AMong all the dismal consequences of that fatal day wherein the Honour of our Nation suffered together with our Martyr'd Soveraign, there is none which in this Place we ought to be more concerned for,
AMong all the dismal consequences of that fatal day wherein the Honour of our nation suffered together with our Martyred Sovereign, there is none which in this Place we ought to be more concerned for,
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yet they might have been imputed to their ignorance in matters of Civility and Religion: but when they were committed not only by men who were called Christians, but under a pretence of a mighty zeal for their Religion too, men will either think that Religion bad which did give encouragement to such actions,
yet they might have been imputed to their ignorance in matters of Civility and Religion: but when they were committed not only by men who were called Christians, but under a pretence of a mighty zeal for their Religion too, men will either think that Religion bad which did give encouragement to such actions,
And on which of these two the blame will fall, may be soon discovered, when we consider that the Christian Religion, above all others, hath taken care to preserve the Rights of Soveraignty, by giving unto Caesar the things that are Caesars, and to make resistance unlawful by declaring that those who are Rom. 13. 2. guilty of it shall receive to themselves damnation.
And on which of these two the blame will fallen, may be soon discovered, when we Consider that the Christian Religion, above all Others, hath taken care to preserve the Rights of Sovereignty, by giving unto Caesar the things that Are Caesars, and to make resistance unlawful by declaring that those who Are Rom. 13. 2. guilty of it shall receive to themselves damnation.
But as though bare resistance had been too mean and low a thing for them (notwithstanding what Christ and his Apostles had said) to shew themselves to be Christians of a higher rank than others;
But as though bore resistance had been too mean and low a thing for them (notwithstanding what christ and his Apostles had said) to show themselves to be Christians of a higher rank than Others;
they imbrue their hands in the blood of their Soveraign for a demonstration of their Piety, by the same figure by which they had destroyed mens Rights to defend their Liberties, and fought against the King for preservation of his Person. But the actions of such men could not have been so bad as they were;
they imbrue their hands in the blood of their Sovereign for a demonstration of their Piety, by the same figure by which they had destroyed men's Rights to defend their Liberties, and fought against the King for preservation of his Person. But the actions of such men could not have been so bad as they were;
These in all probability were the followers of Simon Magus the Leviathan of the Primitive Church, who destroyed all the natural differences of good and evil, and made it lawful for men in case of persecution, to forswear their Religion. The great part of his Doctrine being that his Disciples need not be afraid of the terrours of the Law,
These in all probability were the followers of Simon Magus the Leviathan of the Primitive Church, who destroyed all the natural differences of good and evil, and made it lawful for men in case of persecution, to forswear their Religion. The great part of his Doctrine being that his Disciples need not be afraid of the terrors of the Law,
For they had so high opinions of themselves, that they were the only Saints, that as Epiphanius tells us, they thought it the casting Pearls before Swine, to expose themselves to danger before the Heathen Governours;
For they had so high opinions of themselves, that they were the only Saints, that as Epiphanius tells us, they Thought it the casting Pearls before Swine, to expose themselves to danger before the Heathen Governors;
by which they not only discovered what a mighty value they set upon themselves, but what mean and contemptible thoughts they had of that Authority which God had established in the world.
by which they not only discovered what a mighty valve they Set upon themselves, but what mean and contemptible thoughts they had of that authority which God had established in the world.
But this they would by no means allow, for they thought all the Governments of the world to be nothing else but the contrivance of some evil spirits to abridge men of that liberty which God and nature had given them:
But this they would by no means allow, for they Thought all the Governments of the world to be nothing Else but the contrivance of Some evil spirits to abridge men of that liberty which God and nature had given them:
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Although the phrase used by S. Peter, NONLATINALPHABET may be taken (by the use of the word NONLATINALPHABET in the first of Maceabees) not for the bare contempt of Authority, expressed by reviling language, but for an open resistance of it;
Although the phrase used by S. Peter, may be taken (by the use of the word in the First of Maccabees) not for the bore contempt of authority, expressed by reviling language, but for an open resistance of it;
which the other is so natural an introduction to, that those who think and speak contemptibly of Government, do but want an occasion to manifest that their actions would be as bad as their thoughts and expressions are.
which the other is so natural an introduction to, that those who think and speak contemptibly of Government, do but want an occasion to manifest that their actions would be as bad as their thoughts and expressions Are.
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And from hence NONLATINALPHABET here in the words of the Text is made use of to express one of the most remarkable seditions we ever read of, viz. that of Corah and his Company against Moses and Aaron; whose punishment for it did not deter these persons who went under the name of Christians, from joyning in seditious practices to the great dishonour of Christianity, and their own ruine.
And from hence Here in the words of the Text is made use of to express one of the most remarkable seditions we ever read of, viz. that of Corah and his Company against Moses and Aaron; whose punishment for it did not deter these Persons who went under the name of Christians, from joining in seditious practices to the great dishonour of Christianity, and their own ruin.
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For therefore the Apostle denounces a Woe against them in the beginning of the verse, and speaks of their ruine as certain as if they had been consumed by fire,
For Therefore the Apostle denounces a Woe against them in the beginning of the verse, and speaks of their ruin as certain as if they had been consumed by fire,
In the verb NONLATINALPHABET, the Aorist, saith Crotius, is taken for the future, or present, and so implying that these courses did tend to their misery and ruine,
In the verb, the Aorist, Says Crotius, is taken for the future, or present, and so implying that these courses did tend to their misery and ruin,
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If the evidence in history had been clear of the Carpocratians joyning with the Jews in the famous rebellion of Barchochebas, wherein such multitudes of Christians as well as Heathens were destroyed in Africa, AEgypt, and other places,
If the evidence in history had been clear of the Carpocratians joining with the jews in the famous rebellion of Bar kokhba, wherein such Multitudes of Christians as well as heathens were destroyed in Africa, Egypt, and other places,
for all the Actors in it were destroyed by the Roman Power, and some of the chief of them made publick examples of Justice for the deterring of others from the like practices.
for all the Actors in it were destroyed by the Roman Power, and Some of the chief of them made public Examples of justice for the deterring of Others from the like practices.
But however this be, we find these persons here charged with a sin of the same nature, with the gainsaying of Core, and a judgement of the same nature,
But however this be, we find these Persons Here charged with a since of the same nature, with the gainsaying of Core, and a judgement of the same nature,
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2. As implying as great displeasure of God under the Gospel against the same kind of sin, as he discovered in the immediate destruction of those persons who were then guilty of it.
2. As implying as great displeasure of God under the Gospel against the same kind of since, as he discovered in the immediate destruction of those Persons who were then guilty of it.
1. For understanding the nature of the Faction, we must enquire into the design that was laid, the persons who were engaged in it, the pretences that were made use of for it.
1. For understanding the nature of the Faction, we must inquire into the Design that was laid, the Persons who were engaged in it, the pretences that were made use of for it.
1. The design that was laid for that, and all other circumstances of the story, we must have resort to the account that is given of it, Numb. 16. Where we shall find that the bottom of the design was the sharing of the Government among themselves, which it was impossible for them to hope for,
1. The Design that was laid for that, and all other Circumstances of the story, we must have resort to the account that is given of it, Numb. 16. Where we shall find that the bottom of the Design was the sharing of the Government among themselves, which it was impossible for them to hope for,
but this they knew to be a very difficult task, considering what wonders God had wrought by him in their deliverance out of Egypt, what wisdom he had hitherto shewed in the conduct of them, what care for their preservation, what integrity in the management of his power, what reverence the people did bear towards him,
but this they knew to be a very difficult task, considering what wonders God had wrought by him in their deliverance out of Egypt, what Wisdom he had hitherto showed in the conduct of them, what care for their preservation, what integrity in the management of his power, what Reverence the people did bear towards him,
and what solemn vows and promises they had made of obedience to him. But ambitious and factious men are never discouraged by such an appearance of difficulties;
and what solemn vows and promises they had made of Obedience to him. But ambitious and factious men Are never discouraged by such an appearance of difficulties;
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for they know they must address themselves to the people, and in the first place perswade them that they manage their interest against the usurpation of their Governours.
for they know they must address themselves to the people, and in the First place persuade them that they manage their Interest against the usurpation of their Governors.
For by that means they gain upon the peoples affections, who are ready to cry them up presently as the true Patriots and defenders of their Liberties against the encroachment of Princes: and when they have thus insinuated themselves into the good opinion of the people;
For by that means they gain upon the peoples affections, who Are ready to cry them up presently as the true Patriots and defenders of their Liberties against the encroachment of Princes: and when they have thus insinuated themselves into the good opinion of the people;
as well as pleasure, in hearing and telling all the faults of their Governours for in doing so they flatter themselves in thinking they deserve to rule much better than those which do it.
as well as pleasure, in hearing and telling all the Faults of their Governors for in doing so they flatter themselves in thinking they deserve to Rule much better than those which doe it.
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What ever is done for the necessary maintenance of Government, is suspected to be a design meerly to exhaust the people to make them more unable to resist.
What ever is done for the necessary maintenance of Government, is suspected to be a Design merely to exhaust the people to make them more unable to resist.
Yea, so partial have the people generally been against their Rulers, when swayed by the power of Faction, that this hath made Government very difficult and unpleasing;
Yea, so partial have the people generally been against their Rulers, when swayed by the power of Faction, that this hath made Government very difficult and unpleasing;
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Their bad actions being more publick, and their good therefore suspected of design; and the wiser Governours are, the more jealous the people are of them.
Their bad actions being more public, and their good Therefore suspected of Design; and the Wiser Governors Are, the more jealous the people Are of them.
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than that which Moses had over the people of Israel? He being an extraordinary person for all the abilities of Government; one bred up in the Egyptian Court, and in no mean degree of honour, being called the Son of Pharaohs Daughter, one of great experience in the management of affairs, of great zeal for the good of his Countrey,
than that which Moses had over the people of Israel? He being an extraordinary person for all the abilities of Government; one bred up in the Egyptian Court, and in no mean degree of honour, being called the Son of Pharaohs Daughter, one of great experience in the management of affairs, of great zeal for the good of his Country,
as appeared by the tenderness of his peoples interest in their deliverance out of Egypt; one of great temper and meekness above all the men of the earth;
as appeared by the tenderness of his peoples Interest in their deliverance out of Egypt; one of great temper and meekness above all the men of the earth;
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Usurpation upon the peoples rights, v. 4. the Faction makes a Remonstrance asserting the priviledges of the people against Moses and Aaron, Ye take too much upon you, seeing all the Congregation are holy every one of them,
Usurpation upon the peoples rights, v. 4. the Faction makes a Remonstrance asserting the privileges of the people against Moses and Aaron, You take too much upon you, seeing all the Congregation Are holy every one of them,
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and we shall willingly sacrifice them in so good a Cause. And when Moses afterwards sends for the Sons of Eliab to come to him, they peremptorily refuse all Messages of Peace, and with their men of the sword mentioned, v. 2. They make votes of non-Addresses, and break off all Treaties with him,
and we shall willingly sacrifice them in so good a Cause. And when Moses afterwards sends for the Sons of Eliab to come to him, they peremptorily refuse all Messages of Peace, and with their men of the sword mentioned, v. 2. They make votes of non-Addresses, and break off all Treaties with him,
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and declare these for their reasons, that he did dominando dominari, as some render it, exercise an arbitrary and tyrannical power over the people, that he was guilty of breach of the trust committed to him,
and declare these for their Reasons, that he did dominando Dominari, as Some render it, exercise an arbitrary and tyrannical power over the people, that he was guilty of breach of the trust committed to him,
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By which we see the design was under very fair and popular pretences to devest Moses of his Government, and then they doubted not but such zealous Patriots as they had shewed themselves, should come to have the greatest share in it;
By which we see the Design was under very fair and popular pretences to devest Moses of his Government, and then they doubted not but such zealous Patriots as they had showed themselves, should come to have the greatest share in it;
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but this which they most aimed at, must appear least in view, and only Necessity and Providence must seem to cast that upon them, which was the first true motive they had to rebel against Moses and Aaron.
but this which they most aimed At, must appear least in view, and only Necessity and Providence must seem to cast that upon them, which was the First true motive they had to rebel against Moses and Aaron.
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At first they were only some discontented Levites who murmured against Moses and Aaron, because they were not preferred to the Priesthood, and of these Corah was the chief.
At First they were only Some discontented Levites who murmured against Moses and Aaron, Because they were not preferred to the Priesthood, and of these Corah was the chief.
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R. Solomon observes, that the reason of Corahs discontent, was, that Elizaphan the Son of Vzziel, of the younger house to Izhar from whom Corah descended, was preferred before him by Moses to be Prince over the Sons of Kohath. Corah being active and busie in his discontents, had the opportunity of drawing in some of the Sons of Reuben, for they pitched their tents near each other, both on the South-side of the Tabernacle of the Congregation; and these were discontented on the account of their Tribe having lost the priviledge of Primogeniture. Thus what ever the pretences are,
R. Solomon observes, that the reason of Corahs discontent, was, that Elizaphan the Son of Uzziel, of the younger house to Izhar from whom Corah descended, was preferred before him by Moses to be Prince over the Sons of Kohath. Corah being active and busy in his discontents, had the opportunity of drawing in Some of the Sons of Reuben, for they pitched their tents near each other, both on the Southside of the Tabernacle of the Congregation; and these were discontented on the account of their Tribe having lost the privilege of Primogeniture. Thus what ever the pretences Are,
but these must be covered over with the deepest dissimulation, with most vehement Protestations to the contrary, nothing must be talked of but a mighty zeal for Religion, and the publick Interest. So Josephus tells us concerning Corah, that while he carried on his own ambitious designs, with all the arts of sedition and a popular eloquence, insinuating into the peoples minds strange suggestions against Moses his Government,
but these must be covered over with the Deepest dissimulation, with most vehement Protestations to the contrary, nothing must be talked of but a mighty zeal for Religion, and the public Interest. So Josephus tells us Concerning Corah, that while he carried on his own ambitious designs, with all the arts of sedition and a popular eloquence, insinuating into the peoples minds strange suggestions against Moses his Government,
as being a meer politick design of his to enslave the people of God, and advance his own family and interest, NONLATINALPHABET, he would seem to regard nothing but the publick good.
as being a mere politic Design of his to enslave the people of God, and advance his own family and Interest,, he would seem to regard nothing but the public good.
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they shall never want those who will enslave them for the sake of Liberty, undo them for the publick good, and destroy them with designs of Reformation. For nothing is more popular than Rebellion in the beginning;
they shall never want those who will enslave them for the sake of Liberty, undo them for the public good, and destroy them with designs of Reformation. For nothing is more popular than Rebellion in the beginning;
And the only true reason that it is ever so, is from the want of wisdom and judgement in the generality of mankind, who seldom see to the end of things,
And the only true reason that it is ever so, is from the want of Wisdom and judgement in the generality of mankind, who seldom see to the end of things,
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Nothing enters upon the stage with a braver shew and appearance, but however prosperous for a time it may continue, it commonly meets with a fatal end.
Nothing enters upon the stage with a braver show and appearance, but however prosperous for a time it may continue, it commonly meets with a fatal end.
men when they are betrayed into them, are carried away and transported with the pleasing temptations, not considering the unspeakable misery that follows after them.
men when they Are betrayed into them, Are carried away and transported with the pleasing temptations, not considering the unspeakable misery that follows After them.
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But as we still find, that notwithstanding all the grave admonitions, the sober counsels, the rational discourses, the perswasive arguments which are used to deter men from the practice of sin, they will still be such Fools to yield to the Devils temptations against their own welfare: So,
But as we still find, that notwithstanding all the grave admonitions, the Sobrium Counsels, the rational discourses, the persuasive Arguments which Are used to deter men from the practice of since, they will still be such Fools to yield to the Devils temptations against their own welfare: So,
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neither the blessings of a continued Peace, nor the miseries of an intestine War, neither the security of a settled Government, nor the constant danger of Innovations will hinder men of fiery and restless spirits from raising combustions in a Nation,
neither the blessings of a continued Peace, nor the misery's of an intestine War, neither the security of a settled Government, nor the constant danger of Innovations will hinder men of fiery and restless spirits from raising combustions in a nation,
and all the faithful services of Moses, and Aaron; they considered not the difficulties of Government, nor the impossibility of satisfying the ambitious desires of all pretenders;
and all the faithful services of Moses, and Aaron; they considered not the difficulties of Government, nor the impossibility of satisfying the ambitious Desires of all pretenders;
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and perswade the people that they are equally concerned with themfelves in the present danger, that though the pretence be only against faction and sedition, the design is the slavery and oppression of the People. This they manage at first by grave nods,
and persuade the people that they Are equally concerned with themfelves in the present danger, that though the pretence be only against faction and sedition, the Design is the slavery and oppression of the People. This they manage At First by grave nods,
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and secret whispers, by deep sighs, and extatick motions, by far fetched discourses, and Tragical stories, till they find the people capable of receiving their impressions,
and secret whispers, by deep sighs, and ecstatic motions, by Far fetched discourses, and Tragical stories, till they find the people capable of receiving their impressions,
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Members ofthe great Council of the Nation. Whom Moses was wont to call and advise with about the publick Affairs of it;
Members of START ITALICS great ITALICS of START ITALICS nation ITALICS START ITALICS ITALICS was wont to call and Advice with about the public Affairs of it
Fagius tells us, therefore said to be NONLATINALPHABET such as were called to the great Assembly which sate in Parliament at the door of the Tabernacle of the Congregation, which was the place where they met together.
Fagius tells us, Therefore said to be such as were called to the great Assembly which sat in Parliament At the door of the Tabernacle of the Congregation, which was the place where they met together.
These were the Heads of the Tribes, and the Captains of thousands, and the men of the greatest Fame and Authority among the People whom Moses assembled together for advice and counsel, as often as he saw just occasion for it.
These were the Heads of the Tribes, and the Captains of thousands, and the men of the greatest Fame and authority among the People whom Moses assembled together for Advice and counsel, as often as he saw just occasion for it.
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And as far as I can find were distinct from the great Sanhedrin, which seemed to be rather a constant Court of Judicature which sate to receive Appeals from Inferiour Courts, and to determine such difficult causes which were reserved peculiarly for it,
And as Far as I can find were distinct from the great Sanhedrin, which seemed to be rather a constant Court of Judicature which sat to receive Appeals from Inferior Courts, and to determine such difficult Causes which were reserved peculiarly for it,
But these 250 men did far exceed the whole number of the Sanhedrin; and the Heads of the Tribes, and the Elders of Israel were summoned together upon any very weighty occasion, by Moses both before and after the institution of the Sanhedrin. And now since the Faction had gained so great strength by the accession of so great a number of the most leading men among the People, we may expect they should soon declare their intentions,
But these 250 men did Far exceed the Whole number of the Sanhedrin; and the Heads of the Tribes, and the Elders of Israel were summoned together upon any very weighty occasion, by Moses both before and After the Institution of the Sanhedrin. And now since the Faction had gained so great strength by the accession of so great a number of the most leading men among the People, we may expect they should soon declare their intentions,
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except thou make thy self altogether a Prince over us? And before, their charge was, that Moses and Aaron took too much upon them, in lifting up themselves above the Congregation of the Lord. Which Josephus more at large explains, telling us that the great accusation of Moses was, that out of his ambition and affectation of Power, he had taken upon himself the Government of the people without their consent, that he made use of his pretence of Familiarity with God only for a Politick end, that by this means he debarred the people of that Liberty which God had given them,
except thou make thy self altogether a Prince over us? And before, their charge was, that Moses and Aaron took too much upon them, in lifting up themselves above the Congregation of the Lord. Which Josephus more At large explains, telling us that the great accusation of Moses was, that out of his ambition and affectation of Power, he had taken upon himself the Government of the people without their consent, that he made use of his pretence of Familiarity with God only for a Politic end, that by this means he debarred the people of that Liberty which God had given them,
and no man ought to take from them, that they were all a Free-born people, and equally the Children of Abraham, and therefore there was no reason they should depend upon the will of a single Person, who by his Politick Arts had brought them to the greatest necessities, that he might rule them the better;
and no man ought to take from them, that they were all a Freeborn people, and equally the Children of Abraham, and Therefore there was no reason they should depend upon the will of a single Person, who by his Politic Arts had brought them to the greatest necessities, that he might Rule them the better;
Wherefore Corah, as though he had been already President of a High-Court of Justice upon Moses their King, determines, that it was necessary for the Common-wealth, that such enemies to the Publick Interest should be discovered and punished;
Wherefore Corah, as though he had been already President of a High-Court of justice upon Moses their King, determines, that it was necessary for the Commonwealth, that such enemies to the Public Interest should be discovered and punished;
as Moses was, for 250 Tyrants, besides Corah and the Sons of Reuben? What just and equal liberty was it which Moses did deprive them of? It was only the Liberty of destroying themselves, which all the power he had could hardly keep them from.
as Moses was, for 250 Tyrants, beside Corah and the Sons of Reuben? What just and equal liberty was it which Moses did deprive them of? It was only the Liberty of destroying themselves, which all the power he had could hardly keep them from.
Could there be any greater Liberty than delivering them out of the house of bondage? and was not Moses the great Instrument in effecting it? Could there be greater Liberty than for their whole Nation to be preserved from all the designs of their enemies, to enjoy their own Laws, and matters of Justice to be duly administred among them? and had they not all these under the Government of Moses? What means then this out-cry for Liberty? Is it that they would have had no Government at all among them,
Could there be any greater Liberty than delivering them out of the house of bondage? and was not Moses the great Instrument in effecting it? Could there be greater Liberty than for their Whole nation to be preserved from all the designs of their enemies, to enjoy their own Laws, and matters of justice to be duly administered among them? and had they not all these under the Government of Moses? What means then this outcry for Liberty? Is it that they would have had no Government At all among them,
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whether the contentment he could take in his own liberty and power to defend himself, would ballance the fears he would have of the injury which others in the same state might be able to do him.
whither the contentment he could take in his own liberty and power to defend himself, would balance the fears he would have of the injury which Others in the same state might be able to do him.
So that the utmost liberty is destroyed by the very nature of Govermment, and nothing can be more unreasonable than for men to quarrel with Government for that, which they cannot enjoy and the preservation of themselves together.
So that the utmost liberty is destroyed by the very nature of Govermment, and nothing can be more unreasonable than for men to quarrel with Government for that, which they cannot enjoy and the preservation of themselves together.
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Which alone makes the desire of Power reasonable, and if the preservation of our selves in our rights and properties may be had without it, all that the want of Liberty signifies, is, that men have all the conveniences of Power without the trouble and the cares of it.
Which alone makes the desire of Power reasonable, and if the preservation of our selves in our rights and properties may be had without it, all that the want of Liberty signifies, is, that men have all the conveniences of Power without the trouble and the Cares of it.
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The pretence of Liberty then in this sense against Government, is, that men are Fools in taking the best care to preserve themselves, that Laws are but instruments of Slavery, and every single man is better able to defend himself,
The pretence of Liberty then in this sense against Government, is, that men Are Fools in taking the best care to preserve themselves, that Laws Are but Instruments of Slavery, and every single man is better able to defend himself,
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But is there then so great a degree of Liberty in one mode of Government more than another, that it should be thought reasonable to disturb Government, meerly to alter the form of it? Would it have been so much better for the people of Israel to have been governed by the 250 men here mentioned,
But is there then so great a degree of Liberty in one mode of Government more than Another, that it should be Thought reasonable to disturb Government, merely to altar the from of it? Would it have been so much better for the people of Israel to have been governed by the 250 men Here mentioned,
though their commands had been much more unreasonable than his? What security can there be that every one of these shall not be worse in all respects than him whom they were so wiling to lay aside;
though their commands had been much more unreasonable than his? What security can there be that every one of these shall not be Worse in all respects than him whom they were so wiling to lay aside;
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and if one be thought troublesome, what Liberty and ease is there when their name is Legion? So that the folly of these popular pretences is as great as the sin in being perswaded by them.
and if one be Thought troublesome, what Liberty and ease is there when their name is Legion? So that the folly of these popular pretences is as great as the since in being persuaded by them.
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And it may be they have not thought amiss who have attributed a great part of that disturbance of the Peace of Kingdoms, under a pretence of popular Government, to an unjust admiration of those Greek and Roman Writers, who have unreasonably set up Liberty in opposition to Monarchy. But some of the wisest of them have given us a truer account of these things,
And it may be they have not Thought amiss who have attributed a great part of that disturbance of the Peace of Kingdoms, under a pretence of popular Government, to an unjust admiration of those Greek and Roman Writers, who have unreasonably Set up Liberty in opposition to Monarchy. But Some of the Wisest of them have given us a truer account of these things,
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unless it had submitted to an Imperial Power; For the popular heats and factions were so great, that the annual election of Magistrates, was but another name for a tumult; and as Dio goes on, the name of popular Government is far more plausible,
unless it had submitted to an Imperial Power; For the popular heats and factions were so great, that the annual election of Magistrates, was but Another name for a tumult; and as Dio Goes on, the name of popular Government is Far more plausible,
and though one be accounted difficult, the other is almost impossible. And as he elsewhere well observes, the flourishing of a Common-wealth depends upon its poverty;
and though one be accounted difficult, the other is almost impossible. And as he elsewhere well observes, the flourishing of a Commonwealth depends upon its poverty;
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that being alone able to unite the minds of the Governours, who in a plentiful state, not set about with enemies, will be grasping at their own private interests,
that being alone able to unite the minds of the Governors, who in a plentiful state, not Set about with enemies, will be grasping At their own private interests,
So that we see the notion of Liberty, and exercise of power in Government, is so far from being an inseparable property of the people, that the proper notion of it is inconsistent with Government and that which lyes in the enjoyments of our Rights and Properties, is so far from being inconsistent with Monarchy, that they are more advanced by that,
So that we see the notion of Liberty, and exercise of power in Government, is so Far from being an inseparable property of the people, that the proper notion of it is inconsistent with Government and that which lies in the enjoyments of our Rights and Properties, is so Far from being inconsistent with Monarchy, that they Are more advanced by that,
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2. Another principle which tends to the subverting Government under a pretence of Liberty, is, that in case of Usurpation upon the Rights of the People, they may resume the exercise of Power, and punish the Supreme Magistrate himself,
2. another principle which tends to the subverting Government under a pretence of Liberty, is, that in case of Usurpation upon the Rights of the People, they may resume the exercise of Power, and Punish the Supreme Magistrate himself,
Then which there can be no principle imagined more destructive to civil Societies, and repugnant to the very nature of Government. For it destroys all the obligations of Oaths and Compacts, it makes the solemnest bonds of obedience signifie nothing,
Then which there can be no principle imagined more destructive to civil Societies, and repugnant to the very nature of Government. For it Destroys all the obligations of Oaths and Compacts, it makes the solemnest bonds of Obedience signify nothing,
when the people shall think fit to declare it: it makes every prosperous Rebellion just; for no doubt when the power is in the Rebels hands, they will justifie themselves,
when the people shall think fit to declare it: it makes every prosperous Rebellion just; for no doubt when the power is in the Rebels hands, they will justify themselves,
and condemn their Soveraign. (And if Corah, Dathan and Abiram had succeeded in their Rebellion against Moses, no doubt they would have been called the Keepers of the Liherties of Israel.) It makes all Government dangerous to the persons in whom it is, considering the unavoidable infirmities of it,
and condemn their Sovereign. (And if Corah, Dathan and Abiram had succeeded in their Rebellion against Moses, no doubt they would have been called the Keepers of the Liberties of Israel.) It makes all Government dangerous to the Persons in whom it is, considering the unavoidable infirmities of it,
it not being fit that the reasons of all counsels of Princes should be divulged by Proclamations. So that there can be nothing wanting to make Princes miserable,
it not being fit that the Reasons of all Counsels of Princes should be divulged by Proclamations. So that there can be nothing wanting to make Princes miserable,
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for if he knows their minds, he will think it reasonable to secure himself by all means against their Power, and endeavour to keep them as unable to resist as may be:
for if he knows their minds, he will think it reasonable to secure himself by all means against their Power, and endeavour to keep them as unable to resist as may be:
others may be chosen for some particular purposes, as proposing Laws, &c. but these cannot pretend by vertue of that choice, to have the full power of the people;
Others may be chosen for Some particular Purposes, as proposing Laws, etc. but these cannot pretend by virtue of that choice, to have the full power of the people;
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But on the other side, what mighty danger can there be in supposing the persons of Princes to be so sacred, that no sons of violence ought to come near to hurt them? Have not all the ancient Kingdoms and Empires of the world flourished under the supposition of an unaccountable power in Princes? That hath been thought by those who did not own a derivation of their power from God, but a just security to their persons, considering the hazards,
But on the other side, what mighty danger can there be in supposing the Persons of Princes to be so sacred, that no Sons of violence ought to come near to hurt them? Have not all the ancient Kingdoms and Empires of the world flourished under the supposition of an unaccountable power in Princes? That hath been Thought by those who did not own a derivation of their power from God, but a just security to their Persons, considering the hazards,
and the care of Government which they undergo? Have not the people who have been most jealous of their Liberties, been fain to have recourse to an unaccountable power,
and the care of Government which they undergo? Have not the people who have been most jealous of their Liberties, been fain to have recourse to an unaccountable power,
but necessary then, ought it not to be preserved inviolable, where the same Laws do give it by which men have any right to challenge any power at all? Neither doth this give Princes the liberty to do what they list;
but necessary then, ought it not to be preserved inviolable, where the same Laws do give it by which men have any right to challenge any power At all? Neither does this give Princes the liberty to do what they list;
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and Princes do find so great conveniency ease and security in their Government by Law, that the sense of that will keep them far better within the compass of Laws, than the Peoples holding a Rod over them, which the best Princes are like to suffer the most by,
and Princes do find so great conveniency ease and security in their Government by Law, that the sense of that will keep them Far better within the compass of Laws, than the Peoples holding a Rod over them, which the best Princes Are like to suffer the most by,
Good Princes will never need such a curb, because their oaths and promises, their love and tenderness towards their people, the sense they have of a Power infinitely greater than theirs, to which they must give an account of all their actions, will make them govern as the Fathers of their Countrey;
Good Princes will never need such a curb, Because their Oaths and promises, their love and tenderness towards their people, the sense they have of a Power infinitely greater than theirs, to which they must give an account of all their actions, will make them govern as the Father's of their Country;
2. Another pretence for this Rebellion of Corah, was, the freeing themselves from the encroachments upon their spiritual priviledges which were made by the usurpations of Aaron and the Priesthood. This served for a very popular pretence,
2. another pretence for this Rebellion of Corah, was, the freeing themselves from the encroachments upon their spiritual privileges which were made by the usurpations of Aaron and the Priesthood. This served for a very popular pretence,
What, say they, are not all the Lords people holy? Why may not then all they offer up incense to the Lord, as well as the Sons of Aaron? How many publick uses might those Revenues serve for, which are now to maintain Aaron, and all the sons of Levi? But if there must be some to attend the service of God,
What, say they, Are not all the lords people holy? Why may not then all they offer up incense to the Lord, as well as the Sons of Aaron? How many public uses might those Revenues serve for, which Are now to maintain Aaron, and all the Sons of Levi? But if there must be Some to attend the service of God,
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why may not the meanest of the people serve for that purpose, those who can be serviceable for nothing else? Why must there be an order of Priesthood distinct from that of Levites? why a High-Priest above all the Priests? what is there in all their office which one of the common people may not do as well as they? cannot they slay the sacrifices,
why may not the Meanest of the people serve for that purpose, those who can be serviceable for nothing Else? Why must there be an order of Priesthood distinct from that of Levites? why a High-Priest above all the Priests? what is there in all their office which one of the Common people may not do as well as they? cannot they slay the Sacrifices,
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and offer incense, and do all other parts of the Priestly office? So that at last they make all this to be a Politick design of Moses only to advance his own Family by making his Brother High-Priest, and to have all the Priests and Levites at his devotion, to keep the people the better in awe.
and offer incense, and do all other parts of the Priestly office? So that At last they make all this to be a Politic Design of Moses only to advance his own Family by making his Brother High-Priest, and to have all the Priests and Levites At his devotion, to keep the people the better in awe.
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For who would ever have minded the constant attendance at the Temple, if no encouragements had been given to those who were imployed in it? Or is not Religion apt enough to be despised of it self, by men of prophane minds,
For who would ever have minded the constant attendance At the Temple, if no encouragements had been given to those who were employed in it? Or is not Religion apt enough to be despised of it self, by men of profane minds,
unless it be rendred more mean and contemptible by the Poverty of those who are devoted to it? Shall not God be allowed the priviledge of every Master of a Family, to appoint the ranks and orders of his own servants,
unless it be rendered more mean and contemptible by the Poverty of those who Are devoted to it? Shall not God be allowed the privilege of every Master of a Family, to appoint the ranks and order of his own Servants,
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and to take care they be provided for, as becomes those who wait upon him? What a dishonour had this been to the true God, when those who worshipped false Gods thought nothing too great for those who were imployed in the service of them? But never any yet cryed,
and to take care they be provided for, as becomes those who wait upon him? What a dishonour had this been to the true God, when those who worshipped false God's Thought nothing too great for those who were employed in the service of them? But never any yet cried,
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but he that had a mind to betray his Master, to what purpose is all this waste? Let God be honoured as he ought to be, let Religion come in for its share among all the things which deserve encouragement,
but he that had a mind to betray his Master, to what purpose is all this waste? Let God be honoured as he ought to be, let Religion come in for its share among all the things which deserve encouragement,
and then we shall see it was nothing, but the discontent and saction of Corah and his company which made any encroachment of Aaron and the Priesthood any pretence for Rebellion.
and then we shall see it was nothing, but the discontent and sanction of Corah and his company which made any encroachment of Aaron and the Priesthood any pretence for Rebellion.
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But all these pretences would not serve to make them escape the severe hand of divine justice; for in an extraordinary and remarkable manner he made them suffer the just desert of their sin,
But all these pretences would not serve to make them escape the severe hand of divine Justice; for in an extraordinary and remarkable manner he made them suffer the just desert of their since,
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Thus the earth haveing revenged it self against the disturbers of its peace, Heaven presently appears with a flaming fire, taking vengeance upon the 250 men, who in opposition to Aaron, had usurped the Priestly office, in offering incense before the Lord.
Thus the earth having revenged it self against the disturbers of its peace, Heaven presently appears with a flaming fire, taking vengeance upon the 250 men, who in opposition to Aaron, had usurped the Priestly office, in offering incense before the Lord.
Thus Heaven and Earth agree in the punishment of such disturbers of Government, and God by this remarkable judgement upon them hath left it upon record to all ages, that all the world may be convinced how displeasing to him the sin of saction and sedition is.
Thus Heaven and Earth agree in the punishment of such disturbers of Government, and God by this remarkable judgement upon them hath left it upon record to all ages, that all the world may be convinced how displeasing to him the since of sanction and sedition is.
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and they who resist, resist not a meer appointment of the people, but an Ordinance of God; and they who do so shall in the mildest sense receive a severe punishment from him.
and they who resist, resist not a mere appointment of the people, but an Ordinance of God; and they who do so shall in the Mildest sense receive a severe punishment from him.
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Now all things concur to a most dangerous Rebellion upon the most popular pretences of Religion and Liberty; and now God takes the first opportunity of declaring his hatred of such actions;
Now all things concur to a most dangerous Rebellion upon the most popular pretences of Religion and Liberty; and now God Takes the First opportunity of declaring his hatred of such actions;
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the first of the kind hath been most remarkably punished in this life, that by it they may see how hateful such things are to God; but if men will venture upon them not withstanding, God doth not alwaies punish them so much in this world, (though he sometimes doth) but reserves them, without repentance, to his Justice in the world to come.
the First of the kind hath been most remarkably punished in this life, that by it they may see how hateful such things Are to God; but if men will venture upon them not withstanding, God does not always Punish them so much in this world, (though he sometime does) but reserves them, without Repentance, to his justice in the world to come.
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The first man that sinned was made an example of Gods Justice; The first world; the first publick attempt against Heaven at Babel after the plantation of the world again;
The First man that sinned was made an Exampl of God's justice; The First world; the First public attempt against Heaven At Babel After the plantation of the world again;
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the first Cities which were so generally corrupted after the flood; the first breaker of the Sabbath after the Law; the first offerers with strange fire;
the First Cities which were so generally corrupted After the flood; the First breaker of the Sabbath After the Law; the First offerers with strange fire;
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the first lookers into the Ark, and here the first popular Rebellion and Usurpers of the office of Priesthood. God doth hereby intend to preserve the honour of his Laws; he gives men warning enough by one exemplary punishment,
the First lookers into the Ark, and Here the First popular Rebellion and Usurpers of the office of Priesthood. God does hereby intend to preserve the honour of his Laws; he gives men warning enough by one exemplary punishment,
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yet we do not find that any Rebellion was raised among them afterwards upon these popular pretences of Religion, and the Power of the People. While their Judges continued (who were Kings, without the state and title of Kings) they were observed with reverence, and obeyed with diligence.
yet we do not find that any Rebellion was raised among them afterwards upon these popular pretences of Religion, and the Power of the People. While their Judges continued (who were Kings, without the state and title of Kings) they were observed with Reverence, and obeyed with diligence.
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When afterwards they desired a King, with all the Pomp and Grandeur which other Nations had (which Samuel acquaints them with, viz, the Officers and Souldiers, the large Revenues he must have) though their King was disowned by God, yet the people held firm in their obedience to him,
When afterwards they desired a King, with all the Pomp and Grandeur which other nations had (which Samuel acquaints them with, videlicet, the Officers and Soldiers, the large Revenues he must have) though their King was disowned by God, yet the people held firm in their Obedience to him,
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and David himself, though anointed to be King, persecuted by Saul, and though he might have pleaded Necessity and Providence as much as any ever could, (when Saul was strangely delivered into his hands,) yet we see what an opinion he had of the person of a bad King, The Lord forbid that I should do this thing against my Master the Lords Anointed, to stretch forth my hand against him, seeing he is the Anointed of the Lord.
and David himself, though anointed to be King, persecuted by Saul, and though he might have pleaded Necessity and Providence as much as any ever could, (when Saul was strangely Delivered into his hands,) yet we see what an opinion he had of the person of a bad King, The Lord forbid that I should do this thing against my Master the lords Anointed, to stretch forth my hand against him, seeing he is the Anointed of the Lord.
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And lest we should think it was only his Modesty or his Policy which kept him from doing it, he afterwards, upon a like occasion declares, it was only the sin of doing it, which kept him from it.
And lest we should think it was only his Modesty or his Policy which kept him from doing it, he afterwards, upon a like occasion declares, it was only the since of doing it, which kept him from it.
For who can stretch forth his hand against the Lords Anointed and be guiltless? Not as though David could not do it without the power of the Sanhedrin, as it hath been pretended by the Sons of Corah in our age;
For who can stretch forth his hand against the lords Anointed and be guiltless? Not as though David could not do it without the power of the Sanhedrin, as it hath been pretended by the Sons of Corah in our age;
for he excepts none; he never seizes upon him to carry him prisoner to be tryed by the Sanhedrin, nor is there any foundation for any such power in the Sanhedrin over the persons of their Soveraigns. It neither being contained in the grounds of its institution,
for he excepts none; he never seizes upon him to carry him prisoner to be tried by the Sanhedrin, nor is there any Foundation for any such power in the Sanhedrin over the Persons of their Sovereigns. It neither being contained in the grounds of its Institution,
all that they say is, that in the cases expressed by the Law, if the Kings do transgress, the Sanhedrin had the power of inflicting the penalty of scourging, which yet they deny to have had any infamy in it among them.
all that they say is, that in the cases expressed by the Law, if the Kings do transgress, the Sanhedrin had the power of inflicting the penalty of scourging, which yet they deny to have had any infamy in it among them.
But did not David transgress the Law in his murder and adultery? did not Solomon in the multitude of his wives & Idolatry, yet where do we read that the Sanhedrin ever took cognisance of these things? And the more ancient Jews do say, that the King was not to be judged, as is plain in the Text of the Misna, however the Expositors have taken a liberty to contradict it;
But did not David transgress the Law in his murder and adultery? did not Solomon in the multitude of his wives & Idolatry, yet where do we read that the Sanhedrin ever took cognisance of these things? And the more ancient jews do say, that the King was not to be judged, as is plain in the Text of the Mishna, however the Expositors have taken a liberty to contradict it;
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But we have an Authority far greater than his, viz. of Davids in this case, who after he hath denied that any man can stretch forth his hand against the Lords Anointed, and be guiltless:
But we have an authority Far greater than his, viz. of Davids in this case, who After he hath denied that any man can stretch forth his hand against the lords Anointed, and be guiltless:
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when it is masked under a pretence of zeal for Religion and Liberty. But it is so far from it, that what God then declared to be displeasing to him by such remarkable judgements, hath been now more fully manifested by frequent precepts,
when it is masked under a pretence of zeal for Religion and Liberty. But it is so Far from it, that what God then declared to be displeasing to him by such remarkable Judgments, hath been now more Fully manifested by frequent Precepts,
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and by the black character which is set upon those who under a pretence of Christian Liberty did despise dominion, and speak evil of dignities, and follow Corah in his Rebellion, however they may please themselves with greater light, than former ages had in this matter, they are said to be such for whom is reserved the blackness of darkness for ever. It would take up too much time to examine the frivolous evasions,
and by the black character which is Set upon those who under a pretence of Christian Liberty did despise dominion, and speak evil of dignities, and follow Corah in his Rebellion, however they may please themselves with greater Light, than former ages had in this matter, they Are said to be such for whom is reserved the blackness of darkness for ever. It would take up too much time to examine the frivolous evasions,
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Either they said they wanted strength, or courage, or the countenance of the Senate, or did not understand their own Liberty; when all their obedience was only due to those precepts of the Gospel, which make it so great a part of Christianity to be subject to Principalities and Powers, and which the Teachers of the Gospel had particularly given them in charge to put the people in mind of.
Either they said they wanted strength, or courage, or the countenance of the Senate, or did not understand their own Liberty; when all their Obedience was only due to those Precepts of the Gospel, which make it so great a part of Christianity to be Subject to Principalities and Powers, and which the Teachers of the Gospel had particularly given them in charge to put the people in mind of.
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When the Sons of Corah managed their own ambitious designs against Moses and Aaron (the King and the Church) under the same pretences of Religion and Liberty. And when the pretence of Religion was broken into Schisms, and Liberty into oppression of the people, it pleased God out of his secret and unsearchable judgements to suffer the Sons of Violence to prevail against the Lords Anointed; and then they would know no difference between his being conquered and guilty.
When the Sons of Corah managed their own ambitious designs against Moses and Aaron (the King and the Church) under the same pretences of Religion and Liberty. And when the pretence of Religion was broken into Schisms, and Liberty into oppression of the people, it pleased God out of his secret and unsearchable Judgments to suffer the Sons of Violence to prevail against the lords Anointed; and then they would know no difference between his being conquered and guilty.
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And when they found the greatness and constancy of his mind, the firmness of his Piety, the zeal he had for the true interest of the people, would not suffer him to betray his Trust for the saving of his life;
And when they found the greatness and constancy of his mind, the firmness of his Piety, the zeal he had for the true Interest of the people, would not suffer him to betray his Trust for the Saving of his life;
And as if it had not been enough to have abused the names of Religion and Liberty before, they resolve to make the very name of Justice to suffer together with their King: by calling that infamous company who condemned their Soveraign, A High Court of Justice which trampled under foot the Laws both of God and men.
And as if it had not been enough to have abused the names of Religion and Liberty before, they resolve to make the very name of justice to suffer together with their King: by calling that infamous company who condemned their Sovereign, A High Court of justice which trampled under foot the Laws both of God and men.
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But lest the world should imagine they had any shame left in their sins, they make the people witnesses of his Murther; and pretend the Power of the People for doing that, which they did detest and abhor.
But lest the world should imagine they had any shame left in their Sins, they make the people Witnesses of his Murder; and pretend the Power of the People for doing that, which they did detest and abhor.
And as God gave once to the people of the Jews a King in his Anger, being provoked to it by their sins, we have cause to say, that upon the same account he took away one of the best of Kings from us in his wrath.
And as God gave once to the people of the jews a King in his Anger, being provoked to it by their Sins, we have cause to say, that upon the same account he took away one of the best of Kings from us in his wrath.
lest he be provoked to say to us, as he did of old to the Jews, But if ye shall still do wickedly, ye shall be consumed, both ye and your King. And if we look on this as a dreadful judgement, let us endeavour to prevent it by a timely and sincere reformation of our lives,
lest he be provoked to say to us, as he did of old to the jews, But if you shall still do wickedly, you shall be consumed, both you and your King. And if we look on this as a dreadful judgement, let us endeavour to prevent it by a timely and sincere Reformation of our lives,
and by our hearty supplications to God that he would preserve the person of our Soveraign from all the attempts of violence, that he would so direct his counsels,
and by our hearty supplications to God that he would preserve the person of our Sovereign from all the attempts of violence, that he would so Direct his Counsels,
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