interest.
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And now from hence it will be no difficult matter, to infer the necessity of our Conformity and Obedience to the Laws of our Church; for besides, that we are oblig'd by the same Rules in doing our duty,
And now from hence it will be no difficult matter, to infer the necessity of our Conformity and obedience to the Laws of our Church; for beside, that we Are obliged by the same Rules in doing our duty,
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as they are in commanding; namely of decency in reference to Almighty God, and the promoting of our own good, 〈 ◊ 〉 far as our apprehensions concur with theirs.
as they Are in commanding; namely of decency in Referente to Almighty God, and the promoting of our own good, 〈 ◊ 〉 Far as our apprehensions concur with theirs.
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There is besides another obligation incumbing upon us, (as I before hinted ) viz. that of the Apostle in Heb. 13.17. Obey them that have the rule over you, and submit your selves, i. e.
There is beside Another obligation incumbing upon us, (as I before hinted) viz. that of the Apostle in Hebrew 13.17. Obey them that have the Rule over you, and submit your selves, i. e.
the Episcopal Power, how much more when it is twin'd and corroborated with the bands of Civil Authority. All which considerations, are complicated in our present case,
the Episcopal Power, how much more when it is twined and corroborated with the bans of Civil authority. All which considerations, Are complicated in our present case,
And therefore altho my apprehensions were not throughly convinc'd of the decency and expedience of these things, I stand obliged for all, unless the thing appear very plainly to be sinful and unlawful (not only to command,
And Therefore although my apprehensions were not thoroughly convinced of the decency and expedience of these things, I stand obliged for all, unless the thing appear very plainly to be sinful and unlawful (not only to command,
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and to you, or else we sin: and the reason is evident, because Obedience to Authority is an express Duty, and to evacuate that there need to be as plain a Prohibition, and not every fidling scruple and petit cavil, that by men who are dispos'd to wrangle, may be brought against any thing whatever.
and to you, or Else we sin: and the reason is evident, Because obedience to authority is an express Duty, and to evacuate that there need to be as plain a Prohibition, and not every fiddling scruple and petit cavil, that by men who Are disposed to wrangle, may be brought against any thing whatever.
cc p-acp pn22, cc av pns12 vvb: cc dt n1 vbz j, c-acp n1 p-acp n1 vbz dt j n1, cc pc-acp vvi cst pc-acp vvi pc-acp vbi a-acp j dt n1, cc xx d vvg n1 cc fw-fr n1, cst p-acp n2 r-crq vbr vvn pc-acp vvi, vmb vbi vvn p-acp d n1 r-crq.
forasmuch as we cannot without the greatest pride and vanity but confess, that the Governors, by reason of those advantages they have above us, by their Learning, Leisure, Station, and special assistance of God, must needs see and know more than we do or can: And if we believe this (and if we do not we must be intolerably impudent) where's our Charity, if we reproach them with tyrannical and unreasonable impositions?
forasmuch as we cannot without the greatest pride and vanity but confess, that the Governors, by reason of those advantages they have above us, by their Learning, Leisure, Station, and special assistance of God, must needs see and know more than we do or can: And if we believe this (and if we do not we must be intolerably impudent) where's our Charity, if we reproach them with tyrannical and unreasonable impositions?
av c-acp pns12 vmbx p-acp dt js n1 cc n1 p-acp vvi, cst dt n2, p-acp n1 pp-f d n2 pns32 vhb p-acp pno12, p-acp po32 vvg, n1, n1, cc j n1 pp-f np1, vmb av vvi cc vvb av-dc cs pns12 vdb cc vmb: cc cs pns12 vvb d (cc cs pns12 vdb xx pns12 vmb vbi av-j j) q-crq|vbz po12 n1, cs pns12 vvb pno32 p-acp j cc j n2?
The plain truth is, Rulers are to govern by their own consciences, and not yours or mine. And therefore if your Conscience be opposite to his, ('tis your own Rule,
The plain truth is, Rulers Are to govern by their own Consciences, and not yours or mine. And Therefore if your Conscience be opposite to his, (it's your own Rule,
dt j n1 vbz, n2 vbr pc-acp vvi p-acp po32 d n2, cc xx po22 cc png11. cc av cs po22 n1 vbb j-jn p-acp po31, (pn31|vbz po22 d n1,
and the whole strength of the objection) he must follow his Conscience. Which besides the necessity of maintaining the reverence and authority of Laws, would be well considered by such as are in Power,
and the Whole strength of the objection) he must follow his Conscience. Which beside the necessity of maintaining the Reverence and Authority of Laws, would be well considered by such as Are in Power,
cc dt j-jn n1 pp-f dt n1) pns31 vmb vvi po31 n1. r-crq p-acp dt n1 pp-f vvg dt n1 cc n1 pp-f n2, vmd vbi av vvn p-acp d c-acp vbr p-acp n1,
Mean while, how little just ground is there, for those so wide and contrary imputations that are falsly charg'd upon the Church of England: Of Schism from the Papists, and of Popery from the Phanaticks?
Mean while, how little just ground is there, for those so wide and contrary imputations that Are falsely charged upon the Church of England: Of Schism from the Papists, and of Popery from the Fanatics?
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We had in vain complained of the Romish Superstitions, and long groan'd under the Yoke of its Tyranny, but never dream'd of a Separation, till the terms of their Communion grew to that height, that no Salvation could be expected therein,
We had in vain complained of the Romish Superstitions, and long groaned under the Yoke of its Tyranny, but never dreamed of a Separation, till the terms of their Communion grew to that height, that no Salvation could be expected therein,
or but very difficultly; and 'twas but time to seek a remedy, when the Disease was become almost incurable. Altho I must needs assert, there wanted no such reason to have justified our Reformation, which might very lawfully have been effected, by the Right and Power of a National Church distinct and independing upon a Forein Jurisdiction: but this made our proceedings fair and candid, as well as just.
or but very difficultly; and 'twas but time to seek a remedy, when the Disease was become almost incurable. Although I must needs assert, there wanted no such reason to have justified our Reformation, which might very lawfully have been effected, by the Right and Power of a National Church distinct and independing upon a Foreign Jurisdiction: but this made our proceedings fair and candid, as well as just.
cc p-acp j av-j; cc pn31|vbds p-acp n1 pc-acp vvi dt n1, c-crq dt n1 vbds vvn av j. cs pns11 vmb av vvb, a-acp vvd dx d n1 pc-acp vhi vvn po12 n1, r-crq vmd av av-j vhb vbn vvn, p-acp dt j-jn cc n1 pp-f dt j n1 j cc vvg p-acp dt j n1: p-acp d vvd po12 n2-vvg j cc j, c-acp av c-acp j.
As to the charge of Popery on the other side, 'tis the silliest, but most malicious slander that ever was thrown upon any Order of men. We know they don't use to heed what ground Calumnies have,
As to the charge of Popery on the other side, it's the silliest, but most malicious slander that ever was thrown upon any Order of men. We know they don't use to heed what ground Calumnies have,
so they will but serve their turn. Which because 'tis very certain the grandees of them do not 〈 … 〉 themselves, it can have no other design but 〈 ◊ 〉.
so they will but serve their turn. Which Because it's very certain the grandees of them do not 〈 … 〉 themselves, it can have no other Design but 〈 ◊ 〉.
av pns32 vmb p-acp vvb po32 n1. r-crq c-acp pn31|vbz av j dt n2 pp-f pno32 vdb xx 〈 … 〉 px32, pn31 vmb vhi dx j-jn n1 cc-acp 〈 sy 〉.
They know and are assur'd, what by that aversation in the Kingdom against Popery, and by the inconsiderable numbers of Papists comparatively, for I wish with my soul their numbers were not so great; for if ever the Government be subverted (which God forbid) the Power must necessarily devolve among their party: And there is no way to do this but by rendering those of the Church of England odious to the Mobile; and there is no way to do that so effectually, as to call them Papists. And he that does not see this, has more credit for an evidence that may possibly deceive,
They know and Are assured, what by that aversation in the Kingdom against Popery, and by the inconsiderable numbers of Papists comparatively, for I wish with my soul their numbers were not so great; for if ever the Government be subverted (which God forbid) the Power must necessarily devolve among their party: And there is no Way to do this but by rendering those of the Church of England odious to the Mobile; and there is no Way to do that so effectually, as to call them Papists. And he that does not see this, has more credit for an evidence that may possibly deceive,
pns32 vvb cc vbr vvn, r-crq p-acp d n1 p-acp dt n1 p-acp n1, cc p-acp dt j n2 pp-f njp2 av-j, c-acp pns11 vvb p-acp po11 n1 po32 n2 vbdr xx av j; c-acp cs av dt n1 vbb vvn (r-crq np1 vvb) dt n1 vmb av-j vvi p-acp po32 n1: cc pc-acp vbz dx n1 pc-acp vdi d cc-acp p-acp vvg d pp-f dt n1 pp-f np1 j p-acp dt j; cc pc-acp vbz dx n1 pc-acp vdi cst av av-j, a-acp pc-acp vvi pno32 njp2. cc pns31 cst vdz xx vvi d, vhz dc n1 p-acp dt n1 cst vmb av-j vvi,
Well, and what are the pretences of this Clamor? some of them belong to the being of the Church as the distinctions of Orders: Some to its flourishing and well-being, as the honorary additions of Power and maintenance;
Well, and what Are the pretences of this Clamor? Some of them belong to the being of the Church as the Distinctions of Order: some to its flourishing and well-being, as the honorary additions of Power and maintenance;
av, cc q-crq vbr dt n2 pp-f d n1? d pp-f pno32 vvi p-acp dt vbg pp-f dt n1 p-acp dt n2 pp-f n1: d p-acp po31 j-vvg cc n1, p-acp dt j n2 pp-f n1 cc n1;
some to the places of Divine Worship, their relative holiness, and appropriate discriminations, and some to the modes of Worship, as habits and gestures. And is it enough to make a man a Papist for believing a Bishop to be above a Priest, or assert the Bishops Peerage, or the sacredness of Churches, and decency of a Surplice: and is that all the reason too,
Some to the places of Divine Worship, their relative holiness, and Appropriate discriminations, and Some to the modes of Worship, as habits and gestures. And is it enough to make a man a Papist for believing a Bishop to be above a Priest, or assert the Bishops Peerage, or the sacredness of Churches, and decency of a Surplice: and is that all the reason too,
d p-acp dt n2 pp-f j-jn n1, po32 j n1, cc j n2, cc d p-acp dt n2-j pp-f n1, p-acp n2 cc n2. cc vbz pn31 d pc-acp vvi dt n1 dt njp p-acp vvg dt n1 pc-acp vbi p-acp dt n1, cc vvb dt n2 n1, cc dt n1 pp-f n2, cc n1 pp-f dt n1: cc vbz d d dt n1 av,
besides this, let any body judg whether they do not serve the Church of Rome hereby? For if when I look below the Church of England, I see nothing but distraction and confusion, no Priest, no Sacrament, whereof a man may very well doubt;
beside this, let any body judge whither they do not serve the Church of Room hereby? For if when I look below the Church of England, I see nothing but distraction and confusion, no Priest, no Sacrament, whereof a man may very well doubt;
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A Religion I would choose as a Believer, so safely does it direct men to Heaven: A Religion I would choose as a Prince or Magistrate, as the best instrument of Government in the world, that ties mens souls to obedience.
A Religion I would choose as a Believer, so safely does it Direct men to Heaven: A Religion I would choose as a Prince or Magistrate, as the best Instrument of Government in the world, that ties men's Souls to Obedience.
This is the Religion we profess, I hope to God we shall all continue to live and die in it, and if we would but live up to it, is able to make us good Governors, good Subjects, good Christians, and in the end glorious Saints.
This is the Religion we profess, I hope to God we shall all continue to live and die in it, and if we would but live up to it, is able to make us good Governors, good Subject's, good Christians, and in the end glorious Saints.
d vbz dt n1 pns12 vvb, pns11 vvb p-acp np1 pns12 vmb d vvi p-acp vvb cc vvi p-acp pn31, cc cs pns12 vmd p-acp vvb a-acp p-acp pn31, vbz j pc-acp vvi pno12 j n2, j n2-jn, j np1, cc p-acp dt n1 j n2.
