King Charles his funeral who was beheaded by base and barbarous hands January 30, 1648, and interred at Windsor, February 9, 1648 with his anniversaries continued untill 1659 / by Thomas Swadlin ...
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IN qualia tempora reservasti nos Domine? O Lord God, In what sad times do we live? Times, wherein sins of the highest size are comitted, Sacriledge and Rebellion, and not controuled;
IN Galatia tempora reservasti nos Domine? Oh Lord God, In what sad times do we live? Times, wherein Sins of the highest size Are committed, Sacrilege and Rebellion, and not controlled;
But what then? Shall we dry our Eys and not weep for them? Shall we harden our Hearts, and not sigh for them? Shall we muzzle our Mouths, and not declaime against them? This indeed would involve us in the Guilt, and ••y us liable to a greater punishment; Not only to an Hatchet, to an Halter, to a Rack, to a shame, to a Torment here;
But what then? Shall we dry our Eyes and not weep for them? Shall we harden our Hearts, and not sighs for them? Shall we muzzle our Mouths, and not declaim against them? This indeed would involve us in the Gilded, and ••y us liable to a greater punishment; Not only to an Hatchet, to an Halter, to a Rack, to a shame, to a Torment Here;
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But for all that, They that have more care of their Bodies, then of their Souls; They that have more respect to their Posterity then to their Eternity, may consent by silence;
But for all that, They that have more care of their Bodies, then of their Souls; They that have more respect to their Posterity then to their Eternity, may consent by silence;
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if possibly I can, deliver mine own Soul; not only by not consenting to, but also by dissenting from, and increpating of those Royal Blood-suckers, those Sons of Belial, those Regicides and King-Killers; not only in the Distillation of mine Eyes to bedew a Royall Coffin, not only in the Compunction of my Soul, to bewaile the losse of a Royal Person; but also in the Objurgation of my Tongue, by chiding those who were so Disloyal, as not to be afraid to put forth their hands to destroy the Annointed of the Lord.
if possibly I can, deliver mine own Soul; not only by not consenting to, but also by dissenting from, and increpating of those Royal Bloodsuckers, those Sons of Belial, those Regicides and King-killers; not only in the Distillation of mine Eyes to bedew a Royal Coffin, not only in the Compunction of my Soul, to bewail the loss of a Royal Person; but also in the Objurgation of my Tongue, by chiding those who were so Disloyal, as not to be afraid to put forth their hands to destroy the Anointed of the Lord.
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Joyn your Sorrows with mine, until God shall be pleased to establish King Davids seed in King David's Throne, to increpate those bloudy Actors in this Expostulation and Disquisition of so bloody an Act; How wast thou not afraid? &c. These words at first view seem to be nothing but an Interogation, the asking of a Question, and no more;
Join your Sorrows with mine, until God shall be pleased to establish King Davids seed in King David's Throne, to increpate those bloody Actors in this Expostulation and Disquisition of so bloody an Act; How wast thou not afraid? etc. These words At First view seem to be nothing but an Interrogation, the asking of a Question, and no more;
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And it was in as desperate a sit, when Antiochus said, The Persons of Kings are of Force or Fortune; NONLATINALPHABET Let him take the Kingdom, to whom Fortune or the sword shall give it.
And it was in as desperate a fit, when Antiochus said, The Persons of Kings Are of Force or Fortune; Let him take the Kingdom, to whom Fortune or the sword shall give it.
And t•eir Speech is as full of Folly and Madness, whether Papist or Puritan, or him that hath out-stripped them both, the Independent, who say, That the King is the Peoples Creature, The People the Kings Creatour;
And t•eir Speech is as full of Folly and Madness, whither Papist or Puritan, or him that hath outstripped them both, the Independent, who say, That the King is the Peoples Creature, The People the Kings Creator;
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Outward Solemnity and Coronation the King hath from the People; but Power, Right, and Authority he hath from God; from God immediatly, and Dependent upon God only;
Outward Solemnity and Coronation the King hath from the People; but Power, Right, and authority he hath from God; from God immediately, and Dependent upon God only;
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who appointed Joshua over the Congregation of Israel! who but God? Who raised up the Judges! who but the Lord? Who appointed, yes, to come to the word of my Text, who annointed Saul to be Captain over Israel!
who appointed joshua over the Congregation of Israel! who but God? Who raised up the Judges! who but the Lord? Who appointed, yes, to come to the word of my Text, who anointed Saul to be Captain over Israel!
Not the Saints; They dream't of no such matter, until God told them on't by a Dream and Vision, as you may read in the Psalmes; God spake in a Vision to his holy Ones,
Not the Saints; They dreamt of no such matter, until God told them oned by a Dream and Vision, as you may read in the Psalms; God spoke in a Vision to his holy Ones,
No, no, neither People nor Prophets, nor Saints nor High-Priest, are King-founders, but only God himself; and therefore certainly neither King-founders, nor King-confounders are of God, who lay the Foundation of Kings upon any other then God alone;
No, no, neither People nor prophets, nor Saints nor High-Priest, Are King-founders, but only God himself; and Therefore Certainly neither King-founders, nor King-confounders Are of God, who lay the Foundation of Kings upon any other then God alone;
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It is not Reperi, I have found him by adventure, or I have stumbled upon him by chance; but it is Inveni, I have taken pains by seeking to finde him out;
It is not Reperi, I have found him by adventure, or I have stumbled upon him by chance; but it is Inveni, I have taken pains by seeking to find him out;
Were it no more but Oyle; why yet that alone were enough to show both the Sovereignty and perpetuity of Kings; For mingle what you will with Oyle, it will be uppermost; and though those Colours which are laid in water, fade by and by;
Were it no more but Oil; why yet that alone were enough to show both the Sovereignty and perpetuity of Kings; For mingle what you will with Oil, it will be uppermost; and though those Colours which Are laid in water, fade by and by;
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yet the Colours of the Crown being laid in Oyle, it is to let us know, They should, yea, and notwithstanding the craft of Royal Horseleeches, they shall last and hold out all weathers:
yet the Colours of the Crown being laid in Oil, it is to let us know, They should, yea, and notwithstanding the craft of Royal Horseleeches, they shall last and hold out all weathers:
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and live out their dayes, because they are annointed with Oyle, not with water; They, that they should be gentle to their Subjects, because they are annointed with Oyle, and not with Wine.
and live out their days, Because they Are anointed with Oil, not with water; They, that they should be gentle to their Subject's, Because they Are anointed with Oil, and not with Wine.
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But it is more then Oyl, It is holy Oyl, & Gods holy Oyl; and this is to tell them, Kings, That they should be holy, and as they bear an Image of Gods power in the sublimity of their places:
But it is more then Oil, It is holy Oil, & God's holy Oil; and this is to tell them, Kings, That they should be holy, and as they bear an Image of God's power in the sublimity of their places:
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This happily may be granted for David, and such good Kings as hee was, who with the Sanctity of their Functions, received also Sanctity, into their Persons: But is it so with bad Kings too? Are they found out by God, and annointed by God? Yea, that they are;
This happily may be granted for David, and such good Kings as he was, who with the Sanctity of their Functions, received also Sanctity, into their Persons: But is it so with bad Kings too? are they found out by God, and anointed by God? Yea, that they Are;
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Per me, By me; not per lumina, by the Position of the Stars; By Jupiter or Venus, or some other good Planet in their Ascendent; Nor is it per se ▪ By their own Bow or Sword; Adonijahs regnabo sail'd him:
Per me, By me; not per lumina, by the Position of the Stars; By Jupiter or Venus, or Some other good Planet in their Ascendent; Nor is it per se ▪ By their own Bow or Sword; Adonijahs Regnabo sailed him:
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and it was once the usual style of Popes themselves, in writing to Kings, to wish them health, In co per quem Reges regnant, In him by whom Kings do Reign;
and it was once the usual style of Popes themselves, in writing to Kings, to wish them health, In counterfeit per Whom Reges regnant, In him by whom Kings do Reign;
And this per here is not only Permissivē, by way of Toleration only, though the Latine will bear such a construction, as Per me licet, you may if you will for all me, I hinder you not:
And this per Here is not only Permissiven, by Way of Toleration only, though the Latin will bear such a construction, as Per me licet, you may if you will for all me, I hinder you not:
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and the Presbyter here is a solo Deo, et Jure Divin•, by Divine Right, and of Gods constitution; But the King is ex importunitate Populi; That there be Kings, and that Kings Reign, it is upon the Peoples importunity, and God only bears them, or rather bears with them: and so They make Per me Reges regnant permissivé only,
and the Presbyter Here is a solo God, et Jure Divin•, by Divine Right, and of God's constitution; But the King is ex importunitate People; That there be Kings, and that Kings Reign, it is upon the Peoples importunity, and God only bears them, or rather bears with them: and so They make Per me Reges regnant permissivé only,
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By the Institution of his Power: so is the Context, I have strength, By me Kings Reign, By the institution of his Will. Haec est voluntas Dei, says St. Peter, This is the Will of God, that ye submit your selves to the King, By the Institution of Gods good Will and Love;
By the Institution of his Power: so is the Context, I have strength, By me Kings Reign, By the Institution of his Will. Haec est Voluntas Dei, Says Saint Peter, This is the Will of God, that you submit your selves to the King, By the Institution of God's good Will and Love;
And this per me, is as well for Saul a bad King, as for David a good King; as well for Cyrus an Heathen King, as for Solomon a Jewish King; as well for Constantine a Christian King, as for any of the rest:
And this per me, is as well for Saul a bad King, as for David a good King; as well for Cyrus an Heathen King, as for Solomon a Jewish King; as well for Constantine a Christian King, as for any of the rest:
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Secondly in particular, Saul was as bad a King, as well could be, a Monster rather then a Man; There were not many sins against God or Nature, wherein he transgressed not,
Secondly in particular, Saul was as bad a King, as well could be, a Monster rather then a Man; There were not many Sins against God or Nature, wherein he transgressed not,
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and yet his excesse was not punished either by Sacerdotal Synod, or by the secular Senate; either by an Assembly of Levites, or by an Army of Souldiers; David for bad it twice in his life time,
and yet his excess was not punished either by Sacerdotal Synod, or by the secular Senate; either by an Assembly of Levites, or by an Army of Soldiers; David for bad it twice in his life time,
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Quia unctus Domini, quia Christus Domini, Because he was the Lords annointed, Sauls unction was the cause of his immunity, Quaero si Saulus non habebat Sacramenti sanctitatem, quid in eo David venerebatur says St. Augustine. If Saul had not the holinesse of unction, I wonder what it was, that David reverenced in him, David reverenced Saul for his holy unction.
Quia Anointed Domini, quia Christus Domini, Because he was the lords anointed, Saul's unction was the cause of his immunity, Quaero si Saulus non habebat Sacrament sanctitatem, quid in eo David venerebatur Says Saint Augustine. If Saul had not the holiness of unction, I wonder what it was, that David reverenced in him, David reverenced Saul for his holy unction.
Unction or annointing then, signifying neither confirming in Religion, nor conferring of any spiritual grace, it must and will s•grisie that Dominion and Sovereignty, which God gives that man, whom He chooses out of the rest to be King, whether he be good or bad, either in the beginning of a Royal Race, or in the Succession of a a Royal Birth; And the Primogeniture of Sovereignty, (I must tell you) is enough to prove one Gods annointed.
Unction or anointing then, signifying neither confirming in Religion, nor conferring of any spiritual grace, it must and will s•grisie that Dominion and Sovereignty, which God gives that man, whom He chooses out of the rest to be King, whither he be good or bad, either in the beginning of a Royal Raze, or in the Succession of a a Royal Birth; And the Primogeniture of Sovereignty, (I must tell you) is enough to prove one God's anointed.
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The ordinary waies are by Succession or by the Sword, (For Elective Kings are rather Reguli then Reges, and titular then reall ) Abimelech got it by the Sword: so did Nebucadnezzar: and so did Cyrus, and still they were Gods annointed. But this we durst not say to you,
The ordinary ways Are by Succession or by the Sword, (For Elective Kings Are rather Reguli then Reges, and titular then real) Abimelech god it by the Sword: so did Nebuchadnezzar: and so did Cyrus, and still they were God's anointed. But this we durst not say to you,
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The surest was by Succession, or Birthright, which belongs to the eldest Son; and thus Rehoboam succeeded Solomon, &c. and they that so come to the Crown are Gods annointed: and therefore may not be resisted, deposed, or murthered; which is my second part, and thus proposed:
The Surest was by Succession, or Birthright, which belongs to the eldest Son; and thus Rehoboam succeeded Solomon, etc. and they that so come to the Crown Are God's anointed: and Therefore may not be resisted, deposed, or murdered; which is my second part, and thus proposed:
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If he call himself Defender of the Faith, or under Christ the Head of the Church; If he call a Council without leave of his Holinesse, the Bishop of Rome; If he shed the bloud of Priests by the Secular Power, and Civil Sword; If he alienate Monasteries, Nunneries, and other Demeasus of the Church; Let him be,
If he call himself Defender of the Faith, or under christ the Head of the Church; If he call a Council without leave of his Holiness, the Bishop of Rome; If he shed the blood of Priests by the Secular Power, and Civil Sword; If he alienate Monasteries, Nunneries, and other Demeasus of the Church; Let him be,
These are ruled cases in Rome, to legitimate, that spurious Doctrine of King-deposing and King-killing, and all these made good by those hell-hatcht Distinctions of Proprié, & Improprié, of Directé, of Simplciter & secundam quid, of Absolute & in ordine ad spirituali•, by the Popes Absolute and Relative Authority.
These Are ruled cases in Room, to legitimate, that spurious Doctrine of King-deposing and King-killing, and all these made good by those hell-hatched Distinctions of Proprié, & Improprié, of Directé, of Simplciter & secundam quid, of Absolute & in Order ad spirituali•, by the Popes Absolute and Relative authority.
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And the same Doctrine of Sedition, of Deposing, of Regicide and King-killing, is as stifly, but not so subtly maintained by the Puritans, else hear them speak:
And the same Doctrine of Sedition, of Deposing, of Regicide and King-killing, is as stiffly, but not so subtly maintained by the Puritans, Else hear them speak:
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1. Subditis, si sit publica et manifesta savitia, licet fieri supplices implorare anxilia ab alijs, et suscipere eorum defensionem aliis Regibus licet saith Bucanus: when Subjects suffer Publick & manifest wrong, they may lawfully become Suppliants unto Forreign Magistrates, and implore their aid against their own Princes; and other Kings ought to take upon them their Defence and Protection.
1. Subditis, si sit Public et Manifesta savitia, licet fieri supplices implorare anxilia ab Alijs, et suscipere Their defensionem Others Regibus licet Says bucanus: when Subject's suffer Public & manifest wrong, they may lawfully become Suppliants unto Foreign Magistrates, and implore their aid against their own Princes; and other Kings ought to take upon them their Defence and Protection.
2. Si legibus Dei Magistratus transgrediantur &c. says Christopher Goodman; If Magistrates transgress Gods Lawes themselves, and commend others to do the like, they loose that honour and obedience, which is otherwise due unto them,
2. Si legibus Dei Magistratus transgrediantur etc. Says Christopher Goodman; If Magistrates transgress God's Laws themselves, and commend Others to do the like, they lose that honour and Obedience, which is otherwise due unto them,
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3. Licuit, says Eusebius Philadelphus from Edengburgh, It was as lawful for his Brethren of France, to defend themselves from the Tyranny of Charles 9. King of France, as for wayfaringmen to resist and repel Thieves, and Wolves; Nay, saith he I am of opinion with the old people of Rome, That of all good action, the Murther of a Tyrant is most commendable.
3. Lucuit, Says Eusebius Philadelphus from Edengburgh, It was as lawful for his Brothers of France, to defend themselves from the Tyranny of Charles 9. King of France, as for wayfaringmen to resist and repel Thieves, and Wolves; Nay, Says he I am of opinion with the old people of Room, That of all good actium, the Murder of a Tyrant is most commendable.
whether it may be done by godly men with a good Conscience? Yes, says he, It may; and his Reason is this, Reges summi { que } Magistratus, Kings & chief Magistrates are the Vassails of the Kingdom & Common-wealths where they Rule;
whither it may be done by godly men with a good Conscience? Yes, Says he, It may; and his Reason is this, Reges summi { que } Magistratus, Kings & chief Magistrates Are the Vassals of the Kingdom & Commonwealths where they Rule;
5. Hunc tollent, vel Pacificé, vel cum bello, qui eá potestate dotati sunt, ut Regni Ephori, vel omnium ordinum publicus conventus, commended by Cartwright, the Presbiterian-founder in England; The Peers of the Kingdom, or the publick Convention of the States ought to destroy a Tyrant, either by peaceable practises, or by open War, says Fennerus, in his Sacrâ Theolog.
5. Hunc tollent, vel Pacificé, vel cum bello, qui eá potestate dotati sunt, ut Regni Ephori, vel omnium Ordinum Publicus conventus, commended by Cartwright, the Presbiterian-founder in England; The Peers of the Kingdom, or the public Convention of the States ought to destroy a Tyrant, either by peaceable practises, or by open War, Says Fennerus, in his Sacrâ Theolog.
6. Jus humanum, Naturale, Nationale, Positivum, says Doleman, All Lawes, Humane, Natural, National, Positive, do teach, That Common-weals, which gave Kings ther Authority for the Common-good, may take the same from them,
6. Jus humanum, Natural, Nationale, Positivum, Says Doleman, All Laws, Humane, Natural, National, Positive, do teach, That Commonweals, which gave Kings there authority for the Common good, may take the same from them,
Thus you see the Kings of Christendom crucified, as Christ was between two Thieves, the Papist, and the Puritan; All the difference is, The Papists give this Power to the Pope;
Thus you see the Kings of Christendom Crucified, as christ was between two Thieves, the Papist, and the Puritan; All the difference is, The Papists give this Power to the Pope;
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but 220 years old at most, by any Publick Record: Then, and not till then, did Joannis de Parissis bring it in for the Pope, and a great while after did John Calvin bring it in for the people; and therefore with your favour, we will look a little higher.
but 220 Years old At most, by any Public Record: Then, and not till then, did Johns de Parissis bring it in for the Pope, and a great while After did John calvin bring it in for the people; and Therefore with your favour, we will look a little higher.
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And first I will begin with that great School-man of Rome Aquinas, by whom I dare encounter with either Papist or Puritan, to justifie almost every point of that Religion, wherein I have been born and bred,
And First I will begin with that great Schoolman of Rome Aquinas, by whom I Dare encounter with either Papist or Puritan, to justify almost every point of that Religion, wherein I have been born and bred,
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For it would be as dangerous to Subjects, as to Soveraigns, if any man should attempt to take away the life of Princes, though Tyrants; For commonly not the well-disposed, but the ill-affected men thrust themselves into that danger;
For it would be as dangerous to Subject's, as to Sovereigns, if any man should attempt to take away the life of Princes, though Tyrants; For commonly not the well-disposed, but the ill-affected men thrust themselves into that danger;
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the Government of good Kings being as odious to bad men, as the Rule of Tyrants is to good People; and the Kingdom by this presumption will be rather in danger to forgo a good Prince then a wicked Tyrant; and his Answer to that Objection which was even now delivered by the Scottish Eusebius Philadelphus, viz. That it is praise worthy to murther a Tyrant, is, Sedition is a mortall sin.
the Government of good Kings being as odious to bad men, as the Rule of Tyrants is to good People; and the Kingdom by this presumption will be rather in danger to forgo a good Prince then a wicked Tyrant; and his Answer to that Objection which was even now Delivered by the Scottish Eusebius Philadelphus, viz. That it is praise worthy to murder a Tyrant, is, Sedition is a Mortal since.
Secondly before him, when Pope Paschalis had perswaded Robert the Son: to Rebel against his Father Henry the Emperour, and had excommunicated the Bishop of Liege or Lions for his Loyalty, All the Church-men of Liege;
Secondly before him, when Pope Paschal had persuaded Robert the Son: to Rebel against his Father Henry the Emperor, and had excommunicated the Bishop of Liege or Lions for his Loyalty, All the Churchmen of Liege;
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yet who can justly blame him for taking his Lords part, to whom he hath sworn Allegiance? Perjury is a great sin, whereof they cannot be ignorant, who by new Schisme,
yet who can justly blame him for taking his lords part, to whom he hath sworn Allegiance? Perjury is a great since, whereof they cannot be ignorant, who by new Schism,
Before both these, says John Damascene, Though wicked Kings, and their wicked under-Officers be Thieves, though they be unjust, or otherways tainted with any other crime;
Before both these, Says John Damascene, Though wicked Kings, and their wicked under-Officers be Thieves, though they be unjust, or otherways tainted with any other crime;
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Heresie cannot justifie Rebellion, if the Church of Liege may be credited; Impiety cannot, if Damascene gains upon your Faith; Apostacy cannot, if St Austin speaks truth;
Heresy cannot justify Rebellion, if the Church of Liege may be credited; Impiety cannot, if Damascene gains upon your Faith; Apostasy cannot, if Saint Austin speaks truth;
I add, If Nazianzen have repute with you who for his admirable Learning and Piety, was called, The Divine, and lived under five Emperours; four of them bad enough,
I add, If Nazianzen have repute with you who for his admirable Learning and Piety, was called, The Divine, and lived under five emperors; four of them bade enough,
and the fifth no better then he should be, viz. Constantius, Julianus, Valens, Valentinianus, and Theodosius. There is no remedy against the Tyranny, Heresie,
and the fifth no better then he should be, viz. Constantius, Lulianus, Valens, Valentinian, and Theodosius. There is no remedy against the Tyranny, Heresy,
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No though a King be a Persecutor of the Church, yet may he not be resisted, deposed or killed, either by Pope, by Peers, or People; if Hosius, who for his Age, Experience excellent Learning, and holy conversation was admired and esteemed by all men, may be believed;
No though a King be a Persecutor of the Church, yet may he not be resisted, deposed or killed, either by Pope, by Peers, or People; if Hosius, who for his Age, Experience excellent Learning, and holy Conversation was admired and esteemed by all men, may be believed;
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For thus he stoutly answered the wicked demand of Constantius the Arian Emperour; Ego confessionis munus implevi, cùm persecutio moveretur ab avo tuo Maximiniano;
For thus he stoutly answered the wicked demand of Constantius the Arian Emperor; Ego confessionis munus implevi, cùm Persecution moveretur ab avo tuo Maximiniano;
I was then a Confessor, when your Grandfather Maximinian persecuted the Church; and if you now raise a Persecution, I am ready to endure any thing, rather then to betray the Truth; I know that whosoever with an envious eye maligneth your Imperial Majesty, ctntemneth the Ordinance of God;
I was then a Confessor, when your Grandfather Maximinian persecuted the Church; and if you now raise a Persecution, I am ready to endure any thing, rather then to betray the Truth; I know that whosoever with an envious eye maligneth your Imperial Majesty, ctntemneth the Ordinance of God;
No, neither these, nor any thing else, if Justin Martyr, Tertullian and Cyprian may have credit given them, can justifie Rebellion; For they all jumpt in this;
No, neither these, nor any thing Else, if Justin Martyr, Tertullian and Cyprian may have credit given them, can justify Rebellion; For they all jumped in this;
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And now, Beloved, chuse you whom you will believe, these Grandees and Fathers of the Church, these Martyrs and Saints of God; or those Punies, the Jesuit of Rome, with the Presbyterian and Independent of England: Or if you will have the word of God carry it from all parties,
And now, beloved, choose you whom you will believe, these Grandees and Father's of the Church, these Martyrs and Saints of God; or those Punies, the Jesuit of Rome, with the Presbyterian and Independent of England: Or if you will have the word of God carry it from all parties,
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2. Saul was an Usurper, and that upon the Priests Office, and in the highest part of his Office too, in the judgment of Samuel; For he offered burnt-offerings upon the Altar.
2. Saul was an Usurper, and that upon the Priests Office, and in the highest part of his Office too, in the judgement of Samuel; For he offered Burnt offerings upon the Altar.
But this is Old Testament, and not worthy credit with an Army of Saints; Take it therefore from the New too, from true Saints. Nero was a Tyrant, a Persecutor, a Murtherer, & as bad as you can imagine him;
But this is Old Testament, and not worthy credit with an Army of Saints; Take it Therefore from the New too, from true Saints. Nero was a Tyrant, a Persecutor, a Murderer, & as bad as you can imagine him;
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And if for a Nero St. Paul had his prayers and subjection, If for a Domitian St. Peter had his Obedience, If for a Saul David had his Nè perdas, while he lived,
And if for a Nero Saint Paul had his Prayers and subjection, If for a Domitian Saint Peter had his obedience, If for a Saul David had his Nè Perdas, while he lived,
if they had lived now? Now, wherein a King, and such a King as was Annointed, and Annointed by God, with Oyle, with his Oyle, with his holy Oyle, as well in his Person, as in his Function, and ••at above his Fellows too, (for what Age can parrallel him for his Vertues, for his Graces? ) was first resisted, then imprisoned, then deposed, then condemned, then murthered; And yet who knows for what?
if they had lived now? Now, wherein a King, and such a King as was Anointed, and Anointed by God, with Oil, with his Oil, with his holy Oil, as well in his Person, as in his Function, and ••at above his Fellows too, (for what Age can parallel him for his Virtues, for his Graces?) was First resisted, then imprisoned, then deposed, then condemned, then murdered; And yet who knows for what?
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For with what Vices hath the world branded his repute? Did ever his high Diet, his strength of Body, his Sovereign power, warpe him to any luxurious vanity? Had he ever any Attorney to his Royal lust? No, he remains a President, and so will till Domes-day of unblemisht chastity; and therein out-vied those two great Favourites of God, David and Solomon.
For with what Vices hath the world branded his repute? Did ever his high Diet, his strength of Body, his Sovereign power, warp him to any luxurious vanity? Had he ever any attorney to his Royal lust? No, he remains a President, and so will till Domesday of unblemished chastity; and therein outvied those two great Favourites of God, David and Solomon.
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Had he ever any Cateror or Bottleman to pomper up his wanton Palate, with choice Wine, and curious Viands? No, he remains a Pattern, and so will till Doomes-day, of Temperance and sobriety; and therein equalled Samuel.
Had he ever any Cateror or Bottleman to pomper up his wanton Palate, with choice Wine, and curious Viands? No, he remains a Pattern, and so will till Doomsday, of Temperance and sobriety; and therein equaled Samuel.
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1. For his Graces, look upon him in his Patience; therein he exceed Job; For he never cursed the day of his Birth, or desired the day of his Death; Notwithstanding the Winnow he under went by Sathan, and his Instruments; notwithstanding all the Indignities and Affronts were offered him by his vassalls; In all which he comes only short of Christ; and yet as Christ the King was led like a Lamb to the slaughter and opened not his mouth,
1. For his Graces, look upon him in his Patience; therein he exceed Job; For he never cursed the day of his Birth, or desired the day of his Death; Notwithstanding the Winnow he under went by Sathan, and his Instruments; notwithstanding all the Indignities and Affronts were offered him by his vassals; In all which he comes only short of christ; and yet as christ the King was led like a Lamb to the slaughter and opened not his Mouth,
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so King Charles offended not in his Lipps by any impatient expression; and when the Blood-thirsters urged him to deliver up his Friends into their hands;
so King Charles offended not in his Lips by any impatient expression; and when the Blood-thirsters urged him to deliver up his Friends into their hands;
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And this he said at Wrexam, in Denbighshire, when he had travelled thither from Shrewsbury: And to assure you, this was no complement, look upon the Text, as you have it in the 14. chapter of King St. Charles, at the first verse, O God, make me content to be overcome,
And this he said At Wrexam, in Denbighshire, when he had traveled thither from Shrewsbury: And to assure you, this was no compliment, look upon the Text, as you have it in the 14. chapter of King Saint Charles, At the First verse, Oh God, make me content to be overcome,
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4. Look upon him in his Mercy, and therein he out-strips that King that forgave his servant 10000 talents; and onely comes short of Christ; and yet as Christ said, Father forgive them: so said King Charles, I do freely pardon for Christs sake those that have offended me in any kind,
4. Look upon him in his Mercy, and therein he outstrips that King that forgave his servant 10000 Talents; and only comes short of christ; and yet as christ said, Father forgive them: so said King Charles, I do freely pardon for Christ sake those that have offended me in any kind,
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and His Mercy, you may see King Charles was Christus Domini, and very near a Kin to Christus Dominus, in the Unction of his Graces, and so you may again in the Unction of his Crosses.
and His Mercy, you may see King Charles was Christus Domini, and very near a Kin to Christus Dominus, in the Unction of his Graces, and so you may again in the Unction of his Crosses.
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1. Look upon him in the Crosse of Conspiracy, Men of several minds and manners, of divers Sects & Factions, Sadduces and Pharisees, at deadly Feud between themselves,
1. Look upon him in the Cross of conspiracy, Men of several minds and manners, of diverse Sects & Factions, Sadducees and Pharisees, At deadly Feud between themselves,
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yet bandy together against Christ; so was King Charles assaulted by men of several Opinions, Anabaptists and Antinomians, Presbyterians and Independents, at Daggers drawing between themselves, do yet combine in their oppositions against him; and all the difference was this, The one brought him to the Block,
yet bandy together against christ; so was King Charles assaulted by men of several Opinions, Anabaptists and Antinomians, Presbyterians and Independents, At Daggers drawing between themselves, do yet combine in their oppositions against him; and all the difference was this, The one brought him to the Block,
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Why hear ye him? said the Sanhedrin of Christ, I dare not repeat what our Pharisees have said of King Charles; and yet I dare not but repeat on speech of theirs, Do any of the Worthies of Parliament believe him,
Why hear you him? said the Sanhedrin of christ, I Dare not repeat what our Pharisees have said of King Charles; and yet I Dare not but repeat on speech of theirs, Do any of the Worthies of Parliament believe him,
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3. Look upon him in the Crosse of Cruelty and Malice, As Christ was belyed and betrayed, bought and buffeted by his own, scorned and derided in his very Devotions, and numbred amongst the greatest Transgressors; and for fear he should make an escape, had an Ordinance, put out by the Great Council, requiring, If any man knew where he was, he should discover him:
3. Look upon him in the Cross of Cruelty and Malice, As christ was belied and betrayed, bought and buffeted by his own, scorned and derided in his very Devotions, and numbered among the greatest Transgressors; and for Fear he should make an escape, had an Ordinance, put out by the Great Council, requiring, If any man knew where he was, he should discover him:
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So was King Charles betrayed by his serva•ts, bought and sold by his Subjects, belyed by his Enemies, denied by his Friends, and least he should make an escape, Look upon the Order of Munday, May 4. 1646 where it is said, Ordered be it, and it is hereby declared, by the Lords and Commons in Parliament assembled, That what Person soever shall harbour or conceale,
So was King Charles betrayed by his serva•ts, bought and sold by his Subject's, belied by his Enemies, denied by his Friends, and least he should make an escape, Look upon the Order of Munday, May 4. 1646 where it is said, Ordered be it, and it is hereby declared, by the lords and Commons in Parliament assembled, That what Person soever shall harbour or conceal,
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or know of harbouring or concealing the Kings Person, and shall not reveale it immediatly to the Speaker of both Houses, shall be proceeded against as a Traytor to the Common-wealth,
or know of harbouring or concealing the Kings Person, and shall not reveal it immediately to the Speaker of both Houses, shall be proceeded against as a Traitor to the Commonwealth,
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2. His Judge a Heathen Deputy President, for the true and sworn Judges of that Kingdom durst not condemn him: so because the sworn Judges of this Kingdom durst not,
2. His Judge a Heathen Deputy President, for the true and sworn Judges of that Kingdom durst not condemn him: so Because the sworn Judges of this Kingdom durst not,
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3. Because the Evidence of witnesses gave no ground to Pilate to condemn Christ; the Souldiers cry out, He makes himself a King, and therefore is not Caesars friend;
3. Because the Evidence of Witnesses gave no ground to Pilate to condemn christ; the Soldiers cry out, He makes himself a King, and Therefore is not Caesars friend;
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because he was a King, and would maintain Monarchy, he is no friend to the Parliament, and His Accusation can bear no Title but this, C. A. R. O. was put to death January 30. 1648. for no other cause but because he was the best King England ever had;
Because he was a King, and would maintain Monarchy, he is no friend to the Parliament, and His Accusation can bear no Title but this, C. A. R. O. was put to death January 30. 1648. for no other cause but Because he was the best King England ever had;
In salutem populi, The fafety of the people, Better one man die, thou all the people perish, said Caiphas of Christ; so, that the Common-wealth of England might be preserved, let Charles the King of England be condemned, said Mr. John Bradshaw; and it is a fine way I confesse, to preserve the Body by cutting off the Head.
In salutem People, The safety of the people, Better one man die, thou all the people perish, said Caiaphas of christ; so, that the Commonwealth of England might be preserved, let Charles the King of England be condemned, said Mr. John Bradshaw; and it is a fine Way I confess, to preserve the Body by cutting off the Head.
and keep us from all sin to come, and especially from this sin, which is so fearful a sin, Rebelling against, Deposing and Murthering of Gods Annointed, thorough Jesus Christ, Amen.
and keep us from all since to come, and especially from this since, which is so fearful a since, Rebelling against, Deposing and Murdering of God's Anointed, thorough jesus christ, Amen.
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And how fearful a sin that is, my third and last part will tell you in a word. 1. It is Murther, and that is a fearful sin; For it is not only Peccatum quia prohibitum, which is bad enough,
And how fearful a since that is, my third and last part will tell you in a word. 1. It is Murder, and that is a fearful since; For it is not only Peccatum quia prohibitum, which is bad enough,
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Davids nolit• tangere Christos me•s, Touch not mine annoinetd, Touch not my Christs, proves it Sacriledge; St. Pauls Qui obsistit, whosoever resists the King, resists the Ordinance of God ▪ proves it Rebellion: And whether of these two, Sacriledge or Rebellion be the sin against the Holy-Ghost, hath been controverted by some Divines; but that both concurring are,
Davids nolit• tangere Christos me•s, Touch not mine annoinetd, Touch not my Christ, Proves it Sacrilege; Saint Paul's Qui obsistit, whosoever resists the King, resists the Ordinance of God ▪ Proves it Rebellion: And whither of these two, Sacrilege or Rebellion be the since against the Holy ghost, hath been controverted by Some Divines; but that both concurring Are,
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The Antecedent to the sin unpardonable is Knowledge: Ignorant men cannot commit it; The subsequent to that sin is Irrepentance; The Penitent men have not committed it:
The Antecedent to the sin unpardonable is Knowledge: Ignorant men cannot commit it; The subsequent to that sin is Irrepentance; The Penitent men have not committed it:
And both these Knowledge and Irrepentance, are in Sacriledge and Robellion; Knowledge goes before to teach, Irrepentance follows after to sinpify; Knowledge shews the sweet of Rule in Rebellion, and the sweet of Profit in Sacriledge: The sweet of profit begot• Delight. and nurses it to Presumption; The sweet of Rule conceives Fear, and nurses it to Despair; each of which finds Irrepentance upon the bed of Death.
And both these Knowledge and Irrepentance, Are in Sacrilege and Robellion; Knowledge Goes before to teach, Irrepentance follows After to sinpify; Knowledge shows the sweet of Rule in Rebellion, and the sweet of Profit in Sacrilege: The sweet of profit begot• Delight. and Nurse's it to Presumption; The sweet of Rule conceives fear, and Nurse's it to Despair; each of which finds Irrepentance upon the Bed of Death.
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For the truth of this, view all Records, Sacred and Prophane, read all Histories, Canonical, Apocriphal, and Ecclesiastical; and see if you can find one, but one either Sacrilegis or Rebell, that ever died in an outward possibility of Salvation.
For the truth of this, view all Records, Sacred and Profane, read all Histories, Canonical, Apocryphal, and Ecclesiastical; and see if you can find one, but one either Sacrilegis or Rebel, that ever died in an outward possibility of Salvation.
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What sign, what Symptom of Repentance in Cain the first, in Saul a Second, in Jeroboam a third, in Ananias a fourth sacrilegious person? In Corah the first, in Absolon a second, in Sheba a third, in Bigthan a fourth Rebellious person? It is much feared they all went from the sweet of Sin to the smart of Pain, from the Darkness of Sin to the Darknesse of Hell.
What Signen, what symptom of Repentance in Cain the First, in Saul a Second, in Jeroboam a third, in Ananias a fourth sacrilegious person? In Corah the First, in Absalom a second, in Sheba a third, in Bigthan a fourth Rebellious person? It is much feared they all went from the sweet of since to the smart of Pain, from the Darkness of since to the Darkness of Hell.
but for the rest, They that commit these sins wittingly, wilfully, malitiously, to them, I sear, belongs the Epilogue of Rebells, Damnation because their Prologue was Resisting the higher powers, which is a wilfull Perjury in the breach of their Allegiance; if St Paul speak Scripture when he said, NONLATINALPHABET, They that resist the higger powers, shall receive to themselves damnation:
but for the rest, They that commit these Sins wittingly, wilfully, maliciously, to them, I sear, belongs the Epilogue of Rebels, Damnation Because their Prologue was Resisting the higher Powers, which is a wilful Perjury in the breach of their Allegiance; if Saint Paul speak Scripture when he said,, They that resist the higger Powers, shall receive to themselves damnation:
whom God raised from the dead: and then I should tell you; This Text were Janus like, and looks two wayes, Uisione reflexâ, backwards upon Good-Fryday last;
whom God raised from the dead: and then I should tell you; This Text were Janus like, and looks two ways, Vision reflexâ, backwards upon Good friday last;
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But alass, I am only for the Passive part of this verse, and look upon these words positively and personally, as they intend April 4. 1649, years since,
But alas, I am only for the Passive part of this verse, and look upon these words positively and personally, as they intend April 4. 1649, Years since,
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and I look upon these words again Relatively and yet personally again, as they relate to January 30. 1648: and King Charles, a Prince of life whom ye killed.
and I look upon these words again Relatively and yet personally again, as they relate to January 30. 1648: and King Charles, a Prince of life whom you killed.
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Well, Look upon the words either waies, either Litterally and possitively, or Relatively and personally, They will require Tears, Tears being commonly the Followers, if not the Friends of Funeralls; and whatsoever the Followers do, the Friends will weep; And indeed,
Well, Look upon the words either ways, either Literally and positively, or Relatively and personally, They will require Tears, Tears being commonly the Followers, if not the Friends of Funerals; and whatsoever the Followers do, the Friends will weep; And indeed,
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the first Good-Fryday that ever was, and that day the streets below were hung with Blacks, and the Heavens above with blackness: For no Sun was seen in Jury, for three hours;
the First Good friday that ever was, and that day the streets below were hung with Blacks, and the Heavens above with blackness: For no Sun was seen in Jury, for three hours;
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That day, both the Heaven above, and the Earth beneath were astonished, if not ashamed, at the Apprehension, condemnation and execution of Jesus Christ; And shall not we follow the Son of Man, Nay, the Son of God to the grave with a Tear.
That day, both the Heaven above, and the Earth beneath were astonished, if not ashamed, At the Apprehension, condemnation and execution of jesus christ; And shall not we follow the Son of Man, Nay, the Son of God to the grave with a Tear.
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The Poet pointed out the Spectacle of sorrow, when he said, Hinc ille Lachrymae, and wept, when it may be he aimed at the Tombe, certainly at the Tormentor.
The Poet pointed out the Spectacle of sorrow, when he said, Hinc Isle Lachrymae, and wept, when it may be he aimed At the Tomb, Certainly At the Tormentor.
Can you see a Good King killed, and not weep? Why behold Princeps vitae trucidatus, The Prince, the King of life is killed, That King, that Prince of life, of whom we said, Under his shade we should live in peace, he is killed.
Can you see a Good King killed, and not weep? Why behold Princeps vitae trucidatus, The Prince, the King of life is killed, That King, that Prince of life, of whom we said, Under his shade we should live in peace, he is killed.
I begin with the first, Quid, What was done upon April 4. Good Fryday, An. primo salutis nostrae, In the first year of our redemption? Killing; upon Jan. 30. Anno 1648. salutis nostrae, In the thousand, six hundred, forty & eight year of our Redemption? Killing.
I begin with the First, Quid, What was done upon April 4. Good Friday, Nias primo Salutis Nostrae, In the First year of our redemption? Killing; upon Jan. 30. Anno 1648. Salutis Nostrae, In the thousand, six hundred, forty & eight year of our Redemption? Killing.
2. Had it been Mortuus est, He Died, It had been harder; Add shame to Death, and then it is harder yet; For as I take it, shame and Death are the hardest things that can be suffered; nothing so precious to us as our Life, unlesse it be our Reputation:
2. Had it been Mortuus est, He Died, It had been harder; Add shame to Death, and then it is harder yet; For as I take it, shame and Death Are the Hardest things that can be suffered; nothing so precious to us as our Life, unless it be our Reputation:
The Crosse cost him his Life; and the shame of the Crosse bereft him of his Honour, viz. with the Jewes: He put his Shoulders to the Cross, and endured it to the losse of his life; He set his Feet upon the shame, and despised it to the losse of his Honour.
The Cross cost him his Life; and the shame of the Cross bereft him of his Honour, viz. with the Jews: He put his Shoulders to the Cross, and endured it to the loss of his life; He Set his Feet upon the shame, and despised it to the loss of his Honour.
Of the Philosophers NONLATINALPHABET, five terribles, Death is the most terrible; and what Christian, be he as strong as a man, or weak as a women; what will not He or she suffer, in Physick or Chirurgery, in Purging, Vomiting, Cutting or Cauterizing, so that they may not suffer Death.
Of the Philosophers, five terribles, Death is the most terrible; and what Christian, be he as strong as a man, or weak as a women; what will not He or she suffer, in Physic or Chirurgery, in Purging, Vomiting, Cutting or Cauterizing, so that they may not suffer Death.
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But yet did ever any man desire to be hanged? I do not think Judas senior did, who betrayed his Master, nor Judas junior neither, who condemned his Soveraign: True, They both hanged themselves; but for all that, I do not believe, that either of them desired to be hanged.
But yet did ever any man desire to be hanged? I do not think Judas senior did, who betrayed his Master, nor Judas junior neither, who condemned his Sovereign: True, They both hanged themselves; but for all that, I do not believe, that either of them desired to be hanged.
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If I must die, let me die any Death, rather then a shameful, then an accursed Death? and yet the Apostle doubles that word upon Christ, Christ suffered death, mortem autem crucis,
If I must die, let me die any Death, rather then a shameful, then an accursed Death? and yet the Apostle doubles that word upon christ, christ suffered death, mortem autem crucis,
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For as all Lifes are not equally comfortable; so all Deaths are not equally miserable: the Cottage is not like the Pallace for life; nor is the Water like the Halter for Death.
For as all Life's Are not equally comfortable; so all Death's Are not equally miserable: the Cottage is not like the Palace for life; nor is the Water like the Halter for Death.
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for it was Bloudy, and therefore called the Blood of the Crosse; For it was painful, and therefore called the Pain of the Crosse: For it was shameful, and therefore called the shame of the Crosse; For it was cursed, and therefore called the curse of the Crosse.
for it was Bloody, and Therefore called the Blood of the Cross; For it was painful, and Therefore called the Pain of the Cross: For it was shameful, and Therefore called the shame of the Cross; For it was cursed, and Therefore called the curse of the Cross.
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For they nail'd him, and stab'd him, spikt His Hands & Feet, that he might neither shew a nimble pair of heels, nor a valiant pair of Hands; and last of all they pierced him thorow the Heart, the very Fountain of Life, least peradventure he might have recovered after three hours crucifixion. Painful it was:
For they nailed him, and stabbed him, spikt His Hands & Feet, that he might neither show a nimble pair of heels, nor a valiant pair of Hands; and last of all they pierced him thorough the Heart, the very Fountain of Life, lest Peradventure he might have recovered After three hours crucifixion. Painful it was:
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For it is a pain to prick a Vein, a greater pain to boar the Hand and peirce the Heart; yes, a cruel pain it was, the cruellest of pains; and thence as I take it, are Dolores acermi called cruciatus.
For it is a pain to prick a Vein, a greater pain to boar the Hand and pierce the Heart; yes, a cruel pain it was, the Cruellest of pains; and thence as I take it, Are Dolores acermi called Cruelties.
A pain it was, when He bled in Gabbatha, where they scourged him with Rods, and Crown'd him with Thorns: more painful it was in Golgotha, where they printed his Hands and Feet with Nails and Spikes, and peirced his Heart thorow with a Spear; and the more long, the more painful; It is some ease if Gravis be Brevis: but if it be Acuta too, Oh, then it is painful indeed!
A pain it was, when He bled in Gabbatha, where they scourged him with Rods, and Crowned him with Thorns: more painful it was in Golgotha, where they printed his Hands and Feet with Nails and Spikes, and pierced his Heart thorough with a Spear; and the more long, the more painful; It is Some ease if Gravis be Brevis: but if it be Acuta too, O, then it is painful indeed!
Add but to this, the Blood he lost in Gethsemane, the Blood of his Soul; and without all question, you will confess, that if this Text had run but in mortuus est, He dyed, It had been hard enough.
Add but to this, the Blood he lost in Gethsemane, the Blood of his Soul; and without all question, you will confess, that if this Text had run but in Mortuus est, He died, It had been hard enough.
1. He suffered first the shame of the whip, which was a punishment only for Slaves and Bond-men then, amongst the Romans, and for Vagrants, and Wanderers now amongst the English: so it was once answered by a Freeman, when he was threatned with a whip; Loris, saith he, Liber sum, Whip me? Do if you dare; I am a Freeman;
1. He suffered First the shame of the whip, which was a punishment only for Slaves and Bondmen then, among the Roman, and for Vagrants, and Wanderers now among the English: so it was once answered by a Freeman, when he was threatened with a whip; Loris, Says he, Liber sum, Whip me? Do if you Dare; I am a Freeman;
2. He suffered secondly the shame of contempt, and disgraceful usage; Herods white Sheet, ct Pilates blew Livery, were put upon him: so St. Luke and St. John describe his Apparrel.
2. He suffered secondly the shame of contempt, and disgraceful usage; Herods white Sheet, ct Pilate's blue Livery, were put upon him: so Saint Lycia and Saint John describe his Apparel.
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Herod with his men of war despised Jesus, and mocked him, and arrayed him in white, says St. Luke; And the Souldiers, (Pilats Souldiers) platted a Crown of Thorns,
Herod with his men of war despised jesus, and mocked him, and arrayed him in white, Says Saint Lycia; And the Soldiers, (Pilats Soldiers) plaited a Crown of Thorns,
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and put it on his Head, and they put on him a purple garment, says St. John: And then they hood-winkt him, playd at blind-man-buff with him, pull'd him by the hair, and spet in his Face.
and put it on his Head, and they put on him a purple garment, Says Saint John: And then they hoodwinked him, played At blind-man-buff with him, pulled him by the hair, and spet in his Face.
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He suffered fourthly the shame of shames; For to make the world believe, His Death was an Act of Justice, they add the Solemn formality of a new erected,
He suffered fourthly the shame of shames; For to make the world believe, His Death was an Act of justice, they add the Solemn formality of a new erected,
because that Act would have workt all honest men to pitty his condition; but it NONLATINALPHABET, Trucidastis, you have impetuously, without any judicial proceeding, but that of pretence and formality, and cruelly, without any Relenting and Compassion, saving that of Hypocrisie and Dissimulation, killed him, i. e.
Because that Act would have worked all honest men to pity his condition; but it, Trucidastis, you have impetuously, without any judicial proceeding, but that of pretence and formality, and cruelly, without any Relenting and Compassion, Saving that of Hypocrisy and Dissimulation, killed him, i. e.
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And therefore the Poet expressing the shame, and cruelty, and subtlety, and malice, and Revenge to boot, which the Greeks used towards the Trojans, gave it by this very word, saying.
And Therefore the Poet expressing the shame, and cruelty, and subtlety, and malice, and Revenge to boot, which the Greeks used towards the Trojans, gave it by this very word, saying.
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By this time I believe your Intellectuals are weary of so sad a Theam, and rueful Discourse; I shall now speak a word to your Affections, If it prove sad there too, you may not think much of it,
By this time I believe your Intellectuals Are weary of so sad a Theam, and rueful Discourse; I shall now speak a word to your Affections, If it prove sad there too, you may not think much of it,
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The Prince and Author of our eternal life, and that three ways: 1. By Preordination, He hath decreed it to us from all eternity, He hath predestinated us to be adopted thorow Jesus Christ to sit together in heavenly places.
The Prince and Author of our Eternal life, and that three ways: 1. By Preordination, He hath decreed it to us from all eternity, He hath predestinated us to be adopted thorough jesus christ to fit together in heavenly places.
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Ye are bought with a price, says St. Paul, and so bought, and with such a price, as neither Man, nor Angel did administer any help in the Satisfaction; Torcular calcavi solus, says the Prophet Isaiah in the Person of Christ; I have trodden the Wine-presse of my Fathers wrath alone,
You Are bought with a price, Says Saint Paul, and so bought, and with such a price, as neither Man, nor Angel did administer any help in the Satisfaction; Torcular Calcavi solus, Says the Prophet Isaiah in the Person of christ; I have trodden the Winepress of my Father's wrath alone,
For, 3. He is the Author and Prince of our Eternal life by Donation, were it put upon our Desert & Merit, we might not only doubt of it, but utterly despair of it;
For, 3. He is the Author and Prince of our Eternal life by Donation, were it put upon our Desert & Merit, we might not only doubt of it, but utterly despair of it;
yet should I not thereby deserve to be one half hour in Heaven; and therefore said another Father, Etiamsi millies paterer, Though I could and should patiently suffer all the pains of Hell for ten thousand years,
yet should I not thereby deserve to be one half hour in Heaven; and Therefore said Another Father, Even if Thousands paterer, Though I could and should patiently suffer all the pains of Hell for ten thousand Years,
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yet should I not thereby deserve to be one minute in Heaven; But being that Heaven and eternal Life is Gods gift, we may rest assured that no thing, Man nor Devil, is able to take it out of his hands,
yet should I not thereby deserve to be one minute in Heaven; But being that Heaven and Eternal Life is God's gift, we may rest assured that no thing, Man nor devil, is able to take it out of his hands,
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for Tantus, so great an Essence, so good an Essence, as the Prince of Life, of our corporal Life, of our spiritual Life, of our Eternal Life, should be made Tantillus, so little a thing as never was lesse;
for Tantus, so great an Essence, so good an Essence, as the Prince of Life, of our corporal Life, of our spiritual Life, of our Eternal Life, should be made Tantalus, so little a thing as never was less;
To see a Lamb lye pittifully bleeding, it is a pittiful spectacle; To see a Worm scornfully trod upon, is a sorrowful sight: But Lambs were made to be slaughtered, and Worms to be trampled on. Be it so;
To see a Lamb lie pitifully bleeding, it is a pitiful spectacle; To see a Worm scornfully trod upon, is a sorrowful sighed: But Lambs were made to be slaughtered, and Worms to be trampled on. Be it so;
We wretched sinners, that we are, were the principal; They but the Accessary & Instrumental Killers of Christ; The Executioner doth not Kill the Man, He doth but execute the Sentence; The Judge doth not Kill the Man, He doth but pronounce the Sentence; No, Solum peccatum est homicida, only sin is the Murtherer: so then, the true Construction of this Text, is this;
We wretched Sinners, that we Are, were the principal; They but the Accessary & Instrumental Killers of christ; The Executioner does not Kill the Man, He does but execute the Sentence; The Judge does not Kill the Man, He does but pronounce the Sentence; No, Solum peccatum est Homicide, only sin is the Murderer: so then, the true Construction of this Text, is this;
and no man opens, which opens, and no man shuts, which opens the everlasting door of Heaven that we may go in to the Prince of Life, to the King of Glory.
and no man Opens, which Opens, and no man shuts, which Opens the everlasting door of Heaven that we may go in to the Prince of Life, to the King of Glory.
For the Crosse by vertue of Christ upon it, is Virga Moysi, the Rod of Moses; and with it we shall passe thorow the Red Sea of this world into the Kingdom of Heaven.
For the Cross by virtue of christ upon it, is Virga Moysi, the Rod of Moses; and with it we shall pass thorough the Read Sea of this world into the Kingdom of Heaven.
For the Crosse by vertue of Christ upon it, is become Lignum or Arbor Moysi, he Tree of Moses, and with it we shall make all the bitter waters of this world sweet to our tasts, pleasant to our smells, and comfortable to our souls; Nullus cibus tam amarus, qui, si recordatione aceti et fellis Christi temperetur, non statim fit dulcior, says St. Barnard; No water so bitter, which his Crosse cannot sweeten: No meat so unsavoury, which his Gall & Vinegar upon the Crosse will not make rellishable.
For the Cross by virtue of christ upon it, is become Lignum or Arbour Moysi, he Tree of Moses, and with it we shall make all the bitter waters of this world sweet to our tastes, pleasant to our smells, and comfortable to our Souls; Nullus cibus tam amarus, qui, si recordation aceti et fellis Christ temperetur, non Immediately fit dulcior, Says Saint Barnard; No water so bitter, which his Cross cannot sweeten: No meat so unsavoury, which his Gall & Vinegar upon the Cross will not make rellishable.
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For the Crosse by vertue of Christ upon it, is become Citharae Dabidis, Davids Harpe, and by touching the strings of it, we shall lay all those evil Spirits, which molest and trouble our Hearts.
For the Cross by virtue of christ upon it, is become Citharae Dabidis, Davids Harp, and by touching the strings of it, we shall lay all those evil Spirits, which molest and trouble our Hearts.
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For the Crosse by vertue of Christ upon it, is become Gladius Dabidis, Davids Sword, and by the use of it, we shall slay the Goliah of Hell, and vanquish all the Philistines of Tentations.
For the Cross by virtue of christ upon it, is become Gladius Dabidis, Davids Sword, and by the use of it, we shall slay the Goliath of Hell, and vanquish all the philistines of Tentations.
For the Crosse by vertue of Christ upon it, is become Clypeus Jehosuae, Josuahs Shield, with which if we guard our selves, we shall batter the walls of Jericho, and put to flight all the Armies of the Flesh, the World, and the Devil.
For the Cross by virtue of christ upon it, is become Clypeus Jehosuae, Joshuas Shield, with which if we guard our selves, we shall batter the walls of Jericho, and put to flight all the Armies of the Flesh, the World, and the devil.
For tell me, tell me, O my Soul! whether if thou thinkest upon that Vinegar and Gall, which Christ tasted at his death, it will not allay and quench the fire of thy hottest Lusts.
For tell me, tell me, Oh my Soul! whither if thou Thinkest upon that Vinegar and Gall, which christ tasted At his death, it will not allay and quench the fire of thy hottest Lusts.
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Tell me, tell me, O my Soul! whether if thou thinkest upon Christs Pater remitte on the Cross, Father forgive them, it will not fright thee from Revenge, and work thee into Charity? Did Christ forgive them who killed him,
Tell me, tell me, Oh my Soul! whither if thou Thinkest upon Christ Pater remit on the Cross, Father forgive them, it will not fright thee from Revenge, and work thee into Charity? Did christ forgive them who killed him,
Tell me, tell me, O my Soul! whether if thou thinkest upon that Spear, with which Longinus (so we have received his name) stab'd Christ to death, thou wilt not fear to swear another Oath? For thy Oaths stab him deeper then that Spear could.
Tell me, tell me, Oh my Soul! whither if thou Thinkest upon that Spear, with which Longinus (so we have received his name) stabbed christ to death, thou wilt not Fear to swear Another Oath? For thy Oaths stab him Deeper then that Spear could.
Tell me, tell me O my Soul! whether if thou thinkest upon Christs great and incomparable meekness, all the while he was killing, that when he was reviled, he reviled not again,
Tell me, tell me Oh my Soul! whither if thou Thinkest upon Christ great and incomparable meekness, all the while he was killing, that when he was reviled, he reviled not again,
Neither wilt thou despair of Gods mercy, if thou remembrest, That as he was killed to expiate thy sins, so he was raised again to justifie thy Person.
Neither wilt thou despair of God's mercy, if thou Rememberest, That as he was killed to expiate thy Sins, so he was raised again to justify thy Person.
But I read not that for any part of my Text, nor shall I now make it any part of my Sermon; my Sermon ends with the 30 day of January, the day wherein King Charles was kill'd and murthered by you, by you and us, and all of us;
But I read not that for any part of my Text, nor shall I now make it any part of my Sermon; my Sermon ends with the 30 day of January, the day wherein King Charles was killed and murdered by you, by you and us, and all of us;
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For if all of you had not an hand in the Actual murthering of him, yet you are all guilty of his murther, if all the Fathers and Schoolmen are right in their Expositions of Guilt, and how we may stand guilty of sin; They number nine waies,
For if all of you had not an hand in the Actual murdering of him, yet you Are all guilty of his murder, if all the Father's and Schoolmen Are right in their Expositions of Gilded, and how we may stand guilty of since; They number nine ways,
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For by this means thou makest thy self second in the sin, and givest it the helP of thy hand, because thou didst not hinder it with thy hand: And was it not in our power to hinder the Kings murther? Had we not six hands to two? Were we not three to one thorowout all the Kingdom? Well, God have mercy upon us, and encline our hearts to redeem this Law, by bringing home King Charles II. and settle him in his Fathers Throne, King Charles I. that was murthered.
For by this means thou Makest thy self second in the since, and givest it the helP of thy hand, Because thou didst not hinder it with thy hand: And was it not in our power to hinder the Kings murder? Had we not six hands to two? Were we not three to one throughout all the Kingdom? Well, God have mercy upon us, and incline our hearts to Redeem this Law, by bringing home King Charles II and settle him in his Father's Throne, King Charles I that was murdered.
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And for this let them look to it, who fram'd Petitions, and caught the giddy multitude to cry for Justice, until King Charles I. was most unjustly murthered: and if there were such a one who told Oliver Crumwel, That he stoop'd to low in creeping too,
And for this let them look to it, who framed Petitions, and caught the giddy multitude to cry for justice, until King Charles I was most unjustly murdered: and if there were such a one who told Oliver Crumwel, That he stooped to low in creeping too,
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and supplicating the King, then his prisoner, and afterwards told the King, It was admired, that his Majesty should so Court such a Rebel, and told the Rebel then again the Kings answer, which was supposed to be the hastening cause of that murther; Let him repent,
and supplicating the King, then his prisoner, and afterwards told the King, It was admired, that his Majesty should so Court such a Rebel, and told the Rebel then again the Kings answer, which was supposed to be the hastening cause of that murder; Let him Repent,
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Let the Long Lifed Parliament, Lieutenant General Cromwell, and others whom it concerns, water their Bedds, and wash their Couches every night with tears for fear they exchange their Evill Dayes into an Everlasting Night of Evill.
Let the Long Lifed Parliament, Lieutenant General Cromwell, and Others whom it concerns, water their Beds, and wash their Couches every night with tears for Fear they exchange their Evil Days into an Everlasting Night of Evil.
and gave Vote, to the most unjust sentence that was ever pronounced, Pilates only excepted, abhorr themselves in dust and ashes, least their memories be abhorred by all good men on Earth, and their Souls in Fire and Brimstone.
and gave Vote, to the most unjust sentence that was ever pronounced, Pilate's only excepted, abhor themselves in dust and Ashes, lest their memories be abhorred by all good men on Earth, and their Souls in Fire and Brimstone.
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And for this, Let them who have presented Books to John Bradshaw, and given him Eulogies for the greatest Vaelogy was ever spoke in England, severing the Head of King Charles I. from his Body.
And for this, Let them who have presented Books to John Bradshaw, and given him Eulogies for the greatest Vaelogy was ever spoke in England, severing the Head of King Charles I from his Body.
And for this, Let him who hath made himself Protector with his Stately Counsel, consult how they may avoid the curses of so many thousand innocent Widdows and Orphans, whom they have made so, that they might kill as the Jewes did, the King of Life, the King of England, Charles the I. The Eighth is, To keep Silence, and to be mute at it, when it is done;
And for this, Let him who hath made himself Protector with his Stately Counsel, consult how they may avoid the curses of so many thousand innocent Widows and Orphans, whom they have made so, that they might kill as the Jews did, the King of Life, the King of England, Charles the I. The Eighth is, To keep Silence, and to be mute At it, when it is done;
For by that means, they become Friends to it, and give it Heart and Hand; And for this, Let him or them, or both, who have out-stript Dioclesian, and Julian, by mnzzleing the Mouths of all the Orthodox Clergy of England, least they should declaim against it, look to it and weep, and groan,
For by that means, they become Friends to it, and give it Heart and Hand; And for this, Let him or them, or both, who have outstripped Diocletian, and Julian, by mnzzleing the Mouths of all the Orthodox Clergy of England, lest they should declaim against it, look to it and weep, and groan,
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whether they be not guilty of the violent, painful, shameful murther of King Charles I. and presently forsake their Usurper, and joyn to bring in the true Heyre of these Kingdoms of England, Scotland, and Ireland, King Charles II. whom as God hath hitherto miraculously preserved,
whither they be not guilty of the violent, painful, shameful murder of King Charles I and presently forsake their Usurper, and join to bring in the true Heir of these Kingdoms of England, Scotland, and Ireland, King Charles II whom as God hath hitherto miraculously preserved,
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so may he make a Miracle of his mercy in restoring him to a Glorious Crown here, and receiving him to a Crown of Glory hereafter, thorow Jesus Christ, Amen.
so may he make a Miracle of his mercy in restoring him to a Glorious Crown Here, and receiving him to a Crown of Glory hereafter, thorough jesus christ, Amen.
Wisdom seeks Blessedness, and by the Fear of God finds it, and finds it in four degrees. 1. In the Happiness of his Posterity; His seed shall be mighty upon Earth.
Wisdom seeks Blessedness, and by the fear of God finds it, and finds it in four Degrees. 1. In the Happiness of his Posterity; His seed shall be mighty upon Earth.
3. Quare non timet? Why doth he not fear any evil tydings? quia paratum est, stabilitum est, confirmatum est cor ejus, confidens in Jehovâ because his heart is prepared,
3. Quare non timet? Why does he not Fear any evil tidings? quia Paratum est, stabilitum est, confirmatum est cor His, confidens in Jehovâ Because his heart is prepared,
And this at first sight seems a strange commendation, or a strange Prohibition; Construe it as you please, by the Present, or Future tense: Timor enim Domini est Janitor cordis, et virtutis custos ▪ saith St. Hierome: Fear (of the Lord) is the Guard Royal of the heart,
And this At First sighed seems a strange commendation, or a strange Prohibition; Construe it as you please, by the Present, or Future tense: Timor enim Domini est Janitor Cordis, et virtue custos ▪ Says Saint Jerome: fear (of the Lord) is the Guard Royal of the heart,
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Tuta Armatura says St. Chrysostome, Fear is a safe Armour, whosoever puts it on, hath such a Coat of Male, as is Sword, Pike, Pistol, and Canon proof.
Tuta Armatura Says Saint Chrysostom, fear is a safe Armour, whosoever puts it on, hath such a Coat of Male, as is Sword, Pike, Pistol, and Canon proof.
Religio, Majestas, Honor metu constant, says Lactantius, where Religion is neglected, confusion enters: nor can Religion subsist without Fear; For what is not feared, is contemned:
Religio, Majestas, Honour metu constant, Says Lactantius, where Religion is neglected, confusion enters: nor can Religion subsist without fear; For what is not feared, is contemned:
The Kingdom of England hath lost Religion, The King of England hath lost his Majesty: the Majesty of England hath lost his Head: the Nobility of England have lost their Honour; And all this,
The Kingdom of England hath lost Religion, The King of England hath lost his Majesty: the Majesty of England hath lost his Head: the Nobilt of England have lost their Honour; And all this,
St. Barnard advises most divinely, Cúm adest Gratia, time, •ē non digné, operis ex eâ, substractâ Gratiâ, magis time, quia te reliquit custodia tua;
Saint Barnard advises most divinely, Cúm adest Gratia, time, •ē non digné, operis ex eâ, substractâ Gratiâ, magis time, quia te reliquit Custodia tua;
And if Fear be so necessary a Vertue by the Verdict of so many Fathers and grave Authors, what means King David here to give the blessed man this Character, He feareth not.
And if fear be so necessary a Virtue by the Verdict of so many Father's and grave Authors, what means King David Here to give the blessed man this Character, He fears not.
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Some have made six sorts of Fear; 1. Natural, which respects Beeing; and this is in all Living creatures. 2. Humane which respects Life, and this is in all men. 3. Mundane, which respects Riches, Liberty, Beauty, Honour, and the like;
some have made six sorts of fear; 1. Natural, which respects Being; and this is in all Living creatures. 2. Humane which respects Life, and this is in all men. 3. Mundane, which respects Riches, Liberty, Beauty, Honour, and the like;
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and this is in all covetous and cowardly wretches. 4. Servile, which respects pain and punishment, and this is in Slaves, Reprobates, Rebels, and Devils. 5. Initiall, which respects sin; and this is in all good Christians, and Loyal Subjects, who chuse rather to suffer in Gods cause, then to participate with the sins of a more successfull party. 6. Filiall, which respects God; and this is in all Noble Martyrs, and Glorious Saints, who therefore fear to sin, because they will not offend God.
and this is in all covetous and cowardly wretches. 4. Servile, which respects pain and punishment, and this is in Slaves, Reprobates, Rebels, and Devils. 5. Initial, which respects since; and this is in all good Christians, and Loyal Subject's, who choose rather to suffer in God's cause, then to participate with the Sins of a more successful party. 6. Filial, which respects God; and this is in all Noble Martyrs, and Glorious Saints, who Therefore Fear to since, Because they will not offend God.
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You may contract these six into these two, Filial & Servile; because under Servile may be comprised Humane and Worldly; and under Filial, Initial and Natural fear.
You may contract these six into these two, Filial & Servile; Because under Servile may be comprised Humane and Worldly; and under Filial, Initial and Natural Fear.
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Filial fear looks upon God as a Father, and honours him, and is resolved to honour him, though there were neither Heaven to reward him, nor Hell to torment him.
Filial Fear looks upon God as a Father, and honours him, and is resolved to honour him, though there were neither Heaven to reward him, nor Hell to torment him.
Servile fear looks upon God as a Judge, and shuns him; and if now and then in a Fit he yields God any obedience, it is, Formidine paenae, onely for fear of punishment.
Servile Fear looks upon God as a Judge, and shuns him; and if now and then in a Fit he yields God any Obedience, it is, Formidine Paenae, only for Fear of punishment.
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Servile fear is not in them, not in them at all, so far as they are Regenerated; As men, they may fear their Lifes, as covetous they may fear their Estates; as Carnal, they may fear their Liberties; But he that fears either,
Servile Fear is not in them, not in them At all, so Far as they Are Regenerated; As men, they may Fear their Life's, as covetous they may Fear their Estates; as Carnal, they may Fear their Liberties; But he that fears either,
or the losse of either, Liberty, Estate, or Life, can never be good Souldier, or Loyal Subject, can never be good Christian, or Gods servant; He may fear God, as God is just: and so Fear is a Passion & Distress of the Soule; He doth not fear God, as God is good; for so Fear is a Grace and Ornament of the Soul.
or the loss of either, Liberty, Estate, or Life, can never be good Soldier, or Loyal Subject, can never be good Christian, or God's servant; He may Fear God, as God is just: and so fear is a Passion & Distress of the Soul; He does not Fear God, as God is good; for so fear is a Grace and Ornament of the Soul.
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I wish the late Renegado's had seriously considered these Texts; Those men I mean, who served the late King, and tarried with him so long as the Sun shined, and the weather was calm;
I wish the late Renegado's had seriously considered these Texts; Those men I mean, who served the late King, and tarried with him so long as the Sun shined, and the weather was Cam;
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but so soon as ever the Rain began to fall, and the Winds to blow, they presently ran away to compound and save something, a little wealth and some few dayes, but they did forget that God could, (and it may be will) cast both Soul and body into Hell.
but so soon as ever the Rain began to fallen, and the Winds to blow, they presently ran away to compound and save something, a little wealth and Some few days, but they did forget that God could, (and it may be will) cast both Soul and body into Hell.
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Yes, He both can & will, without a great deal of Repentance; For their Sin was far more desperate then the first Rebells; They ran into the Sin out of Rashnesse and Inconsiderately; But these men put God into one Scale, and the World into another:
Yes, He both can & will, without a great deal of Repentance; For their since was Far more desperate then the First Rebels; They ran into the since out of Rashness and Inconsiderately; But these men put God into one Scale, and the World into Another:
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The fearful shall be cast out, i. e. Such men as fear the losse of their Estates, more then the losse of Gods favour, and the losse of their momentary Lifes, more then the losse of their Eternal Lifes; They forsook their King, and God will forsake them.
The fearful shall be cast out, i. e. Such men as Fear the loss of their Estates, more then the loss of God's favour, and the loss of their momentary Life's, more then the loss of their Eternal Life's; They forsook their King, and God will forsake them.
And is the Son of David against either? Fear not them that kill the Body? Or is the Father of Christ against either? Fear not any evil tydings? not the wrath of Kings? No at no hand;
And is the Son of David against either? fear not them that kill the Body? Or is the Father of christ against either? fear not any evil tidings? not the wrath of Kings? No At no hand;
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both Natural fear, and Filial fear; But when they stand in competition, and my obeying the King will dishonour God, and my fearing the King will displease God; where sin is the subject of a Tyrants command,
both Natural Fear, and Filial Fear; But when they stand in competition, and my obeying the King will dishonour God, and my fearing the King will displease God; where sin is the Subject of a Tyrants command,
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Thus gluttony, blasphemy, and sedition were objected to Christ; And now his Servants, and the late & present Kings liege people are called, I should have said miscalled, Malignants. Delinquents, Papists, evil Counsellours, enemies of the Church & troublers of the State ▪ Haec autem perferre difficile;
Thus gluttony, blasphemy, and sedition were objected to christ; And now his Servants, and the late & present Kings liege people Are called, I should have said miscalled, Malignants. Delinquents, Papists, evil Counsellors, enemies of the Church & troublers of the State ▪ Haec autem perferre difficile;
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A noble mind had rather have his Body to be bruised, then his credit blasted; yet he that is truly noble (et sola virtus vera Nobilitas) the Noble Christian that feareth God, is so far from being afraid at these evil tydings, that he neither forsakes the Truth, nor declines his Loyalty: He is not afeard of the evil tydings.
A noble mind had rather have his Body to be Bruised, then his credit blasted; yet he that is truly noble (et sola virtus vera Nobilitas) the Noble Christian that fears God, is so Far from being afraid At these evil tidings, that he neither forsakes the Truth, nor declines his Loyalty: He is not afeard of the evil tidings.
2. Sometimes evil tydings signifie Famam sinistram quam improbi culpâ suâ contrahunt; that evil report which base people deservedly bring upon themselves;
2. Sometime evil tidings signify Famam sinistram quam Improbi culpâ suâ contrahunt; that evil report which base people deservedly bring upon themselves;
Thus Shemei is called a Rayler: thus Doeg is called an Accuser: thus Absolon is called a Traytor: thus Achitophel is called a Conspirator: thus Corah, Dathan, and Abiram, and all such as rise against the Lords Annointed, their lawful King, are called Rebells.
Thus Shimei is called a Railer: thus Doeg is called an Accuser: thus Absalom is called a Traitor: thus Ahithophel is called a Conspirator: thus Corah, Dathan, and Abiram, and all such as rise against the lords Anointed, their lawful King, Are called Rebels.
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but believe you which you please, and judge as you please, whether he that writes, and fights against the King, or he that writes and fights for the King be a Rebel, a Delinquent, a Malignant; I am not afeard of these evil tydings.
but believe you which you please, and judge as you please, whither he that writes, and fights against the King, or he that writes and fights for the King be a Rebel, a Delinquent, a Malignant; I am not afeard of these evil tidings.
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3. Sometimes evil tydings signifie dangers and Calamities, Jobs messengers; One tells us, Our Cattel are plundered: A second tells us, Our houses are fired: A third tells us, Our Children are murthered: A fourth tells us, Our Soldiers are mutined, Our Garrisons are betrayed, Our Armies are disbanded, and Free-quarier is denied.
3. Sometime evil tidings signify dangers and Calamities, Jobs messengers; One tells us, Our Cattle Are plundered: A second tells us, Our houses Are fired: A third tells us, Our Children Are murdered: A fourth tells us, Our Soldiers Are mutined, Our Garrisons Are betrayed, Our Armies Are disbanded, and Free-quarier is denied.
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He that fears God, faints not, fails not, looses not his courage, yea, though he knows Death to be the Guerdon of his not yielding to a Conquerors pleasure, he looks upon his Saviour, and fears not him that kills the Body:
He that fears God, faints not, fails not, looses not his courage, yea, though he knows Death to be the Guerdon of his not yielding to a Conquerors pleasure, he looks upon his Saviour, and fears not him that kills the Body:
My fear of God is best evidenced unto me by my Obedience to my Parents, for that is Gods Commandement; my great Parent is the King, He is, Pater patriae, and the higher power: so St. Paul calls him, The Supream power, so St. Peter calls him:
My Fear of God is best evidenced unto me by my obedience to my Parents, for that is God's Commandment; my great Parent is the King, He is, Pater patriae, and the higher power: so Saint Paul calls him, The Supreme power, so Saint Peter calls him:
But of late there were a pack of men met together, against Charles I. the long liv'd Parliament, & so there are now against Charles II. the too long being Protector, with his too long fitting Council of State, who did and do call themselves a Power above the King; who did command us, who do command us to take their part against Charles I. then, against Charles II. now:
But of late there were a pack of men met together, against Charles I. the long lived Parliament, & so there Are now against Charles II the too long being Protector, with his too long fitting Council of State, who did and do call themselves a Power above the King; who did command us, who do command us to take their part against Charles I then, against Charles II now:
That's Infamy, with bringing us to the Barr of Justice, of their Justice, or more truly, To the Barr of their Court of their high Injustice, That's Death.
That's Infamy, with bringing us to the Bar of justice, of their justice, or more truly, To the Bar of their Court of their high Injustice, That's Death.
If we resist, we incur damnation: The word is NONLATINALPHABET, Mr. Marshall did qualify and linify it by the construction of Judgement ) and that signifies the destruction of Soul and Body here and for ever.
If we resist, we incur damnation: The word is, Mr. Marshal did qualify and linify it by the construction of Judgement) and that signifies the destruction of Soul and Body Here and for ever.
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But if we did go back to them that opposed, and deposed, and murthered, the Father, or if we do go back to them, who resist, and keep out, and calumniate, and hunt after the bloud of the Son, let it be upon what consideration it may, I shall leave my Wife and Children beggars else, I shall be a Slave and Prisoner all the dayes of my life else, I shall be han'gd else;
But if we did go back to them that opposed, and deposed, and murdered, the Father, or if we do go back to them, who resist, and keep out, and calumniate, and hunt After the blood of the Son, let it be upon what consideration it may, I shall leave my Wife and Children beggars Else, I shall be a Slave and Prisoner all the days of my life Else, I shall be han'gd Else;
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And these pettire thoughts fright me out of my Duty: I have then ruined, my blessednesse, I am not blessed, I have lost my Evidence, I am witnesse against my self, I am afeard of evil tydings, basely and slavishly afeard,
And these pettire thoughts fright me out of my Duty: I have then ruined, my blessedness, I am not blessed, I have lost my Evidence, I am witness against my self, I am afeard of evil tidings, basely and slavishly afeard,
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Well fare that Heathen, who was resolved for all Fortunes, and will rise in Judgement against many, very many cowardly Christians in England. Non fulminantis magna Jovis manus Terrebit justum:
Well fare that Heathen, who was resolved for all Fortune's, and will rise in Judgement against many, very many cowardly Christians in England. Non fulminantis Magna Jovis manus Terrebit Justum:
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But a Heathen is not fit to be our Schoolmaster, look we upon the Primitive Christians; and amongst them well fare old Hilarion, who being in the hands and power of his Persecutors, and by them demanded, Antimeret, If he were not afeard of those evil tydings they brought him? For they came to strip and plunder him.
But a Heathen is not fit to be our Schoolmaster, look we upon the Primitive Christians; and among them well fare old Hilarion, who being in the hands and power of his Persecutors, and by them demanded, Antimeret, If he were not afeard of those evil tidings they brought him? For they Come to strip and plunder him.
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A third bids him shift aside, For the Empresse would cast him into the Sea; Immergat, said he, Content still, let her drown me, I doubt not to find as good a plank,
A third bids him shift aside, For the Empress would cast him into the Sea; Immergat, said he, Content still, let her drown me, I doubt not to find as good a plank,
Yet a sixth perswaded him to convey himself away for a while, that the Church of Christ might receive some further benefit by him, else the Emperesse would have him stoned to death;
Yet a sixth persuaded him to convey himself away for a while, that the Church of christ might receive Some further benefit by him, Else the Empress would have him stoned to death;
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Look we then upon a late Noble Glenham, who was more conquered by an empty dish, then by an insulting and increasing Foe; and yet was afeard of neither,
Look we then upon a late Noble Glenham, who was more conquered by an empty dish, then by an insulting and increasing Foe; and yet was afeard of neither,
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Look upon a valiant Fawcet, who was more conquered by the mutiny of his unfaithful Slaves, (for they are not worthy the name of Soldiers that will mutiny) then by his thundring Enemies; and yet was afeard of neither,
Look upon a valiant Faucet, who was more conquered by the mutiny of his unfaithful Slaves, (for they Are not worthy the name of Soldiers that will mutiny) then by his thundering Enemies; and yet was afeard of neither,
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Look upon a Loyal Compton, who notwithstanding the improbability of relief, and the continuation of an hard Siege, and the multiplication of a cruel Enemy,
Look upon a Loyal Compton, who notwithstanding the improbability of relief, and the continuation of an hard Siege, and the multiplication of a cruel Enemy,
because the Kings party was utterly defeated, returned an Answer as full of Resolution as Religion, as full of Courage as Christianity, and such as became both a Souldier and a Christian; I have lived untainted threescore & seven years, and I have not any minde to go a Rebel to my Grave.
Because the Kings party was utterly defeated, returned an Answer as full of Resolution as Religion, as full of Courage as Christianity, and such as became both a Soldier and a Christian; I have lived untainted threescore & seven Years, and I have not any mind to go a Rebel to my Grave.
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Look we upon his late Majesty, who notwithstanding so many Waves of the Sea, and so much madness of the People, in the losse of Shrewsbury & Hereford, in the losse of Bristol & Bridgewater, in the losse of Excester & a brave Cavalry, was yet so far from being afeard of those evil tydings, that he doubted not to recover all,
Look we upon his late Majesty, who notwithstanding so many Waves of the Sea, and so much madness of the People, in the loss of Shrewsbury & Hereford, in the loss of Bristol & Bridgewater, in the loss of Exeter & a brave Cavalry, was yet so Far from being afeard of those evil tidings, that he doubted not to recover all,
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And when all this fail'd by a Scotch treachery, which surpassed that of Judases by two hundred thousand pounds, bating but thirty pieces of Silver, and by a breach of Faith and Trust, in his Parliament, and their Army;
And when all this failed by a Scotch treachery, which surpassed that of Judas’ by two hundred thousand pounds, bating but thirty Pieces of Silver, and by a breach of Faith and Trust, in his Parliament, and their Army;
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why yet his admirable constancy and perseverance, his yet unimitable piety and patience, bid us look upon him again with Sighs and Tears, that so good a King should have so bad Subjects, to present him with so evil tydings, as the dark hurrying of him from Holmby to Hampton from Hampton to the Isle of Wight, from the Isle of Wight to Windsor, from Windsor to St. Jameses, from St. Jameses to White-Hall, and there to a Decollation, to a Beheading, to the losse of his Life, was not yet afeard; He was not afeard of any evil tydings.
why yet his admirable constancy and perseverance, his yet unimitable piety and patience, bid us look upon him again with Sighs and Tears, that so good a King should have so bad Subject's, to present him with so evil tidings, as the dark hurrying of him from Holmby to Hampton from Hampton to the Isle of Wight, from the Isle of Wight to Windsor, from Windsor to Saint James, from Saint James to Whitehall, and there to a Decollation, to a Beheading, to the loss of his Life, was not yet afeard; He was not afeard of any evil tidings.
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And now look we upon his present Majesty, whom the late Majesty, his Father, desired might be rather Charles le boon, then Charles le Grand, and I doubt not,
And now look we upon his present Majesty, whom the late Majesty, his Father, desired might be rather Charles le boon, then Charles le Grand, and I doubt not,
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nor need you, but that he will be Charles le Grand, because he is Charles le Boon, in his Enterprize of this year, advancing from Scotland as far as Worce, ster, into England, where when he was betrayed by the Cowardise or Treachery of the Scots, I know not which, I am sure by the obstinacy and obduracy, was yet preserved by a Miracle from the Bloody hands and hearts of those, who pursued him as a Partridge, and still perseveres in his Fathers steps, without fearing any evil tydings, expecting faithfuller hands, fairer opportunities, and better successes.
nor need you, but that he will be Charles le Grand, Because he is Charles le Boon, in his Enterprise of this year, advancing from Scotland as Far as Uvorce, ster, into England, where when he was betrayed by the Cowardice or Treachery of the Scots, I know not which, I am sure by the obstinacy and obduracy, was yet preserved by a Miracle from the Bloody hands and hearts of those, who pursued him as a Partridge, and still perseveres in his Father's steps, without fearing any evil tidings, expecting faithfuller hands, Fairer opportunities, and better Successes.
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Sooner by Gods providence, he may be established in his Birth, and Undoubted Rights, without any worldly assistance, but then by Gods providence, and the worlds subservance, He will be restored,
Sooner by God's providence, he may be established in his Birth, and Undoubted Rights, without any worldly assistance, but then by God's providence, and the world's subservance, He will be restored,
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and my Divine reason for it is, As his Father appeared the best of men, in being his Subjects Martyr: So will he appear the best of Kings, in being his Subjects Master, because his heart standeth fast and believeth in the Lord.
and my Divine reason for it is, As his Father appeared the best of men, in being his Subject's Martyr: So will he appear the best of Kings, in being his Subject's Master, Because his heart Stands fast and Believeth in the Lord.
Quare non timet ab auditu malo? Why he that feareth God, feareth not any evil tydings? Paratum est cor ejus, or, Confirmatum est cor ejus; Read it which way you please, His heart standeth fast & believeth in the Lord:
Quare non timet ab auditu Malo? Why he that fears God, fears not any evil tidings? Paratum est cor His, or, Confirmatum est cor His; Read it which weigh you please, His heart Stands fast & Believeth in the Lord:
for it is Jehovah, the most Essential & Excellent Name of God; If El implies His Omnipotency; If Elion implies his Soveraignty; If Shaddai implies his Immutability; If Tsebaoth implies his Irresistability; If Adonai implies his Fidelity; sure I am, Jehovah implies all,
for it is Jehovah, the most Essential & Excellent Name of God; If El Implies His Omnipotency; If Elion Implies his Sovereignty; If Shaddai Implies his Immutability; If Tsebaoth Implies his Irresistibility; If Adonai Implies his Fidis; sure I am, Jehovah Implies all,
2. Or if you take the meaning of Jehovah in the derivation of others, either with Oleaster, as it is derived from Hovah, which signifies Destruction; then we have reason to believe, He will be mighty in the Destruction of His Enemies;
2. Or if you take the meaning of Jehovah in the derivation of Others, either with Oleaster, as it is derived from Hovah, which signifies Destruction; then we have reason to believe, He will be mighty in the Destruction of His Enemies;
or whether you take it with Galatinus, as it is derived from Hajah, which signifies to Be, then we have reason to believe, He will be mighty amongst us in our preservation.
or whither you take it with Galatinus, as it is derived from Hajah, which signifies to Be, then we have reason to believe, He will be mighty among us in our preservation.
And e're long, He will either divert our Enemies from thirsting after any more of our Blood, as He did Saul from hunting after David: or, He will divide our Enemies in their Consultations, as He did destroy the Counsel of Achitopel by the Counter-Counsel of Hushai; or, He will give our Enemies to Self-Destruction, as He did Abimelech, and the House of Millo, and as He hath one of the late King-Tryers, to Hoyle himself;
And ever long, He will either divert our Enemies from thirsting After any more of our Blood, as He did Saul from hunting After David: or, He will divide our Enemies in their Consultations, as He did destroy the Counsel of Achitophel by the Counter-Counsel of Hushai; or, He will give our Enemies to Self-Destruction, as He did Abimelech, and the House of Millo, and as He hath one of the late King-Tryers, to Hoyle himself;
when I have been in the Feild, and encountered the Enemy, the Weight of my sins have layn so heavy upon my Conscience, because I was not reconciled to my GOD, that my Spirits were quelled,
when I have been in the Field, and encountered the Enemy, the Weight of my Sins have lain so heavy upon my Conscience, Because I was not reconciled to my GOD, that my Spirits were quelled,
I wish our Gentlemen of the Sword, when King Charles II. shall have occasion to use them, that they would not batter our walls more within by sins, then the Rebell enemy can do without by Guns; that they would not storm themselves more by Oaths, and ruine themselves more by Mutining, and undo themselves more by Treachery, then a Rebel enemy can do by strength, And you that hear me this day, Let your hearts stand fast, and believe in the Lord;
I wish our Gentlemen of the Sword, when King Charles II shall have occasion to use them, that they would not batter our walls more within by Sins, then the Rebel enemy can do without by Guns; that they would not storm themselves more by Oaths, and ruin themselves more by Mutinying, and undo themselves more by Treachery, then a Rebel enemy can do by strength, And you that hear me this day, Let your hearts stand fast, and believe in the Lord;
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but return Him either with an Olive of Peace, or with a Laurell of Conquest; And as thou hast strangely and wonderfully delivered Him from those who eagerly hunted after his Life:
but return Him either with an Olive of Peace, or with a Laurel of Conquest; And as thou hast strangely and wonderfully Delivered Him from those who eagerly hunted After his Life:
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or to continue him in the condition of an Exile, but rather that thou hast reserved him for faithfuller hands, then the Scots, for fairer opportunities, and more prosperous successes, then in the year 1650. for Jesus Christ his sake, Amen.
or to continue him in the condition of an Exile, but rather that thou hast reserved him for faithfuller hands, then the Scots, for Fairer opportunities, and more prosperous Successes, then in the year 1650. for jesus christ his sake, Amen.
THis latter, and therefore this wicked Age hath broached three Seditious Questions; the false resolving of which, was a chief cause of the Decollation and Martyrdom of our late and blessed King, Charles I. and the true resolving whereof will, I trust, be a leading cause for the Restauration of our present and glorious King, Charles II.
THis latter, and Therefore this wicked Age hath broached three Seditious Questions; the false resolving of which, was a chief cause of the Decollation and Martyrdom of our late and blessed King, Charles I and the true resolving whereof will, I trust, be a leading cause for the Restauration of our present and glorious King, Charles II
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The Questions were brewed heretofore by Bellarmine and his fellow-Jesuites, by Bucanan and his fellow-Puritans: and this Age, this Jesuitical, Puritanical Age, hath Practically broached what they speculatively brewed, viz.
The Questions were brewed heretofore by Bellarmine and his fellow-Jesuites, by Bucanan and his fellow-Puritans: and this Age, this Jesuitical, Puritanical Age, hath Practically broached what they speculatively brewed, viz.
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3. Whether it be lawful to contribute for the maintenance of a War against the King? And this Age, this wicked Age, resolves these Questions just to the Peoples humours. 1. The People are the Author and Efficient of Monarchy. 2. The whole People or the People in a Body Representative, are above and greater then the King.
3. Whither it be lawful to contribute for the maintenance of a War against the King? And this Age, this wicked Age, resolves these Questions just to the Peoples humours. 1. The People Are the Author and Efficient of Monarchy. 2. The Whole People or the People in a Body Representative, Are above and greater then the King.
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But to make good that old Adagy, Quod vulgo placet sapienti displicet, That which pleaseth the People displeaseth the wise, the Prophet Samuel in this Chapter, in this Text resolves clean contrary.
But to make good that old Adagy, Quod vulgo placet sapienti displicet, That which Pleases the People displeaseth the wise, the Prophet Samuel in this Chapter, in this Text resolves clean contrary.
1. That God, not the People, is the Efficient of Monarchy; so he says, See ye him, quem elêgit Deus, not quem populus, whom the People have chosen? No, but, See ye him whom the Lord hath chosen? The King hath his power, not precariò, by the curtesie of the People, but Dei graciâ, by the Grace of God.
1. That God, not the People, is the Efficient of Monarchy; so he Says, See you him, Whom elêgit Deus, not Whom populus, whom the People have chosen? No, but, See you him whom the Lord hath chosen? The King hath his power, not precariò, by the courtesy of the People, but Dei graciâ, by the Grace of God.
2 That the King is greater then the Body, not only in peicemeale, and particulars, but also in grosse and in the whole; so he says, He the King, stood amongst the people,
2 That the King is greater then the Body, not only in peicemeale, and particulars, but also in gross and in the Whole; so he Says, He the King, stood among the people,
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and was higher then all the People by the Shoulders and upwards; not only in Stature but also in power, and therefore the People shouted, and said, God save the King.
and was higher then all the People by the Shoulders and upward; not only in Stature but also in power, and Therefore the People shouted, and said, God save the King.
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2. In the Expostulation of Rebels, How shall this man save us? 3. In the Condition of Rebells; the Condition Positive, and the Condition Privative; Positively they despise the King;
2. In the Expostulation of Rebels, How shall this man save us? 3. In the Condition of Rebels; the Condition Positive, and the Condition Privative; Positively they despise the King;
2. They looked upon themselves, Aggregatim, and in Conjunction, and thought themselves in that Bulk and Aggregation, or Collection or Representation, greater then Him; and therefore they despised him: and therefore they are called Children of Belial. Had they looked upon him, as Head of that Body, whereof they were Members, they would have confest, That neither some of the Principal Members Representatively,
2. They looked upon themselves, Aggregatim, and in Conjunction, and Thought themselves in that Bulk and Aggregation, or Collection or Representation, greater then Him; and Therefore they despised him: and Therefore they Are called Children of Belial. Had they looked upon him, as Head of that Body, whereof they were Members, they would have confessed, That neither Some of the Principal Members Representatively,
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nor all the Members Collectively, had been worthy of Comparison with him, and that He, the King, had been greater, not only then any one a sunder, but then altogether.
nor all the Members Collectively, had been worthy of Comparison with him, and that He, the King, had been greater, not only then any one a sunder, but then altogether.
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3. They looked upon their Enemies, how strong they were, and upon themselves, how numerous, how copious, how many, how rich, and therefore how well able to defend themselves, and therefore brought him no presents;
3. They looked upon their Enemies, how strong they were, and upon themselves, how numerous, how copious, how many, how rich, and Therefore how well able to defend themselves, and Therefore brought him no presents;
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I begin with the first, And the Children of Belial said, How shall this man save us? and of the first Question, resolved thereupon, The King is Gods, not the Peoples Creature;
I begin with the First, And the Children of Belial said, How shall this man save us? and of the First Question, resolved thereupon, The King is God's, not the Peoples Creature;
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The Children of Belial; What is meant by Belial? Why, as Christ tacitely tells you, That there are diverse kinds of Devils, when he says expresly, This kind goes not out but by Fasting and Prayer:
The Children of Belial; What is meant by Belial? Why, as christ tacitly tells you, That there Are diverse Kinds of Devils, when he Says expressly, This kind Goes not out but by Fasting and Prayer:
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As sometimes, he is called Daemon for his Knowledge, sometimes Satan for his Malice: sometimes Baalzebub for his Filth: sometimes Diabolus, either for his Defluxion, and falling down from Heaven, or for his Traduction, and seducing of men, sometimes,
As sometime, he is called Daemon for his Knowledge, sometime Satan for his Malice: sometime Baalzebub for his Filth: sometime Diabolus, either for his Defluxion, and falling down from Heaven, or for his Traduction, and seducing of men, sometime,
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Nor 2. as the proper Cause; For every thing begotten of the Proper Cause, is begotten either a simili genere, as the Mule that is begotten by the Horse and Asse: or else a simili specie, as a Child begotten by a Man; but Satan is a Spirit, and hath at most and best,
Nor 2. as the proper Cause; For every thing begotten of the Proper Cause, is begotten either a simili genere, as the Mule that is begotten by the Horse and Ass: or Else a simili specie, as a Child begotten by a Man; but Satan is a Spirit, and hath At most and best,
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when he hath any, but an assumed Body; but the Child hath a Body begotten of the Father; and therefore are our Fathers called, the Fathers of our Flesh; and this is proper only to a Natural Father; and in this sense Satan cannot be called Father; Besides every Childe so begotten is bound to honour his Father; but no Creature is bound to honour the Devil; Nay, every Creature is bound to the contrary;
when he hath any, but an assumed Body; but the Child hath a Body begotten of the Father; and Therefore Are our Father's called, the Father's of our Flesh; and this is proper only to a Natural Father; and in this sense Satan cannot be called Father; Beside every Child so begotten is bound to honour his Father; but no Creature is bound to honour the devil; Nay, every Creature is bound to the contrary;
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as speaks the Apostle, Through faith Sarah her self received strength to conceive seed, or as the Prophet speaks, Ex commixione seminum, I will sow the house of Israel and the house of Judah with the seed of men:
as speaks the Apostle, Through faith Sarah her self received strength to conceive seed, or as the Prophet speaks, Ex commixione seminum, I will sow the house of Israel and the house of Judah with the seed of men:
of the Devil, because they by his example and tentation sought to shake and cast off the yoake of obedience; and therefore barely apprehended the King as a Creature of their own, and chosen by themselves, saying, How shall this man save us? and this brings me to the examination and resolution of the first Question, viz.
of the devil, Because they by his Exampl and tentation sought to shake and cast off the yoke of Obedience; and Therefore barely apprehended the King as a Creature of their own, and chosen by themselves, saying, How shall this man save us? and this brings me to the examination and resolution of the First Question, viz.
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Whether God or the People be the Author and Efficient of Monarchy? To this it is answered by the children of Belial, for the People, saying, How shall this man, This man, and no more save us? but by the Prophet of God, it is answered for God, saying, See ye him whom the Lord hath chosen? and now Beloved, judge your selves,
Whither God or the People be the Author and Efficient of Monarchy? To this it is answered by the children of Belial, for the People, saying, How shall this man, This man, and no more save us? but by the Prophet of God, it is answered for God, saying, See you him whom the Lord hath chosen? and now beloved, judge your selves,
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whether it be fit to obey God or man, as the Apostle speaks in another case, whether it be fit to obey the children of Belial, who from their Father have learnt to speak nothing but a lie, or the Prophet of God, who from the Holy-Ghost can speak nothing but Truth.
whither it be fit to obey God or man, as the Apostle speaks in Another case, whither it be fit to obey the children of Belial, who from their Father have learned to speak nothing but a lie, or the Prophet of God, who from the Holy ghost can speak nothing but Truth.
But that the falsity of this populous opinion, and the verity of this Prophetical Assertion, may more fully appear, either to call you by Repentance to acknowledge the Truth, and to do your Duty, or that you may wander with more security,
But that the falsity of this populous opinion, and the verity of this Prophetical Assertion, may more Fully appear, either to call you by Repentance to acknowledge the Truth, and to do your Duty, or that you may wander with more security,
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if he had pleased, as well, and as easily have made and created a Company, a Colony, a Countrey, a Kingdom, a whole world of men upon Earth with his own one Faciamus, Let us make, as he did create so many Legions of Angels in Heaven;
if he had pleased, as well, and as Easily have made and created a Company, a Colony, a Country, a Kingdom, a Whole world of men upon Earth with his own one Faciamus, Let us make, as he did create so many Legions of Angels in Heaven;
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and so might, if he had pleased, have given these several Countries, or that whole world of men leave to make choise of their own Commander. He could have done this by his power; For his power; had no bounds; but he did not so:
and so might, if he had pleased, have given these several Countries, or that Whole world of men leave to make choice of their own Commander. He could have done this by his power; For his power; had no bounds; but he did not so:
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God found not Heaven it self free from Mutiny amongst a multitude of Inhabitants; and therefore to take off all colour to contention, to with hold all pretext of disobedience, to Soveraignty, He made but one man, one and no more;
God found not Heaven it self free from Mutiny among a multitude of Inhabitants; and Therefore to take off all colour to contention, to with hold all pretext of disobedience, to Sovereignty, He made but one man, one and no more;
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That as Naturally there can be but one Father of one Child: so Polittically there should be but one King over one people; and all this to tell us, That not only the King should have as great and pious a care over his Subjects,
That as Naturally there can be but one Father of one Child: so Polittically there should be but one King over one people; and all this to tell us, That not only the King should have as great and pious a care over his Subject's,
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and he gives this Reason for it, Because in the Infancy of the world the Fathers were so Grandevous, and lived so long, that each Father begate such a Numerous posterity, as might People a whole Countrey:
and he gives this Reason for it, Because in the Infancy of the world the Father's were so Grandevous, and lived so long, that each Father begat such a Numerous posterity, as might People a Whole Country:
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Certainly it was for his own Colony, and that Colony certainly was his Natural generation: and so he was at once as well their King, as their Father; and his Regal power over them,
Certainly it was for his own Colony, and that Colony Certainly was his Natural generation: and so he was At once as well their King, as their Father; and his Regal power over them,
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and the People, had no more right to chuse their Kings, then to chuse their Fathers: because the Kingly Right pertained to the Father of the Family; Therefore in the beginning,
and the People, had no more right to choose their Kings, then to choose their Father's: Because the Kingly Right pertained to the Father of the Family; Therefore in the beginning,
Nor here will I tyre your Ears, with the four steps or Ascents to Royalty, viz. 1. Of Inheritance. 2. Of Donation. 3. Of Election. (In which only the People can claim some colour for chusing the person,
Nor Here will I tyre your Ears, with the four steps or Ascents to Royalty, viz. 1. Of Inheritance. 2. Of Donation. 3. Of Election. (In which only the People can claim Some colour for choosing the person,
but not for bestowing the Power, or at most for Administration of the power, but not for Foundation of the power it self ) 4. Of Conquest. Nor yet with the three Originals of Kingdoms. 1. Natural, which may also be called Civil. 2. Violent, which you may rather call Martial. 3. Mixt of both, In which last,
but not for bestowing the Power, or At most for Administration of the power, but not for Foundation of the power it self) 4. Of Conquest. Nor yet with the three Originals of Kingdoms. 1. Natural, which may also be called Civil. 2. Violent, which you may rather call Martial. 3. Mixed of both, In which last,
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Nor here will I tell you, How Melchesedech, Abraham, and the Patriarchs, were Kings, and saluted Patres Patriae, the Fathers of their Countrey, where they inhabited, without any Efficiency, so much as of Curtesy from the People, because Regal Power belonged to the Pater-familias, so descended by Right of Primogeniture to the Eldest Sonne, according to that Natural, Moral, Positive, Divine Law, That the younger should be subject to the Elder.
Nor Here will I tell you, How Melchizedek, Abraham, and the Patriarchs, were Kings, and saluted Patres Patriae, the Father's of their Country, where they inhabited, without any Efficiency, so much as of Courtesy from the People, Because Regal Power belonged to the Paterfamilias, so descended by Right of Primogeniture to the Eldest Son, according to that Natural, Moral, Positive, Divine Law, That the younger should be Subject to the Elder.
I look first upon Moses, who first efected Municipal and Natural Lawes amongst the Jewes, and was the first Catholick visible King of & over the Jewes, (for the Sanhedrim was but Moses his Privy Council, or as Deligated Judges, because of the numerous multiplicity of businesses) and he as good a man as he was,
I look First upon Moses, who First efected Municipal and Natural Laws among the Jews, and was the First Catholic visible King of & over the Jews, (for the Sanhedrim was but Moses his Privy Council, or as Deligated Judges, Because of the numerous Multiplicity of businesses) and he as good a man as he was,
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and enabled and endued with extraordinary abilities, and fully perswaded that he was the Instrument appointed by God, to be Israels deliverer; yet because he sought his Commission from the People, before he had received his Commission from God, he was fain to expiate the errour of his self-led Zeal, with Forty years exile in the Wildernesse; and then,
and enabled and endued with extraordinary abilities, and Fully persuaded that he was the Instrument appointed by God, to be Israel's deliverer; yet Because he sought his Commission from the People, before he had received his Commission from God, he was fain to expiate the error of his self-led Zeal, with Forty Years exile in the Wilderness; and then,
And all this was, as for some other ends, so also for this in particular, To tell the People, That they have nothing to do, that yet they had nothing to do in the appointment of a King;
And all this was, as for Some other ends, so also for this in particular, To tell the People, That they have nothing to do, that yet they had nothing to do in the appointment of a King;
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and after these two Worthies died, then God appointed Judah, then Othniel, then Ehud, then Shamgar, then Deborah, then Gedeon, then Tolah, then Jeptha, then Sampson; still God appointed, called and authorized them, not the People.
and After these two Worthies died, then God appointed Judah, then Othniel, then Ehud, then Shamgar, then Deborah, then Gideon, then Tolah, then Jephtha, then Sampson; still God appointed, called and authorized them, not the People.
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These, I confesse, were not Kings so properly and absolutely as the former were; They were yet Loco Regum, instead of Kings, and chosen and called by God.
These, I confess, were not Kings so properly and absolutely as the former were; They were yet Loco Regum, instead of Kings, and chosen and called by God.
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Oh, what hideous births did they produce? The Danites instead of Libertie, the Subjects Liberty, betook themselves to Licenciousnesse; the Benjamites instead of Property, the Subjects property, gave themselves to Rapes and Rapines; and in a word, The whole Jury of the Tribes gave themselves to Revenge, and have given up no Bill to their Posterity, but Astonishment; and enough of that to affright any people, unlesse they have lost their sense with their Conscience & their Reason, with their Religion from affecting Anarchy, or almost any kind of Government, whereof God is not the Efficient and Immediate Author,
O, what hideous births did they produce? The Danites instead of Liberty, the Subject's Liberty, betook themselves to Licentiousness; the Benjamites instead of Property, the Subject's property, gave themselves to Rapes and Rapines; and in a word, The Whole Jury of the Tribes gave themselves to Revenge, and have given up no Bill to their Posterity, but Astonishment; and enough of that to affright any people, unless they have lost their sense with their Conscience & their Reason, with their Religion from affecting Anarchy, or almost any kind of Government, whereof God is not the Efficient and Immediate Author,
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Well, After this, when God in mercy looked upon their misery, and gave them a little refreshment in the succession of two Judges, Heli and Samuel, and they were a weary of this Government, and would needs have a King to govern them, as the Nations had;
Well, After this, when God in mercy looked upon their misery, and gave them a little refreshment in the succession of two Judges, Heli and Samuel, and they were a weary of this Government, and would needs have a King to govern them, as the nations had;
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even Saul of whom Samuel here says, See ye not him, the King, whom the Lord hath chosen? It is still to tell us, That God is the efficient of Monarchy, and not the People.
even Saul of whom Samuel Here Says, See you not him, the King, whom the Lord hath chosen? It is still to tell us, That God is the efficient of Monarchy, and not the People.
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And was it not God that afterward appointed David, and after him Solomon? and so of all the Kings both of the Jewes and of the Nations, was God the efficient, if you will believe Solomons Per me for the Kings of the Jewes, By me Kings Reign;
And was it not God that afterwards appointed David, and After him Solomon? and so of all the Kings both of the Jews and of the nations, was God the efficient, if you will believe Solomons Per me for the Kings of the Jews, By me Kings Reign;
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But soft, I have here committed a great Errour, and given an open way to a very fair Objection; For some Monarchomachoi, some Anti-Royalists, and Fighters against the King say, People are the Author and efficient of Monarchy:
But soft, I have Here committed a great Error, and given an open Way to a very fair Objection; For Some Monarchomachoi, Some Anti-Royalists, and Fighters against the King say, People Are the Author and efficient of Monarchy:
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Jeroboam was King indeed, and indeed of the Peoples making, but in Fact, not in Right, because not of Gods appointing, further then by way of Permission; God blest him not Immediatly by himself, No Prophet of God annoinaed him,
Jeroboam was King indeed, and indeed of the Peoples making, but in Fact, not in Right, Because not of God's appointing, further then by Way of Permission; God blessed him not Immediately by himself, No Prophet of God annoinaed him,
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nor was there any Ceremony used for and at his Inauguration, more then a Rent; Ahijah the Prophet rent a new garment in twelve pieces, and bid Jeroboam take ten;
nor was there any Ceremony used for and At his Inauguration, more then a Rend; Ahijah the Prophet rend a new garment in twelve Pieces, and bid Jeroboam take ten;
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And what a heavy Judgment God intends, that people whom he permits to chuse and make a King unto themselves, the sad progresse of this Story will demonstrate;
And what a heavy Judgement God intends, that people whom he permits to choose and make a King unto themselves, the sad progress of this Story will demonstrate;
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and to effect this, They banish, or silence, or imprison all their old Priests, and Orthodo•al Clergy, as absolute impediments to their new intended government; and by and by they take as much Anthority over God, as before they took Liberty over their King; and Jeroboam confesses himself to be but an Usurper, though a King of the Peoples making, saying, This People will return unto their Lord if they do sacrifice in Jerusalem;
and to Effect this, They banish, or silence, or imprison all their old Priests, and Orthodo•al Clergy, as absolute impediments to their new intended government; and by and by they take as much authority over God, as before they took Liberty over their King; and Jeroboam Confesses himself to be but an Usurper, though a King of the Peoples making, saying, This People will return unto their Lord if they do sacrifice in Jerusalem;
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And indeed, when they had made an Usurper their King, their King and they made a Calf• their God; and this sin of Idolatry stuck so close to their King, and that sin of Rebellion stuck so close unto themselves, that He is made an example to Sovereignty, they to Subjects, least if Kings do as he did,
And indeed, when they had made an Usurper their King, their King and they made a Calf• their God; and this since of Idolatry stuck so close to their King, and that since of Rebellion stuck so close unto themselves, that He is made an Exampl to Sovereignty, they to Subject's, least if Kings do as he did,
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and become Idolaters, and worship another God, or Subjects do as they did, and set up another King, then whom God hath placed over them, the Kings become Castaways, and the Subjects first Rebels, and ever after Slaves.
and become Idolaters, and worship Another God, or Subject's do as they did, and Set up Another King, then whom God hath placed over them, the Kings become Castaways, and the Subject's First Rebels, and ever After Slaves.
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You see, This Objection hath done the Objector little good, All that it says is, God may give way to people to make an Usurper King, but punishes them soundly for it;
You see, This Objection hath done the Objector little good, All that it Says is, God may give Way to people to make an Usurper King, but Punishes them soundly for it;
And as it was in the daies of Moses, so it was in the daies of Christ: He would rather be without his own Right, then receive it in a wrong way, or from a wrong hand; and therefore to let the People know, That they had no power to conferr Crowns, he would by no means accept of that Dignity when they, the People, would by no means accept of that Dignity when they, the People, would have made him King. He likewise acknowledged Pilate, though he were but a Deputy-King, to have received his power De super, from above:
And as it was in the days of Moses, so it was in the days of christ: He would rather be without his own Right, then receive it in a wrong Way, or from a wrong hand; and Therefore to let the People know, That they had no power to confer Crowns, he would by no means accept of that Dignity when they, the People, would by no means accept of that Dignity when they, the People, would have made him King. He likewise acknowledged Pilate, though he were but a Deputy-King, to have received his power De super, from above:
For the same Act is often times ascribed, both as well to the one as the other, sometimes to the Mediate, and sometimes to the Immediate Agent: so it is said, All the people went to Gilgal,
For the same Act is often times ascribed, both as well to the one as the other, sometime to the Mediate, and sometime to the Immediate Agent: so it is said, All the people went to Gilgal,
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and the like is said of David, They the people, annointed David King over Israel; and yet it is said again, The Lord annointed Dauid King over Israel ▪ i. e.
and the like is said of David, They thee people, anointed David King over Israel; and yet it is said again, The Lord anointed David King over Israel ▪ i. e.
God as the Master of the Substance makes Kings, and gives them their Regall power, the Prophets as Masters of the Ceremonies, powred on the Oyle, and declared them Kings, and the People as under-Officers received them into the Possession of that Right, and admitted them to the Exercise of that Authority, which God had given them.
God as the Master of the Substance makes Kings, and gives them their Regal power, the prophets as Masters of the Ceremonies, poured on the Oil, and declared them Kings, and the People as under-Officers received them into the Possession of that Right, and admitted them to the Exercise of that authority, which God had given them.
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Or you may take the Answer thus, whereas St. Peter calls the Supream Power, or Monarchy the Ordinance of Man, there he speaks of the Final cause of Power ▪ q. d.
Or you may take the Answer thus, whereas Saint Peter calls the Supreme Power, or Monarchy the Ordinance of Man, there he speaks of the Final cause of Power ▪ q. worser.
Power, the Supream power, Kingship and Monarchy it self, is ordained for the good, peace, and welfare of man; not but that God is the Efficient Cause of this power as St. Paul speaks.
Power, the Supreme power, Kingship and Monarchy it self, is ordained for the good, peace, and welfare of man; not but that God is the Efficient Cause of this power as Saint Paul speaks.
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And Paraeus himself, who was no great Royalist, indeed no friend at all to Monarchy, tells us, That the Authority of Kings is primarily the Ordinance of God, and he answers this very Objection thus;
And Pareus himself, who was no great Royalist, indeed no friend At all to Monarchy, tells us, That the authority of Kings is primarily the Ordinance of God, and he answers this very Objection thus;
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but this he speaks, 1. Subjectively, because it is executed by man. And 2. Objectively, because it is used about the Government of humane Society. And 3. NONLATINALPHABET or Finally because God ordained it for the good and help of markinde. And in the close he adds;
but this he speaks, 1. Subjectively, Because it is executed by man. And 2. Objectively, Because it is used about the Government of humane Society. And 3. or Finally Because God ordained it for the good and help of markinde. And in the close he adds;
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Hosius who lived in the time of Constantine the Great, gives in the same evidence, saying to the succeeding Emperour, Constantius; God hath entrusted your Majesty with the Empire,
Hosius who lived in the time of Constantine the Great, gives in the same evidence, saying to the succeeding Emperor, Constantius; God hath Entrusted your Majesty with the Empire,
And Athinasius himself confesses as much, saying, That the Power of Kings is of God, God is the King over all the world, and the King (by God) is over all Earthly men.
And Athanasius himself Confesses as much, saying, That the Power of Kings is of God, God is the King over all the world, and the King (by God) is over all Earthly men.
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Aquinas the great Schoolman tells us the same, saying, They who are the Kings by succession are above the reach of all men, subject to none but God, in whose only power it is to mollifie the heart of a King if he turn Tyrant, All Kings are Gods Ordinance;
Aquinas the great Schoolman tells us the same, saying, They who Are the Kings by succession Are above the reach of all men, Subject to none but God, in whose only power it is to mollify the heart of a King if he turn Tyrant, All Kings Are God's Ordinance;
Aeneas Silvias exhorts all men to acknowledge themselves subject, to their Prince, and give reverence to him whom God hath made his Vice-gerant on Ea•th.
Aeneas Silvias exhorts all men to acknowledge themselves Subject, to their Prince, and give Reverence to him whom God hath made his Vice-gerant on Ea•th.
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Hitherto from Adam to Abraham, from Abraham to Moses, from Moses to Christ, from Christ to Luther, it hath gone currant, That Kings are beholding to God only, not to the people,
Hitherto from Adam to Abraham, from Abraham to Moses, from Moses to christ, from christ to Luther, it hath gone currant, That Kings Are beholding to God only, not to the people,
Rex unicus esto; The Sun in the Firmament cannot be multiplyed, the Firmament admits but of one Sun, nor England of more then one King: It is not with England as it was with Rome; Leges a Magistratu, proponuntur, a populo, jubentur;
Rex Unicus esto; The Sun in the Firmament cannot be multiplied, the Firmament admits but of one Sun, nor England of more then one King: It is not with England as it was with Room; Leges a Magistratu, proponuntur, a populo, jubentur;
And this appears, 1. By his Right to the Crown, to which he is not elected, but Born; He hath it not by the Peoples Votes, but by Gods blessing, & Heriditary Succession; King Charles II was King of England so soon as ever King Charles I.
And this appears, 1. By his Right to the Crown, to which he is not elected, but Born; He hath it not by the Peoples Votes, but by God's blessing, & Hereditary Succession; King Charles II was King of England so soon as ever King Charles I.
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2. By his Power, his Power Military, the People cannot, the King may Proclaim War, and establish Peace: His Power Curial; No Court, not the Court of Parliament can meet, but by the Kings Authority; yea, the Court of Parliament it self was at first devised, framed,
2. By his Power, his Power Military, the People cannot, the King may Proclaim War, and establish Peace: His Power Curial; No Court, not the Court of Parliament can meet, but by the Kings authority; yea, the Court of Parliament it self was At First devised, framed,
Carolus Dei gratiâ, and not Carolus electione populi; It is not, Charles by the election of the people, but, Charles by the grace of God King of England.
Carolus Dei gratiâ, and not Carolus election People; It is not, Charles by the election of the people, but, Charles by the grace of God King of England.
The King, says Bracton, hath under him Freemen and Slaves, but he is under none but God; and it is said of our King, as it was said of Solomon, in his Chair-Royal, That he then sits not in Solium populi, upon the Peoples Throne, as though they made him King, but In Solium Domini, upon the Throne of the Lord, because He is what he is, King of England, Scotland, and Ireland by the grace of God.
The King, Says Bracton, hath under him Freemen and Slaves, but he is under none but God; and it is said of our King, as it was said of Solomon, in his Chair-Royal, That he then sits not in Solium People, upon the Peoples Throne, as though they made him King, but In Solium Domini, upon the Throne of the Lord, Because He is what he is, King of England, Scotland, and Ireland by the grace of God.
And may Almighty God, with that grace, by which he design'd him King by his Birth, restore him to the possession of his Kingdoms, that he may punish all those men of Belial who said, They made his Father King,
And may Almighty God, with that grace, by which he designed him King by his Birth, restore him to the possession of his Kingdoms, that he may Punish all those men of Belial who said, They made his Father King,
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That God, not the People is the Author and efficient of Monarchy, you shall, God willing, from the second part and middle words of this Verse, hear, That the King is greater then the People, not only in piecemeale,
That God, not the People is the Author and efficient of Monarchy, you shall, God willing, from the second part and middle words of this Verse, hear, That the King is greater then the People, not only in piecemeal,
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whence they raise this Question, Whether the King be lesse then the Representative Body of the Kingdom? and first here I shall examine what is meant by these words, They despised him.
whence they raise this Question, Whither the King be less then the Representative Body of the Kingdom? and First Here I shall examine what is meant by these words, They despised him.
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1. They did Male-cogitare, think evil of him in their hearts; and so came within the compasse of Solomons prohibition, Curse not the King in thy thought;
1. They did Male-cogitare, think evil of him in their hearts; and so Come within the compass of Solomons prohibition, Curse not the King in thy Thought;
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A thought of despising the King is Treason as well as a Word, and a Word as well as an Action: so says the Scripture of the Intention of Bigthan and Teresh, Traytors they were;
A Thought of despising the King is Treason as well as a Word, and a Word as well as an Actium: so Says the Scripture of the Intention of Bigthan and Teresh, Traitors they were;
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and yet they never came to an Insurrexerunt, or any Act of Treason; but only to a Voluerunt, an Intention, they sought, or they thought to lay hands upon King Ahasuerus;
and yet they never Come to an Insurrexerunt, or any Act of Treason; but only to a Voluerunt, an Intention, they sought, or they Thought to lay hands upon King Ahasuerus;
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And as the Law of God, so the Law of this Kingdom doth construe a bare purpose against the King, a despising thought of the King, to be Treason, and makes it deadly, My prayer therefore is,
And as the Law of God, so the Law of this Kingdom does construe a bore purpose against the King, a despising Thought of the King, to be Treason, and makes it deadly, My prayer Therefore is,
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2. They did Male-dicere, despise the King with their tongues, and speak evil of him, saying, How shall this man save us? and this is the second Branch, whereby the meaning of this word is explained, They despised him, i.e. they speak evil of the King, and so came within the compasse of Moses's prohibition, Thou shalt not speak evil of the Ruler of thy people;
2. They did Male-dicere, despise the King with their tongues, and speak evil of him, saying, How shall this man save us? and this is the second Branch, whereby the meaning of this word is explained, They despised him, i.e. they speak evil of the King, and so Come within the compass of Moses's prohibition, Thou shalt not speak evil of the Ruler of thy people;
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A Word against the King is Treason, as well as a thought or Action; Greater Treason then a thought, and lesser Treason then an Action; And they that Word it against the King, if they be of the Clergy, they are of Balaams Ordination, because they Curse whom God hath blessed, and he was killed with the Sword:
A Word against the King is Treason, as well as a Thought or Actium; Greater Treason then a Thought, and lesser Treason then an Actium; And they that Word it against the King, if they be of the Clergy, they Are of Balaams Ordination, Because they Curse whom God hath blessed, and he was killed with the Sword:
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And of late by the Law of this Nation, there stood one Pym condemned for saying, He would if he could embrue his hands in the blood of King Charles the first;
And of late by the Law of this nation, there stood one Pym condemned for saying, He would if he could imbrue his hands in the blood of King Charles the First;
and many more in good time may be condemned and executed for saying, They will, if they can, embrue their hands in the blood of King Charles the Second; My Prayer again therefore is, Convert them, O Lord;
and many more in good time may be condemned and executed for saying, They will, if they can, imbrue their hands in the blood of King Charles the Second; My Prayer again Therefore is, Convert them, Oh Lord;
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and be guiltlesse? but I know withal, that Interrogative, Quis, Who can? is a most triumphant Negative, and says, Nullus, No man can, and be guiltlesse;
and be guiltless? but I know withal, that Interrogative, Quis, Who can? is a most triumphant Negative, and Says, Nullus, No man can, and be guiltless;
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You see what is meant by these words, They despised him, will you now see, Why they despised him? why it was, Because they lookt upon him as a single man;
You see what is meant by these words, They despised him, will you now see, Why they despised him? why it was, Because they looked upon him as a single man;
but they thought themselves in a collective or Representative Body greater then him, the King: and this brings me to the unfolding of the second Question, which is,
but they Thought themselves in a collective or Representative Body greater then him, the King: and this brings me to the unfolding of the second Question, which is,
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I shall not need to speak of the first Branch of this Question, viz. Whether the King be Singulis major, Greater then any single Person? For it is not denied by any,
I shall not need to speak of the First Branch of this Question, viz. Whither the King be Singulis Major, Greater then any single Person? For it is not denied by any,
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or if by any, yet only by such, who are more Beasts then Men, and live more by Sense then by Reason, or Religion; or rather have lost both their Sense, their Reason, and their Religion; The enquiry therefore here must be, upon the other branch of this Question, viz. Whether the King be Universis minor, lesse then the Body Representative? For this was the thing in agitation in this late wicked Age,
or if by any, yet only by such, who Are more Beasts then Men, and live more by Sense then by Reason, or Religion; or rather have lost both their Sense, their Reason, and their Religion; The enquiry Therefore Here must be, upon the other branch of this Question, viz. Whither the King be Universis minor, less then the Body Representative? For this was the thing in agitation in this late wicked Age,
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and affirmed by these wicked men, the Children of Belial, who did de facto, murther King Charles I. of blessed memory, and would have done as much upon King Charles II. if they could have fastened upon him at Worcester; but God, I trust, hath preserved him for better times.
and affirmed by these wicked men, the Children of Belial, who did de facto, murder King Charles I of blessed memory, and would have done as much upon King Charles II if they could have fastened upon him At Worcester; but God, I trust, hath preserved him for better times.
The Fountain was once bigger then the River; but now the River is bigger then the Fountain: A spark of fire was once more Fire then all the Wood in the Chimney; but when the Wood becomes one Flame, the Wood is more Fire then the Sparke: You see the Ground is not ever true;
The Fountain was once bigger then the River; but now the River is bigger then the Fountain: A spark of fire was once more Fire then all the Wood in the Chimney; but when the Wood becomes one Flame, the Wood is more Fire then the Spark: You see the Ground is not ever true;
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Were it so that the People did make the King, yet it would not follow, That therefore the People is greater then the King; For this Axiome is true only in those Agents, in whom the Quality by which they work is Inherent, and from whom it cannot be separated;
Were it so that the People did make the King, yet it would not follow, That Therefore the People is greater then the King; For this Axiom is true only in those Agents, in whom the Quality by which they work is Inherent, and from whom it cannot be separated;
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and so by their own Confession and Practise, they acknowledged, The King, not only Singulis, but Universis major, to be over as well the whole Body, as Particular Persons.
and so by their own Confessi and practice, they acknowledged, The King, not only Singulis, but Universis Major, to be over as well the Whole Body, as Particular Persons.
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But alas, how suddenly they forgot and forfeited their acknowledgements and Duties, this day sadly remembers us, which was the Day wherein King Charles I. was murthered by Sonns of Belial, who despised him, and taught the world another Lesson, That the King is Universis minor, The Parliament, the House of Commons is above the King, the Army above all.
But alas, how suddenly they forgotten and forfeited their acknowledgements and Duties, this day sadly remembers us, which was the Day wherein King Charles I. was murdered by Sons of Belial, who despised him, and taught the world Another lesson, That the King is Universis minor, The Parliament, the House of Commons is above the King, the Army above all.
and to pitch the field against Absolon, the General of the Rebels, and his Rebellious Army; When David had appionted three Chiefs over all his Cavelry and Infantry, viz. Joab, Abishai, and Ittai, and said withall, He would go forth himself;
and to pitch the field against Absalom, the General of the Rebels, and his Rebellious Army; When David had appionted three Chiefs over all his Cavelry and Infantry, viz. Joab, Abishai, and Ittai, and said withal, He would go forth himself;
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No, said they, No, said they, The People, and the People represented, the Representative Body of the People, the Great Council, the Council of War, and the Council of State, the three Lords Generalls, the Lord Chancellour, the Lord Treasurer,
No, said they, No, said they, The People, and the People represented, the Representative Body of the People, the Great Council, the Council of War, and the Council of State, the three lords Generals, the Lord Chancellor, the Lord Treasurer,
The safety of the People, and the safety of the Kingdom, both depending upon the safety of the King, saying, If we fly away: they will not care for us,
The safety of the People, and the safety of the Kingdom, both depending upon the safety of the King, saying, If we fly away: they will not care for us,
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Mark the word, it is, NONLATINALPHABET, Submit your selves; It is not, Submit your self, every single man of you, one by one, but it is, Submit your selves, all of you together;
Mark the word, it is,, Submit your selves; It is not, Submit your self, every single man of you, one by one, but it is, Submit your selves, all of you together;
an Impossibility, and an Absurdity, if the People were above the Supream, or NONLATINALPHABET a Supream above the Supream; For so there should be two Supreams, which is an Absurdity, as absurd to suppose one Kingdom to have two Supreams, as one Firmament to have two Suns, as one Heaven to have two Gods: and an Impossibility is it too;
an Impossibility, and an Absurdity, if the People were above the Supreme, or a Supreme above the Supreme; For so there should be two Supremes, which is an Absurdity, as absurd to suppose one Kingdom to have two Supremes, as one Firmament to have two Suns, as one Heaven to have two God's: and an Impossibility is it too;
For the two Supreams might be contrary Masters, & command contrary things, and command to be obeyed by one and the same Subjest; But no man can serve two Masters, says the Master of us all.
For the two Supremes might be contrary Masters, & command contrary things, and command to be obeyed by one and the same Subject; But no man can serve two Masters, Says the Master of us all.
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The Body Representative is the Inferiour Magistrates, the Peers, Nobles, and Counsellours, call them what you will, The House of Lords, and the House of Commons, And St. Peter doth expresly subordinate them too, saying, They are Governours sent by him, i.e. by the King; For NONLATINALPHABET cannot Grammatically relate to any word but NONLATINALPHABET;
The Body Representative is the Inferior Magistrates, the Peers, Nobles, and Counsellors, call them what you will, The House of lords, and the House of Commons, And Saint Peter does expressly subordinate them too, saying, They Are Governors sent by him, i.e. by the King; For cannot Grammatically relate to any word but;
Who makes the Inferiour Governours but the Chief Governour? Who is the Chief Governour but the King? God only as the Principal Efficient made the King; and the King only as the Instrumental Efficient from God made the Inferiour Magistrats; God only can De Jure unmake the King: and the King only can De Jure unmake the Inferiour Magistrates; For they are sent,
Who makes the Inferior Governors but the Chief Governor? Who is the Chief Governor but the King? God only as the Principal Efficient made the King; and the King only as the Instrumental Efficient from God made the Inferior Magistrates; God only can De Jure unmake the King: and the King only can De Jure unmake the Inferior Magistrates; For they Are sent,
And so if you will believe either the Prophet Samuel, or the Apostle St Peter, The King is as well Universis as singulis major, greater both then every particular Person, and the Body Representative;
And so if you will believe either the Prophet Samuel, or the Apostle Saint Peter, The King is as well Universis as Singulis Major, greater both then every particular Person, and the Body Representative;
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i.e. In plain English, then People and Parliament, viz. where King and Parliament are distinguished, because the Parliament is sent, or called, or made a Parliament by the King.
i.e. In plain English, then People and Parliament, viz. where King and Parliament Are distinguished, Because the Parliament is sent, or called, or made a Parliament by the King.
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and maketh himself a God rather then a Man, in that he feareth and reverenceth him not, whom all men should honour next after God; (All men should honour him,
and makes himself a God rather then a Man, in that he fears and reverenceth him not, whom all men should honour next After God; (All men should honour him,
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Siquis de nobis, Rex, justitiae limites transcendere voluerit, &c. says Gregorius Turonensis to Childerick that wicked King of France; If any one of us, O King, do transgresse the bounds of Justice, you have power to correct;
Siquis de nobis, Rex, justitiae Limits transcendere voluerit, etc. Says Gregorius Turonensis to Childerick that wicked King of France; If any one of us, Oh King, do transgress the bounds of justice, you have power to correct;
but if you exceed your limits, who shall chastise you? (Who shall chastise you? None, No man, no Assembly of men whatsoever,) who but God? And if none but God may chastise the King, surely the King is above all men because he may chastise any men.
but if you exceed your Limits, who shall chastise you? (Who shall chastise you? None, No man, no Assembly of men whatsoever,) who but God? And if none but God may chastise the King, surely the King is above all men Because he may chastise any men.
a word from St. Barnard, Si totus Orbis adversum me conjuraret, ut quippiam molirer adversus Regiam Majestatem, ego tamen Deum, &c. If the whole World should conspire against me, to the end that I should do something against the Kings M•jesty, yet I would fear God, and not dare to offend the King who is ordained by God, and by him appointed over me:
a word from Saint Barnard, Si totus Orbis adversum me conjuraret, ut quippiam molirer Adversus Regiam Majestatem, ego tamen God, etc. If the Whole World should conspire against me, to the end that I should do something against the Kings M•jesty, yet I would Fear God, and not Dare to offend the King who is ordained by God, and by him appointed over me:
not to the Kingdom in the Natural capacity of the People, to this and that particular man and woman; (for so the King should have many Wives) but in the Politick capacity of the people, as All the people make but one politick Bridegroom, (& so the King hath but one wife) And therefore as the Wife is to obey her Husband,
not to the Kingdom in the Natural capacity of the People, to this and that particular man and woman; (for so the King should have many Wives) but in the Politic capacity of the people, as All the people make but one politic Bridegroom, (& so the King hath but one wife) And Therefore as the Wife is to obey her Husband,
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Otherwise, if it have no Head at all, or more Heads then one, It is a Monster; And therefore as a Body Natural consists of many Members, and the Head is above, not this or that Member asunder,
Otherwise, if it have no Head At all, or more Heads then one, It is a Monster; And Therefore as a Body Natural consists of many Members, and the Head is above, not this or that Member asunder,
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3. The King is above the people, because the King is Oeconomus, or Pater, the Master 〈 … 〉 Father, and the whole Kingdom is Familia, the Family 〈 ◊ 〉 Childre• or Servants, He is Dominus, the Lord; and They are Domus, the House;
3. The King is above the people, Because the King is Oeconomus, or Pater, the Master 〈 … 〉 Father, and the Whole Kingdom is Familia, the Family 〈 ◊ 〉 Childre• or Servants, He is Dominus, the Lord; and They Are Domus, the House;
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and therefore to a Citizen of Sparta, who desired an alteration of Government, he returned this Answer; That kind of Rule which a man disdains in his own house is very unfit to govern a Kingdom by.
and Therefore to a Citizen of Sparta, who desired an alteration of Government, he returned this Answer; That kind of Rule which a man disdains in his own house is very unfit to govern a Kingdom by.
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Is it fit therefore that they should command you, or turn you out of dores? Will any but Unruly Servants, or Graceless Children say, They are therefore above, over, and greater then their Master, then their Father? Nor is it fit,
Is it fit Therefore that they should command you, or turn you out of doors? Will any but Unruly Servants, or Graceless Children say, They Are Therefore above, over, and greater then their Master, then their Father? Nor is it fit,
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though all the Subjects of a Kingdom conspire and combine together, that they should command the King; Nor will any but unruly, undutiful, unthankful, Gracelesse and Rebellious Subjects say, They are, or esteem themselves to be above the King;
though all the Subject's of a Kingdom conspire and combine together, that they should command the King; Nor will any but unruly, undutiful, unthankful, Graceless and Rebellious Subject's say, They Are, or esteem themselves to be above the King;
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The King is the Head, The People are the Members: The King is the Father, the People are the Children: The King is the Master, the People are the Servants of the Kingdom.
The King is the Head, The People Are the Members: The King is the Father, the People Are the Children: The King is the Master, the People Are the Servants of the Kingdom.
And lastly, they speak against the Common Law of England, which is my fourth and last way, I promised to make this good by, viz. That the King is above the People:
And lastly, they speak against the Common Law of England, which is my fourth and last Way, I promised to make this good by, viz. That the King is above the People:
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Bracton thus, Omnis sub Rege, Ipse sub nullo nisi tantùm sub Deo; Parem non habet in Regno suo, De Chartis Regijs et factis Regum, nec privatae personae, nec Justitiarij debent disputare.
Bracton thus, Omnis sub Rege, Ipse sub nullo nisi tantùm sub God; Parem non habet in Regno Sue, De Chartis Regijs et factis Regum, nec privatae personae, nec Justitiarij debent disputare.
Every one is under the King, and the King is under none but God; He hath no Equal, no Peer, (much lesse Superiour in his Kingdom; Of his Royal Graunts and Actions, none,
Every one is under the King, and the King is under none but God; He hath no Equal, no Peer, (much less Superior in his Kingdom; Of his Royal Grants and Actions, none,
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Certainly, If the King be only under God; then neither the People, nor their Representatives are above the King; Indeed in Bulk the Body is greater then the Head, the People then the King; but in Virtue, in Power and Authority, the Head excelleth the Body; the King is above the Parliament; For the Parliament by vertue of Representation is but the Body of the Kingdom, whereas the King is the Head of that Body, and the Representative of God himself; and certainly He that represents God, is above them that represents the People.
Certainly, If the King be only under God; then neither the People, nor their Representatives Are above the King; Indeed in Bulk the Body is greater then the Head, the People then the King; but in Virtue, in Power and authority, the Head excels the Body; the King is above the Parliament; For the Parliament by virtue of Representation is but the Body of the Kingdom, whereas the King is the Head of that Body, and the Representative of God himself; and Certainly He that represents God, is above them that represents the People.
Thomas de Walsingham mentions a Letter written to the Bishop of Rome, from the Parliament held at Lincolne, in which Letter are these words, Scimus Pater sanctissime, et notorium est, a primâ institutione Regni Angliae, quòd certum &c. We know most holy Father,
Thomas de Walsingham mentions a letter written to the Bishop of Room, from the Parliament held At Lincoln, in which letter Are these words, Scimus Pater sanctissime, et notorium est, a primâ Institution Regni Angliae, quòd certum etc. We know most holy Father,
& it is manifest from the very beginning of the Kingdom of England, as well in the times of the Brittains, as of the Angles, that the certain and direct Dominion hath belonged unto the King; neither have the Kings of England (by reason of the unbounded preheminence of the Royal Dignity and Custome observed in all Ages ) answered,
& it is manifest from the very beginning of the Kingdom of England, as well in the times of the Britains, as of the Angles, that the certain and Direct Dominion hath belonged unto the King; neither have the Kings of England (by reason of the unbounded pre-eminence of the Royal Dignity and Custom observed in all Ages) answered,
A headless People, or a People without a Head, may not be called a Body, because as in a Natural Body, the Head being cut off, the residue or remaining part is not called a Body, but a Trunck or stump:
A headless People, or a People without a Head, may not be called a Body, Because as in a Natural Body, the Head being Cut off, the residue or remaining part is not called a Body, but a Trunk or stump:
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If the King makes the Community a Body, and the Community without the King is not a Body, the King is above the Community, because the Head is above the Body.
If the King makes the Community a Body, and the Community without the King is not a Body, the King is above the Community, Because the Head is above the Body.
A King is ordained for the defence of the Law of his Subjects, for the defence of their Bodys and their Goods; and hereunto he receiveth Power of his People: and therefore, says the Objector, The King is accountable to his People, and therefore the People is above the King.
A King is ordained for the defence of the Law of his Subject's, for the defence of their Bodies and their Goods; and hereunto he receives Power of his People: and Therefore, Says the Objector, The King is accountable to his People, and Therefore the People is above the King.
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But withal, the Objector may know, That in the same place, the Author answers the Objection, by distinguishing of a King, saying, Rex hujusmods, such a King; i. e. A King meerly Politick;
But withal, the Objector may know, That in the same place, the Author answers the Objection, by distinguishing of a King, saying, Rex hujusmods, such a King; i. e. A King merely Politic;
or a King whose Government is meerly Policicall; but the Government of England is as well Royal as Political; Regnum Angliae in Dominium Politicum et Regale prorupit;
or a King whose Government is merely Policicall; but the Government of England is as well Royal as Political; Kingdom Angliae in Dominium Politicum et Regale prorupit;
I add, In reference to his Power, he is a Regal King, and Rex Naturalis, a King by Birth; In reference to his Duty, he is a Politick King, or Rex Nationalis, a King by Law; but in both a King; and therefore above the People in both respects.
I add, In Referente to his Power, he is a Regal King, and Rex Naturalis, a King by Birth; In Referente to his Duty, he is a Politic King, or Rex Nationalis, a King by Law; but in both a King; and Therefore above the People in both respects.
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For though the King be under the Directing power of the Law, as the Law is the Rule of Justice; yet He is above the Corrective power of the Law, as the Law is the Instrument of Justice.
For though the King be under the Directing power of the Law, as the Law is the Rule of justice; yet He is above the Corrective power of the Law, as the Law is the Instrument of justice.
In a word, The Law declares and publishes the Kings right to the Crown; The People admit the King to the Possession of his Right; The Council advise him,
In a word, The Law declares and publishes the Kings right to the Crown; The People admit the King to the Possession of his Right; The Council Advice him,
The King of England, Summam et Supremam potestatem in omnes Regni ordines habet, says Cambden, hath the chief and Supream Power ove• all Orders and sorts of People in the Kingdom, Supremam potestatem et merum Imperium apud nos habet,
The King of England, Summam et Supremam potestatem in omnes Regni ordines habet, Says Camden, hath the chief and Supreme Power ove• all Order and sorts of People in the Kingdom, Supremam potestatem et merum Imperium apud nos habet,
nec in Imperij clientela est, nec investituram ab alio accepit, nec praeter Deum Superiorem agnoscit, says the same Cambden; He hath Soveraign Power over us, He is not under the Protection of the Roman Empire, not doth he take investiture from any other,
nec in Imperij Clientela est, nec investituram ab Alio accepit, nec praeter God Superiorem agnoscit, Says the same Camden; He hath Sovereign Power over us, He is not under the Protection of the Roman Empire, not does he take investiture from any other,
And this is yet made as plain, if not plainer, by and in a Preface to a Statute in the Raign of Henry VIII. where it is said, By diverse sundry old Authenitque Histories and Chronicles, it is manifestly declared and expressed, that this Realm of England is an Empire, and so hath been accepted in the world, governed by one Supream Head and King, having the Dignity and Royal Estate of the Imperial Crown of the same,
And this is yet made as plain, if not plainer, by and in a Preface to a Statute in the Reign of Henry VIII. where it is said, By diverse sundry old Authenitque Histories and Chronicles, it is manifestly declared and expressed, that this Realm of England is an Empire, and so hath been accepted in the world, governed by one Supreme Head and King, having the Dignity and Royal Estate of the Imperial Crown of the same,
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Would you have it yet plainer? Look ye then upon the Oaths ye have taken in the presence of Almighty God; The Oath of Allegiance, The Oath of Supremacy, and your own Parliamentary Protestation. In each of these you have sworne to maintain the Kings Soveraignty, in all Causes and over all Persons Ecclesiastical and Civil.
Would you have it yet plainer? Look you then upon the Oaths you have taken in the presence of Almighty God; The Oath of Allegiance, The Oath of Supremacy, and your own Parliamentary Protestation. In each of these you have sworn to maintain the Kings Sovereignty, in all Causes and over all Persons Ecclesiastical and Civil.
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But you may fear, you may justly fear, If you have un-Sworne that, or Sworne against that, which you have so Solemnly Sworne to maintaine, That GOD will not onely not help you,
But you may Fear, you may justly Fear, If you have unsworn that, or Sworn against that, which you have so Solemnly Sworn to maintain, That GOD will not only not help you,
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but wound you, wound you while you live with the Infamy of Rebells, and a tormenting Conscience, (Witnesse Alderman Hoyle, Sr. Henry Phane Senior, and some more) and wound you when you are dead with the Eternity of Fire, and all the Torments of Hell.
but wound you, wound you while you live with the Infamy of Rebels, and a tormenting Conscience, (Witness Alderman Hoyle, Sr. Henry Phane Senior, and Some more) and wound you when you Are dead with the Eternity of Fire, and all the Torments of Hell.
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and from which that you may be delivered, I pray God give you grace to acknowledge & esteem King Charles II. to be Universis as well as Singulis Major, Greater then, and over all;
and from which that you may be Delivered, I pray God give you grace to acknowledge & esteem King Charles II to be Universis as well as Singulis Major, Greater then, and over all;
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WEE are by the Grace of God, met here again to remember a sad and mournful day, That day, on which the best King, that ever England had, was murthered;
we Are by the Grace of God, met Here again to Remember a sad and mournful day, That day, on which the best King, that ever England had, was murdered;
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I chan• 〈 ◊ 〉 my Text yet, because I am yet to shew you the Privative cond tion of Rebels, or Children of Belial, from these words, They ••ought him no Presents.
I chan• 〈 ◊ 〉 my Text yet, Because I am yet to show you the Privative cond cion of Rebels, or Children of Belial, from these words, They ••ought him no Presents.
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4. Proponendo, by laying before your face some of those fearful Judgements, which have befallen some men who have born Arms against their Kings, as fearful Examples for them;
4. Proponendo, by laying before your face Some of those fearful Judgments, which have befallen Some men who have born Arms against their Kings, as fearful Examples for them;
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And first for the Objections, and the first of any validity I meet with, is that of David's taking up Arms against King Saul; and it is argued thus, David the Subject took up Arms against Saul the King, and was not rebuked for it, either by any Divines, or Lawyers, or States-men. Many of his Fellow Subjects, to the number of 600. took up Arms with him;
And First for the Objections, and the First of any validity I meet with, is that of David's taking up Arms against King Saul; and it is argued thus, David the Subject took up Arms against Saul the King, and was not rebuked for it, either by any Divines, or Lawyers, or Statesmen. Many of his Fellow Subjects, to the number of 600. took up Arms with him;
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and very likely many more contributed to the maintenance of that Army: nor yet were they reprehended either by any Rules of Divinity, Law, or Policy; and, Therefore Subjects may take up Arms,
and very likely many more contributed to the maintenance of that Army: nor yet were they reprehended either by any Rules of Divinity, Law, or Policy; and, Therefore Subjects may take up Arms,
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or taking up Arms against him, that when God had delivered Saul into his hands two several times, once in the Wildernesse of Engedi, and once in the Hill of Hachilah, David durst not himself,
or taking up Arms against him, that when God had Delivered Saul into his hands two several times, once in the Wilderness of Engedi, and once in the Hill of Hachilah, David durst not himself,
Certainly David neither raised, nor entertained these 600 men, to fight or encounter with or against Saul; For what are 600 to so many thousand as Saul had at Command? He never went without 3000 men after him, David used these 600, only for Spies or Scouts, that they might give him Intelligence where Sauls ambushments lay, that so he might (as is said) the better avoid his fury. Certainly therefore David with his 600 mens is very unlearnedly urged as an Example of Disloyalty.
Certainly David neither raised, nor entertained these 600 men, to fight or encounter with or against Saul; For what Are 600 to so many thousand as Saul had At Command? He never went without 3000 men After him, David used these 600, only for Spies or Scouts, that they might give him Intelligence where Saul's ambushments lay, that so he might (as is said) the better avoid his fury. Certainly Therefore David with his 600 men's is very unlearnedly urged as an Exampl of Disloyalty.
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and likely he would not lye still with that great Army; No, no, They had no such foolish Oath in those Loyal daies, as Never stir law, It is fit let the King know himself;
and likely he would not lie still with that great Army; No, no, They had no such foolish Oath in those Loyal days, as Never stir law, It is fit let the King know himself;
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For notwithstanding so great strength, yet David never pursued Saul, never sought after Saul, never discharged one Canon, one Murtherer, one Gun against Saul, but still fled from him;
For notwithstanding so great strength, yet David never pursued Saul, never sought After Saul, never discharged one Canon, one Murderer, one Gun against Saul, but still fled from him;
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and to put him out of all such Fears & jealousies, got himself and his Forces out of Sauls Kingdom, and begged a place for his habitation of Achish the King of Gath. Let all Rebells follow David in the whole Example, and we shall both allow this Quotation, and also commend their Imitation; yes,
and to put him out of all such Fears & jealousies, god himself and his Forces out of Saul's Kingdom, and begged a place for his habitation of Achish the King of Gaza Let all Rebels follow David in the Whole Exampl, and we shall both allow this Quotation, and also commend their Imitation; yes,
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1. Of the Peoples rescuing Jonathan from Saul; Their whole Act. being nothing but a mediation in the behalf of Jonathan, and nothing lesse then a Rebellion against Saul, as any man may evidently percieve,
1. Of the Peoples rescuing Johnathan from Saul; Their Whole Act. being nothing but a mediation in the behalf of Johnathan, and nothing less then a Rebellion against Saul, as any man may evidently perceive,
Liberaverunt says St. Jerome, Redimerunt says Tremelius, and so says Gregory Magnus, i. e. They delivered, they redeemed, they freed Jonathan that he dyed not;
Liberaverunt Says Saint Jerome, Redimerunt Says Tremelius, and so Says Gregory Magnus, i. e. They Delivered, they redeemed, they freed Johnathan that he died not;
And how did they this? Certainly not Fustibus, but precibus, by Prayers, not by Pole-axes; For if the did more then pray, says Peter Martyr, they sinned.
And how did they this? Certainly not Fustibus, but precibus, by Prayers, not by Pole-axes; For if thee did more then pray, Says Peter Martyr, they sinned.
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And 3. Of Jehu who killed this King Joram; For this was by special and particular command from God, and not by any Law of God or Man; and extraordinary Oracles may not be our Examples; And 4. Of Ahikam, For he defended not the Prophet from the Tyranny of King Jehojakim, but from the fury of the people; Had he had any hand in that tumultuous insurrection with the People, he had been a Rebel like the People; but being he did what he did, by that credit and authority which he had with and under the King, he shewed himself both a faithful Magistrate, and a Loyal Subject. And 5. the withstanding of Uzziah the King, by Azariah the Priest; For this was by words, not by Swords, and besides, God struck him with Leprosy; and so by the Law he was to be removed from the concourse of the people,
And 3. Of Jehu who killed this King Jhoram; For this was by special and particular command from God, and not by any Law of God or Man; and extraordinary Oracles may not be our Examples; And 4. Of Ahikam, For he defended not the Prophet from the Tyranny of King Jehoiakim, but from the fury of the people; Had he had any hand in that tumultuous insurrection with the People, he had been a Rebel like the People; but being he did what he did, by that credit and Authority which he had with and under the King, he showed himself both a faithful Magistrate, and a Loyal Subject. And 5. the withstanding of Uzziah the King, by Azariah the Priest; For this was by words, not by Swords, and beside, God struck him with Leprosy; and so by the Law he was to be removed from the concourse of the people,
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And this Objection I answer thus, The Scripture here sets down Rei gestae veritatem, non Facti aequitatem, the Truth of a thing done, not the Right of a Thing to be done;
And this Objection I answer thus, The Scripture Here sets down Rei gestae veritatem, non Facti aequitatem, the Truth of a thing done, not the Right of a Thing to be done;
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If we follow the Example of men, we may break the Commandement of God; Nor can we any more be free from the breach of the 5. Commandement, and Disobedience, if we rebell against our King upon this Example, then we can from the breach of the 8. Commandement, & Theft, if we plunder and rob our Neighbours, upon Example, of the Israelites spoyling the Egyptians. In a word, God made Jeroboam King, and in that Act punished Solomons Idolatry, and Rehoboams folly; but notwithstanding, This Act of the People, in revolting from Rehoboam, was Rebellion, and so called by God himself, in two several places:
If we follow the Exampl of men, we may break the Commandment of God; Nor can we any more be free from the breach of the 5. Commandment, and Disobedience, if we rebel against our King upon this Exampl, then we can from the breach of the 8. Commandment, & Theft, if we plunder and rob our Neighbours, upon Exampl, of the Israelites spoiling the egyptians. In a word, God made Jeroboam King, and in that Act punished Solomons Idolatry, and Rehoboams folly; but notwithstanding, This Act of the People, in revolting from Rehoboam, was Rebellion, and so called by God himself, in two several places:
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And God punished this Rebellion of theirs so fearfully, that he first gave them up to Idolatry, and afterwards drave them out into Captivity. And I do assure you, That there are ten Examples for one to shew, Rebels have been first Idolaters, and so hated by God, and afterwards Slaves, and so hated by Man. That we may never fall into the one,
And God punished this Rebellion of theirs so fearfully, that he First gave them up to Idolatry, and afterwards drave them out into Captivity. And I do assure you, That there Are ten Examples for one to show, Rebels have been First Idolaters, and so hated by God, and afterwards Slaves, and so hated by Man. That we may never fallen into the one,
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There is one Objection made from the example of our own Progenitors, Richard the Second was deposed and deposed by Parliament, and therefore says the Objector, A King of England may be resisted.
There is one Objection made from the Exampl of our own Progenitors, Richard the Second was deposed and deposed by Parliament, and Therefore Says the Objector, A King of England may be resisted.
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yet by this very Act of deposing King Richard, they brought such miseries and mischiefs, such Battails & Bloudsheds, such Rapines a•d Murthers upon this Kingdom, that until two Kings, viz.
yet by this very Act of deposing King Richard, they brought such misery's and mischiefs, such Battles & Bloodsheds, such Rapines a•d Murders upon this Kingdom, that until two Kings, viz.
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One Prince, ten Dukes, two Marquesses, one and twenty Earls, seaven and twenty Lords two Viscounts, one Lord Prior, One Judge, one hundred, thirty and nine Knights, four hundred one & twenty Esquires, Gentlemen of a vast number,
One Prince, ten Dukes, two Marquesses, one and twenty Earls, seaven and twenty lords two Viscounts, one Lord Prior, One Judge, one hundred, thirty and nine Knights, four hundred one & twenty Esquires, Gentlemen of a vast number,
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That we may yet see and enjoy Peace and Happinesse in our daies, God keep us all from bearing Arms against King Charles II. when he shall be enabled by Gods raysing him Friends abroad,
That we may yet see and enjoy Peace and Happiness in our days, God keep us all from bearing Arms against King Charles II when he shall be enabled by God's raising him Friends abroad,
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For it is altogether unlawful, as appears Secondly by Scripture; and the first Scripture I offer to your Consideration is that of Moses; Speak not evil of the Ruler of thy people.
For it is altogether unlawful, as appears Secondly by Scripture; and the First Scripture I offer to your Consideration is that of Moses; Speak not evil of the Ruler of thy people.
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and be to lavish but with the High-Priest; (and certainly the King is higher then the High Priest: ) St. Paul would never have said, The Lord smite thee thou whited wall,
and be to lavish but with the High-Priest; (and Certainly the King is higher then the High Priest:) Saint Paul would never have said, The Lord smite thee thou whited wall,
But this place, because is may be extended to Rulers in General, and therefore may meet with some colourable evasion, I shall give you some other Texts concerning Governours in particular,
But this place, Because is may be extended to Rulers in General, and Therefore may meet with Some colourable evasion, I shall give you Some other Texts Concerning Governors in particular,
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Mark the words, Beloved, and deal truely with your own Souls, as you will answer it at the dreadful, great and fearful day of Judgment, I Counsel thee, I that have more Wisdom then ever any man had before me,
Mark the words, beloved, and deal truly with your own Souls, as you will answer it At the dreadful, great and fearful day of Judgement, I Counsel thee, I that have more Wisdom then ever any man had before me,
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and Ammunitions He Commanded thee, not to furnish an Army that was raysed against him, by what Power soever, under whose Conduct or Command soever, with either men, mony, or Ammunition.
and Ammunitions He Commanded thee, not to furnish an Army that was raised against him, by what Power soever, under whose Conduct or Command soever, with either men, money, or Ammunition.
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And what is that Oath of God? Why it is that Covenant thou didst make with, it is that Oath thou didst enter into, to thy late Sovereign Lord King Charles.
And what is that Oath of God? Why it is that Covenant thou didst make with, it is that Oath thou didst enter into, to thy late Sovereign Lord King Charles.
For thou didst make and take these Oaths to the King, by and with Gods approbation; Thou didst call God to be the Witnesse of thy true Intention, Endeavour and Resolution to perform those Oaths; and assure thy self,
For thou didst make and take these Oaths to the King, by and with God's approbation; Thou didst call God to be the Witness of thy true Intention, Endeavour and Resolution to perform those Oaths; and assure thy self,
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If thou dare so far to sin against thine own Soul for any by-respect whatsoever, either for fear of plundering and undoing, by Death or Torment, or for hope of keeping thy Estate and getting more by Life and preferment, thou shalt find God to be a severe punisher of thee:
If thou Dare so Far to since against thine own Soul for any by-respect whatsoever, either for Fear of plundering and undoing, by Death or Torment, or for hope of keeping thy Estate and getting more by Life and preferment, thou shalt find God to be a severe punisher of thee:
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i.e. Imperturbation et Rebellione quae tibi malum allatura erit, In thy fullinesse, in thy peevishness, in thy discontentedness, in thy Rebellion; If thou doest stand out and refusest,
i.e. Imperturbation et Rebellion Quae tibi malum allatura erit, In thy fullinesse, in thy peevishness, in thy discontentedness, in thy Rebellion; If thou dost stand out and refusest,
None may not the Judges of his Bench, not the Captains of his Host, not the Grooms of his Stool, not the Masters of his Horse, not the Nobles and Gentlemen of his Chamber, nor yet his Great Council; None whatsoever may say it.
None may not the Judges of his Bench, not the Captains of his Host, not the Grooms of his Stool, not the Masters of his Horse, not the Nobles and Gentlemen of his Chamber, nor yet his Great Council; None whatsoever may say it.
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and Solomon gives you the reason of it, saying, Against the King there is no rising up, Nemo qui insurgit, says Junius, No man that rises up against him now;
and Solomon gives you the reason of it, saying, Against the King there is no rising up, Nemo qui insurgit, Says Junius, No man that rises up against him now;
No man, either Clergy or Layety, No man, either privat Persons or Representative Body; None, either Lords or Commons, Amen, say I, I would to God, there had been none of late, against King Charles I. If there may be none hereafter against King Charles II. If there be, they will find Power in his word, to punish those who resisted the word of his Father; and that when come to passe, they will find Answer enough against all Objections they can raise agafnst this last Passage.
No man, either Clergy or Laity, No man, either private Persons or Representative Body; None, either lords or Commons, Amen, say I, I would to God, there had been none of late, against King Charles I If there may be none hereafter against King Charles II If there be, they will find Power in his word, to Punish those who resisted the word of his Father; and that when come to pass, they will find Answer enough against all Objections they can raise agafnst this last Passage.
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who, or what doest thou think is meant by the Higher Powers? Doest thou, canst thou think, That nothing is meant hereby but a Naked Authority? as Mr. Burrowes would have thee believe;
who, or what dost thou think is meant by the Higher Powers? Dost thou, Canst thou think, That nothing is meant hereby but a Naked authority? as Mr. Burrowes would have thee believe;
yet NONLATINALPHABET must of necessity note the Person, and the Superiority of the Person that hath that Power conferred upon and given to him; and such Power no Person in England hath,
yet must of necessity note the Person, and the Superiority of the Person that hath that Power conferred upon and given to him; and such Power no Person in England hath,
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They the Lords and Commons may give weight and Testimony to the Law; but He only, The King, can give Force and Authority to the Law: And therefore by Higher Power, we English men must needs understand the King of England; To whom, the King every Soul, i.e. All People in the Kingdom of England, must be subject, subject Actively, If He commands not what is against Gods word, Subject Passively, if He do;
They the lords and Commons may give weight and Testimony to the Law; but He only, The King, can give Force and authority to the Law: And Therefore by Higher Power, we English men must needs understand the King of England; To whom, the King every Soul, i.e. All People in the Kingdom of England, must be Subject, Subject Actively, If He commands not what is against God's word, Subject Passively, if He do;
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Art thou any where in the whole word of God commanded to bear Arms, or to contribute to maintain a War against thy Lawful and Rightful King? Art thou any where forbidden by the word of God to Assist thy King in his just Wars? Nay, Doeth not the word of God forbid thee That, and command the This? It does, thou knowest it does;
Art thou any where in the Whole word of God commanded to bear Arms, or to contribute to maintain a War against thy Lawful and Rightful King? Art thou any where forbidden by the word of God to Assist thy King in his just Wars? Nay, Doth not the word of God forbid thee That, and command the This? It does, thou Knowest it does;
and so I conclude this Proposition from the Scripture, and say, Therefore it is not lawful for any man to bear Arms, or to contribute to the maintenance of a War against the King:
and so I conclude this Proposition from the Scripture, and say, Therefore it is not lawful for any man to bear Arms, or to contribute to the maintenance of a War against the King:
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yea, Therefore every man must assist the King with Arms, and contribute to the maintetenance of a War for him with his Purse: because they that do not, are the Children of Belial;
yea, Therefore every man must assist the King with Arms, and contribute to the maintetenance of a War for him with his Purse: Because they that do not, Are the Children of Belial;
And this I shall endeavour to make good, Thirdly, By the contemplation and conversation of the Fathers, by their Practise and by their Opinion; and that I may not tyre you, or my self;
And this I shall endeavour to make good, Thirdly, By the contemplation and Conversation of the Father's, by their Practise and by their Opinion; and that I may not tyre you, or my self;
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At your Inquisition, we Professe our selves to be Christians, though we know Death to be the Guerdon and reward of our Profession. Did we expect an Earthly Kingdom, we would deny our Religion, that escaping Death we might obtain our desires;
At your Inquisition, we Profess our selves to be Christians, though we know Death to be the Guerdon and reward of our Profession. Did we expect an Earthly Kingdom, we would deny our Religion, that escaping Death we might obtain our Desires;
We Christians, says Tertullian to Scapula the Vice-Roy, are defamed for Seditious Persons against the Imperial Majesty; but we were never yet found to be either Albinians, Nigrians, Cassians, or any other sort of Traytors; No, we know the Emperour is ordained of God; and therefore we love him, we honour him, we reverence him, we pray for him,
We Christians, Says Tertullian to Scapula the Vice-Roy, Are defamed for Seditious Persons against the Imperial Majesty; but we were never yet found to be either Albanians, Nigerians, Cassians, or any other sort of Traitors; No, we know the Emperor is ordained of God; and Therefore we love him, we honour him, we Reverence him, we pray for him,
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Una nox pauculis faculis, &c. says he, in his Apologetical Defence of the Christians, One short night with a few Fire-brands, or Torches would work our deliverance, and revenge our wrongs, if it were lawful to requite evil with evil; Vetat autem Deus ut aut ab igne humano vindicatur Divina secta, aut doleat pati in quo probatur;
Una nox pauculis faculis, etc. Says he, in his Apologetical Defence of the Christians, One short night with a few Firebrands, or Torches would work our deliverance, and revenge our wrongs, if it were lawful to requite evil with evil; Vetat autem Deus ut Or ab Ignite Human vindicatur Divine Sect, Or Doleat pati in quo Probatum;
But God forbid that the Christian Religion should be revenged with humane fire, or that Christians should grieve for suffering, because in suffering they are refined,
But God forbid that the Christian Religion should be revenged with humane fire, or that Christians should grieve for suffering, Because in suffering they Are refined,
Holy Athanasius in the clearing of himself against the Accusation of the Arians, to Constantius the Emperour thus expresses his own Duty, and the Duty of all good Subjects; I am not so mad,
Holy Athanasius in the clearing of himself against the Accusation of the Arians, to Constantius the Emperor thus Expresses his own Duty, and the Duty of all good Subject's; I am not so mad,
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Nazianzene the Divine, so termed for his Excellent Knowledge and profound Learning, speaks to this purpose, Repressus est Julianus Christianorum lachrymis, quas multas multi profuderunt, hoc unum adversus persecutorem medicamentum habentes;
Nazianzene the Divine, so termed for his Excellent Knowledge and profound Learning, speaks to this purpose, Repressus est Lulianus Christians Lachrymis, quas multas multi profuderunt, hoc Unum Adversus persecutorem medicamentum Habentes;
and powred forth aboundantly unto God; nor had they any other remedy against the Persecutor, because they knew it to be unlawful, to use any other means then Sufferance, or else they might (having so much strength as they had) have repelled their wrong with violence.
and poured forth abundantly unto God; nor had they any other remedy against the Persecutor, Because they knew it to be unlawful, to use any other means then Sufferance, or Else they might (having so much strength as they had) have repelled their wrong with violence.
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St. Ambrose being commanded to deliver up his Church in Millane to an Arian Bishop, & his people being very sorry for his departure, he thus resolves and comforts both himself and them;
Saint Ambrose being commanded to deliver up his Church in Milan to an Arian Bishop, & his people being very sorry for his departure, he thus resolves and comforts both himself and them;
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St. Chysostome in one Epistle tells us, That though Kings continue obstinate in Infidelity, yet they must be prayed for, (they must not, they may not be resisted,) The Apostle commands prayers, supplications and intercessions to be made for all men, especially for the King:
Saint Chysostome in one Epistle tells us, That though Kings continue obstinate in Infidelity, yet they must be prayed for, (they must not, they may not be resisted,) The Apostle commands Prayers, supplications and intercessions to be made for all men, especially for the King:
St. Augustine is of the same opinion, Julianus extitit Imperator Infidel is, Julian was an unbelieving Emperour, he was an Apostata, an Oppressor, a Tyrant, and Idolater; yet the Christian Soldiers served this anbelieving Emperour; They obeyed him in all things for Christ, and when he commanded them any thing against Christ, yet they resisted him not,
Saint Augustine is of the same opinion, Lulianus Extitit Imperator Infidel is, Julian was an unbelieving Emperor, he was an Apostata, an Oppressor, a Tyrant, and Idolater; yet the Christian Soldiers served this anbelieving Emperor; They obeyed him in all things for christ, and when he commanded them any thing against christ, yet they resisted him not,
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Gregory the Great might, if he would, but would not though he could, destroy the Lombards; The Lombards, who were Pagans, Plunderers of goods, Robbers of Churches, Ransakers of Cities, Persecutors of Saints, Oppressors of the Poor;
Gregory the Great might, if he would, but would not though he could, destroy the Lombards; The Lombards, who were Pagans, Plunderers of goods, Robbers of Churches, Ransakers of Cities, Persecutors of Saints, Oppressors's of the Poor;
Quincunque, whosoever of us, sayes the Council of Toledo, shall violate that Oath which he hath taken for the preservation of the Kings Majesty, whosoever shall attempt to destroy or depose the King;
Quincunque, whosoever of us, Says the Council of Toledo, shall violate that Oath which he hath taken for the preservation of the Kings Majesty, whosoever shall attempt to destroy or depose the King;
some of them were Heathens; some of them were Hereticks; some of them were Apostata's; some of them were Idolaters; some of them were Tyrants; most of them were bad enough.
Some of them were heathens; Some of them were Heretics; Some of them were Apostates; Some of them were Idolaters; Some of them were Tyrants; most of them were bad enough.
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2. If you say, The Christians did not resist, because they could not, because they had not strength and power enough. Yes, that they had; Tertullian tells you so; Cyprian tells you so;
2. If you say, The Christians did not resist, Because they could not, Because they had not strength and power enough. Yes, that they had; Tertullian tells you so; Cyprian tells you so;
3. If you say, Christian Religion, and their Priviledges were not yet established. Yes, that they were, Constantine the Great, and his Successors both gave and established them,
3. If you say, Christian Religion, and their Privileges were not yet established. Yes, that they were, Constantine the Great, and his Successors both gave and established them,
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And hence I advise you, I entreat you, I beseech you, I conjure you, as you hope for Heaven, as you fear Hell, that you seriously think with your selves, who are like to speak truet ' These antient Fathers, I have now named unto you, or the young ' trenchor, flattering Ministers, come over from New England, or that never durst appear in Old England until now;
And hence I Advice you, I entreat you, I beseech you, I conjure you, as you hope for Heaven, as you Fear Hell, that you seriously think with your selves, who Are like to speak truet ' These ancient Father's, I have now nam unto you, or the young ' trenchor, flattering Ministers, come over from New England, or that never durst appear in Old England until now;
And this I shall endeavour fourthly to make good by those fearful Examples, Punishments and Judgments which God and Man have from time to time inflicted upon Rebels and Traytors, even such as have born Armes,
And this I shall endeavour fourthly to make good by those fearful Examples, Punishments and Judgments which God and Man have from time to time inflicted upon Rebels and Traitors, even such as have born Arms,
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And look ye first upon those Intentional Rebels, Rebels but meerly in Intention; They had but resolved upon a Mutiny; and Corah the Clergy Rebel, Dathan and Abiram the Nobility and Layety Rebels;
And look you First upon those Intentional Rebels, Rebels but merely in Intention; They had but resolved upon a Mutiny; and Corah the Clergy Rebel, Dathan and Abiram the Nobilt and Laity Rebels;
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Fire from Heaven devoured Corah, and his 250 that usurped upon the Priests Office; The Earth opened and swallowed up Dathan, and covered the Congregation of Abiram.
Fire from Heaven devoured Corah, and his 250 that usurped upon the Priests Office; The Earth opened and swallowed up Dathan, and covered the Congregation of Abiram.
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Look ye next upon that Verbal Rebel Shemei; He did but move his Tongue, and rayl'd at King David, saying, Come out thou bloody man, and man of Belial;
Look you next upon that Verbal Rebel Shimei; He did but move his Tongue, and railed At King David, saying, Come out thou bloody man, and man of Belial;
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And if Intentional and verbal Rebels were so heavily plagued for the seed of Rebellion; Oh what punishment belongs to them that bring forth the Fruits of Rebellion and are Actually Rebels.
And if Intentional and verbal Rebels were so heavily plagued for the seed of Rebellion; O what punishment belongs to them that bring forth the Fruits of Rebellion and Are Actually Rebels.
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Absolon who hatcht that Rebellion against David his Father, and actually levied and bear Arms against him, though he were a goodly man for Beauty and proportion, though he were a great man for Beauty and proportion, though he were a great man for Nobility and Extraction, though he was the Favourite of his Fathers love and affection, though he was a Popular man in the Peoples eyes and estimation; yet a Tree, a sencelesse Tree caught him by the haire of his head,
Absalom who hatched that Rebellion against David his Father, and actually levied and bear Arms against him, though he were a goodly man for Beauty and proportion, though he were a great man for Beauty and proportion, though he were a great man for Nobilt and Extraction, though he was the Favourite of his Father's love and affection, though he was a Popular man in the Peoples eyes and estimation; yet a Tree, a senseless Tree caught him by the hair of his head,
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and hang'd him in the Aire; and thence he could not stir until Joab the General of King Davids Army, had thrust him thorow the heart with three darts.
and hanged him in the Air; and thence he could not stir until Joab the General of King Davids Army, had thrust him thorough the heart with three darts.
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Sheba likewise but for blowing a Trumpet and striking up the Drum, to raise another Rebellion, had his head cut off by the advice and means of a weak woman.
Sheba likewise but for blowing a Trumpet and striking up the Drum, to raise Another Rebellion, had his head Cut off by the Advice and means of a weak woman.
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Look thorow the whole Bible, yea, and look both upon Forreign, and our own Domestick Chronicles, and see if ye can finde but one, even but one Rebel, or Traytor, or Abettor and maintainer of Rebellion and Treason, that ever escaped unpunished, either by the Hand of God, in a troubled and perplexed Conscience, or by the hand of man, in an untimely and shameful death.
Look thorough the Whole bible, yea, and look both upon Foreign, and our own Domestic Chronicles, and see if you can find but one, even but one Rebel, or Traitor, or Abettor and maintainer of Rebellion and Treason, that ever escaped unpunished, either by the Hand of God, in a troubled and perplexed Conscience, or by the hand of man, in an untimely and shameful death.
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That Seditious Ring-leader and Captain of the Jewes, who the more to fascinate them, and make them sure to his Rebellion against Adrian the Emperour, named himself Ben-chobab, i. e.
That Seditious Ringleader and Captain of the Jews, who the more to fascinate them, and make them sure to his Rebellion against Adrian the Emperor, nam himself Ben-chobab, i. e.
Barnardino de Corte, rebelled against his Lord and Master the Duke of Millane, and sold the strong Castle of that Town and Dutchy to the French; The French-men ever after in their ordinary sport,
Barnardino de Court, rebelled against his Lord and Master the Duke of Milan, and sold the strong Castle of that Town and Duchy to the French; The Frenchmen ever After in their ordinary sport,
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when they were at Cards, and pulled for a Traytor, (a sort in their Packs as Knaves are in ours) would call for a Barnardino de Corte, to his perpetual reproach & Infamy; with the shame whereof,
when they were At Cards, and pulled for a Traitor, (a sort in their Packs as Knaves Are in ours) would call for a Barnardino de Court, to his perpetual reproach & Infamy; with the shame whereof,
I have heard of a certain Commander, who would often wish he might rot, if ever he lift his Hand or drew his Sword against the King; Notwithstanding he did both,
I have herd of a certain Commander, who would often wish he might rot, if ever he lift his Hand or drew his Sword against the King; Notwithstanding he did both,
A certain Lord likewise I have heard of, a Great Ring-leader in a Rebellion; yet a great Pretender to Religion, and in his Exercises of Devotion would often desire God, If the course he took were not right,
A certain Lord likewise I have herd of, a Great Ringleader in a Rebellion; yet a great Pretender to Religion, and in his Exercises of Devotion would often desire God, If the course he took were not right,
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For by the Shot of a Musket he was killed so suddainly that he had not so much time as to say, God be merciful unto me, and without any sign or symptome of Repentance dyed; This was at Liechfield.
For by the Shot of a Musket he was killed so suddenly that he had not so much time as to say, God be merciful unto me, and without any Signen or Symptom of Repentance died; This was At Lichfield.
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Not one of them all, nor any other Rebel that I have read of, but if he lived, he lived the sco•n of honest men; and if he dyed, he dyed the shame of his Friends, the mirth of his enemies,
Not one of them all, nor any other Rebel that I have read of, but if he lived, he lived the sco•n of honest men; and if he died, he died the shame of his Friends, the mirth of his enemies,
They that did so against King Charles I. God Almighty look upon them in so much mercy that they may look up to him with so much Repentance, that they may be forgiven, and their Souls saved, whatsoever becomes of their Bodyes; and that no man, none of us especially, may do the like against King Charles II. with the Church I pray.
They that did so against King Charles I God Almighty look upon them in so much mercy that they may look up to him with so much Repentance, that they may be forgiven, and their Souls saved, whatsoever becomes of their Bodies; and that no man, none of us especially, may do the like against King Charles II with the Church I pray.
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Yet such a Fact may be suspected, and called in question, whether it be Legal or Illegal, since it hath so bad a Founder as Achab, and so great a Confounder as God: For it was God that sent Elijah the Tishbite, to meet Achab King of Israel, with this expostulation, Hast thou killed, and also gotten Possession.
Yet such a Fact may be suspected, and called in question, whither it be Legal or Illegal, since it hath so bad a Founder as Ahab, and so great a Confounder as God: For it was God that sent Elijah the Tishbite, to meet Ahab King of Israel, with this expostulation, Hast thou killed, and also got Possession.
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Truely they had their Guilt and Punishment ▪ yet as if they had been but Accessories, Achab is pickt out for the Murtherer, because without his Seal to the Letter, & his Covetousness after the Vineyard, Naboth had not been markt out for a Delinquent, nor put to death for a Malignant; Nor had Achab received this Increpation from God by the hand of Elijah, Hast thou killed,
Truly they had their Gilded and Punishment ▪ yet as if they had been but Accessories, Ahab is picked out for the Murderer, Because without his Seal to the letter, & his Covetousness After the Vineyard, Naboth had not been marked out for a Delinquent, nor put to death for a Malignant; Nor had Ahab received this Increpation from God by the hand of Elijah, Hast thou killed,
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1. In the pretended Malignant, I look upon the two Causes Why he was so pretended: 1. He was a Rich man, & would not part with his Inheritance. 2. He was a Good man, & would not yield to an Arbitrary Government.
1. In the pretended Malignant, I look upon the two Causes Why he was so pretended: 1. He was a Rich man, & would not part with his Inheritance. 2. He was a Good man, & would not yield to an Arbitrary Government.
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2. In the True Malignant, I look upon the two Causes that so Branded him: 1. His Murther, Anoccideris? Hast thou killed? 2. His theft, (you may call it Plunder or sequestration ) Ac etiam jure haeriditario possidias? and hast thou gotten Possession?
2. In the True Malignant, I look upon the two Causes that so Branded him: 1. His Murder, Anoccideris? Hast thou killed? 2. His theft, (you may call it Plunder or sequestration) Ac etiam jure haeriditario possidias? and hast thou got Possession?
2. It signifies Sessio, stable, and so he was a Delinquent, and a Malignant, de pede, for his Constancy. 3. It signifies Exclusio, expelled, and so he was a Delinquent, and a Malignant, de Facto, and sequestred both from his livelihood and Life ▪
2. It signifies Sessio, stable, and so he was a Delinquent, and a Malignant, de pede, for his Constancy. 3. It signifies Exclusion, expelled, and so he was a Delinquent, and a Malignant, de Facto, and sequestered both from his livelihood and Life ▪
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But for a man visibly honest, whose Heart and thoughts you may read in his Face and Front, without fraud or guile; For a man unmoveably constant, whose Persevera•ce in honesty keeps company with his Life, without halt or Apostacy; For a man who will not part with the sincerity of his Intentions, nor the Integrety of his Actions, for the Frowns of Kings or fear of death; For such a man to be made a Delinquent, and under sequestration to be made a Malignant, and put to Death, me thinks is somewhat strange and Illegal.
But for a man visibly honest, whose Heart and thoughts you may read in his Face and Front, without fraud or guile; For a man unmovably constant, whose Persevera•ce in honesty keeps company with his Life, without halt or Apostasy; For a man who will not part with the sincerity of his Intentions, nor the Integrety of his Actions, for the Frowns of Kings or Fear of death; For such a man to be made a Delinquent, and under sequestration to be made a Malignant, and put to Death, me thinks is somewhat strange and Illegal.
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It was Illegal too, against Law, and without president, yes, against old Lawes and former Presidents; But a new Law may come forth by an Ordinance, upon a day of Humiliation, under a Privy Signet, by the subtilty of Jesabel, which signifies Covetousness; as you may read in this Chapter.
It was Illegal too, against Law, and without president, yes, against old Laws and former Presidents; But a new Law may come forth by an Ordinance, upon a day of Humiliation, under a Privy Signet, by the subtlety of Jezebel, which signifies Covetousness; as you may read in this Chapter.
Jesabel wrote Letters in Achabs name, and Sealed them with his Seal, and sent the Letters to the Elders, and to the Nobles, that were in his City dwelling with Naboth.
Jezebel wrote Letters in Ahab's name, and Sealed them with his Seal, and sent the Letters to the Elders, and to the Nobles, that were in his city Dwelling with Naboth.
Happiness because a Man may make Friends by the Mammon of Iniquity; Misery because commonly Mammon is the Friend of iniquity; Happiness because many times it frees a man from the stroak of Justice; Misery because many times it lays a man obnoxious to stroak of Injustice.
Happiness Because a Man may make Friends by the Mammon of Iniquity; Misery Because commonly Mammon is the Friend of iniquity; Happiness Because many times it frees a man from the stroke of justice; Misery Because many times it lays a man obnoxious to stroke of Injustice.
For what made Naboth a Delinquent, and put him under a Sequestration, but onely because he had a Vineyard too near the Kings House, and he was a Rich man?
For what made Naboth a Delinquent, and put him under a Sequestration, but only Because he had a Vineyard too near the Kings House, and he was a Rich man?
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The true Cause you may read in the other Context; Then Jesabel said unto Him, (to her Husband Achab ) Doest thou now Governe in Israel? Up, eat Bread, and be of good chear;
The true Cause you may read in the other Context; Then Jezebel said unto Him, (to her Husband Ahab) Dost thou now Govern in Israel? Up, eat Bred, and be of good cheer;
And indeed, had Naboth abused his Vineyard unto Drunkennesse, he had merited the name of a Delinquent; For Drunkennesse is one of those Seaven deadly sinnes, which brings a Deliquium upon a Man, and ranges him under a Delinquency; because by the Commission of that sin, he does Delinquer• Hominem, cease to be a Man, and becomes a Beast.
And indeed, had Naboth abused his Vineyard unto drunkenness, he had merited the name of a Delinquent; For drunkenness is one of those Seaven deadly Sins, which brings a Deliquium upon a Man, and ranges him under a Delinquency; Because by the Commission of that since, he does Delinquer• Hominem, cease to be a Man, and becomes a Beast.
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no, not in a well governed Kingdom, for it is possible, there may be ill Governours in a well governed Kingdom, Justices and such subordinate Magistrates, who from some Puny Divines may suck in false Doctrine, and believe, That Gods temporal Blessings, and the Goods of this world belong onely to themselves, because Dominium fundatur in Gratiâ, non Naturâ, none but the Babes of Grace have right to the blessings of the Earth.
no, not in a well governed Kingdom, for it is possible, there may be ill Governors in a well governed Kingdom, Justices and such subordinate Magistrates, who from Some Puny Divines may suck in false Doctrine, and believe, That God's temporal Blessings, and the Goods of this world belong only to themselves, Because Dominium fundatur in Gratiâ, non Naturâ, none but the Babes of Grace have right to the blessings of the Earth.
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But for a Good man to be made a Delinquent, quâ talis, because he is a Good man; This certainly argues the Kingdom to be very bad, the Government to be ill, and the Governours to be worst of all; which seldom happens in any but an Apostate Kingdom, where the Subjects have resisted their true Governours, and parted with their Allegiance under the Pretence of Religion, but in truth,
But for a Good man to be made a Delinquent, quâ Talis, Because he is a Good man; This Certainly argues the Kingdom to be very bad, the Government to be ill, and the Governors to be worst of all; which seldom happens in any but an Apostate Kingdom, where the Subject's have resisted their true Governors, and parted with their Allegiance under the Pretence of Religion, but in truth,
for Rebellion and Licentiousness; And such was the state of Israel at this time, Jereboam the son of Nebat rebelled against Rehoboam the Son of Solomon;
for Rebellion and Licentiousness; And such was the state of Israel At this time, Jeroboam the son of Nebat rebelled against Rehoboam the Son of Solomon;
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and by that Rebellion got ten parts of the twelve, and his Race was finished and expired in his son, and next Successor Nadab; For Baasha smote them all,
and by that Rebellion god ten parts of the twelve, and his Raze was finished and expired in his son, and next Successor Nadab; For Baasha smote them all,
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By the way I beseech you mark, The Kingdom thus got by Rebellion, first changed their Religion and their Clergy; For whereas before the People exercised their Religion in the House of God at Hierusalem, now they exercised it to two Golden Calfes in the house of the High Places, and the the lowest of the People took upon them the Priests Office, and became,
By the Way I beseech you mark, The Kingdom thus god by Rebellion, First changed their Religion and their Clergy; For whereas before the People exercised their Religion in the House of God At Jerusalem, now they exercised it to two Golden Calves in the house of the High Places, and the the lowest of the People took upon them the Priests Office, and became,
Next, This Kingdom thus gotten by Rebellion, changed the Peoples Prosperity into Poverty, their Liberty into Slavery, and dasht out the Magna Charta of Meum & Tuum, so that no man could say, Any thing was his own;
Next, This Kingdom thus got by Rebellion, changed the Peoples Prosperity into Poverty, their Liberty into Slavery, and dashed out the Magna Charta of Meum & Tuum, so that no man could say, Any thing was his own;
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For Naboth was therefore made a Delinquent, because he layd claim to his Vineyard, which came to him by the Inheritance of his Fathers, and would not part with it at the will of his King: i.e. Because he was a Rich man, and would not part with his Estate; because he was a Good man, and would not yield to an Arbitrary Government. And good reason for it;
For Naboth was Therefore made a Delinquent, Because he laid claim to his Vineyard, which Come to him by the Inheritance of his Father's, and would not part with it At the will of his King: i.e. Because he was a Rich man, and would not part with his Estate; Because he was a Good man, and would not yield to an Arbitrary Government. And good reason for it;
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For in an Arbitrary Government, as was singularly well observed in the late long Regnant never to be forgotten Parliament, by that man of Noted M•mory, Mr. John Pym;
For in an Arbitrary Government, as was singularly well observed in the late long Regnant never to be forgotten Parliament, by that man of Noted M•mory, Mr. John Pym;
For when it once comes to this pass, stat pro ratione voluntas, when one mans will becomes every mans Law, why then the Chaste Wife, and Pure Virgine are ravisht before the face of the miserable Husband, and more miserable Parent; Neutroque contradicente, neither the Husband able to relieve the Wife, nor the Father to rescue his Daughter, from that Villany.
For when it once comes to this pass, stat Pro ratione Voluntas, when one men will becomes every men Law, why then the Chaste Wife, and Pure Virgae Are ravished before the face of the miserable Husband, and more miserable Parent; Neutroque Contradicting, neither the Husband able to relieve the Wife, nor the Father to rescue his Daughter, from that Villainy.
This was rhe case of pittiful Uriah, who durst not relieve Bathsheba, and of the more pittiful Absolon, who could not rescue his Sister Thamar against the wilful lust of David and Ammon.
This was rhe case of pitiful Uriah, who durst not relieve Bathsheba, and of the more pitiful Absalom, who could not rescue his Sister Tamar against the wilful lust of David and Ammon.
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When one mans will is every mans Law; why then the goodliest Cities are set on flaming fire, and turn'd to Dust and Ashes, Nemine abstante, the Citizens not daring,
When one men will is every men Law; why then the Goodliest Cities Are Set on flaming fire, and turned to Dust and Ashes, Nemine abstante, the Citizens not daring,
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This was the case of the most pious City Jerusalem, and of the most famous City Troy, the one rased to the ground by the Romans, the other level'd to the earth by the Greecians; and the deplorable Motto to this day stands, Jam seges est ubi Troja fuit• The Corne grows where Troy stood.
This was the case of the most pious city Jerusalem, and of the most famous city Troy, the one rased to the ground by the Roman, the other leveled to the earth by the Grecians; and the deplorable Motto to this day Stands, Jam sedges est ubi Troy fuit• The Corn grows where Troy stood.
when John Hambden, John Pym, Oliver Crumwel, and such other Patriots, had a greater Influence upon the People then King Charles I. I pray God it be not Englands case again in King Charles the seconds time,
when John Hambden, John Pym, Oliver Crumwel, and such other Patriots, had a greater Influence upon the People then King Charles I I pray God it be not Englands case again in King Charles the seconds time,
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and cease to every man, save to him, whose Power is equal to his Will; The Crown is trampled upon, the Mytre is thrown to the Dunghil, The Garter is laid in the Dirt; No Law but Power and Lust ▪ No Justice but spoile and Rapine; No Religion but Schism and Heresy.
and cease to every man, save to him, whose Power is equal to his Will; The Crown is trampled upon, the Mitre is thrown to the Dunghill, The Garter is laid in the Dirt; No Law but Power and Lust ▪ No justice but spoil and Rapine; No Religion but Schism and Heresy.
when not long after at the battle of Eversham in Worstershire, the King defeated the Barons, became the Conqueror, & rid his Neck from the yo•k of the Twelve Peers, that had been put upon him,
when not long After At the battle of Eversham in Worstershire, the King defeated the Barons, became the Conqueror, & rid his Neck from the yo•k of the Twelve Peers, that had been put upon him,
and yeilded not to their Arbitrary Government, was presently made a pretended Delinquent, and brought under a Sequestration for his Estate; and a pretended Malignant, and brought under an Execution for his Life; whereas in truth They themselve ▪ were all the while the true Delinquents, and the true Malignants;
and yielded not to their Arbitrary Government, was presently made a pretended Delinquent, and brought under a Sequestration for his Estate; and a pretended Malignant, and brought under an Execution for his Life; whereas in truth They themselves ▪ were all the while the true Delinquents, and the true Malignants;
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Nor can I in this signification, fasten upon him the Truth of malignancy, unlesse it be in the Poets transposition and observation; Fratrum quoque gratia rara est, The Love, the Friendship, the courtesie of Brethren, is a very rare thing in this World, and seldom to be seen.
Nor can I in this signification, fasten upon him the Truth of malignancy, unless it be in the Poets transposition and observation; Fratrum quoque Gratia rara est, The Love, the Friendship, the courtesy of Brothers, is a very rare thing in this World, and seldom to be seen.
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And in this sense, I find the first & eldest Brother in this world a true Malignant, Cain, who pretended Malignity to his Brother Abel, because he se•ved God better then himself, and slew him for it;
And in this sense, I find the First & eldest Brother in this world a true Malignant, Cain, who pretended Malignity to his Brother Abel, Because he se•ved God better then himself, and slew him for it;
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But this is not an Universal Truth, and therefore I shall not fasten the Title of Malignant upon Achab from the signification of his Name, the rather because the Interposition of Non makes the verse false,
But this is not an Universal Truth, and Therefore I shall not fasten the Title of Malignant upon Ahab from the signification of his Name, the rather Because the Interposition of Non makes the verse false,
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And therefore I shall seek for another Appellation is given him, whereby we may call him the true Malignant, and that is in t••• first Book of Kings, where it is said, Achab malum in con•p••••• Domini super omnes qui fuerunt ante •um fecit;
And Therefore I shall seek for Another Appellation is given him, whereby we may call him the true Malignant, and that is in t••• First Book of Kings, where it is said, Ahab malum in con•p••••• Domini super omnes qui fuerunt ante •um fecit;
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An quia vineam alienam? Or, was it because he took away another mans Vineyard, and did more then Decimate the Royal Party? This indeed was one cause which made him a true malignant, but this was not the cause which made him the worst in Gods account;
an quia vineam alienam? Or, was it Because he took away Another men Vineyard, and did more then Decimate the Royal Party? This indeed was one cause which made him a true malignant, but this was not the cause which made him the worst in God's account;
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An quia unum Naboth injustissimè occidit? Or was it because he put Naboth to death most unjustly? This indeed was another cause which made him a true Malignant; but yet this was not the cause which made him the worst in Gods account;
an quia Unum Naboth injustissimè occidit? Or was it Because he put Naboth to death most unjustly? This indeed was Another cause which made him a true Malignant; but yet this was not the cause which made him the worst in God's account;
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sed etiam beneficiis excitatus fuerat ad impietatem deserendam, et ad sanctitatem observandam, because God sought to reclaim him by many Punishments, and by many Benefits, and yet he still remained obstinate• as Mendoza notes, with whom Paulus Burgensis agrees, saying, Magis fuit rebellis, et contumax, có quód tempore suo sloruit Helias, qui quam plurimis signis et prodigiis ipsum exhortaretur, et tamen semper remansit in abstinatione suâ ▪ He was therefore the most wicked,
sed etiam Benefits excitatus fuerat ad impietatem deserendam, et ad sanctitatem observandam, Because God sought to reclaim him by many Punishments, and by many Benefits, and yet he still remained obstinate• as Mendoza notes, with whom Paulus Burgensis agrees, saying, Magis fuit Rebellis, et contumax, có quód tempore Sue sloruit Elias, qui quam plurimis signis et prodigiis ipsum exhortaretur, et tamen semper remansit in abstinatione suâ ▪ He was Therefore the most wicked,
And with both these agrees St. Ambrose, saying, Debuit intelligere quód Helias vero Deo serviebat, In Ps. 35. cùm videbat in verbo Heliae clausum coelum tribus a•nis, et trilus mensibus;
And with both these agrees Saint Ambrose, saying, Debt intelligere quód Elias vero God serviebat, In Ps. 35. cùm videbat in verbo Heliae Clausum coelum tribus a•nis, et trilus mensibus;
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Now lay all these together, He robbed Naboth of his Vineyard, He robbed Naboth of his life, He despised the Prophets, and would have silenced the Clergy, He was the worst of men;
Now lay all these together, He robbed Naboth of his Vineyard, He robbed Naboth of his life, He despised the prophets, and would have silenced the Clergy, He was the worst of men;
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If you ask why? my prima secundae tells you in Quia occideri•? Hast thou killed? An occideris? An tu occideris? An tute occideris? Hast thou killed? Hast thou thy self with thine own hands killed? for so the Prophet intends to bring Achab to the Bar, and to implead him guilty of the murther.
If you ask why? my prima secundae tells you in Quia occideri•? Hast thou killed? an occideris? an tu occideris? an tute occideris? Hast thou killed? Hast thou thy self with thine own hands killed? for so the Prophet intends to bring Ahab to the Bar, and to implead him guilty of the murder.
But this of Elijah to Achab, is somewhat like that of Nathan to David; There was the hand of the Ammonite that killed Uriah, there was the hand of Joab that set him in the Fore-front of the Battail, and there was the hand of David that invented and commanded all this;
But this of Elijah to Ahab, is somewhat like that of Nathan to David; There was the hand of the Ammonite that killed Uriah, there was the hand of Joab that Set him in the Forefront of the Battle, and there was the hand of David that invented and commanded all this;
Thou who shouldst have been NONLATINALPHABET, the Shepherd and feeder of my People, art NONLATINALPHABET, the Pest and Butcher of my People: Thou who shouldst have been Pater patriae, thy Peoples Father, art Lanio thy Peoples Killer: Thou who mightst have in some cases, Tondere, fleece and clip thy Subjects wooll, didst what in no case thou shouldst do, Deglubere, flawe and shed thy good Subjects blood.
Thou who Shouldst have been, the Shepherd and feeder of my People, art, the Pest and Butcher of my People: Thou who Shouldst have been Pater patriae, thy Peoples Father, art Lanio thy Peoples Killer: Thou who Mightest have in Some cases, Tondere, fleece and clip thy Subjects wool, didst what in no case thou Shouldst do, Deglubere, flaw and shed thy good Subject's blood.
and it tells you, It is lawful for some men to kill in some Cases; but it is not lawful for any man to murther in any Case. Clamitat in Goelum vox sanguinis;
and it tells you, It is lawful for Some men to kill in Some Cases; but it is not lawful for any man to murder in any Case. Clamitat in Goelum vox Blood;
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Diabolum habet Patrem, The Devil is the Father of it, as appears by that Increpation of Christ upon the Jewes, when he told them, They were of their Father the Devil, who was a murtherer from the beginning.
Diabolum habet Patrem, The devil is the Father of it, as appears by that Increpation of christ upon the Jews, when he told them, They were of their Father the devil, who was a murderer from the beginning.
The Discoveries of it are many and wonderful, commonly the Wound, it self bleeds a fresh in the Presence of the Murtherer, and in a manner cryes out for vengeance;
The Discoveries of it Are many and wondered, commonly the Wound, it self bleeds a fresh in the Presence of the Murderer, and in a manner cries out for vengeance;
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Murther will not part with God without a curse; The voice of thy Brothers Blo•d cryeth out unto me from the ground, and now thou art cursed from the Earth.
Murder will not part with God without a curse; The voice of thy Brother's Blo•d Cries out unto me from the ground, and now thou art cursed from the Earth.
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As Phydias painted the Image of Minerva, and his own so cunningly together, that be said, whosoever should marr the Image of Minerva, should marr the Image of Phydias: and whosoever should marr the Image of Phydias, should marr the Image of Minerva: so hath God so place his Image in man, that whatsoever defaceth his Image defaceth man, and whosoever killeth man, killeth his Image.
As Phidias painted the Image of Minerva, and his own so cunningly together, that be said, whosoever should mar the Image of Minerva, should mar the Image of Phidias: and whosoever should mar the Image of Phidias, should mar the Image of Minerva: so hath God so place his Image in man, that whatsoever defaceth his Image defaceth man, and whosoever kills man, kills his Image.
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yet it is in the Body too, you will not deny, tanquam in Orga•o, and in the Blood, tanquam in copula, et per concomitantiam, both which are destroyed by Murther: And because the Soul depends upon the Sences, and the Sences upon the Vital Spirits, and the Vital Spirits are carried by the Blood, Therefore he that taketh away the Bloud, causeth the Vital Spirits to fail;
yet it is in the Body too, you will not deny, tanquam in Orga•o, and in the Blood, tanquam in copula, et per concomitantiam, both which Are destroyed by Murder: And Because the Soul depends upon the Senses, and the Senses upon the Vital Spirits, and the Vital Spirits Are carried by the Blood, Therefore he that Takes away the Blood, Causes the Vital Spirits to fail;
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Achab the Magistrate, the King, did better acquaint himself with θ to take away life against his Duty, then with ζ to preserve life, which was his Duty; And that which adds •o his sin, he did not do it by NONLATINALPHABET interficiendo, which a King may in some cases do;
Ahab the Magistrate, the King, did better acquaint himself with θ to take away life against his Duty, then with ζ to preserve life, which was his Duty; And that which adds •o his since, he did not do it by interficiendo, which a King may in Some cases do;
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1. Duels, that for private Revenge shed the Blood of Peace in War. 2. Rebells, that for Publick Revenge shed the Blood of War in Peace. 3. Tyra•ts that for publick or private Revenge shed the Blood of Innocence, by turning Peace into War; no pretence whatsoever can make shedding of Blood lawful in these cases.
1. Duels, that for private Revenge shed the Blood of Peace in War. 2. Rebels, that for Public Revenge shed the Blood of War in Peace. 3. Tyra•ts that for public or private Revenge shed the Blood of Innocence, by turning Peace into War; no pretence whatsoever can make shedding of Blood lawful in these cases.
To affect Liberty is Generous and Lawful but to purchase it by disloyalty is odious & unlawful; Let Rebels remember Corah, Absolon, Sheba, Resist the Powers of God, and receive damnation.
To affect Liberty is Generous and Lawful but to purchase it by disloyalty is odious & unlawful; Let Rebels Remember Corah, Absalom, Sheba, Resist the Powers of God, and receive damnation.
To settle Crowns becomes Kings, and argues spirit; but to do it by Cruelty and Injustice, becomes not Kings, and argues an evil spirit; Let Tyrants remember Pharaoh, Achab, He•od, secure their Crowns by Blood, and loose their Souls for ever.
To settle Crowns becomes Kings, and argues Spirit; but to do it by Cruelty and Injustice, becomes not Kings, and argues an evil Spirit; Let Tyrants Remember Pharaoh, Ahab, He•od, secure their Crowns by Blood, and lose their Souls for ever.
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The King himself sins, if he kills sine justâ causâ It was King Achabs fault; For what cause in Naboth that he should be killed? Capiat qui capere potest.
The King himself Sins, if he kills sine justâ causâ It was King Ahab's fault; For what cause in Naboth that he should be killed? Capita qui capere potest.
And secondly, Si sine ordinariâ potestate, If his Power be not Good and Right, and such Power is only in the Magistrate in the Supream Magistrate, and such as are delegated from him; None but the Supream hath the Sword borne before him;
And secondly, Si sine ordinariâ potestate, If his Power be not Good and Right, and such Power is only in the Magistrate in the Supreme Magistrate, and such as Are delegated from him; None but the Supreme hath the Sword born before him;
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but his Inheritance, which made him a Delinquent, and merited a sequestration; and his goodness, in not yielding to an Arbitrary Government, which made him a Malignant, and merited a Trucidation.
but his Inheritance, which made him a Delinquent, and merited a sequestration; and his Goodness, in not yielding to an Arbitrary Government, which made him a Malignant, and merited a Trucidation.
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Had the Execution issued without any Conviction, it had been Judicium temerarium, a Rash Judgment; but because the Execution issued upon a Formal Conviction only, it was Judicium hypocriticum, a false Judgment; and therefore doth this man of God, Elijah from the God of man, question him for it,
Had the Execution issued without any Conviction, it had been Judicium Rashly, a Rash Judgement; but Because the Execution issued upon a Formal Conviction only, it was Judicium hypocriticum, a false Judgement; and Therefore does this man of God, Elijah from the God of man, question him for it,
And fourthly, He was guilty of murther in killing Naboth, Quia non ex recto animo for want of Regular intention; For a King inflicting Death upon true proceeding & a just Cause, may yet be guilty of murther, when he doth it rather, Ex libidine irae, Timoris, Vindictae, Avaritiae then ex amor• Justitiae, more for Revenge, for Anger, for Fear, for Convetousnesse, then for Justice, And three of these Vices were very eminently in Achab. 1. He desired Naboths Vine-yard; There was his Covetousnesse. 2. He was displeased with Naboth for denying his Vine-yard; there was his A•ger. 3. And then He engrossed his Covetousnesse, and reak'd his Anger, by murthering of Naboth; There was his Revegene.
And fourthly, He was guilty of murder in killing Naboth, Quia non ex recto animo for want of Regular intention; For a King inflicting Death upon true proceeding & a just Cause, may yet be guilty of murder, when he does it rather, Ex libidine irae, Fear, Vindictae, Avaritiae then ex amor• Justitiae, more for Revenge, for Anger, for fear, for Convetousnesse, then for justice, And three of these Vices were very eminently in Ahab 1. He desired Naboth's Vineyard; There was his Covetousness. 2. He was displeased with Naboth for denying his Vineyard; there was his A•ger. 3. And then He engrossed his Covetousness, and reaked his Anger, by murdering of Naboth; There was his Revegene.
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If the murthering of Naboth but a Subject, made Achab a Malignant, though a King; whether then Naboth, the Subject, had not been a Malignant, if he had murthered Achab the King, though a bad King? Certainly the Position holds more strongly A majore adminus, then a minore admajus.
If the murdering of Naboth but a Subject, made Ahab a Malignant, though a King; whither then Naboth, the Subject, had not been a Malignant, if he had murdered Ahab the King, though a bad King? Certainly the Position holds more strongly A Major adminus, then a Lesser admajus.
And if you add to the murther of Naboth, the Plundring, the sequestring and robbing of Naboth, It is too evident, That Achab was a very great Malignant.
And if you add to the murder of Naboth, the Plundering, the sequestering and robbing of Naboth, It is too evident, That Ahab was a very great Malignant.
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Which is my tertia secundae, and last Consideration in these words; An etiam jure haeredita•io possèdisti? Hast thou killed, and also taken possession? i. e.
Which is my tertia secundae, and last Consideration in these words; an etiam jure haeredita•io possèdisti? Hast thou killed, and also taken possession? i. e.
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For it is Jure haereditario possèdisti, It is not, Impetivisti, Thou hast made an Invasion, like a Thief; but, Thou hast taken Possession, like an Heire; and yet thou hast no right to it, no Inheritable right.
For it is Jure haereditario possèdisti, It is not, Impetivisti, Thou hast made an Invasion, like a Thief; but, Thou hast taken Possession, like an Heir; and yet thou hast no right to it, no Inheritable right.
At length, Achab possest it, without any Title, for ought I know, I am sure without any lawful or just Title, unlesse perhaps, It were some new Law in that Apostate Kingdom, That the Husband should succeed him, whom the wife had murthered;
At length, Ahab possessed it, without any Title, for ought I know, I am sure without any lawful or just Title, unless perhaps, It were Some new Law in that Apostate Kingdom, That the Husband should succeed him, whom the wife had murdered;
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And therefore doth the Prophet here increpate, and chide him for it, saying, Hast thou killed, and also taken possession? Hast thou broken two Commandements at once? the sixth by murther, and the eighth by theft? For theft or stealing is the taking away another mans Goods against his will;
And Therefore does the Prophet Here increpate, and chide him for it, saying, Hast thou killed, and also taken possession? Hast thou broken two commandments At once? the sixth by murder, and the eighth by theft? For theft or stealing is the taking away Another men Goods against his will;
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Not the consent of the Absolute and Supreme Lord; for the Egyptians could not complain of the Israelites for theft, though they took away their Jewels and Ear-rings, without their consent, and against their will, because God himself, who was the Absoute and Supreme Lord, both consented to it, and commanded it;
Not the consent of the Absolute and Supreme Lord; for the egyptians could not complain of the Israelites for theft, though they took away their Jewels and Earrings, without their consent, and against their will, Because God himself, who was the Absoute and Supreme Lord, both consented to it, and commanded it;
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and there it is very Emphatical, in the Original, where it is said Vaniat Zelu Eth Mizrajim, They spoyled the Egyptians, q.d. They had as good right to those Jewels, as Soldiers in a lawful War, have to the spoyl of their enemies.
and there it is very Emphatical, in the Original, where it is said Vaniat Zelu Eth Mizrajim, They spoiled the egyptians, Q.d They had as good right to those Jewels, as Soldiers in a lawful War, have to the spoil of their enemies.
and therfore sent his great Prophet Elijah, with this Increpation, Hast thou killed, and also taken Possession? Was it not enough for the to play the Murthe•er, but thou must also play the Thief.
and Therefore sent his great Prophet Elijah, with this Increpation, Hast thou killed, and also taken Possession? Was it not enough for thee to play the Murthe•er, but thou must also play the Thief.
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Nor Secondly, had he any Necessity to excuse him in the supply of his wants; For in Necessity, Absolute necessity, it is not Theft, though a man take his Neighbours goods away against his consent: because Division of goods was brought in after the Fall; whereas before the Fall all things were common, and the Second must give place to the First, Institution, in the Case of a Mans extream Necessity to save his life;
Nor Secondly, had he any Necessity to excuse him in the supply of his Wants; For in Necessity, Absolute necessity, it is not Theft, though a man take his Neighbours goods away against his consent: Because Division of goods was brought in After the Fallen; whereas before the Fallen all things were Common, and the Second must give place to the First, Institution, in the Case of a men extreme Necessity to save his life;
so in extream necessity, a man may take as much of another mans goods, as will supply his wants, without the Owners consent, and not be guilty of Theft.
so in extreme necessity, a man may take as much of Another men goods, as will supply his Wants, without the Owners consent, and not be guilty of Theft.
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A man might go into his Neighbours Vine-yard, and eat as many Grapes as he pleased ▪ and this he might do Jure charitatis by the Right of Charity; but he might not carry any away with him,
A man might go into his Neighbours Vineyard, and eat as many Grapes as he pleased ▪ and this he might do Jure charitatis by the Right of Charity; but he might not carry any away with him,
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This is also exemplified in David, who in his Necessity are, the Shew-bread to satisfy his Hunger; and this is alleadged by Christ to justify his Disciples for pulling the Ears of Corne.
This is also exemplified in David, who in his Necessity Are, the Shewbread to satisfy his Hunger; and this is alleged by christ to justify his Disciples for pulling the Ears of Corn.
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But Achab had no excuse of Necessity, and therefore no Jus charitatis to Naboths Vine-yard, and Dominium unius rei penes plures in s•lidum jura non patiuntur, say the Jurists; The Law suffers not many to have the Absolute Dominion of one thing.
But Ahab had no excuse of Necessity, and Therefore no Jus charitatis to Naboth's Vineyard, and Dominium unius rei penes plures in s•lidum jura non patiuntur, say the Jurists; The Law suffers not many to have the Absolute Dominion of one thing.
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Nor thirdly, had he any Prescription to excuse him in this Case; For Praescriptio est adjectio Dominii per continuationem Possessionis a lege definiti;
Nor Thirdly, had he any Prescription to excuse him in this Case; For Prescription est adjectio Dominii per continuationem Possessionis a lege definiti;
Prescription is a long continuation of Possession, which the Law presumeth equivalent to the tacite consent of the former Possessor, says Modestenus, and truly.
Prescription is a long continuation of Possession, which the Law Presumeth equivalent to the tacit consent of the former Possessor, Says Modestenus, and truly.
because Achab had neither Gods commandement for his Warrant, nor the Law of Nature for his Necessity; nor the tacite consent of Naboth for his Prescription; He was therefore guilty of theft for taking away Naboths Vine-yard: and because guilty of theft, a Milignant.
Because Ahab had neither God's Commandment for his Warrant, nor the Law of Nature for his Necessity; nor the tacit consent of Naboth for his Prescription; He was Therefore guilty of theft for taking away Naboth's Vineyard: and Because guilty of theft, a Milignant.
And this day, the 30th of January will yearly remember them to be the true Delinquents and Malignants, who robbed King Charls, and murthered King Charls;
And this day, the 30th of January will yearly Remember them to be the true Delinquents and Malignants, who robbed King Charls, and murdered King Charls;
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From robbing and murthering, either our Superiours or Inferiours, God deliver us, and encline our hearts to keep these two Lawes, Thou shalt not kill, Thou shalt not steale, that neither our Neighbours goods,
From robbing and murdering, either our Superiors or Inferiors, God deliver us, and incline our hearts to keep these two Laws, Thou shalt not kill, Thou shalt not steal, that neither our Neighbours goods,
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But now the Prophets mouths are shut, that they may not teach men their Dutys; so merciless is man, that rather then men shall learn their Duties, the Prophets mouths shall be muzzelled.
But now the prophets mouths Are shut, that they may not teach men their Duties; so merciless is man, that rather then men shall Learn their Duties, the prophets mouths shall be muzzelled.
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1. That the shutting of our Mouths, whereby we might be kept from starving, be not the wounding of your Souls, whereby you may be kept from Believing; For how shall you believe without hearing? and how shall you hear without preaching? and how shall we preach,
1. That the shutting of our Mouths, whereby we might be kept from starving, be not the wounding of your Souls, whereby you may be kept from Believing; For how shall you believe without hearing? and how shall you hear without preaching? and how shall we preach,
For how shall they, when the Orthodox and lawful Clergy are silenced from preaching, ever learn to acknowledge the Articles of their Faith, and particularly that one most necessary Article of the Trinity, since there is but one Logical Text in the whole Bible that proves it? Many Symbolical Texts there are that shew it,
For how shall they, when the Orthodox and lawful Clergy Are silenced from preaching, ever Learn to acknowledge the Articles of their Faith, and particularly that one most necessary Article of the Trinity, since there is but one Logical Text in the Whole bible that Proves it? Many Symbolical Texts there Are that show it,
And when we are silenced, both from preaching and reading the Common Prayers, in which Book the Creed of Athanasius is the only Piece that expounds that Logical text of the Bible, (the Heterodox Clergy never or seldom troubling themselves with that Master-piece of Faith ) How shall your Posterity learn to believe in a Trinity in unity, and in an Unity in Trinity! God divert it.
And when we Are silenced, both from preaching and reading the Common Prayers, in which Book the Creed of Athanasius is the only Piece that expounds that Logical text of the bible, (the Heterodox Clergy never or seldom troubling themselves with that Masterpiece of Faith) How shall your Posterity Learn to believe in a Trinity in unity, and in an Unity in Trinity! God divert it.
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But if you observe Gods works, you will find them all, and amongst them all, his Judgements to be done in Number, Weight, and Measure; when he resolves to punish a People for their crying sins, He commonly begins at their Bodys, and either divides their Civil Governours, as in the case of Rehoboam the lawful King, and Jeroborm the usurping King of the Jewes; and with such a Civil Division commonly arises a Spiritual Division, and the lowest of the People are made,
But if you observe God's works, you will find them all, and among them all, his Judgments to be done in Number, Weight, and Measure; when he resolves to Punish a People for their crying Sins, He commonly begins At their Bodies, and either divides their Civil Governors, as in the case of Rehoboam the lawful King, and Jeroborm the usurping King of the Jews; and with such a Civil Division commonly arises a Spiritual Division, and the lowest of the People Are made,
or make themselves Priests, and wrest the word of God, to successful Principles; yet there was then an Orthodox Priesthood remaining, to maintaine the Purity of Gods Word and Worship, and happy are the People that are converted then.
or make themselves Priests, and wrest the word of God, to successful Principles; yet there was then an Orthodox Priesthood remaining, to maintain the Purity of God's Word and Worship, and happy Are the People that Are converted then.
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But if they go on still, and side one with another, and having made an Head, justle out the Truth, and the Prophets may no more preach at Bethel, because it was the Kings Court, nor in Jerusalem, because it was the Metropolis, the Chief City, end the Kings Chamber.
But if they go on still, and side one with Another, and having made an Head, justle out the Truth, and the prophets may no more preach At Bethel, Because it was the Kings Court, nor in Jerusalem, Because it was the Metropolis, the Chief city, end the Kings Chamber.
so answerably I pray now, From suddain death, Murther Battaile, Pestilence, Plague and Famine, but especially, From the Famine of the Word, Good Lord deliver us:
so answerably I pray now, From sudden death, Murder Battle, Pestilence, Plague and Famine, but especially, From the Famine of the Word, Good Lord deliver us:
For it any of you do think, there lyes no Necessity upon you so hear us preach; yet I think there lyes a Necessity upon us, and wo be to us if we preach not the Gospel, That's the Text, and in it I observe;
For it any of you do think, there lies no Necessity upon you so hear us preach; yet I think there lies a Necessity upon us, and woe be to us if we preach not the Gospel, That's the Text, and in it I observe;
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and we that are called thereunto, must do it too. 3. Why must we do it? Necessitatis Causâ, for Neecssity sake? 4. What is that necessity? Why besides other Necessities, which I shall look upon, There is a woful Necessity, if I do it not; Vae mihi.
and we that Are called thereunto, must do it too. 3. Why must we do it? Necessitatis Causâ, for Neecssity sake? 4. What is that necessity? Why beside other Necessities, which I shall look upon, There is a woeful Necessity, if I do it not; Vae mihi.
When I have dispatcht these, I shall by way of Antithesis •ook upon the Text another way, not as it is in the Bible, but as •t is in the Alchoran; Necessity is laid upon me,
When I have dispatched these, I shall by Way of Antithesis •ook upon the Text Another Way, not as it is in the bible, but as •t is in the Alcoran; Necessity is laid upon me,
1. That Sacrifice, which the Heathens, used to offer to their Gods, when they received any good news or tydings; In this sense Cicero takes it, O suaves Epistolas, Quibus Evangelium deberi frater, O sweet Epistles! O excellent Letters, which I account worthy of an Evangel; i.e. Of such a Sacrifice.
1. That Sacrifice, which the heathens, used to offer to their God's, when they received any good news or tidings; In this sense Cicero Takes it, Oh suaves Epistolas, Quibus Evangelium deberi frater, Oh sweet Epistles! O excellent Letters, which I account worthy of an Evangel; i.e. Of such a Sacrifice.
For it is of a Pardon to a Condenmed Malefactor, and it is not only to o•e, but to All, to all you, To you in the City of David, the Royal City of the Anointed King, is born a Saviour, which is Christ the Lord.
For it is of a Pardon to a Condenmed Malefactor, and it is not only to o•e, but to All, to all you, To you in the city of David, the Royal city of the Anointed King, is born a Saviour, which is christ the Lord.
For it is therefore Gospel, quasi Good-spel, or the Charm of the Soul; A Spell, a Charm, like Davids Harp, or rather far better then it, That drove the evil Spirit out of Saul only;
For it is Therefore Gospel, quasi Good-spell, or the Charm of the Soul; A Spell, a Charm, like Davids Harp, or rather Far better then it, That drove the evil Spirit out of Saul only;
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and sometimes it is called the Gospel of Christ, as in the same Epistle, because he is the subject of it sometimes It is called the Gospel both of God & Christ, not only to distinguish it from Pharisaical Traditions, which are but Doctrins devised by Men, but also to tell us, It is the only means whereby we may be saved;
and sometime it is called the Gospel of christ, as in the same Epistle, Because he is the Subject of it sometime It is called the Gospel both of God & christ, not only to distinguish it from Pharisaical Traditions, which Are but Doctrines devised by Men, but also to tell us, It is the only means whereby we may be saved;
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For if Jesus be the only Name under Heaven, in whom we may be saved, then the Gospel of Christ is the only means under Heaven by which we may be saved.
For if jesus be the only Name under Heaven, in whom we may be saved, then the Gospel of christ is the only means under Heaven by which we may be saved.
No, He was found of us when we sought him not, says the Prophet, I indeed, He found us when we were so far from seeking him, that we ran away from him.
No, He was found of us when we sought him not, Says the Prophet, I indeed, He found us when we were so Far from seeking him, that we ran away from him.
For it is the Truth of God, the only promised Truth of God, which He promised afore by the mouth of his holy Prophets, which have been since the world began;
For it is the Truth of God, the only promised Truth of God, which He promised afore by the Mouth of his holy prophets, which have been since the world began;
as you heard not long since in this place, from a Reverend and Learned Gentleman, for which if there were, no more worth in him, as there is much every manner of way, he deserves Honour and Respect.
as you herd not long since in this place, from a Reverend and Learned Gentleman, for which if there were, no more worth in him, as there is much every manner of Way, he deserves Honour and Respect.
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For it is the Counsel, the chief Counsel of God, whereby He predestinated us to be saved, To be saved from our enemies, and from the hands of all that hate us.
For it is the Counsel, the chief Counsel of God, whereby He predestinated us to be saved, To be saved from our enemies, and from the hands of all that hate us.
For it is the Power of God, the only emphatically revealed Power of God, for salvation unto every one that believeth, to the Jew first, and also to the Gentile.
For it is the Power of God, the only emphatically revealed Power of God, for salvation unto every one that Believeth, to the Jew First, and also to the Gentile.
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And the grace of God, the Free grace of God, the Truth of God, the promised Truth of God, the Counsel of God, the Eternall Counsel of God, the Power of God, the only revealed Power of God unto salvation, who will not that lawfully may preach it? who will, who dares deny them to preach it? but of that by and by.
And the grace of God, the Free grace of God, the Truth of God, the promised Truth of God, the Counsel of God, the Eternal Counsel of God, the Power of God, the only revealed Power of God unto salvation, who will not that lawfully may preach it? who will, who dares deny them to preach it? but of that by and by.
In the mean time, What is to preach? It is not only Docere, to Teach, That may intend to make something known, that was not known before, by a new way of Illumination, which might have proved happy to this Nation, if it had not been Enthusiasted and made known now by a pretended Infusion, but indeed, a Devilish Illusion; but it is Praedicare, to Preach, i.e. To inculcate matters pertaining to our salvation, by an intended acquisition after the old way, in which they that walk are safe,
In the mean time, What is to preach? It is not only Docere, to Teach, That may intend to make something known, that was not known before, by a new Way of Illumination, which might have proved happy to this nation, if it had not been Enthusiasted and made known now by a pretended Infusion, but indeed, a Devilish Illusion; but it is Praedicare, to Preach, i.e. To inculcate matters pertaining to our salvation, by an intended acquisition After the old Way, in which they that walk Are safe,
A new way it was and dangerous, which Dioclesian took, when Sustulit Episcopos, he took away Bishops, the Persons of Bishops, whether by the Hatchet, or by the Halter, by Fire and Faggot, by Men or Beasts, or by Beasts in the shape of Men.
A new Way it was and dangerous, which Diocletian took, when Sustulit Episcopos, he took away Bishops, the Persons of Bishops, whither by the Hatchet, or by the Halter, by Fire and Faggot, by Men or Beasts, or by Beasts in the shape of Men.
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A newer way it was, and more dangerous, which Julian took when Sustulit Episcopatum, when he took away Episcopacy, and the very Office of Bishops, as a needlesse thing,
A newer Way it was, and more dangerous, which Julian took when Sustulit Episcopate, when he took away Episcopacy, and the very Office of Bishops, as a needless thing,
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whether by Sacriledge or for Avarice, whether by prophanness or for wantonness having cloyed themselves with that Heavenly Manna, or willing to glut themselves and fill their Purses with that Aurum Tholosanum, and Heavenly Treasure.
whither by Sacrilege or for Avarice, whither by profaneness or for wantonness having cloyed themselves with that Heavenly Manna, or willing to glut themselves and fill their Purses with that Aurum Tholosanum, and Heavenly Treasure.
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Sure I am as Wise and Conscientious a Lord, as this latter Age brought forth, forbad his Posterity to reap the First Fruits, Tythes or Holy ground, for fear of an after-clap; and sure I ▪ am,
Sure I am as Wise and Conscientious a Lord, as this latter Age brought forth, forbade his Posterity to reap the First Fruits, Tithes or Holy ground, for Fear of an afterclap; and sure I ▪ am,
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And therefore it is the Newest and most dangerous way, which some men since, at this very time have cook, O. C. with his Counsel, when sustulerunt Clericatum, They took away the Execution of their Function from the Clergy, and musselled the mouths of all the Orthodox and Lawful Clergy of the Land.
And Therefore it is the Newest and most dangerous Way, which Some men since, At this very time have cook, O. C. with his Counsel, when sustulerunt Clericatum, They took away the Execution of their Function from the Clergy, and musselled the mouths of all the Orthodox and Lawful Clergy of the Land.
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1. Gods Curse is set down by Moses thus, Smite thorow the loins of them that rise against Levi, and of them that hate him, that they may rise no more;
1. God's Curse is Set down by Moses thus, Smite thorough the loins of them that rise against Levi, and of them that hate him, that they may rise no more;
It is Gods Curse, this; and it is a fearful Curse, a Curse for this life, they dye suddenly or violently; So did Dioclesian; so did Julian; and it is a Curse for the next life, they dye Eternally, without a great deal of Repentance, which God Almighty send them whom it concerns.
It is God's Curse, this; and it is a fearful Curse, a Curse for this life, they die suddenly or violently; So did Diocletian; so did Julian; and it is a Curse for the next life, they die Eternally, without a great deal of Repentance, which God Almighty send them whom it concerns.
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2. The Kings Curse is King Jua's, Quisquis hujus meae munificentiae testamentum quovis deinceps tempore, &c. and it is as sad Curse, for the sense of it is, — Whosoever, upon what cause or occasion soever, shall rob the Church or Church-men, of what was collated upon them by his Royal munificence, let him be condemned with Judas, to the Flame of Hell:
2. The Kings Curse is King Jua's, Quisquis hujus meae munificentiae testamentum quovis deinceps tempore, etc. and it is as sad Curse, for the sense of it is, — Whosoever, upon what cause or occasion soever, shall rob the Church or Churchmen, of what was collated upon them by his Royal munificence, let him be condemned with Judas, to the Flame of Hell:
But my Zeal is not so hot, and therefore I pray for them that are in this way guilty of Juda's sin, God Almighty give them both Juda's Repentance, to make Restitution,
But my Zeal is not so hight, and Therefore I pray for them that Are in this Way guilty of Juda's since, God Almighty give them both Juda's Repentance, to make Restitution,
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and the Holy Ghost, we excommunicate, accurse, and from the benefits of our Holy Mother the Church, we sequester all those, that willingly and maliciously deprive or spoil the Church of her Rights;
and the Holy Ghost, we excommunicate, accurse, and from the benefits of our Holy Mother the Church, we sequester all those, that willingly and maliciously deprive or spoil the Church of her Rights;
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and free Customs, contained in the Charter of the Common Liberties; we also excommunicate, &c. This is the Ecclesiastical Curse, and it is both a sad and fearful Curse:
and free Customs, contained in the Charter of the Common Liberties; we also excommunicate, etc. This is the Ecclesiastical Curse, and it is both a sad and fearful Curse:
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But I am not for Cursing, I am for Preaching the Gospel; and therefore I pray and say, God forgive them who have prohibited the Clergy, the Lawful Clergy to Preach, and dissolve that prohibition;
But I am not for Cursing, I am for Preaching the Gospel; and Therefore I pray and say, God forgive them who have prohibited the Clergy, the Lawful Clergy to Preach, and dissolve that prohibition;
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St. Paul was called and appointed to it, and in this Epistle is the very same, St. Paul called to be an Apostle of Jesus Christ through the Will of God:
Saint Paul was called and appointed to it, and in this Epistle is the very same, Saint Paul called to be an Apostle of jesus christ through the Will of God:
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They had an Universal Mission, an unlimitted jurisdiction, and an Infallible Assistance of the Spirit the gift of Tongues, to speak several Languages, and the gift of Miracles, to do many supernatural works.
They had an Universal Mission, an unlimited jurisdiction, and an Infallible Assistance of the Spirit the gift of Tongues, to speak several Languages, and the gift of Miracles, to do many supernatural works.
And all these were Extraordinary Priviledges, and did not out-live their Persons, were not entailed to their Successors; But the Warrant of their Commission, and the Work of their Commission, generally and equally belongs to us with them; None may usurp the charge of a Bishop, or Inferiour Minister, until a Necessity be laid upon them,
And all these were Extraordinary Privileges, and did not outlive their Persons, were not entailed to their Successors; But the Warrant of their Commission, and the Work of their Commission, generally and equally belongs to us with them; None may usurp the charge of a Bishop, or Inferior Minister, until a Necessity be laid upon them,
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First, The Authour of all lawful Vocation to the Ministry, is the Lord Christ; Onely Christ, I say, Exclusively to all men, not to the two other Persons in the glorious Trinity, which all equally concur to this External Work; God the Father placed in the Church, Apostles, Prophets, Teachers, &c. Ghost commanded, saying, Separate me Paul and Barnabas for the Work whereunto I have called them:
First, The Author of all lawful Vocation to the Ministry, is the Lord christ; Only christ, I say, Exclusively to all men, not to the two other Persons in the glorious Trinity, which all equally concur to this External Work; God the Father placed in the Church, Apostles, prophets, Teachers, etc. Ghost commanded, saying, Separate me Paul and Barnabas for the Work whereunto I have called them:
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Secondly, Ministers of the Gospel must have their Power and Placing from Heaven; Nor is he now a Lawful Minister or Messenger from Heaven, who is not sent and called by God and the Church; St. Paul in my Text did not intrude himself into this Commission, he did not assume this Holy Office, until Christ laid upon him the necessity to Preach; and little less than Antichristian is he, that forbids such to Preach.
Secondly, Ministers of the Gospel must have their Power and Placing from Heaven; Nor is he now a Lawful Minister or Messenger from Heaven, who is not sent and called by God and the Church; Saint Paul in my Text did not intrude himself into this Commission, he did not assume this Holy Office, until christ laid upon him the necessity to Preach; and little less than Antichristian is he, that forbids such to Preach.
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The Inward Calling is that, whereby God •eacheth the Heart of a man with an holy desire, to consecrate himself to the Service of his House, and enables him by his Grace to edifie his Church by Word and Work.
The Inward Calling is that, whereby God •eacheth the Heart of a man with an holy desire, to consecrate himself to the Service of his House, and enables him by his Grace to edify his Church by Word and Work.
The Principal Evidences of this Calling are two: 1. The Testimony of a mans own Conscience, that he enters not into holy Orders for any Carnal or by-respects, but onely, or chiefly to honour God, by his Labours:
The Principal Evidences of this Calling Are two: 1. The Testimony of a men own Conscience, that he enters not into holy Order for any Carnal or by-respects, but only, or chiefly to honour God, by his Labours:
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And secondly, a Competent measure of Learning and Piety, of Zeal and Discretion, of Wisdom and Elocution, and such other gifts as are requisite to the discharge of so high an Office. The Reason is plain;
And secondly, a Competent measure of Learning and Piety, of Zeal and Discretion, of Wisdom and Elocution, and such other Gifts as Are requisite to the discharge of so high an Office. The Reason is plain;
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A Minister grosly ignorant, or Scandalously prophane, goes upon his own Errand; God never sent him, Christ never laid a Necessity upon him to Preach the Gospel: How can they Preach except they be sent, sayes the Apostle? They must have Skill and Power, else they may not Preach; without Skill cannot; without Power they may not:
A Minister grossly ignorant, or Scandalously profane, Goes upon his own Errand; God never sent him, christ never laid a Necessity upon him to Preach the Gospel: How can they Preach except they be sent, Says the Apostle? They must have Skill and Power, Else they may not Preach; without Skill cannot; without Power they may not:
But God enters not, nor entertains any Voluntiers into his Clerical Army; and He is so far from accepting or appointing that Voluntary Service, which they force upon him, that He seldom punishes any sin more Severely or Exemplarily then this saucy, if not Sacrilegious Intrusion; Uzziah, though a King, for putting hand to the Incense, and usurping upon the Priests Office, was suddenly smitten with Leprosie; Uzzah was struck suddenly dead but for touching the Ark, yes,
But God enters not, nor entertains any Volunteers into his Clerical Army; and He is so Far from accepting or appointing that Voluntary Service, which they force upon him, that He seldom Punishes any since more Severely or Exemplarily then this saucy, if not Sacrilegious Intrusion; Uzziah, though a King, for putting hand to the Incense, and usurping upon the Priests Office, was suddenly smitten with Leprosy; Uzzah was struck suddenly dead but for touching the Ark, yes,
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It is an holy Function, The Ministry is, and therefore must have a holy Vocation; Christ himself submitted to this Rule; nor did he Preach until he was very solemnly ordained thereto by a voice, from Heaven; He took not this Office upon him, until his Father called him; nor did the Apostles until Chris called them.
It is an holy Function, The Ministry is, and Therefore must have a holy Vocation; christ himself submitted to this Rule; nor did he Preach until he was very solemnly ordained thereto by a voice, from Heaven; He took not this Office upon him, until his Father called him; nor did the Apostles until Chris called them.
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And this Inward Extraordinary Calling was enough for the Apostles; but besides this Inward Calling from God, which may settle ones Conscience, we must have an External Calling from the Church, and be installed or ordained by Publick Solemnity, before we may adventure upon the Exercise of this holy Service;
And this Inward Extraordinary Calling was enough for the Apostles; but beside this Inward Calling from God, which may settle ones Conscience, we must have an External Calling from the Church, and be installed or ordained by Public Solemnity, before we may adventure upon the Exercise of this holy Service;
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He that enters in like a Fox, by the Window of Craft and Subtilty, as Absalon sought the Kingdom of h•s Fa•her under the pretence of Justice and Humility, may w•ll fear, he shall dye like a Dog, because he that c•mes no• 〈 ◊ 〉 the door of lawful Admission, is but a Thief and R••••• ▪
He that enters in like a Fox, by the Window of Craft and Subtlety, as Absalom sought the Kingdom of h•s Fa•her under the pretence of justice and Humility, may w•ll Fear, he shall die like a Dog, Because he that c•mes no• 〈 ◊ 〉 the door of lawful Admission, is but a Thief and R••••• ▪
If thou wouldst have thy Calling 〈 … 〉 th•e, as it is Honourable in it s•lf, be sure to have a 〈 … 〉 •••••ion by the Impositio• of Episcopal Ha•d 〈 … 〉 •••l Calling, and an Infallible Confirma•••• 〈 … 〉 •••ing, by the Illumination and Sanctification• 〈 … 〉 ••ost; and when thou hast both these,
If thou Wouldst have thy Calling 〈 … 〉 th•e, as it is Honourable in it s•lf, be sure to have a 〈 … 〉 •••••ion by the Impositio• of Episcopal Ha•d 〈 … 〉 •••l Calling, and an Infallible Confirma•••• 〈 … 〉 •••ing, by the Illumination and Sanctification• 〈 … 〉 ••ost; and when thou hast both these,
Necessitas mihi incumbit; Necessity is laid upon me; The word here used, is NONLATINALPHABET; and this word hath diverse signification, especially two.
Necessity mihi incumbit; Necessity is laid upon me; The word Here used, is; and this word hath diverse signification, especially two.
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i.e. Because the Saints are daily subject to many Crosses, and continually tosted up and down by Punishments and Banishments; For this Necessity sake it is good, that they marry not in these dayes;
i.e. Because the Saints Are daily Subject to many Crosses, and continually toasted up and down by Punishments and Banishments; For this Necessity sake it is good, that they marry not in these days;
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And St. Augustine in his Annotations gives us a very fair Glosse for it, saying, Afflictiones ideo vocantur Necessitates, quod necesse sit eas usque ad finem tolèrare, ut salvemur;
And Saint Augustine in his Annotations gives us a very fair Gloss for it, saying, Afflictiones ideo vocantur Necessitates, quod Necessary sit eas usque ad finem tolèrare, ut salvemur;
2. NONLATINALPHABET is taken by Antithesis and opposition to NONLATINALPHABET; So St. Peter, Pascite Dei gregem qui penes vos est, illius inspectioni vacantes, non coactè, sed Libenter:
2. is taken by Antithesis and opposition to; So Saint Peter, Pascite Dei gregem qui penes vos est, Illius inspectioni vacantes, non coactè, sed Libenter:
Feed the Flock of God which dependeth upon you, caring for it, not by Constraint (or Necessity ) but Willingly (or Freely: ) and so St. Paul to Philemon, VVithout thy mind I would do nothing, that thy benefit should not be as it were, NONLATINALPHABET, of Necessity, but VVillingly: and so again here in my Text, Necessity is laid upon me;
Feed the Flock of God which dependeth upon you, caring for it, not by Constraint (or Necessity) but Willingly (or Freely:) and so Saint Paul to Philemon, Without thy mind I would do nothing, that thy benefit should not be as it were,, of Necessity, but Willingly: and so again Here in my Text, Necessity is laid upon me;
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And so I Preach not NONLATINALPHABET, as a Voluntier, and a man gifted, but NONLATINALPHABET, as a Pressed and Commanded man; That which I do NONLATINALPHABET, Freely and Voluntarily, is that I make not use of that Power which I have, to receive and demand maintenance from you for Preaching the Gospel to you;
And so I Preach not, as a Volunteer, and a man gifted, but, as a Pressed and Commanded man; That which I do, Freely and Voluntarily, is that I make not use of that Power which I have, to receive and demand maintenance from you for Preaching the Gospel to you;
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and so St. Augustine expounds it, saying, Potuit beatus Paulus ex Evangelio sibi victinam quaerere; Blessed Paul might get his Food by Preaching; Quod maluit operari, amplius erogabat:
and so Saint Augustine expounds it, saying, Potuit beatus Paulus ex Evangelio sibi victinam quaerere; Blessed Paul might get his Food by Preaching; Quod maluit operari, Amplius erogabat:
The Act of Parliament (yet unrepealed) forbids us to enterfeer, or meddle with other Trales then Preaching, You, And the last long Parliament thought, Preaching the Gospel was work enough for any man to employ himself in;
The Act of Parliament (yet unrepealed) forbids us to enterfeer, or meddle with other Trales then Preaching, You, And the last long Parliament Thought, Preaching the Gospel was work enough for any man to employ himself in;
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and blessed be that Divine Providence by our Acknowledgments; and may the same Devine Providence bless you for your Charity, by our Devotions thorough Jesus Christ; and may the same Divine Providence too bless us with this remembrance, That the Act which forbids us to preach, is but a humane necessity, &, The Act which commands us to preach is, a Divine necessity: & therefore to put on the Apostles courage and resolution, Whether it be fit to obey God or man, let God and man judge: the rather, because,
and blessed be that Divine Providence by our Acknowledgments; and may the same Divine Providence bless you for your Charity, by our Devotions through jesus christ; and may the same Divine Providence too bless us with this remembrance, That the Act which forbids us to preach, is but a humane necessity, &, The Act which commands us to preach is, a Divine necessity: & Therefore to put on the Apostles courage and resolution, Whither it be fit to obey God or man, let God and man judge: the rather, Because,
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But what if this wo be encountred with another wo, wo to us if we preach, says a man of power; Wo to us if we preach not says the God of power, Now which of these Powers shall fear ', which shall we obey? Why the Choice will be soon made if we look upon the Differences, 1. Of the Powers. 2. Of the Woes.
But what if this woe be encountered with Another woe, woe to us if we preach, Says a man of power; Woe to us if we preach not Says the God of power, Now which of these Powers shall Fear ', which shall we obey? Why the Choice will be soon made if we look upon the Differences, 1. Of the Powers. 2. Of the Woes.
because in the former three God shews a hand of Mercy; but in that of the Sword, God shews nothing but Judgment, or at best, Justice; Now so far as Mercy exceeds Justice: so far doth the Title of Succession, of Donation, of Election exceed that of the Sword; and So far as the Comparative exceeds the Possitive, and the Superlative the Comparative: so far doth Donation exceed Election: so far doth Election exceed Conquest: and so far doth Succession exceed them all;
Because in the former three God shows a hand of Mercy; but in that of the Sword, God shows nothing but Judgement, or At best, justice; Now so Far as Mercy exceeds justice: so Far does the Title of Succession, of Donation, of Election exceed that of the Sword; and So Far as the Comparative exceeds the Positive, and the Superlative the Comparative: so Far does Donation exceed Election: so Far does Election exceed Conquest: and so Far does Succession exceed them all;
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but the hand of God. The other Keys, Clavis Donationis, the Key of Donation, God sometimes rents out, to punish the peevish affections of some Princes; and Clavis Electionis, the Key of Election God sometimes lets out, to punish the wantonnesse of some Subjects;
but the hand of God. The other Keys, Clavis Donationis, the Key of Donation, God sometime rends out, to Punish the peevish affections of Some Princes; and Clavis Electionis, the Key of Election God sometime lets out, to Punish the wantonness of Some Subject's;
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and therefore they made an Election of Jeroboam, never dreaming that his little Finger would be heavier, in the Levies of Taxes for the payment of Soldiers, to maintain his usurped Power, and raysing up the basest and lowest of the People to be Priests, and become their Teachers.
and Therefore they made an Election of Jeroboam, never dreaming that his little Finger would be Heavier, in the Levies of Taxes for the payment of Soldiers, to maintain his usurped Power, and raising up the Basest and lowest of the People to be Priests, and become their Teachers.
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The English thought Ship-mony in King Charles his time, to be a Tax unsufferable, and therefore first set up Essex, and found out an easy way of Excise, and the First and Twentieth parts,
The English Thought Ship money in King Charles his time, to be a Tax unsufferable, and Therefore First Set up Essex, and found out an easy Way of Excise, and the First and Twentieth parts,
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and a Bankrupt Publick Faith, to maintain a Rebellious Army; and when that would not do, they then set up a New Modelled Army under the command of Fairfax, with a lighter burthen of 60000 li. and 120000 li. the Moneth, to reduce the King to obedience;
and a Bankrupt Public Faith, to maintain a Rebellious Army; and when that would not do, they then Set up a New Modeled Army under the command of Fairfax, with a lighter burden of 60000 li. and 120000 li. the Monn, to reduce the King to Obedience;
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and then did Cromwell finely juggle him out, and gave himself by deed of Gift the Protaectordom of England, which he hath fairly safe-guarded, by running it into a vast Debt, and silencing the Orthodoxal Clergy, for fear by their Preaching the people might be recovered of their madness, and cherishes in their room an Anabaptistical Sect to keep them still in Bedlam; But in the mean time they forget a Power which is in Heaven, that will e're long laugh all these powers of Earth to scorn,
and then did Cromwell finely juggle him out, and gave himself by deed of Gift the Protaectordom of England, which he hath fairly safeguarded, by running it into a vast Debt, and silencing the Orthodoxal Clergy, for Fear by their Preaching the people might be recovered of their madness, and Cherishes in their room an Anabaptistical Sect to keep them still in Bedlam; But in the mean time they forget a Power which is in Heaven, that will ever long laugh all these Powers of Earth to scorn,
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But till then, Wo be to us, if we preach, says the Humane power; Wo be to us if we preach not, says the Divine power: and So you see which power, both by Reason and Religion, we should rather obey: And now
But till then, Woe be to us, if we preach, Says the Humane power; Woe be to us if we preach not, Says the Divine power: and So you see which power, both by Reason and Religion, we should rather obey: And now
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1. The wo, which Man threatens us, if we preach, is the wo of imprisonment, and the wo of banishment; The wo of imprisonment for three Moneths, the first time we preach; The wo of imprisonment for six Moneths, the second time we preach, and he wo of banishment the third time we preach.
1. The woe, which Man threatens us, if we preach, is the woe of imprisonment, and the woe of banishment; The woe of imprisonment for three Months, the First time we preach; The woe of imprisonment for six Months, the second time we preach, and he woe of banishment the third time we preach.
Now, may not these woes be borne by us? Certainly they may, if we think upon Joseph in his Prison, or the Jewes in their Banishment; for Gods hand is not shorter now,
Now, may not these woes be born by us? Certainly they may, if we think upon Joseph in his Prison, or the Jews in their Banishment; for God's hand is not shorter now,
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than it was then, but He can preserve us as well in, and deliver us as well out of prison, as he did Joseph. Nor is his ear heavier now than it was then,
than it was then, but He can preserve us as well in, and deliver us as well out of prison, as he did Joseph. Nor is his ear Heavier now than it was then,
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but He can as well provide for us in, and restore us from Exile, as He did the Jewes, and bring us back as well as them, to re-build our Church and worship him with our former Reveverence, Unity and Order.
but He can as well provide for us in, and restore us from Exile, as He did the Jews, and bring us back as well as them, to rebuild our Church and worship him with our former Reveverence, Unity and Order.
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2. But the wo which God threatens us, if we preach not, is the Wo of the worst Goale, Hell; the Wo of the Banishment from Heaven, and both these Eternal, from which their is no Redemption; and to bear which there is no Ability; For who is able to dwell in those everlasting burnings?
2. But the woe which God threatens us, if we preach not, is the Woe of the worst Goal, Hell; the Woe of the Banishment from Heaven, and both these Eternal, from which their is no Redemption; and to bear which there is no Ability; For who is able to dwell in those everlasting burnings?
For the Pulpet doth not make a Sermon, or if we do not, It proceeds not from fear of either, the Humane power or wo; but because we believe, God will be pleased more with our Obedience, than Sacrifice.
For the Pulpit does not make a Sermon, or if we do not, It proceeds not from Fear of either, the Humane power or woe; but Because we believe, God will be pleased more with our obedience, than Sacrifice.
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Mistake me not, I mean not Obedience to the Power which forbids us to preach, but Obedience to the Providence which hath made our silence our punishment; and also because we hope and pray that power, which hath all things at his dispose to Restore King Charles the Second, into the Throne of King Charles the First, to Reign as he did Justly and Mercifully, not to be Murthered as he was Barberously and Cruelly:
Mistake me not, I mean not obedience to the Power which forbids us to preach, but obedience to the Providence which hath made our silence our punishment; and also Because we hope and pray that power, which hath all things At his dispose to Restore King Charles the Second, into the Throne of King Charles the First, to Reign as he did Justly and Mercifully, not to be Murdered as he was Barberously and Cruelly:
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In this Book, I confesse, are Multa Mysteria, Many Mysteryes, and so not fit for vulgar eyes; But in it too are Multae Hystoriae, Many Historys, and so fit for all Eyes; The Mysterys indeed are for the Schools; but the Histories may be for the Pulpit.
In this Book, I confess, Are Multa Mysteries, Many Mysteres, and so not fit for Vulgar eyes; But in it too Are Multitude Hystoriae, Many Historys, and so fit for all Eyes; The Mysterys indeed Are for the Schools; but the Histories may be for the Pulpit.
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My Text hath not one jot of Mystery in it, It is all an History, a plain History for the understanding; For who understands not, That they which dye in the Lord are blessed? It is a sweet History for the Affections; For what more desired then Blessednesse? And it is a short History for the Memory; For it consists but of three parts,
My Text hath not one jot of Mystery in it, It is all an History, a plain History for the understanding; For who understands not, That they which die in the Lord Are blessed? It is a sweet History for the Affections; For what more desired then Blessedness? And it is a short History for the Memory; For it consists but of three parts,
For if any man should say of the Proposition, Blessed are the dead which dy in the Lord, Durus hic Sermo, This is an hard sentence, who can understand it? why here is a Glosse to expound it and explain it;
For if any man should say of the Proposition, Blessed Are the dead which die in the Lord, Durus hic Sermon, This is an hard sentence, who can understand it? why Here is a Gloss to expound it and explain it;
And 1. of the first, Blessed are the dead which dye, &c. Blessednesse is a large word, and comprises all those Mercies and Favours which appertain to this Life or the next: so we read in the Psalms, Blessed is the man that fears the Lord;
And 1. of the First, Blessed Are the dead which die, etc. Blessedness is a large word, and comprises all those mercies and Favours which appertain to this Life or the next: so we read in the Psalms, Blessed is the man that fears the Lord;
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But the Blessedness in any Text is not of this extent, It is not extended to the Living, and therefore is not earthly; It is restrained to the dead, and therefore only Heavenly;
But the Blessedness in any Text is not of this extent, It is not extended to the Living, and Therefore is not earthly; It is restrained to the dead, and Therefore only Heavenly;
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It is false because of all Terribles Death is the most Terribles, and therefore said Mecaenas, Facito debilem Pede, facito debilem manu vita dum superest, bene est, Lay what Pain you will upon me, Sursingle me, with the Collick; shackle me with the Gout, Torment with the Stone; Lay all Diseases upon me Physicians can name, let me but live and I care not.
It is false Because of all Terribles Death is the most Terribles, and Therefore said Mecaenas, Facito debilem Pede, facito debilem manu vita dum superest, bene est, Lay what Pain you will upon me, Surcingle me, with the Colic; shackle me with the Gout, Torment with the Stone; Lay all Diseases upon me Physicians can name, let me but live and I care not.
Or least any one should wrong the Text, and make Cleombortus his hast, dye before he should dye, Preposterously, and make away himself out of a Co•ceipt of being Blessed.
Or lest any one should wrong the Text, and make Cleombortus his haste, die before he should die, Preposterously, and make away himself out of a Co•ceipt of being Blessed.
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If the Dead are Blessed, then none are Cursed: Not Cain the Brother-Killer, nor Judas the Saviour-killer, nor Ravilliac the King-killer, but all are saved; The Period is not at Mortui, Blessed are the dead, but at In Domino, Blessed are the Dead which dye in the Lord.
If the Dead Are Blessed, then none Are Cursed: Not Cain the Brother-Killer, nor Judas the Saviour-killer, nor Ravaillac the King-killer, but all Are saved; The Period is not At Deads, Blessed Are the dead, but At In Domino, Blessed Are the Dead which die in the Lord.
For enjoy a man what he can or will, either Bona, the gifts of Fortune, Riches, and such External Blessings; or Meliora, the gifts of the Mind, Wisdom and such Internal Blessings; yet the Mind is never content,
For enjoy a man what he can or will, either Bona, the Gifts of Fortune, Riches, and such External Blessings; or Meliora, the Gifts of the Mind, Wisdom and such Internal Blessings; yet the Mind is never content,
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2. And as it must be Optimum, the Best, to give us content; so it must be the Maximum, the Greatest, else it will not Implere appetitum, and satisfie our Desire; For enjoy a man what he will or can, either Magna, the great Chair of Priesthood; or Majora, the greater Throne of Majesty; yet is the Desire never satisfied, ( Unus Pellaeo juveni non sufficit Orbis, Alexander wonted Elbow-room in a whole world) until it have Maximum, the Fruition of what is greatest.
2. And as it must be Optimum, the Best, to give us content; so it must be the Maximum, the Greatest, Else it will not Implere appetitum, and satisfy our Desire; For enjoy a man what he will or can, either Magna, the great Chair of Priesthood; or Marjoram, the greater Throne of Majesty; yet is the Desire never satisfied, (Unus Pelleaeus juveni non sufficit Orbis, Alexander wonted Elbow-room in a Whole world) until it have Maximum, the Fruition of what is greatest.
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The Positive is too low, whether it be Bonum or Magnum, Good or Great; For the Good men would be Better, and the Great men would be Greater; The Yeoman a Gentleman to be Greater, and the Priest a Bishop to be Better. And yet then, The Comparative is not high enough; For be he Better then the Good or Greater than the Great, yet we are not so Good or Great as we would be,
The Positive is too low, whither it be Bonum or Magnum, Good or Great; For the Good men would be Better, and the Great men would be Greater; The Yeoman a Gentleman to be Greater, and the Priest a Bishop to be Better. And yet then, The Comparative is not high enough; For be he Better then the Good or Greater than the Great, yet we Are not so Good or Great as we would be,
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And the Reason hereof is very plain, plain in that plain and old Resemblance of the Mind or Heart of Man; The Heart of Man is the Greatest Figure, and the Heart of Man is the Best Figure; For it is Triangular: Now, the Bona and the Magna, The Good and the Great, the Majora and the Meliora, The Better and the Greater, Gifts and Places are all but Globular; and therefore Impossible that any of them, being all Globular and Round, should content and satisfie the Heart of Man, which is altogether Triangular and three square; Nothing can content that, but what is hoth for Eminence and Circumference Triangular; And so Nothing is,
And the Reason hereof is very plain, plain in that plain and old Resemblance of the Mind or Heart of Man; The Heart of Man is the Greatest Figure, and the Heart of Man is the Best Figure; For it is Triangular: Now, the Bona and the Magna, The Good and the Great, the Marjoram and the Meliora, The Better and the Greater, Gifts and Places Are all but Globular; and Therefore Impossible that any of them, being all Globular and Round, should content and satisfy the Heart of Man, which is altogether Triangular and three square; Nothing can content that, but what is hoth for Eminence and Circumference Triangular; And so Nothing is,
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And now of whom may those two Attributes and Characters be predicated? Who do enjoy Him in whom these two Characters meet? Surely none below, For there is none that doth good upon the Earth, sayes the Psalmist, no not one:
And now of whom may those two Attributes and Characters be predicated? Who do enjoy Him in whom these two Characters meet? Surely none below, For there is none that does good upon the Earth, Says the Psalmist, no not one:
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onely God is Almighty, and All good: He onely is Omnipotentia and Omnibmentia, Omnipotence and Omnibonence; He only is Almighty in Himself, and over All; He onely is All good in Himself and to All; and therefore onely Blessed, as the Apostle onely Blessedness, which Blessedness till we enjoy, we can never be,
only God is Almighty, and All good: He only is Omnipotentia and Omnibmentia, Omnipotence and Omnibonence; He only is Almighty in Himself, and over All; He only is All good in Himself and to All; and Therefore only Blessed, as the Apostle only Blessedness, which Blessedness till we enjoy, we can never be,
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But against this, there lye two Objections, One on Gods part, propter Essentiam, for his Essence, and one on our part, propter Absentiam, for our Absence.
But against this, there lie two Objections, One on God's part, propter Essentiam, for his Essence, and one on our part, propter Absentiam, for our Absence.
On Gods part, the Octjection is framed thus, God is Essentia simplex, A simple Essence; we are of a Compound Nature, and therefore God, because simple as He is, cannot satisfie us, because Compound as we are: This is the Objection.
On God's part, the Octjection is framed thus, God is Essentia simplex, A simple Essence; we Are of a Compound Nature, and Therefore God, Because simple as He is, cannot satisfy us, Because Compound as we Are: This is the Objection.
And thus I answer it, God is simply good, but so that He is also Manifoldly good; Innos eminenter, He is a Manifold Good to us; In se simpliciter, He is a simple Good in Himself; That way He doth satisfie us,
And thus I answer it, God is simply good, but so that He is also Manifoldly good; Innos Eminently, He is a Manifold Good to us; In se simpliciter, He is a simple Good in Himself; That Way He does satisfy us,
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On our part, the Objection is framed thus, God is in Heaven, we, upon Earth, and therefore we cannot, see Him, and therefore we cannot enjoy Him, and therefore we are not Blessed.
On our part, the Objection is framed thus, God is in Heaven, we, upon Earth, and Therefore we cannot, see Him, and Therefore we cannot enjoy Him, and Therefore we Are not Blessed.
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And I answer this Objection thus, It makes nothing against my Text, for my Text speaks of the Dead, and sayes, The are Blessed; and the Dead are not upon Earth, where they cannot see God, and live;
And I answer this Objection thus, It makes nothing against my Text, for my Text speaks of the Dead, and Says, The Are Blessed; and the Dead Are not upon Earth, where they cannot see God, and live;
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but in Heaven, where they live, because they see God; and therefore they are Blessed, because they see Him, and enjoy Him, who is both Optimus and Maximus, All-mightiness, and All-goodness.
but in Heaven, where they live, Because they see God; and Therefore they Are Blessed, Because they see Him, and enjoy Him, who is both Optimus and Maximus, All-mightiness, and All-goodness.
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There is a Twofold presence of God: 1. In his Scepter, and that is gracious, like Ahashuerus's: 2. In his Throne, and that is glorious, like King Solomons: Gods Scepter is his Word;
There is a Twofold presence of God: 1. In his Sceptre, and that is gracious, like Ahashuerus's: 2. In his Throne, and that is glorious, like King Solomons: God's Sceptre is his Word;
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Here we see Him darkly, and but Darkly, because we apprehend this Presence onely by Faith; Gods Throne is his glory, or his Kingdom, or his Heaven of Heavens; and There when we are (and God Almighty once bring us thither) we shall see Him clearly, even Face to Face.
Here we see Him darkly, and but Darkly, Because we apprehend this Presence only by Faith; God's Throne is his glory, or his Kingdom, or his Heaven of Heavens; and There when we Are (and God Almighty once bring us thither) we shall see Him clearly, even Face to Face.
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For when we believe in God, In God the Father, Son, and Holy Ghost, we are then Blessed in the Church Militant, because we have Peace of Conscience, and are thereby assured, That therefore we shall be Blessed in the Church Triumphant, because we shall then and there have the Peace of God.
For when we believe in God, In God the Father, Son, and Holy Ghost, we Are then Blessed in the Church Militant, Because we have Peace of Conscience, and Are thereby assured, That Therefore we shall be Blessed in the Church Triumphant, Because we shall then and there have the Peace of God.
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When we believe in God, and consider in Him, as our Maker, of Nothing, as our Redeemer from Sin, as our Sanctifier against as our Preserver from Sin and Danger, from the Sin of Rebellion, which was this Day acted to purpose,
When we believe in God, and Consider in Him, as our Maker, of Nothing, as our Redeemer from since, as our Sanctifier against as our Preserver from since and Danger, from the since of Rebellion, which was this Day acted to purpose,
as our Judge, according to the Clearness of our Hearts, and Cleanness of our Hands, we are then Blessed, Spe in Regno Gratiae, by Hope in the Kingdom of Grace, because we have the Forgiveness of our sins, and are thereby assured, that therefore we shall be Blessed, Re in Regno Gloriae, by way of Possession in the Kingdom of Glory, because then we hall have Everlasting Life.
as our Judge, according to the Clearness of our Hearts, and Cleanness of our Hands, we Are then Blessed, See in Regno Gratiae, by Hope in the Kingdom of Grace, Because we have the Forgiveness of our Sins, and Are thereby assured, that Therefore we shall be Blessed, Re in Regno Glory, by Way of Possession in the Kingdom of Glory, Because then we hall have Everlasting Life.
It is my next Consideration, my Secunda Primae, proposed thus, Who are Blessed? And disposed thus, The Dead; They are the Subject of this Object, The Dead are Bessed; and their Qualification is, If they Dye in the Lord.
It is my next Consideration, my Secunda Primae, proposed thus, Who Are Blessed? And disposed thus, The Dead; They Are the Subject of this Object, The Dead Are Blessed; and their Qualification is, If they Die in the Lord.
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By Dead here is not meant St. Pauls Dead, which he speaks of to Timothy, The wanton Widow who is Dead whiles she lives, she is not Blessed, because Dead, but therefore Cursed, because she is Dead whiles she lives;
By Dead Here is not meant Saint Paul's Dead, which he speaks of to Timothy, The wanton Widow who is Dead while she lives, she is not Blessed, Because Dead, but Therefore Cursed, Because she is Dead while she lives;
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And this I prove by those three parts which are the best Indications of a Dead or Living Body: The Pultse, the Heart, the Mouth; If a mans Pultse beat,
And this I prove by those three parts which Are the best Indications of a Dead or Living Body: The Pulse, the Heart, the Mouth; If a men Pulse beatrice,
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yet it beats unevenly, and out of tune, either too high by Desperation and Presumption, or else too low by Security and Supiness; And by this we know she is sick; For the most part, It beats not at all;
yet it beats unevenly, and out of tune, either too high by Desperation and Presumption, or Else too low by Security and Suppiness; And by this we know she is sick; For the most part, It beats not At all;
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It gives no warning before, It starts not at the temptation to sin, It gives no Remembrance after, It checks not at the Commission of sin; and by this we conclude she is Dead. And so her Heart too;
It gives no warning before, It starts not At the temptation to since, It gives no Remembrance After, It Checks not At the Commission of since; and by this we conclude she is Dead. And so her Heart too;
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That speaks not the Language of Canaan, and such as becometh Saints; but the Language of Ashdod, and such as becometh Devils: By which it appears, she is Dead, but not Blessed.
That speaks not the Language of Canaan, and such as Becometh Saints; but the Language of Ashdod, and such as Becometh Devils: By which it appears, she is Dead, but not Blessed.
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And they that are so Dead, Dead in their sins, while they live, or so Dye, Dye in their sins, when they leave this life; They that give sin leave to reign in them,
And they that Are so Dead, Dead in their Sins, while they live, or so Die, Die in their Sins, when they leave this life; They that give sin leave to Reign in them,
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while they are here, and over them when they depart hence; They that obey the commanding power of it now, and sink under the Condemning Guilt of it then; They are not Blessed, though Dead, but Cursed; Cursed in their finishing of sin, because that sin brings forth Death; as St. James speaks: i.e. Eternal Death.
while they Are Here, and over them when they depart hence; They that obey the commanding power of it now, and sink under the Condemning Gilded of it then; They Are not Blessed, though Dead, but Cursed; Cursed in their finishing of since, Because that since brings forth Death; as Saint James speaks: i.e. Eternal Death.
But by Dead here is meant, not Universally, All, but Indefinitely, Many; Those that Dye in the Lord: It is my next Consideration, my Tertia Primae; And here I shall shew you first, What it is to dye in the Lord;
But by Dead Here is meant, not Universally, All, but Indefinitely, Many; Those that Die in the Lord: It is my next Consideration, my Tertia Primae; And Here I shall show you First, What it is to die in the Lord;
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And first, What it is to dye in the Lord? Why, To dye in the Lord, or, To dye in Christ, or, To dye in Faith; (for all these are Synonima ) is, either, To suffer Death for Christ, like a Martyr; or, To end our life in firm Faith in Christ, as a Confessor.
And First, What it is to die in the Lord? Why, To die in the Lord, or, To die in christ, or, To die in Faith; (for all these Are Synonyms) is, either, To suffer Death for christ, like a Martyr; or, To end our life in firm Faith in christ, as a Confessor.
He, whosoever he be, that doubts of the Martyrs Blessedness, His that dyes for Christ, is scarce worthy himself to have any part in Christ; It is a thing so little doubted, That Saint Augustine sayes, Injuria est, He does the Martyr wrong that prayes for him:
He, whosoever he be, that doubts of the Martyrs Blessedness, His that dies for christ, is scarce worthy himself to have any part in christ; It is a thing so little doubted, That Saint Augustine Says, Injuria est, He does the Martyr wrong that prays for him:
To see Furrowes in the faces of the remaining Greenvills, Smiths, or Boules; To see water in the eyes of the surviving Cavendishes, Lyndseies ▪ or Gardiners, To hear Plaints from the Tongues of the being Bourcheris, and Yeomans, Tompkins and Challoners, for the not being of their Fathers, Sons, Brothers, Kindreds, and Friends, is equally to doubt of their being Martyrs, and therefore Blessed, as of our Enemies being Rebels, and therefore Murtherers; which for mine own part, I no more doubt of either,
To see Furrows in the faces of the remaining Greenvills, Smiths, or Bouls; To see water in the eyes of the surviving Cavendishes, Lyndseies ▪ or Gardiners, To hear Plaints from the Tongues of the being Bourcheris, and Yeomans, Tompkins and Challoners, for the not being of their Father's, Sons, Brother's, Kindreds, and Friends, is equally to doubt of their being Martyrs, and Therefore Blessed, as of our Enemies being Rebels, and Therefore Murderers; which for mine own part, I no more doubt of either,
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and would now, if it were not beside my Text and Purpose; yet blame not my holy Zeal, if I do vindicate that saving-Book against the Schismaticks greatest Exceptions: And that is in the Office of Marriage: That Office consists of Substance and Ceremony; The Substance, Prayer, The Ceremony, a Ring.
and would now, if it were not beside my Text and Purpose; yet blame not my holy Zeal, if I do vindicate that saving-Book against the Schismatics greatest Exceptions: And that is in the Office of Marriage: That Office consists of Substance and Ceremony; The Substance, Prayer, The Ceremony, a Ring.
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Look you upon both, and first the first Prayer in that Office, It beseeches Almighty God to bless the Couple to be married, As Isaac a•d Rebecca; whence I a•gue thus:
Look you upon both, and First the First Prayer in that Office, It Beseeches Almighty God to bless the Couple to be married, As Isaac a•d Rebecca; whence I a•gue thus:
This Prayer was dictated by the Holy Ghost to the Composers of the Common Prayers, or made by those Composers without the Dictate of the Holy Ghost; But not by them, without his Dictate; Therefore by his Dictate to them.
This Prayer was dictated by the Holy Ghost to the Composers of the Common Prayers, or made by those Composers without the Dictate of the Holy Ghost; But not by them, without his Dictate; Therefore by his Dictate to them.
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If by them without him, then they would have made it according to Humane Reason, and so have said, bless them O Lord, as thou didst bless Ab•aham and Sarah, or as thou didst bless Jacob and Rachel; and they had humane Reason for it:
If by them without him, then they would have made it according to Humane Reason, and so have said, bless them Oh Lord, as thou didst bless Ab•aham and Sarah, or as thou didst bless Jacob and Rachel; and they had humane Reason for it:
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and there is no Humane Reason for this, but a Divine Reason there is, and that is this, Abraham had his Hagar in Sarahs time, and this Keturah afterwards:
and there is no Humane Reason for this, but a Divine Reason there is, and that is this, Abraham had his Hagar in Sarahs time, and this Keturah afterwards:
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Jacob had his Leah, his Zilhah and his Bilhah; but Isaac had none but his Rebecca; and therefore sayes the Holy Ghost, let it not be, Bless them as Abraham and Sarah, Bless them as Jacob and Rachel; for then people may be apt to think they may have many Wifes at once,
Jacob had his Leah, his Zilhah and his Bilhah; but Isaac had none but his Rebecca; and Therefore Says the Holy Ghost, let it not be, Bless them as Abraham and Sarah, Bless them as Jacob and Rachel; for then people may be apt to think they may have many Wives At once,
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if not some Concubines; but, let it be, Bless them as thou didst bless Isaac and Rebecca; let them know, One man should have but one Wife, especially at one time.
if not Some Concubines; but, let it be, Bless them as thou didst bless Isaac and Rebecca; let them know, One man should have but one Wife, especially At one time.
Then secondly look upon the Ring, The Ring must be round without end, and the Ring must be of Gold without mixture; so must the Husbands love be to his Wife perpetual,
Then secondly look upon the Ring, The Ring must be round without end, and the Ring must be of Gold without mixture; so must the Husbands love be to his Wife perpetual,
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Certainly therefore, Blessed they which dye in maintaining that Service-book, which can without contradiction father the very Ceremonies of it upon the Holy Ghost.
Certainly Therefore, Blessed they which die in maintaining that Service book, which can without contradiction father the very Ceremonies of it upon the Holy Ghost.
But add to this, Obedience to the King, Unity to the Church, Liberty to the Subject, and many more commanded by God; and deny He that can or dare, Blessed is William Laud Archbishop, for dying for the Churches Unity; Blessed are Cavendish Greenvile, &c. for dying for Obedience, and to keep the Kings Crown upon his Head;
But add to this, obedience to the King, Unity to the Church, Liberty to the Subject, and many more commanded by God; and deny He that can or Dare, Blessed is William Laud Archbishop, for dying for the Churches Unity; Blessed Are Cavendish Greenville, etc. for dying for obedience, and to keep the Kings Crown upon his Head;
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Yes, Nature hath taught it not onely by Speech, but also by Example; what else meant that Heathen Priest, who so soon as be heard of his Sons Death, presently put off his Crown, and vented his Sorrow by his Tears; but hearing withal, That his Son died Valiantly, he assumed his Crown again, and finished his Sacrifice:
Yes, Nature hath taught it not only by Speech, but also by Exampl; what Else meant that Heathen Priest, who so soon as be herd of his Sons Death, presently put off his Crown, and vented his Sorrow by his Tears; but hearing withal, That his Son died Valiantly, he assumed his Crown again, and finished his Sacrifice:
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So you B. hearing your Friends death, lay aside your Crowns and melt your selves into Tears; but knowing, They died for God, for the Church, for the King, for the Countrey, for the glory of God, for the Unity of the Church, for the Honour of the King, for the Lawes of the Countrey, and that the King himself was Murthered and Martyred for all these:
So you B. hearing your Friends death, lay aside your Crowns and melt your selves into Tears; but knowing, They died for God, for the Church, for the King, for the Country, for the glory of God, for the Unity of the Church, for the Honour of the King, for the Laws of the Country, and that the King himself was Murdered and Martyred for all these:
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Fall not back, though Gods, the Churches, the Kings, and your Enemies have got the Trophees; you know not whether God hath chosen for his Gedeon a Reserve, that his own Glory may be the greater and your own blessedness as sure by Dying In the Lord, as your Friends that have dyed For the Lord.
Fallen not back, though God's, the Churches, the Kings, and your Enemies have god the Trophies; you know not whither God hath chosen for his Gideon a Reserve, that his own Glory may be the greater and your own blessedness as sure by Dying In the Lord, as your Friends that have died For the Lord.
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Their blessedness is not doubted, They that dye For the Lord They that seal the Truth of Gods VVord and Religion with their blood: Nor Catholique, nor Papist call their blessedness into question.
Their blessedness is not doubted, They that die For the Lord They that seal the Truth of God's Word and Religion with their blood: Nor Catholic, nor Papist call their blessedness into question.
And certainly their blessedness too, your own, needs as little doubt, who are resolved to dye In the Lord; you who lead a holy life, and believe in the Lord Jesus, and will continue therein to the end, They are, you are, blessed.
And Certainly their blessedness too, your own, needs as little doubt, who Are resolved to die In the Lord; you who led a holy life, and believe in the Lord jesus, and will continue therein to the end, They Are, you Are, blessed.
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And it is to you as well as to them, to you that are but Confessors, as well as to them that were Martyrs, that Christ speaks, Come ye blessed of my Father, possess the Kingdom prepared for you from the beginning.
And it is to you as well as to them, to you that Are but Confessors, as well as to them that were Martyrs, that christ speaks, Come you blessed of my Father, possess the Kingdom prepared for you from the beginning.
But this, for my part, shall make no quarrel between Rome and England, or Amsterdam; If they will yield to us in some Substances, we will easily yield to them in this Circumstance, Let them decline to the killing of Kings, and we will soon yield, That Martyrs onely are blessed, and so by consequence, They onely dye in the Lord:
But this, for my part, shall make no quarrel between Room and England, or Amsterdam; If they will yield to us in Some Substances, we will Easily yield to them in this Circumstance, Let them decline to the killing of Kings, and we will soon yield, That Martyrs only Are blessed, and so by consequence, They only die in the Lord:
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& secundum vulgus: For so it is one that seals his witness to the Gospel with his blood, and suffers death for Christ; but in the Grammar sence, & secundum Cleres:
& secundum vulgus: For so it is one that Seals his witness to the Gospel with his blood, and suffers death for christ; but in the Grammar sense, & secundum Clears:
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For so it means but a Witness, One that lives and dies in Faith; as the Apostle speaks, All these, Abraham, Isaac, Jacob, and many more, died in the Faith: i. e.
For so it means but a Witness, One that lives and die in Faith; as the Apostle speaks, All these, Abraham, Isaac, Jacob, and many more, died in the Faith: i. e.
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Live in him you must by a Faith that purifies your hearts, and then Dye in him you may by a Faith that justifies your Souls; Live in him you must by the Faith of water to Sanctification;
Live in him you must by a Faith that Purifies your hearts, and then Die in him you may by a Faith that Justifies your Souls; Live in him you must by the Faith of water to Sanctification;
We may not with Balaam desire to dye the death of the Kighteous, and live Covetously; but we must with David lead the life of the Righteous, and dye Comfortably.
We may not with balaam desire to die the death of the Kighteous, and live Covetously; but we must with David led the life of the Righteous, and die Comfortably.
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If we would dye in the Lord, and receive the end of our Faith, which is the Salvation of our Souls, we must first Live in the Lord, by laying the Foundation of Faith, by doing the Act of Faith, and by bringing forth the Fruit of Faith.
If we would die in the Lord, and receive the end of our Faith, which is the Salvation of our Souls, we must First Live in the Lord, by laying the Foundation of Faith, by doing the Act of Faith, and by bringing forth the Fruit of Faith.
The Knowledge of God the Holy Ghost, and our Sanctification by Him; Such we were, Dru•kards, Revilers, Fornicators, &c. But we are sanctified by the Spirit of our God:
The Knowledge of God the Holy Ghost, and our Sanctification by Him; Such we were, Dru•kards, Revilers, Fornicators, etc. But we Are sanctified by the Spirit of our God:
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2. The Act of Faith; and it must be effected by Applying, Actus autem Fidel quid? And what is the Act of Faith? Why it is Fiducia, A perswasion that God the Father so loved me, that he gave his onely begotten Son for me:
2. The Act of Faith; and it must be effected by Applying, Actus autem Fidel quid? And what is the Act of Faith? Why it is Fiducia, A persuasion that God the Father so loved me, that he gave his only begotten Son for me:
These, These are the precious Fruits that grow upon the precious Tree of Faith; Faith believing in God, thorow Jesus Christ, by the Holy Ghost, to be saved, does therefore pray to God against sin,
These, These Are the precious Fruits that grow upon the precious Tree of Faith; Faith believing in God, thorough jesus christ, by the Holy Ghost, to be saved, does Therefore pray to God against since,
The word of my Text is not, Qui vivunt, They which live, but Qui exeunt, They that dye in the Lord; Nor did I say this to deviate from my Text, but to tell you,
The word of my Text is not, Qui Vivunt, They which live, but Qui exeunt, They that die in the Lord; Nor did I say this to deviate from my Text, but to tell you,
but to tell you, That ordinarily, Few dye in the Lord, that do not first live in the Lord: They that live in sin, may dye in the Lord, and such A course may speed:
but to tell you, That ordinarily, Few die in the Lord, that do not First live in the Lord: They that live in since, may die in the Lord, and such A course may speed:
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But it is a dangerous and indiscreet pare to venture a Soul upon such an hazard: This course is sure to speed ', They that live in the Lord, do alwayes dye in the Lord.
But it is a dangerous and indiscreet pare to venture a Soul upon such an hazard: This course is sure to speed ', They that live in the Lord, do always die in the Lord.
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It is storied that the French ad judged certain ground to the Irish, against the Scotch, because Spyders, Toads, and such poysonous Creatures did presently dye, if they were put there:
It is storied that the French ad judged certain ground to the Irish, against the Scotch, Because Spiders, Toads, and such poisonous Creatures did presently die, if they were put there:
Suppose Covetousness were now breeding in my heart, and Money perswaded me to become another Judas, to betray my Soul, my Saviour, my King, my Countrey: Yet remember I it is but a sad bargain I am about, No profit to gain the whole world, and loose mine own Soul;
Suppose Covetousness were now breeding in my heart, and Money persuaded me to become Another Judas, to betray my Soul, my Saviour, my King, my Country: Yet Remember I it is but a sad bargain I am about, No profit to gain the Whole world, and lose mine own Soul;
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Believe the Promises of God, and relye on Christ, and so you shall live in the Lord; Continue in this Obedience to the Law; Persevere in this Belief of the Gospel;
Believe the Promises of God, and rely on christ, and so you shall live in the Lord; Continue in this obedience to the Law; Persevere in this Belief of the Gospel;
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and though you do sometimes fall, (and God forgive us all, for who falls not often?) yet Rise again by Repentance, and at the Hour of your Death: Then six your Faith upon the Mercies of God in the Merits of Jesus Christ; and you shall Dye in the Lord; And Dying so, you shall be blessed;
and though you do sometime fallen, (and God forgive us all, for who falls not often?) yet Rise again by Repentance, and At the Hour of your Death: Then six your Faith upon the mercies of God in the Merits of jesus christ; and you shall Die in the Lord; And Dying so, you shall be blessed;
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It is my second General; I called it the Witness to assure the Deposition, to confirm the truth of the Proposition; and I must tell you, It is beyond all exception; Etiam sic dicit Spiritus; For so sayes the Spirit.
It is my second General; I called it the Witness to assure the Deposition, to confirm the truth of the Proposition; and I must tell you, It is beyond all exception; Etiam sic dicit Spiritus; For so Says the Spirit.
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For I hope in Christ, There is no Athist here to deny the Truth of God, or of his Word; No Schismatick, or Heretick here, I hope, to deny this Book of Revelation, though penned by St. John, to have proceeded from the Spirit; Not any Carnal, or Private Spirit, not any Giddy or worldly spirit, but the Holy and Blessed Spirit;
For I hope in christ, There is no Atheist Here to deny the Truth of God, or of his Word; No Schismatic, or Heretic Here, I hope, to deny this Book of Revelation, though penned by Saint John, to have proceeded from the Spirit; Not any Carnal, or Private Spirit, not any Giddy or worldly Spirit, but the Holy and Blessed Spirit;
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Nor shall I dare to trespass upon your Patience, in speaking much of my Third General; This Depositaries Exposition of the Proposition; And yet least I should injure your Expectation, I shall venture upon a word or two.
Nor shall I Dare to trespass upon your Patience, in speaking much of my Third General; This Depositaries Exposition of the Proposition; And yet lest I should injure your Expectation, I shall venture upon a word or two.
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And if sometimes you have Glory in the Court, by Royal admission, yet there you have no Rest, you are but Observing Courtiers still ▪ But in Heaven, Both you and we shall have Rest and Glory both.
And if sometime you have Glory in the Court, by Royal admission, yet there you have no Rest, you Are but Observing Courtiers still ▪ But in Heaven, Both you and we shall have Rest and Glory both.
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when he dyes, hath not many, hath not any Comforts; For some are tormented in Hell, sayes holy Abraham; But the Righteous have many Comforts, sayes holy Isaiah; The work of Righteousness shall be Peace;
when he dies, hath not many, hath not any Comforts; For Some Are tormented in Hell, Says holy Abraham; But the Righteous have many Comforts, Says holy Isaiah; The work of Righteousness shall be Peace;
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The Righteous, while he liveth, is troubled in his Body by Diseases; In his Soul by Temptations; In his Goods by Plunder; In his Name by Ignominy: But when he is Dead he hath a Quietus est from them all;
The Righteous, while he lives, is troubled in his Body by Diseases; In his Soul by Temptations; In his Goods by Plunder; In his Name by Ignominy: But when he is Dead he hath a Quietus est from them all;
No• is this Rest like mans in the Night, Natural, by sleep from the Sorrowes of the Day; nor like Servants, every Sunday, Ceremonial, from the Labours of the Body; not yet meerly like Christians, upon those Sacred Festivals, spiritual from sin; but it is Eternal, like that of Angels, from sin and sorrow both.
No• is this Rest like men in the Night, Natural, by sleep from the Sorrows of the Day; nor like Servants, every Sunday, Ceremonial, from the Labours of the Body; not yet merely like Christians, upon those Sacred Festivals, spiritual from since; but it is Eternal, like that of Angels, from sin and sorrow both.
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If you labour not while you live, but sit down to Eat and Drink, and Rise up to Play, no Rest when you Dye: And therefore labour here, labour after a sanctified Rest while you live, that you may enjoy a Glorified Rest when you Dye.
If you labour not while you live, but fit down to Eat and Drink, and Rise up to Play, no Rest when you Die: And Therefore labour Here, labour After a sanctified Rest while you live, that you may enjoy a Glorified Rest when you Die.
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And here again you may mark, That the Allegory of this Word compares Death to sleep For as they that sleep, Rest; so they that Dye, If they Dye in the Lord, Rest:
And Here again you may mark, That the Allegory of this Word compares Death to sleep For as they that sleep, Rest; so they that Die, If they Die in the Lord, Rest:
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To make it hold in all to you, I beseech you to mark one thing in our Common Rest; we never sleep so well at Night, as when we work hard in the Day: No Rest to the Labourers: It is an old Proverb, and true:
To make it hold in all to you, I beseech you to mark one thing in our Common Rest; we never sleep so well At Night, as when we work hard in the Day: No Rest to the Labourers: It is an old Proverb, and true:
and again, To labour, and to labour out the Salvation of your soul, though it be with Fear and Trembling, as the Apostle speaks, That when you have slept the night of D•ath, you may Rise in the Morning of your Resurrection, to Rest •om your Labours, and have your Works follow you.
and again, To labour, and to labour out the Salvation of your soul, though it be with fear and Trembling, as the Apostle speaks, That when you have slept the night of D•ath, you may Rise in the Morning of your Resurrection, to Rest •om your Labours, and have your Works follow you.
But here you must take heed of Popery: It is not for the merit of our works that we are rewarded, but by the Mercy of our Rewarder that our works follow us.
But Here you must take heed of Popery: It is not for the merit of our works that we Are rewarded, but by the Mercy of our Rewarder that our works follow us.
But they do it to make their Proselytes proud: We, to make you and our selves Fruitful: We are Trees, and the Husband-man is not beholding to the Tree, if it bears him Fruit, when he hath bestowed much cost upon it:
But they do it to make their Proselytes proud: We, to make you and our selves Fruitful: We Are Trees, and the Husbandman is not beholding to the Tree, if it bears him Fruit, when he hath bestowed much cost upon it:
It is the Duty of a Tree to bring forth Fruits, and it is the Duty of Christians to bring forth Good works: For that the Tree is spared from Burning, and suffered to continue in the Orchard, because their Fruits follow them from Year to Year:
It is the Duty of a Tree to bring forth Fruits, and it is the Duty of Christians to bring forth Good works: For that the Tree is spared from Burning, and suffered to continue in the Orchard, Because their Fruits follow them from Year to Year:
And for this, we are spared from Hell, and suffered to enter into the Joyes of Heaven, that our works may follow us from Generation to Generation, for Ever and for Ever: The Tree by his Root is entitled to the Orchard, but by his Fruit, it hath Possession of the Orchard: And we by our Faith have Dominion, a title to Heaven; but by our Good works, we have Possessionem, i. e.
And for this, we Are spared from Hell, and suffered to enter into the Joys of Heaven, that our works may follow us from Generation to Generation, for Ever and for Ever: The Tree by his Root is entitled to the Orchard, but by his Fruit, it hath Possession of the Orchard: And we by our Faith have Dominion, a title to Heaven; but by our Good works, we have Possessionem, i. e.
Labour therefore for Faith, that as Abraham by the Promise of God had a Title to Canaan, so you by Faith in the Mercies of God may have a Title to Heaven: But let this Faith Travel with,
Labour Therefore for Faith, that as Abraham by the Promise of God had a Title to Canaan, so you by Faith in the mercies of God may have a Title to Heaven: But let this Faith Travel with,
One thing more for the Necessity of Good works, It is here said, They follow you: It is to let you know, They are your Servants; and therefore you must cloath them with Good Liveries, such as may do you service and credit both:
One thing more for the Necessity of Good works, It is Here said, They follow you: It is to let you know, They Are your Servants; and Therefore you must cloth them with Good Liveries, such as may do you service and credit both:
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sine Cera, without any Wax or Gum: Let your Works of Piety, Prayer and Fasting, be without Hypocrisie: Let your VVorks of Charity, Almes and Benevolence, be without Vain-glory: Let your VVorks of Loyalty, your Armes, in bringing home King Charles the second, And punishing the Murther of that Blessed Martyr, King Charles the first, be without self-ends: Do none of these to be seen of men, but in secret, That your Father which seeth in Heaven, may reward you openly.
sine Wax, without any Wax or Gum: Let your Works of Piety, Prayer and Fasting, be without Hypocrisy: Let your Works of Charity, Alms and Benevolence, be without Vainglory: Let your Works of Loyalty, your Arms, in bringing home King Charles the second, And punishing the Murder of that Blessed Martyr, King Charles the First, be without self-ends: Do none of these to be seen of men, but in secret, That your Father which sees in Heaven, may reward you openly.
For Angels and Devils, Heaven and Hell, Saints and Reprobates shall see you follow the Lamb, to the Glory of God; and they shall see your works follow you, to the Glory of your selves.
For Angels and Devils, Heaven and Hell, Saints and Reprobates shall see you follow the Lamb, to the Glory of God; and they shall see your works follow you, to the Glory of your selves.
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This, This is the Blessedness of them that Dye in the Lord, and of the late King, and all his Souldiers who have Dyed for the Lord: And now what greater Blessedness can there be than this? For here is Rest, and here is Glory; Rest from your Labours, and Glory in your Followers.
This, This is the Blessedness of them that Die in the Lord, and of the late King, and all his Soldiers who have Died for the Lord: And now what greater Blessedness can there be than this? For Here is Rest, and Here is Glory; Rest from your Labours, and Glory in your Followers.
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Nor do you tarry long for this after your Dissolution, though the Papist would have it so to maintain their Fire of Purgatory: Nor can you blame them for it;
Nor do you tarry long for this After your Dissolution, though the Papist would have it so to maintain their Fire of Purgatory: Nor can you blame them for it;
But St. John saies, It is Amodo, Immediatly, Henceforth, so soon as ever the Soul is gone out of the Body, By and by, the Body rests from sickness, and all External Labour, The Soul rests from sin, and all Internal Labour; and both their works follow them, till at Doomes-day, They shall both be reunited, and Crowned with ternal Glory, to follow the Lamb wheresoever he goes, Even so saith the Spirit:
But Saint John Says, It is Amodo, Immediately, Henceforth, so soon as ever the Soul is gone out of the Body, By and by, the Body rests from sickness, and all External Labour, The Soul rests from since, and all Internal Labour; and both their works follow them, till At Doomsday, They shall both be Reunited, and Crowned with ternal Glory, to follow the Lamb wheresoever he Goes, Even so Says the Spirit:
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And so may He say to us now, by the Assurance of Faith, that then we may have it by the Assurance of Fruition, thorow Jesus Christ: Amen, Amen, Amen.
And so may He say to us now, by the Assurance of Faith, that then we may have it by the Assurance of Fruition, thorough jesus christ: Amen, Amen, Amen.
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For though every Pestilence be a Plague, yet every Plague is not a Pestilence: All the Plagues of Egypt were not Pestilences: And the Plague spoken of in my Text, was, Occidat unusquisque proximos suos, qui initiati sunt Baal Peor, Slay ye every one his Brother, that were joined to Baal Peor:
For though every Pestilence be a Plague, yet every Plague is not a Pestilence: All the Plagues of Egypt were not Pestilences: And the Plague spoken of in my Text, was, Occidat unusquisque proximos suos, qui Initiati sunt Baal Peor, Slay you every one his Brother, that were joined to Baal Peor:
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And is not there such a sin, or such sins amorgst us? Have not we found out suc• Inventions, which have provoked God to inflict such a Plague upon us?
And is not there such a since, or such Sins amorgst us? Have not we found out suc• Inventions, which have provoked God to inflict such a Plague upon us?
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But let it be, Let that Magistrate, King Charles the second, to whom thou hast by Birth designed the Sword of Justice, punish them, who unjustly took the Sword of Justice from King Charles the first,
But let it be, Let that Magistrate, King Charles the second, to whom thou hast by Birth designed the Sword of justice, Punish them, who unjustly took the Sword of justice from King Charles the First,
Or, to fit my parts to the meanest Capacity, and that the Greenest Cloak-man may as well carry away the Sermon as the gravest Gown-man: I propose my parts by Question, thus: 1. Who provoked? They. 2. Whom did they provoke? God.
Or, to fit my parts to the Meanest Capacity, and that the Greenest Cloak-man may as well carry away the Sermon as the Gravest Gown-man: I propose my parts by Question, thus: 1. Who provoked? They. 2. Whom did they provoke? God.
and you and I, and all of us so repent of our own Inventions, whereby God hath been provoked, that the Plague which hath a long time brake in upon us, may be cast out from us thorow Jesus Christ, Amen.
and you and I, and all of us so Repent of our own Inventions, whereby God hath been provoked, that the Plague which hath a long time brake in upon us, may be cast out from us thorough jesus christ, Amen.
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I begin with the first, Qui, who provoked; They. And who were They; Why? They were not onely Fax populi, The Dreggs and Skum of the People, though they began it by Tumults; but, They were also Flos Populi, The Cream and Flower of the people, who did not suppress those Tumults; One amongst the rest was Zimri, the Son of Salu, a Prince of a chief house amongst the Simeonites: Not onely the common people therefore,
I begin with the First, Qui, who provoked; They. And who were They; Why? They were not only Fax People, The Dregs and Skum of the People, though they began it by Tumults; but, They were also Flos People, The Cream and Flower of the people, who did not suppress those Tumults; One among the rest was Zimri, the Son of Salu, a Prince of a chief house among the Simeonites: Not only the Common people Therefore,
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but also the Princes of the people: Not onely the Moabites, who knew not God; but also the Israelites, who entred into Covenant with God; and amongst them, They the Chiefest, so well as They, the Meanest; and therefore it is said, Tolle omnes Principes, sive Primarios, Take all the Heads or Chief of the People, and hang them up before the Lord, against the Sun.
but also the Princes of the people: Not only the Moabites, who knew not God; but also the Israelites, who entered into Covenant with God; and among them, They the Chiefest, so well as They, the Meanest; and Therefore it is said, Take omnes Princes, sive Primarios, Take all the Heads or Chief of the People, and hang them up before the Lord, against the Sun.
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Such weakness in them, The best of the People, that They may fall into sin, and provoke God, as well as such wickedness in them, the worst of the people, who do nothing else but sin, and provoke God: Ever since Adam brake the Covenant with God, there is none righteous, no not one:
Such weakness in them, The best of the People, that They may fallen into since, and provoke God, as well as such wickedness in them, the worst of the people, who do nothing Else but since, and provoke God: Ever since Adam brake the Covenant with God, there is none righteous, no not one:
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if sometimes he doth not, provoke God; Homo enim est, & habet mutabilem naturam, saies Theodoret, though he be Regenerate, yet he is a man, and therefore hath a changeable and mutable condition: To day Clean, and in the State of Grace, to morrow Foul, and in the State of Wrath; Sensu saltem suo, In his own Sense and Apprehension at least.
if sometime he does not, provoke God; Homo enim est, & habet mutabilem naturam, Says Theodoret, though he be Regenerate, yet he is a man, and Therefore hath a changeable and mutable condition: To day Clean, and in the State of Grace, to morrow Foul, and in the State of Wrath; Sensu Saltem Sue, In his own Sense and Apprehension At least.
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It is but in the 22. Chapter of the Book called Numbers; and yet in the 25. Chapter ▪ There is so much Iniquity and Perverseness, that thereby they provoked God.
It is but in the 22. Chapter of the Book called Numbers; and yet in the 25. Chapter ▪ There is so much Iniquity and Perverseness, that thereby they provoked God.
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I could tell you the like of this Age, It is not long since, but Anno 1641. that that Nigrum Parliamentum, promised by their old Oath of Allegiance, to make King Charles the first, the most glorious King, that ever England enjoyed, Feared abroad, and Loved at home:
I could tell you the like of this Age, It is not long since, but Anno 1641. that that Nigrum Parliamentum, promised by their old Oath of Allegiance, to make King Charles the First, the most glorious King, that ever England enjoyed, Feared abroad, and Loved At home:
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A while after, in Anno 1642. they sung another Song, and by a New Covenant, and all that is cursed, made him inglorious both at home and abroad, and left not,
A while After, in Anno 1642. they sung Another Song, and by a New Covenant, and all that is cursed, made him inglorious both At home and abroad, and left not,
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They say, A righteous man is such a Tree, as can bear no bad fruit; but can they shew a Tree, that did never bear an untimely fruit, that did never bear an unkindly fruit? Was there ever Tree, that was never blasted? Never blasted either in the Blossom by Wind, or in the Bud by Hail? Then may they shew a man who is so oft compared to a Tree, that did never si•, that did never provoke God.
They say, A righteous man is such a Tree, as can bear no bad fruit; but can they show a Tree, that did never bear an untimely fruit, that did never bear an unkindly fruit? Was there ever Tree, that was never blasted? Never blasted either in the Blossom by Wind, or in the Bud by Hail? Then may they show a man who is so oft compared to a Tree, that did never si•, that did never provoke God.
But all men have sinned, The Faithfullest Abraham, The Meckest Moses, The Strongest Sampson, The Holiest David, The Wisest Solomon, The Confident'st Peter, The Zealousest Paul; And which of you that overcome a Temptation to day, and thereby please God, may not fall under a Temptation to morrow, and thereby provoke God; They did;
But all men have sinned, The Faithfullest Abraham, The Meckest Moses, The Strongest Sampson, The Holiest David, The Wisest Solomon, The Confidentest Peter, The Zealousest Paul; And which of you that overcome a Temptation to day, and thereby please God, may not fallen under a Temptation to morrow, and thereby provoke God; They did;
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and saies he, Ex regeneratis quosdam relicta fide, &c. We see by many lamentable Examples, that some Regenerate men have forsaken Faith and good manners.
and Says he, Ex regeneratis Quosdam relicta fide, etc. We see by many lamentable Examples, that Some Regenerate men have forsaken Faith and good manners.
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They, the Heads of the people, the Holiest of the people, are sure of a Reward if they persevere, but they are not sure to persevere: They that repented yester day, and cryed God mercy, provoked God to day by new Inventions.
They, the Heads of the people, the Holiest of the people, Are sure of a Reward if they persevere, but they Are not sure to persevere: They that repented yester day, and cried God mercy, provoked God to day by new Inventions.
Call no man blessed before his death, for so long as we are here, we are in a warfare, and so long as we are fighting in a war, we are not sure of the Victory. In a word;
Call no man blessed before his death, for so long as we Are Here, we Are in a warfare, and so long as we Are fighting in a war, we Are not sure of the Victory. In a word;
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If there be an Ambitious Absalon, the Devil provokes him with a Crown of Gold, and to atchieve it, he insinuates into the Subjects hearts, promises them Priviledges, Immunities, a clear and free passage of Justice; So He aspires, Rebels, and provoke God by that Invention, until some 20000. of his Confederates be slain with the Sword, and himself hanged on a Tree.
If there be an Ambitious Absalom, the devil provokes him with a Crown of Gold, and to achieve it, he insinuates into the Subject's hearts, promises them Privileges, Immunities, a clear and free passage of justice; So He aspires, Rebels, and provoke God by that Invention, until Some 20000. of his Confederates be slave with the Sword, and himself hanged on a Tree.
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If there be a Voluptuous Sichem, the Devil provokes him by a wandring Dinah; He lusts after her, He lies with her, and provokes God by that Invention.
If there be a Voluptuous Sichem, the devil provokes him by a wandering Dinah; He Lustiest After her, He lies with her, and provokes God by that Invention.
If there be a Potent David, the Devil provokes him by a Multitude of Subjects; He Numbers them, He boasts in them, and provokes God by that Invention, until 70000 be slain by the Pestilence.
If there be a Potent David, the devil provokes him by a Multitude of Subject's; He Numbers them, He boasts in them, and provokes God by that Invention, until 70000 be slave by the Pestilence.
If there be a Wise Solomon, the Devil provokes him by a Multitude of Wives; He loves them, They turn him to Idolatry; and he provokes God by that Invention, until Ten parts of his Kingdom be lost.
If there be a Wise Solomon, the devil provokes him by a Multitude of Wives; He loves them, They turn him to Idolatry; and he provokes God by that Invention, until Ten parts of his Kingdom be lost.
And as these did, so which of us, the best of us all may not provoke God, either by Avarice, or Ambition, or Idolatry, or Luxury, or Self-confidence, or All?
And as these did, so which of us, the best of us all may not provoke God, either by Avarice, or Ambition, or Idolatry, or Luxury, or Self-confidence, or All?
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because we may, we must be fearful, and fearful that we may not provoke him; Because we do, we must be Humble, and Humble under the mighty hand of God, that He may deliver us from the Executions of our own Provocations; and Careful we must be too,
Because we may, we must be fearful, and fearful that we may not provoke him; Because we do, we must be Humble, and Humble under the mighty hand of God, that He may deliver us from the Executions of our own Provocations; and Careful we must be too,
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When therefore thou hast robbed thy Neighbour by Theft, or deceived thy Customer by Trade: when thou hast resisted thy Superiour by sawcinesse, or oppressed thy Inferiour by Imperiousnesse: when thou hast fooled thy Neighbour by Drunkennesse, or beasted thy Neighbours Wife by uncleannesse; Thou hast provoked God, highly provoked God; Continue not in these provocations, least God provoke the Devil to carry thee into Hell; but humble thy self, Fast and Pray; Punish thy Flesh, Afflict thy Soul, and beseech thy God to be appeased and forgive thee;
When Therefore thou hast robbed thy Neighbour by Theft, or deceived thy Customer by Trade: when thou hast resisted thy Superior by sauciness, or oppressed thy Inferior by Imperiousness: when thou hast fooled thy Neighbour by drunkenness, or beasted thy Neighbours Wife by uncleanness; Thou hast provoked God, highly provoked God; Continue not in these provocations, lest God provoke the devil to carry thee into Hell; but humble thy self, Fast and Pray; punish thy Flesh, Afflict thy Soul, and beseech thy God to be appeased and forgive thee;
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If thou hearest a man of God say, as Elisha did, Thou mayest commit these and these sins, set on fire strong holds, slay young men with the sword, dash children in pieces, rip up Women with childe;
If thou Hearst a man of God say, as Elisha did, Thou Mayest commit these and these Sins, Set on fire strong holds, slay young men with the sword, dash children in Pieces, rip up Women with child;
and send up one ejaculation to Heaven, that God would fasten thy intention, and quicken thy Devotion, that thou mayest not sin whilst thou prayest against sin, that thou mayest not provoke by sinful prayers.
and send up one ejaculation to Heaven, that God would fasten thy intention, and quicken thy Devotion, that thou Mayest not sin while thou Prayest against since, that thou Mayest not provoke by sinful Prayers.
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If thou art Trading, Traffick to Heaven, that thou mayest not deceive thy Neighbour by buying or selling. If thou art Drinking, Fear, the next Cup after the Cup of Recreation: It commonly provoks to a Cup of Madnesse; If thou art in the Company of Women; Fear the next Kisse after the Kisse of Salutation; It proves too oft an undeniable Tentation.
If thou art Trading, Traffic to Heaven, that thou Mayest not deceive thy Neighbour by buying or selling. If thou art Drinking, fear, the next Cup After the Cup of Recreation: It commonly provokes to a Cup of Madness; If thou art in the Company of Women; fear the next Kiss After the Kiss of Salutation; It Proves too oft an undeniable Tentation.
Do not run into the Pest-house upon the presumption of an Antidote: and because thou hast prayed this Morning, and doest please God now, this Noon, yet do not at Night take poyson, because thou hast formerly taken a Preservative; Do not say, Thou wilt not provoke God all day, For they whom God had blessed in the former Chapter, provoked God in this; They provoked God.
Do not run into the Pesthouse upon the presumption of an Antidote: and Because thou hast prayed this Morning, and dost please God now, this Noon, yet do not At Night take poison, Because thou hast formerly taken a Preservative; Do not say, Thou wilt not provoke God all day, For they whom God had blessed in the former Chapter, provoked God in this; They provoked God.
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It is my second part, wherein I must resolve this Question, Whom did they provoke? and it is resolved, God: Provocaverunt Deum: or Irritaverunt Deum; It is an hard word, This, and it is a strange word, This; To provoke God, A hard word;
It is my second part, wherein I must resolve this Question, Whom did they provoke? and it is resolved, God: Provocaverunt God: or Irritaverunt God; It is an hard word, This, and it is a strange word, This; To provoke God, A hard word;
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Had it been vocaverunt, They called to God, or had it been Invocaverunt, They called upon God, It had been a Devout word, and a work of Devotion: or had it been Revocaverunt, They recalled themselves They revaoked their own deeds and renounced their own waies, It had been as good as good could be;
Had it been vocaverunt, They called to God, or had it been Invocaverunt, They called upon God, It had been a Devout word, and a work of Devotion: or had it been Revocaverunt, They Recalled themselves They revaoked their own Deeds and renounced their own ways, It had been as good as good could be;
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and stranger that God should be provoked to wrath; strange that God should be provoked at all; For Ego Domirus et non mutor, I am the Lord, and I change not.
and stranger that God should be provoked to wrath; strange that God should be provoked At all; For Ego Domirus et non mutor, I am the Lord, and I change not.
And if He be not changed, how can he be provoked? For he that is provoked commonly takes Weapons in his Hands, Fur•ows into his Brows, Fire into his Eys, and Revenge into his Heart.
And if He be not changed, how can he be provoked? For he that is provoked commonly Takes Weapons in his Hands, Fur•ows into his Brows, Fire into his Eyes, and Revenge into his Heart.
True it is so with Man, He is changed when he is provoked, and puts on those Addresses; but it is not so with God, He is not changed, when He is provoked; Our sins do provoke him, but our sins do not change him; No, He is provoked, and we are changed. v. g.
True it is so with Man, He is changed when he is provoked, and puts on those Addresses; but it is not so with God, He is not changed, when He is provoked; Our Sins do provoke him, but our Sins do not change him; No, He is provoked, and we Are changed. v. g.
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but provoking the Sun with too much sawciness, the Sun consumes his Eyes, Just so it is, God is the Sun, so long as we look upon him with Modesty and Devotion, we are enlightned with the Beams of his Grace; but when we grow bold,
but provoking the Sun with too much sauciness, the Sun consumes his Eyes, Just so it is, God is the Sun, so long as we look upon him with Modesty and Devotion, we Are enlightened with the Beams of his Grace; but when we grow bold,
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Again, a man desires the Physician to make him whole, the Physician prepares him Physick and brings it him, He instead of taking it, throws it into the Physicians face;
Again, a man Desires the physician to make him Whole, the physician prepares him Physic and brings it him, He instead of taking it, throws it into the Physicians face;
In the end, God hampers us, and binds us with the coards of a Plague, of a Famine, of a War; and if we call upon Him in that trouble, He hears us, and He helps us.
In the end, God hampers us, and binds us with the coards of a Plague, of a Famine, of a War; and if we call upon Him in that trouble, He hears us, and He helps us.
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Strange though it be, that God should be Provoked; and as strange it is, if not stranger, that God should be Provoked to Wrath; For sayes God Himself, Anger is not in me;
Strange though it be, that God should be Provoked; and as strange it is, if not stranger, that God should be Provoked to Wrath; For Says God Himself, Anger is not in me;
and yet he saies againe, I was wrath with my people, and is it not strange, that He that hath no Anger should be in Wrath! That he should be in Wrath that hath no Anger in him! A strange Riddle it is; and thus it is unfolded;
and yet he Says again, I was wrath with my people, and is it not strange, that He that hath no Anger should be in Wrath! That he should be in Wrath that hath no Anger in him! A strange Riddle it is; and thus it is unfolded;
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Or, then God may be said to be Provoked to Anger, when he doth carry himself Ad modum hominis erritatie, after the manner of a man provoked to Anger; and so doth the Learned Aquinas, and the Devout'st Barnard, both fasten Anger upon God: Aquinas thus;
Or, then God may be said to be Provoked to Anger, when he does carry himself Ad modum hominis erritatie, After the manner of a man provoked to Anger; and so does the Learned Aquinas, and the Devoutest Barnard, both fasten Anger upon God: Aquinas thus;
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All these things God hath, Eyes, Ears, Armes, Leggs, and all other Members of the Body; Anger, Greif, Love Joy, and all other Passions of the Soul; All these he hath Effectually, but he hath none of these Naturally.
All these things God hath, Eyes, Ears, Arms, Legs, and all other Members of the Body; Anger, Grief, Love Joy, and all other Passion of the Soul; All these he hath Effectually, but he hath none of these Naturally.
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and yet the Father is but moved, he doth but make a shew of Anger, he is not Angry indeed, not Angry with his Child, though happily with his Fault; and so we have God set out, somtimes in the Nature of Love, somtimes in the Nature of Anger, throwing himself froward to the froward, and pure to the pure; as we give him occasion;
and yet the Father is but moved, he does but make a show of Anger, he is not Angry indeed, not Angry with his Child, though happily with his Fault; and so we have God Set out, sometimes in the Nature of Love, sometimes in the Nature of Anger, throwing himself froward to the froward, and pure to the pure; as we give him occasion;
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I put a Period to this in this plain similitude; God Provoked, and man Provoking, are like the Sun and Moon; They both work upon the earth; but the Moon is first altered her self, e're she alters any thing;
I put a Period to this in this plain similitude; God Provoked, and man Provoking, Are like the Sun and Moon; They both work upon the earth; but the Moon is First altered her self, ever she alters any thing;
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she waxes and wanes, e're she produce Flux or Reflux in humors, whereas the Sun, though it turnes all things in this lower world, yet continue still the same,
she Waxes and wanes, ever she produce Flux or Reflux in humours, whereas the Sun, though it turns all things in this lower world, yet continue still the same,
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God at first gave us his law, and required our obedience; we failed in our obedience, and thereupon followed Gods displeasure, and our disquietness; Gods holiness offended, and Gods Justice Executed, are the effects of our sins; That as VVrath in God Formally, this as VVrath from God Materially, and Effectually.
God At First gave us his law, and required our Obedience; we failed in our Obedience, and thereupon followed God's displeasure, and our disquietness; God's holiness offended, and God's justice Executed, Are the effects of our Sins; That as Wrath in God Formally, this as Wrath from God Materially, and Effectually.
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For it was against Gods Proscription, He proscribed it in his 7th Commandement; Non Maechaberis, Thou shalt not violate that good order which should be between Person and Person, by unruly Lusts, by unclean Deeds.
For it was against God's Proscription, He proscribed it in his 7th Commandment; Non Machiavellists, Thou shalt not violate that good order which should be between Person and Person, by unruly Lustiest, by unclean deeds.
The Consequences of this sin are commonly a Diseased Body, an empty Purse, a shamefull name, and without Gods great mercy, a Damned Soul; For Harlots are the high way to the Devill; when you look upon them with Delight, you begin your Voyage; when you chat with them, you make haste;
The Consequences of this sin Are commonly a Diseased Body, an empty Purse, a shameful name, and without God's great mercy, a Damned Soul; For Harlots Are the high Way to the devil; when you look upon them with Delight, you begin your Voyage; when you chat with them, you make haste;
and forgive us the sins of our youth, and encline our hearts to keep this Law; Thou shalt not commit VVhordome, least we Provoke God to more VVrath by our Invention.
and forgive us the Sins of our youth, and incline our hearts to keep this Law; Thou shalt not commit VVhordome, lest we Provoke God to more Wrath by our Invention.
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and they were called the Sacrifice of the dead, either because the Gods of the Moabites were dead Gods, to whom the Sacrifices were offered: so Musculus, or else,
and they were called the Sacrifice of the dead, either Because the God's of the Moabites were dead God's, to whom the Sacrifices were offered: so Musculus, or Else,
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because they were offered for dead men, so St. Austen, or else, They were Oblations devoted to Gods service, to God-self, by men that were Dead whilst they lived.
Because they were offered for dead men, so Saint Austen, or Else, They were Oblations devoted to God's service, to God-self, by men that were Dead while they lived.
Either of these Expositions is an Agravation of their sin; For whereas the Israelites were fed with those Sacrifices which were offered to the True God, and thereby put in minde, that the Covenant betwixt God and them, was as firm and familier,
Either of these Expositions is an Aggravation of their since; For whereas the Israelites were fed with those Sacrifices which were offered to the True God, and thereby put in mind, that the Covenant betwixt God and them, was as firm and familiar,
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They did hereby divorce themselves from the True God, and marry themselves to a false, and confirm it by eating the Sacrifices of the Dead: A meer Invention, This:
They did hereby divorce themselves from the True God, and marry themselves to a false, and confirm it by eating the Sacrifices of the Dead: A mere Invention, This:
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Baal Peer was a false God, an Idoll, not such a God, quem Deus fecit, nor so good neither, which God made, of whom He saies himself, Dixi Dij estis, I have saied yea are God;
Baal Peer was a false God, an Idol, not such a God, Whom Deus fecit, nor so good neither, which God made, of whom He Says himself, i have said Dij Ye are, I have said yea Are God;
They call'd him Baal for his honour, for Baal signifies a Lord; and Peer they call'd him for his Residence, for his Abode was upon the Hill or Mountain Peer, so Lyranus; Others,
They called him Baal for his honour, for Baal signifies a Lord; and Peer they called him for his Residence, for his Abided was upon the Hill or Mountain Peer, so Lyranus; Others,
Others says, Baael Peer signifies Deum hortorum, the Garden God: Whatsoever it signifies, sure I am, it was a meer Invention, this; For Gods injunction was, Thou shalt have no other Gods but me.
Others Says, Baael Peer signifies God hortorum, the Garden God: Whatsoever it signifies, sure I am, it was a mere Invention, this; For God's injunction was, Thou shalt have no other God's but me.
but let the Income by another Indenture be 16. l. per annum more: A meer Invention, this; for saies God, Bring ye all the Tythes into the Store-House; that is one Invention.
but let the Income by Another Indenture be 16. l. per annum more: A mere Invention, this; for Says God, Bring you all the Tithes into the Store-House; that is one Invention.
A meer Invention, this; for saies God, VVoe be to him that is strong to power in strong drink, and again in the New Testament, Be not overcome with VVine, wherein is excess: That's a second Invention.
A mere Invention, this; for Says God, VVoe be to him that is strong to power in strong drink, and again in the New Testament, Be not overcome with VVine, wherein is excess: That's a second Invention.
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6. Come, saies the Merchant, let us ingross this Commodity, and raise the Rate, a meer Invention, this: For saies God, The people shall curse him that with-holds the Corne: that's a sixth Invention.
6. Come, Says the Merchant, let us ingross this Commodity, and raise the Rate, a mere Invention, this: For Says God, The people shall curse him that withholds the Corn: that's a sixth Invention.
7. Sirrah saies the Shop-keeper to his Apprentice, pare that Yard, a meer Invention, this: For saies God, Thou shalt not have a short measure: that's a seventh Invention.
7. Sirrah Says the Shopkeeper to his Apprentice, pare that Yard, a mere Invention, this: For Says God, Thou shalt not have a short measure: that's a seventh Invention.
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and saies Athanasius, VVhosoever beleives not this, that Christ went down into Hell, without doubt he shall perish everlastingly: that's an eighth Invention.
and Says Athanasius, Whosoever believes not this, that christ went down into Hell, without doubt he shall perish everlastingly: that's an eighth Invention.
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9. No Necessity of Baptizing Infants: a Meer Invention, this: For saies Christ, Suffer little Children to come to me, and saies St. Peter, Be Baptised every one of you,
9. No Necessity of Baptizing Infants: a Mere Invention, this: For Says christ, Suffer little Children to come to me, and Says Saint Peter, Be Baptised every one of you,
and saies the Counsell of Milevitary Placuit, ut quicun { que } parvulos recentes ab ut reteris matrum baptisandos negat, Anathemasit whosoever denies Baptisme to Children, let him be accursed,
and Says the Counsel of Milevitary Placuit, ut quicun { que } Small Children recentes ab ut reteris matrum baptisandos negate, Anathemasit whosoever Denies Baptism to Children, let him be accursed,
Because we are all conceiv'd and born in sin the Church hath received a Tradtion from the Apostles to Baptise Children; and saies St. Austin, Consuetudo matris Ecclesia, &c. The Custome of our Mother the Chu ch in Baptizing Infants is not to be slighted,
Because we Are all conceived and born in since the Church hath received a Tradition from the Apostles to Baptise Children; and Says Saint Austin, Consuetudo matris Ecclesia, etc. The Custom of our Mother the Church changed in Baptizing Infants is not to be slighted,
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10. If we believe and have Faith, It is no matter for good VVorks, or how we live, a meer Invention, this: For saies St. James, faith without work is dead;
10. If we believe and have Faith, It is no matter for good Works, or how we live, a mere Invention, this: For Says Saint James, faith without work is dead;
For many of Gods dear Servants do dye of the Plague. David was desirous to dye of it when he prayed, Let thy hand I pray thee be against me and my Fathers house, but sure he would not have been so desirous to dy of the Plague, if he must have gone to Hell for it; That is a 11th Invention.
For many of God's dear Servants do die of the Plague. David was desirous to die of it when he prayed, Let thy hand I pray thee be against me and my Father's house, but sure he would not have been so desirous to die of the Plague, if he must have gone to Hell for it; That is a 11th Invention.
For the King is Universis minor, though he •e singulis major; Lesse then the Collective Body, though greater then any particular Person; If he be a Tyrant, If he be Sacrilegious, If he be an Idolater, He may be Resisted, He may be Deposed: A meer Invention's this;
For the King is Universis minor, though he •e Singulis Major; Less then the Collective Body, though greater then any particular Person; If he be a Tyrant, If he be Sacrilegious, If he be an Idolater, He may be Resisted, He may be Deposed: A mere Invention's this;
For Saul was greater then all the People, because he was their King; and Saul was a Tyrant, a sacrilegious person, an Idolatar, a Consulter with Witches; and yet David durst not resist him, durst not depose him,
For Saul was greater then all the People, Because he was their King; and Saul was a Tyrant, a sacrilegious person, an Idolatar, a Consulter with Witches; and yet David durst not resist him, durst not depose him,
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and only for this cause, Because he was the Lords Annointed: and therefore the Lords Annointed, because the King; And this hath been the Judgement of all Divines, until of late;
and only for this cause, Because he was the lords Anointed: and Therefore the lords Anointed, Because the King; And this hath been the Judgement of all Divines, until of late;
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and therefore, This is another twelfth Invention. Bishops and Presbyters are of equal Authority; They are all one, For Bishops are called Presbyters in the word of God;
and Therefore, This is Another twelfth Invention. Bishops and Presbyters Are of equal authority; They Are all one, For Bishops Are called Presbyters in the word of God;
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A meer Invention, This, and a false Conclusion; For Presbyters are never called Bishops, either in the Book of God, or in any other book unlesse in the Books of Hereticks, or Schismaticks: And that is a Thirteenth Invention.
A mere Invention, This, and a false Conclusion; For Presbyters Are never called Bishops, either in the Book of God, or in any other book unless in the Books of Heretics, or Schismatics: And that is a Thirteenth Invention.
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A King may be Deposed by an High Court of Justice, and unjustly sentenced to death, as a Tyrant, Traytor and Murtherer, and Publick enemy, by severing his Head from his Body:
A King may be Deposed by an High Court of justice, and unjustly sentenced to death, as a Tyrant, Traitor and Murderer, and Public enemy, by severing his Head from his Body:
Cook Sollicitor General, Broughton, and Phelps, Clarks to the Court; Danby, Mace-Bearer. Humphrey, Sword-Bearer, and King Cryer; And this was an Invention beyond all the Jewes Inventions.
Cook Solicitor General, Broughton, and Phelps, Clarks to the Court; Danby, Mace-bearer. Humphrey, Sword-Bearer, and King Cryer; And this was an Invention beyond all the Jews Inventions.
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It is my fourth and last consideration, in resolving that Question, What is the fruit and effect of these Inventions, of these Provocations? The Plague brake in upon them, Irruit, It brake in.
It is my fourth and last consideration, in resolving that Question, What is the fruit and Effect of these Inventions, of these Provocations? The Plague brake in upon them, Irruit, It brake in.
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It was not the Plague of Pustules, or the Plague of the Pestilence, or as the common people call it, the Plague of Gods Tokens, or as we of late have had, the Plague of the Guts, which was never heard of in any Kings Reign, but only in the first Reign of a President, and in the second Reign of a Protector;
It was not the Plague of Pustules, or the Plague of the Pestilence, or as the Common people call it, the Plague of God's Tokens, or as we of late have had, the Plague of the Guts, which was never herd of in any Kings Reign, but only in the First Reign of a President, and in the second Reign of a Protector;
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but it was the Plague of a Civil commotion, raised by the Madness of the people, for a former madness of their provocation, and the small number of the slain then,
but it was the Plague of a Civil commotion, raised by the Madness of the people, for a former madness of their provocation, and the small number of the slave then,
because the Plague of an Uncivil civil war amongst us, hath slain many score of Thousands, some Hundreds of thousands, and proves our provocations to be greater then theirs.
Because the Plague of an Uncivil civil war among us, hath slave many score of Thousands, Some Hundreds of thousands, and Proves our provocations to be greater then theirs.
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The worse that I wish is, That God would be pleased to take them as the Rods of his Justice into the Hands of Mercy, and bring in King Charles II. with power to recover his own Dominions, and to sit upon the Throne of his Father, King Charles Is the Royal Martyr of blessed memory, who upon this day January 30. Anno Dom. 1648, was murthered by barbarous hands,
The Worse that I wish is, That God would be pleased to take them as the Rods of his justice into the Hands of Mercy, and bring in King Charles II with power to recover his own Dominions, and to fit upon the Throne of his Father, King Charles Is the Royal Martyr of blessed memory, who upon this day January 30. Anno Dom. 1648, was murdered by barbarous hands,
But Pilate the Lord President, and Cajaphas the High Preist having Him delivered into their hands by the Treason of Judas, for a far less price then 200000 l. even 30. pieces of Silver, and though they found no cause of death in him, unless it were Negatively, because he had not Ahab-like took away Naboths Vineyard, or plundered any of his Subjects Illegally; nor Jesabel-like took away Naboths life, or put to death any of his Subjects Extrajudicially, or Affirmatively, had healed their sick, cured their lame and their blind, ear'd their deaf, raised their dead, delivered them all from the Kings Evil, and made them happy to their Enemies Envy, and their Friends Admiration, yet they desired Pilate to kill him.
But Pilate the Lord President, and Caiaphas the High Priest having Him Delivered into their hands by the Treason of Judas, for a Far less price then 200000 l. even 30. Pieces of Silver, and though they found no cause of death in him, unless it were Negatively, Because he had not Ahab-like took away Naboth's Vineyard, or plundered any of his Subject's Illegally; nor Jesabel-like took away Naboth's life, or put to death any of his Subject's Extrajudicially, or Affirmatively, had healed their sick, cured their lame and their blind, eared their deaf, raised their dead, Delivered them all from the Kings Evil, and made them happy to their Enemies Envy, and their Friends Admiration, yet they desired Pilate to kill him.
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for a VVonder it is, that a King, who hath so many Prerogatives and Advantages to Blaspheme, to Rob, to Rabe, to Murther, to Idolatry, (and more causes I find not to kill any man) should have no cause of death found in him.
for a VVonder it is, that a King, who hath so many Prerogatives and Advantages to Blaspheme, to Rob, to Rabe, to Murder, to Idolatry, (and more Causes I find not to kill any man) should have no cause of death found in him.
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2. A Murther, and a monstrous Murther: Yet they desired Pilate to kill him, for a monstrous Murther it is, that Subjects, who have so many tyes of Obedience upon them, towards their Kings, should first desire Pilate a Judge, and having obtained leave upon their desire, should add to their desire, endeavour, and to that endeavour, the act, and actuall Execution to kill him, it is a monstrous Murther: This
2. A Murder, and a monstrous Murder: Yet they desired Pilate to kill him, for a monstrous Murder it is, that Subject's, who have so many ties of obedience upon them, towards their Kings, should First desire Pilate a Judge, and having obtained leave upon their desire, should add to their desire, endeavour, and to that endeavour, the act, and actual Execution to kill him, it is a monstrous Murder: This
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If it be a monstrous Murther for Servants to kill their Master; If it be a monstrous Murther for Sons to kill their Father; If it be a monstrous Murther for a VVife to kill her Husband; why look ye, here are all, Subjects which are but serci Domini Regis, Servants to their Lord the King, Subjects, which if more then Servants, are but Filij Patri Patriae, Sons to the Father of the Country, the Kings Subjects, which if more then Sons, are but sponsa Marito Gentis, the Spouse to the Husband of the Country, the King, yet these Servants, these Sons, this VVife, desire to kill, and kill their Master, their Father, their Husband; and that which makes this monstrous Murther, more then,
If it be a monstrous Murder for Servants to kill their Master; If it be a monstrous Murder for Sons to kill their Father; If it be a monstrous Murder for a VVife to kill her Husband; why look you, Here Are all, Subject's which Are but serci Domini Regis, Servants to their Lord the King, Subject's, which if more then Servants, Are but Filij Patri Patriae, Sons to the Father of the Country, the Kings Subjects, which if more then Sons, Are but Sponsa Marito Gentis, the Spouse to the Husband of the Country, the King, yet these Servants, these Sons, this VVife, desire to kill, and kill their Master, their Father, their Husband; and that which makes this monstrous Murder, more then,
The Jews had four sorts of death in use amongst themselves: 1. Lapidatio, Stoning: 2. Combustio, Burning: 3. Decollatio, Beheading: 4. Suffocatio, Strangling.
The jews had four sorts of death in use among themselves: 1. Lapidatio, Stoning: 2. Combustion, Burning: 3. Decollatio, Beheading: 4. Suffocatio, Strangling.
Other sorts of death, in number six, they borrowed from other Nations: 1. Crux, the death on the Cross: 2. Damnatio ad bestias, to dye by wilde Beasts: 3. Serra dissectio, cutting one in sunder with the Saw: These three they borrowed from the Romans: 4. NONLATINALPHABET, the VVheel: 5. NONLATINALPHABET udgelling one to death: 6. NONLATINALPHABET Drowning one in the Sea:
Other sorts of death, in number six, they borrowed from other nations: 1. Crux, the death on the Cross: 2. Damnatio ad Bestias, to die by wild Beasts: 3. Serra dissectio, cutting one in sunder with the Saw: These three they borrowed from the Romans: 4., the VVheel: 5. udgelling one to death: 6. Drowning one in the Sea:
1. There were eighteen Causes for Stoning one to death: 1. He that lieth with his own Mother: 2. He that lieth with his Fathers VVife: 3. He that lieth with his Daughter in Law: 4. He that lieth with a betrothed Maide: 5. He that Coupleth with a Male: 6. He that Coupleth with a Beast: 7. The VVoman that lieth down to a Beast: 8. The Blasphemer: 9. He that worshippeth an Idol: 10. He that offereth his Seed to Molech: 11. He that hath a familiar spirit: 12. The Wisord: 13. The private intiser to Idolatry: 14. The publique drawer to Idolatry: 15. The VVitch: 16. The prophaner of the Sabboth: 17. He that Curseth his Father or his Mother: 18. The Rebellious Son.
1. There were eighteen Causes for Stoning one to death: 1. He that lies with his own Mother: 2. He that lies with his Father's VVife: 3. He that lies with his Daughter in Law: 4. He that lies with a betrothed Maid: 5. He that Coupleth with a Male: 6. He that Coupleth with a Beast: 7. The VVoman that lies down to a Beast: 8. The Blasphemer: 9. He that Worshippeth an Idol: 10. He that Offereth his Seed to Molech: 11. He that hath a familiar Spirit: 12. The Wisord: 13. The private intiser to Idolatry: 14. The public drawer to Idolatry: 15. The VVitch: 16. The Profaner of the Sabbath: 17. He that Curseth his Father or his Mother: 18. The Rebellious Son.
Now of none of these 18. did they accuse him, but only of Prophaning the Sabbath, and Blaspheming in calling himself the Son of God; in neither of which they found no cause of Death in him.
Now of none of these 18. did they accuse him, but only of Profaning the Sabbath, and Blaspheming in calling himself the Son of God; in neither of which they found no cause of Death in him.
For he disproved his profanation of the Sabbath by works of Charity, and proved himself guiltless of Blaspheamy by his own constancy, and by his Fathers Testimony; His Father witnessed twice that he was his Son; once at his Baptisme, and againe at his Transfiguration; at both which times a Voyce was heard from Heaven, saying, this is my beloved Son;
For he disproved his profanation of the Sabbath by works of Charity, and proved himself guiltless of Blasphemy by his own constancy, and by his Father's Testimony; His Father witnessed twice that he was his Son; once At his Baptism, and again At his Transfiguration; At both which times a Voice was herd from Heaven, saying, this is my Beloved Son;
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His own Constancy also quitted him, since his first words, and his last words, when he died, were Father forgive them; and, Father into thy hande I commend my Soul.
His own Constancy also quit him, since his First words, and his last words, when he died, were Father forgive them; and, Father into thy hand I commend my Soul.
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No cause therefore to stone him to death, and as little cause could they find to burn him to death; for none but 10. sorts were adjudged to burning. 1. The Preists Daughter which committed Whordome. 2. He that lieth with his own Daughter. 3. He that lieth with his Daughters Daughter. 4. He that lieth with his Sons Daughter. 5. He that lieth with his Wives Daughter. 6. He that lieth with his VVives Sons Daughter. 7. He that lieth with his VVives Daughters Daughter. 8. He that lieth with his Daughter in Law. 9. He that lieth with the Mother of his Mother in Law. 10. He that lieth with the Mother of his Father in Law.
No cause Therefore to stone him to death, and as little cause could they find to burn him to death; for none but 10. sorts were adjudged to burning. 1. The Priests Daughter which committed Whoredom. 2. He that lies with his own Daughter. 3. He that lies with his Daughters Daughter. 4. He that lies with his Sons Daughter. 5. He that lies with his Wives Daughter. 6. He that lies with his VVives Sons Daughter. 7. He that lies with his VVives Daughters Daughter. 8. He that lies with his Daughter in Law. 9. He that lies with the Mother of his Mother in Law. 10. He that lies with the Mother of his Father in Law.
But of Murther they accused him not, nor indeed could they, since he rather chose a Crown of Thornes, then to exchange that of Gold, for one of Lead, whose embased Flexibleness, might be forced to comply and bend to the various, and oft-contrary dictates of any Factions: nor did they accuse him of stealing any Soul of Israel, since he complained, the difference in Religion was the only thing that troubled him.
But of Murder they accused him not, nor indeed could they, since he rather chosen a Crown of Thorns, then to exchange that of Gold, for one of Led, whose embased Flexibleness, might be forced to comply and bend to the various, and oft-contrary dictates of any Factions: nor did they accuse him of stealing any Soul of Israel, since he complained, the difference in Religion was the only thing that troubled him.
And less cause yet had they to strangle him: For they strangled but six sorts of Malefactors. 1. He that smote his Father or his Mother. 2. He that stole a Soul of Israel. 3. An Elder which contradicted the Consistory. 4. A false Prophet, and he that prophesied in the name of an Idoll. 5. He that lay with another mans Wife. 6. He that abused the Body of a Preists Daughter.
And less cause yet had they to strangle him: For they strangled but six sorts of Malefactors. 1. He that smote his Father or his Mother. 2. He that stole a Soul of Israel. 3. an Elder which contradicted the Consistory. 4. A false Prophet, and he that prophesied in the name of an Idol. 5. He that lay with Another men Wife. 6. He that abused the Body of a Priests Daughter.
and therefore no cause did they, or could they find in him of death, to be strangled to death: And for the other six punishments they borrowed from other Nations, the Cross. 1 The Saw. 2. The Beasts. 3. The Wheel. 4. The Sea. 5. The Cudgell. 6. They found as little cause of death in him.
and Therefore no cause did they, or could they find in him of death, to be strangled to death: And for the other six punishments they borrowed from other nations, the Cross. 1 The Saw. 2. The Beasts. 3. The Wheel. 4. The Sea. 5. The Cudgel. 6. They found as little cause of death in him.
and Christ was a King, yet, and He was God too; and so had his Heart in his own hands; & therefore Impeccable, because God cannot sin; for if he could, he were not God: And for the King that my discourse in this Anniversary and Text aimes at,
and christ was a King, yet, and He was God too; and so had his Heart in his own hands; & Therefore Impeccable, Because God cannot sin; for if he could, he were not God: And for the King that my discourse in this Anniversary and Text aims At,
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and therefore framed, or caused Petitions to be made in the Names of the Soldery and common-people, to cry out for Justice; that he might be killed, though they could find no cause of death in him;
and Therefore framed, or caused Petitions to be made in the Names of the Soldiery and Common people, to cry out for justice; that he might be killed, though they could find no cause of death in him;
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Christ, the King in my Text, was free from all cause of death; for no cause of death, but Originally Corruptions or Actuall Transgressions; But Originally Corruption He was free from;
christ, the King in my Text, was free from all cause of death; for no cause of death, but Originally Corruptions or Actual Transgressions; But Originally Corruption He was free from;
And Charles the first, King of England, Scotland, France and Ireland, for whose Commemoration, and his 8 Anniversary, I chose this Text, though he was conceived in sin, and questionless guilty of Actual transgressions, yet not such Transgressions as made him worthy to be Killed, and murthered, by the ancient Laws of this Kingdom.
And Charles the First, King of England, Scotland, France and Ireland, for whose Commemoration, and his 8 Anniversary, I chosen this Text, though he was conceived in since, and questionless guilty of Actual transgressions, yet not such Transgressions as made him worthy to be Killed, and murdered, by the ancient Laws of this Kingdom.
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A wonder it is, that Charles I. should chuse rather to be reckoned among the Misfortunate, then in the black List of irre ligious and Sacrilegious Princes.
A wonder it is, that Charles I should choose rather to be reckoned among the Misfortunate, then in the black List of irre ligious and Sacrilegious Princes.
A Wonder it is, That Charles I. should rather ascribe the setling of Bishops to the wisdom and piety of the Apostle, then to the favour of Princes, or Ambition of Presbyters.
A Wonder it is, That Charles I should rather ascribe the settling of Bishops to the Wisdom and piety of the Apostle, then to the favour of Princes, or Ambition of Presbyters.
A Wonder it is, that Charles I. should be so judicious to determine some mens Zeal for Bishops, Lands, Houses, Revenues, set them on work to eat up Episcopacy, Root and Branch.
A Wonder it is, that Charles I should be so judicious to determine Some men's Zeal for Bishops, Lands, Houses, Revenues, Set them on work to eat up Episcopacy, Root and Branch.
A wonder it is, that Charles I. should esteem the Church above the State, and Gods Glory above his own, and the Salvation of his soul above the preservation of his Body, Estate, and Posterity.
A wonder it is, that Charles I should esteem the Church above the State, and God's Glory above his own, and the Salvation of his soul above the preservation of his Body, Estate, and Posterity.
But now suppose, They had found cause of death in him, yet might they desire to have him killed? That my 2a. 1ae. is to tell you, and it tells you, No; It is not awsul for Subjects to desire to have their King killed, though •hey could find cause of Death in him.
But now suppose, They had found cause of death in him, yet might they desire to have him killed? That my 2a. 1ae. is to tell you, and it tells you, No; It is not awsul for Subject's to desire to have their King killed, though •hey could find cause of Death in him.
No, God forbid, we should desire to have Christ the King killed, since he came to he killed for us, that we might not be killed. A most unthankful part this would be,
No, God forbid, we should desire to have christ the King killed, since he Come to he killed for us, that we might not be killed. A most unthankful part this would be,
and therefore most abominable, to requite so much Mercy with so great Injury. Yet so unthankful and so abominable were the Jewes, They desired to have Christ killed;
and Therefore most abominable, to requite so much Mercy with so great Injury. Yet so unthankful and so abominable were the Jews, They desired to have christ killed;
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But I must tell you, so abominable and unthankful are we all, that we daily wound him, if we do not kill him; yes, that we daily wound him and kill him; Wound him by our Miseries, or kill him with our sins; we renue his Agony by our consticts, or his Passion by our Guilts; We never suffer as Christians, but He suffers with us;
But I must tell you, so abominable and unthankful Are we all, that we daily wound him, if we do not kill him; yes, that we daily wound him and kill him; Wound him by our Misery's, or kill him with our Sins; we renew his Agony by our consticts, or his Passion by our Guilts; We never suffer as Christians, but He suffers with us;
We have more need to say, Blessed be God the Father of our Lord Jesus Christ, who gave his Son to be killed on Earth for a time, that we might not be killed in Hell for ever,
We have more need to say, Blessed be God the Father of our Lord jesus christ, who gave his Son to be killed on Earth for a time, that we might not be killed in Hell for ever,
and, Blessed be God the Holy-ghost, who did annoint Jesus to be our Christ, and gave him Inauguration to his Crown of Thorns, and Blessed though most bloody Function; and blessed be our Lord Jesus Christ, who gave himself up to death, that death might not swallow us up:
and, Blessed be God the Holy ghost, who did anoint jesus to be our christ, and gave him Inauguration to his Crown of Thorns, and Blessed though most bloody Function; and blessed be our Lord jesus christ, who gave himself up to death, that death might not swallow us up:
and what things are Caesars, St. Paul tells you, when he says, Be subject to him; Give him Honour, Tribute, Obedience; Take not any thing from him; and all this for Conscience sake;
and what things Are Caesars, Saint Paul tells you, when he Says, Be Subject to him; Give him Honour, Tribute, obedience; Take not any thing from him; and all this for Conscience sake;
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which argues their little or no Conscience which desire to have him killed; for in so doing they take all things from him; and St. Peter puts it further home,
which argues their little or no Conscience which desire to have him killed; for in so doing they take all things from him; and Saint Peter puts it further home,
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when he says next to Fear God, Honour the King, which shews, and it it as if the Apostle had said, They have little or no Fear of God, that have so little Honour for their King, as to dishonour him by desiring to have him killed:
when he Says next to fear God, Honour the King, which shows, and it it as if the Apostle had said, They have little or no fear of God, that have so little Honour for their King, as to dishonour him by desiring to have him killed:
Nor can it be safe for a King to tarry amongst those men, who shake hands with their Allegiance, under pretence of laying faster hold on their Religion and certainly that is no Religion, or a very bad one, which allows it lawful for Subjects, to desire to have their King Killed.
Nor can it be safe for a King to tarry among those men, who shake hands with their Allegiance, under pretence of laying faster hold on their Religion and Certainly that is no Religion, or a very bad one, which allows it lawful for Subject's, to desire to have their King Killed.
But I have spoken at full heretofore, That no cause whatsoever in the King, though Murther, Wit• h•raft, Idolatry, &c. can authorise Subjects, to Rebellion, from the Law of God, from the Gospel of Christ, from the Judgement of all the Primitive and later Orthodox Divines, as To kill their King.
But I have spoken At full heretofore, That no cause whatsoever in the King, though Murder, Wit• h•raft, Idolatry, etc. can authorise Subjects, to Rebellion, from the Law of God, from the Gospel of christ, from the Judgement of all the Primitive and later Orthodox Divines, as To kill their King.
3. And therefore I hasten to shew in the next place, That such a desire to have the King killed, is against the Law of Man, and particularly against the Law of the men of this Nation, even of those men who did Kill King Charles I.
3. And Therefore I hasten to show in the next place, That such a desire to have the King killed, is against the Law of Man, and particularly against the Law of the men of this nation, even of those men who did Kill King Charles I
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And that I may do it truly, and according to the Law of this Nation, I shall only repeat the words of Judge Jenkins, who tells us, His Oath as a Judge, runs thus;
And that I may do it truly, and according to the Law of this nation, I shall only repeat the words of Judge Jenkins, who tells us, His Oath as a Judge, runs thus;
4. Not to suffer the hurt, or disheriting of the King, or that the Rights of the Crown be decreased by any means as far as he may let it. 5. If he may not let it, he shall make it clearly,
4. Not to suffer the hurt, or disheriting of the King, or that the Rights of the Crown be decreased by any means as Far as he may let it. 5. If he may not let it, he shall make it clearly,
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And after he tells us, That the House of Commons this Parliament, (some call'd it the Long Parliament, gave in charge to Mr. Sollicitor ( St. Johns I think) upon the Prosecution of the Bill of Attainder against the Earl of Strafford, to declare the Law to be, That Machination of War against the Laws or Kingdom, is against the King; They cannot be severed.
And After he tells us, That the House of Commons this Parliament, (Some called it the Long Parliament, gave in charge to Mr. Solicitor (Saint Johns I think) upon the Prosecution of the Bill of Attainder against the Earl of Strafford, to declare the Law to be, That Machination of War against the Laws or Kingdom, is against the King; They cannot be severed.
He tells us again, That Mr, Pym had in charge likewise upon the same Prosecution to Declare, That the KING and his People are obliged one to another in the nearest relations;
He tells us again, That Mr, Pym had in charge likewise upon the same Prosecution to Declare, That the KING and his People Are obliged one to Another in the nearest relations;
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He is a Father, and the Childe in Law is called Pars Patres; He is the Husband of the Common-wealth, They have the same Interests, they are inseperable in their condition, be it good or evil;
He is a Father, and the Child in Law is called Pars Patres; He is the Husband of the Commonwealth, They have the same Interests, they Are inseparable in their condition, be it good or evil;
13. Ordinances of one or both Houses, are no Lawes to binde the people. 14. No Priviledge of Parliament holds for Treason, Felony, or breach of the Peace.
13. Ordinances of one or both Houses, Are no Laws to bind the people. 14. No Privilege of Parliament holds for Treason, Felony, or breach of the Peace.
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Good God, of what a complicated Treason then was that party of that PARLIAMENT Guilty, who after they had taken up Armes against KING CHARLES I. did did then slaunder him, did then Imprison him, did then desire to have Him Kill'd, and did then Actually Kill Him.
Good God, of what a complicated Treason then was that party of that PARLIAMENT Guilty, who After they had taken up Arms against KING CHARLES I did did then slander him, did then Imprison him, did then desire to have Him Killed, and did then Actually Kill Him.
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Had they but desired to kill him, they had committed a monstrous Murther. For as to Lust after a Woman is Adultery in Christs Exposition of they Commandement; so to be Angry with a man, to call him Fool, or Raca is Murther in his Exposition of the sixth Commandement; but they, the Jews, called Christ a Wine-bibber, a Samaritan, a Devil, and at last desired to have him killed, and thereby committed a monst•ous Murther.
Had they but desired to kill him, they had committed a monstrous Murder. For as to Lust After a Woman is Adultery in Christ Exposition of they Commandment; so to be Angry with a man, to call him Fool, or Raca is Murder in his Exposition of the sixth Commandment; but they, the jews, called christ a Winebibber, a Samaritan, a devil, and At last desired to have him killed, and thereby committed a monst•ous Murder.
But they went further, they did not only desire to have him killed, but they actua•y killed him: Pilate indeed gave the sentence upon their importunity; and they executed that sentence by their own Cruelty, and so Murthered him in their heart by desire, in their tongue by detraction, and in their hand by Execution, and so committed a monstrous Murther, 1. Monstrous. 1. as being against Nature; Omnia appetunt esse, Naturally all things love their being. 2. Monstrous 2. as being against Reason, Quod tibi non vis fieri, alteri ne feceris;
But they went further, they did not only desire to have him killed, but they actua•y killed him: Pilate indeed gave the sentence upon their importunity; and they executed that sentence by their own Cruelty, and so Murdered him in their heart by desire, in their tongue by detraction, and in their hand by Execution, and so committed a monstrous Murder, 1. Monstrous. 1. as being against Nature; Omnia appetunt esse, Naturally all things love their being. 2. Monstrous 2. as being against Reason, Quod tibi non vis fieri, Alteri ne feceris;
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Reasonably no man should do that to another, which he would not another man should do to him. 3. Monstrous, as being Devilish: He is a Mu•therer from the beginning,
Reasonably no man should do that to Another, which he would not Another man should do to him. 3. Monstrous, as being Devilish: He is a Mu•therer from the beginning,
and the Author and Father of a Murther; and who would be called a Malignant, or the Son of the Devill. 4. Monstrous. 4. as being Beastly, Ferina rabies vulnere et sanguine laetari, saies Seneca, it is a savage Cruelty to delight in blood.
and the Author and Father of a Murder; and who would be called a Malignant, or the Son of the devil. 4. Monstrous. 4. as being Beastly, Ferina rabies vulnere et sanguine Rejoice, Says Senecca, it is a savage Cruelty to delight in blood.
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And yet if these Jews had thought, that for this sin of Blood, this monstrous Murther of Christ, they should have been cursed upon earth, and have been Vagabonds all the dayes of their life, certa•nly they would never have committed so unnaturall, so unreasonable, so devilish, so beastly a sin in defiring Christ to be killed by the Cross; nor would the English have done the like, by desiring Charles to be killed by the Hatchet.
And yet if these jews had Thought, that for this sin of Blood, this monstrous Murder of christ, they should have been cursed upon earth, and have been Vagabonds all the days of their life, certa•nly they would never have committed so unnatural, so unreasonable, so devilish, so beastly a since in desiring christ to be killed by the Cross; nor would the English have done the like, by desiring Charles to be killed by the Hatchet.
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But why did they desire Pilate to kill Christ? and why did some others desire John Bradshaw to kill King Charles? why that my prima secundae is to tell you,
But why did they desire Pilate to kill christ? and why did Some Others desire John Bradshaw to kill King Charles? why that my prima secundae is to tell you,
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by name, Moses Kots, in Sanhedrin, that all power of Capitall punishments was taken from them, forty years before the destruction of their second Temple.
by name, Moses Kots, in Sanhedrin, that all power of Capital punishments was taken from them, forty Years before the destruction of their second Temple.
For though power in Criminalls, in the Generall, was taken from them, yet in this particular, Pilate gave them power, when he said, Take yea him, and judge him according to your Law.
For though power in Criminals, in the General, was taken from them, yet in this particular, Pilate gave them power, when he said, Take yea him, and judge him according to your Law.
Nor could they object against this, their Law could not condemn him, if he had transgressed their Law; because they confest, they had a Law, and by their Law he ought to dye:
Nor could they Object against this, their Law could not condemn him, if he had transgressed their Law; Because they confessed, they had a Law, and by their Law he ought to die:
All that can excuse him in this, is, the Holiness of that time, made them say ▪ It was unlawfull; because they held it unlawfull upon their daies of preparation to sit on life and death;
All that can excuse him in this, is, the Holiness of that time, made them say ▪ It was unlawful; Because they held it unlawful upon their days of preparation to fit on life and death;
and Friday on which our Saviour was condemned, was the preparation of their Sabbath: But, 2. My positive Quare is this, They desired Pilate to put him to death, because if they had let Christ alone, all men would believe him, et venient Romani, the Romans will come, and take away both their Place and Nation.
and Friday on which our Saviour was condemned, was the preparation of their Sabbath: But, 2. My positive Quare is this, They desired Pilate to put him to death, Because if they had let christ alone, all men would believe him, et Venient Romani, the Roman will come, and take away both their Place and nation.
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1. That gallant and wise Earl of Strafford must be beheaded, because he plotted the Alteration of the Fundamentall Laws of this Kingdome, and raising of the standing Army: 2. The constant and learned Arch-Bishop of Canterbury must be beheaded, because he plotted the Alteration of Religion, and bringing Popery into this Church: 3. King Charles the first, that most Wise, most pious, most Learned Religious Defender of the Faith, must be beheaded too, because He listened to such (evil) Counsellors, which God hath punish'd with an evil Counsell, with the raising & continuing of an Army, against the Fundamental Lawes of this Kingdome, & with an Harvest of the Popes, besides with the Gleanings of a Medley of many Sects, and Schismes, Anabaptists, Independants, Quakers, Shakers, Brownists, & the Mother & Father of these and many more, the Presbyterians, to the utter undoing almost of the most glorious Church Christ ever had upon the Earth, since the Apostolicall and Primitive time? God Almighty in his good time, send a Charles the second to restore Vigour to the Fundamentall Lawes, Peace to the people, and true Religion to the Church, through Jesus Christ Amen.
1. That gallant and wise Earl of Strafford must be beheaded, Because he plotted the Alteration of the Fundamental Laws of this Kingdom, and raising of the standing Army: 2. The constant and learned Arch-Bishop of Canterbury must be beheaded, Because he plotted the Alteration of Religion, and bringing Popery into this Church: 3. King Charles the First, that most Wise, most pious, most Learned Religious Defender of the Faith, must be beheaded too, Because He listened to such (evil) Counsellors, which God hath punished with an evil Counsel, with the raising & Continuing of an Army, against the Fundamental Laws of this Kingdom, & with an Harvest of the Popes, beside with the Gleanings of a Medley of many Sects, and Schisms, Anabaptists, Independents, Quakers, Shakers, Brownists, & the Mother & Father of these and many more, the Presbyterians, to the utter undoing almost of the most glorious Church christ ever had upon the Earth, since the Apostolical and Primitive time? God Almighty in his good time, send a Charles the second to restore Vigour to the Fundamental Laws, Peace to the people, and true Religion to the Church, through jesus christ Amen.
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2. It may be they had Jehu's end, to make away all the Seed and Blood-Royall and it is observeable again, that after they had killed Christ, Herod the Son killed James also, the Cozen-German of Christ, and therefore of the Blood-Royal from David, that so none of that Family might ever after inherit the Crown of Judea.
2. It may be they had Jehu's end, to make away all the Seed and Blood royal and it is observable again, that After they had killed christ, Herod the Son killed James also, the Cozen-German of christ, and Therefore of the Blood royal from David, that so none of that Family might ever After inherit the Crown of Judea.
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4. Or it may be they had Je abels end, that when Christ the King was killed, they might without controule make honest, loyall, constant, Consciencious men Delinquents and Malignants, and plunder them of their •states, and take away their life.
4. Or it may be they had Yes abel's end, that when christ the King was killed, they might without control make honest, loyal, constant, Conscientious men Delinquents and Malignants, and plunder them of their •states, and take away their life.
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5. Or if they had none of these ends, (and I cannot positively say they had) yet questionless, their end was that in the Parable, This is the Heire, come let us kill him,
5. Or if they had none of these ends, (and I cannot positively say they had) yet questionless, their end was that in the Parable, This is the Heir, come let us kill him,
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He being killed, our Glosses and humane Traditions, and Inventions shall go for Currant, and all the world will be of our Religion; and thereout shall we suck no small advantage.
He being killed, our Glosses and humane Traditions, and Inventions shall go for Currant, and all the world will be of our Religion; and thereout shall we suck no small advantage.
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And this end had some Judaized Scots and English in killing King Charles the first: They desired the Deputy, or Governour, or President Bradshaw to kill him, that the Possession of Crown and Soveraignty being of out his hands,
And this end had Some Judaized Scots and English in killing King Charles the First: They desired the Deputy, or Governor, or President Bradshaw to kill him, that the Possession of Crown and Sovereignty being of out his hands,
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or podibility to recover them, and his Heire and Issue banished, he the President by name, John Bradshaw might quietly and Conscientiously enjoy the Lord Cottingtons Estate, and part of the Earl of St. Albons; worth 4000. l. per ann. Sr. Thomas Fairfax part of the Duke of Buckinghams; Oliver Cromwell part of the said Dukes, part of the Marquess of Worcesters, with a great deal more, who of late upon the third of September this year, forfeited his usurped Protectorship, with all his ill-gotten wealth,
or podibility to recover them, and his Heir and Issue banished, he the President by name, John Bradshaw might quietly and Conscientiously enjoy the Lord Cottingtons Estate, and part of the Earl of Saint Albans; worth 4000. l. per ann. Sr. Thomas Fairfax part of the Duke of Buckinghams; Oliver Cromwell part of the said Dukes, part of the Marquis of Worcesters, with a great deal more, who of late upon the third of September this year, forfeited his usurped Protectorship, with all his ill-gotten wealth,
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and Honours, and surrendred his Soul into the hands of God, with this Manifesto of his Repentance? O Lord, how wilt thou deal with me? O Lord, what Judgements and Torments hast thou prepared for me:
and Honours, and surrendered his Soul into the hands of God, with this Manifesto of his Repentance? O Lord, how wilt thou deal with me? O Lord, what Judgments and Torments hast thou prepared for me:
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I dare not say, so let them and the Kings enemies perish, O Lord, and yet I do say, How long O Lord, how long will it be ere thou returnest King Charles II. with power to recover his Dominions, and with Wisdom to settle Peace and Religion in these Kingdoms; which we yet wait for patiently,
I Dare not say, so let them and the Kings enemies perish, Oh Lord, and yet I do say, How long Oh Lord, how long will it be ere thou returnest King Charles II with power to recover his Dominions, and with Wisdom to settle Peace and Religion in these Kingdoms; which we yet wait for patiently,
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MAny Inditements hath the Apostle brought in against the Gentiles in this Chapter, from the 29. verse to this 32. Two and twenty as some have tallied them;
MAny Inditements hath the Apostle brought in against the Gentiles in this Chapter, from the 29. verse to this 32. Two and twenty as Some have tallied them;
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NONLATINALPHABET, Wickedness was the second, NONLATINALPHABET, Covetousnesse was the third NONLATINALPHABET, Maliciousness was the fourth, NONLATINALPHABET, Envy was the Fifth, NONLATINALPHABET, Murther was the sixth, NONLATINALPHABET, Debate was the seventh: NONLATINALPHABET, Deceipt; was the eighth: NONLATINALPHABET, Malignity the ninth: NONLATINALPHABET, Wnispering was the tenth: NONLATINALPHABET, Backbiting was the eleaventh:
, Wickedness was the second,, Covetousness was the third, Maliciousness was the fourth,, Envy was the Fifth,, Murder was the sixth,, Debate was the seventh:, Deceit; was the eighth:, Malignity the ninth:, Wnispering was the tenth:, Backbiting was the eleaventh:
NONLATINALPHABET, Hating of God was the twelfth: NONLATINALPHABET Despitefulness was the thirteenth: NONLATINALPHABET, Pride was the 14th NONLATINALPHABET, Boasting was the fifteenth:
, Hating of God was the twelfth: Despitefulness was the thirteenth:, Pride was the 14th, Boasting was the fifteenth:
NONLATINALPHABET, Invention of evil things was the sixteenth: NONLATINALPHABET Disobedience to Parents was the seventeenth: NONLATINALPHABET without Understanding was the eighteenth:
, Invention of evil things was the sixteenth: Disobedience to Parents was the seventeenth: without Understanding was the eighteenth:
NONLATINALPHABET Covenant-breaking was the nineteenth NONLATINALPHABET Without Natural affection was the twentieth: NONLATINALPHABET Implacability was the one and twentieth:
Covenant-breaking was the nineteenth Without Natural affection was the twentieth: Implacability was the one and twentieth:
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I speak only of a Faction in that Parliament, who by their Serpentive sedulity and subtlety, engros'd the power of all, cut off the Head of the Head, the Kings Head,
I speak only of a Faction in that Parliament, who by their Serpentive sedulity and subtlety, engrossed the power of all, Cut off the Head of the Head, the Kings Head,
And were blessed St. Paul now living, he would further aggravate it. 1. From their knowledge of Gods Law. 2. By delighting in others for doing the same. 3. By Commanding all others,
And were blessed Saint Paul now living, he would further aggravate it. 1. From their knowledge of God's Law. 2. By delighting in Others for doing the same. 3. By Commanding all Others,
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I begin with the first Agravation, (so the Accusation is too plain, indeed too plain, that who so runs, may read it) and the Observation thence is this:
I begin with the First Aggravation, (so the Accusation is too plain, indeed too plain, that who so runs, may read it) and the Observation thence is this:
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and if I, if you, am that Servant, which knew my Masters will, and prepare not my self to do according to his will, I yes and you, yes and they, whosoever they are, shall be beaten with many stripes.
and if I, if you, am that Servant, which knew my Masters will, and prepare not my self to do according to his will, I yes and you, yes and they, whosoever they Are, shall be beaten with many stripes.
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He is the immediate Law-giver, and hath revealed it to me ▪ as well as to Adam and Eve, as well as to Moses and Aaron, as well as to the Prophets and Apostles; More sinfull therefore I am then ignorant people,
He is the immediate Lawgiver, and hath revealed it to me ▪ as well as to Adam and Eve, as well as to Moses and Aaron, as well as to the prophets and Apostles; More sinful Therefore I am then ignorant people,
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or, scire et contra facere, to know good, and yet to do the contrary against the light of that knowledge, is a very near ▪ borderer upon that unpardonable sin, the sin against the Holy Ghost, which shall never be forgiven:
or, Scire et contra facere, to know good, and yet to do the contrary against the Light of that knowledge, is a very near ▪ borderer upon that unpardonable since, the since against the Holy Ghost, which shall never be forgiven:
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Now before we go on, let us examine whether some of our English Christians did not know, the Dethroning the deposing, the killing, the Murthering of King Charles the first were not a sin,
Now before we go on, let us examine whither Some of our English Christians did not know, the Dethroning the deposing, the killing, the Murdering of King Charles the First were not a since,
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Doeth not this concerne Kings in particular! For they were Annointed: or rather, doth it not concerne you in particular, that howsoever you touch other men,
Doth not this concern Kings in particular! For they were Anointed: or rather, does it not concern you in particular, that howsoever you touch other men,
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and is not that Aggravation of the sin, in not fating God for want of fearing the King, and an Aggravation of another sin, in not fearing the King, for want of fearing God.
and is not that Aggravation of the since, in not fating God for want of fearing the King, and an Aggravation of Another since, in not fearing the King, for want of fearing God.
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and that in respect of the Oath; Take the Oath which way you please, eitheir the Oath of Universall obedience to God, wherein the King is not left out;
and that in respect of the Oath; Take the Oath which Way you please, either the Oath of Universal Obedience to God, wherein the King is not left out;
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for the Oath is to the Ki•g b•fore God; and that God, before whom you took this Oath, will be a most severe revenger upon you that have broke this Oath of Allegiance to the King before God, and the Oath of Obedience to God before the Church.
for the Oath is to the Ki•g b•fore God; and that God, before whom you took this Oath, will be a most severe revenger upon you that have broke this Oath of Allegiance to the King before God, and the Oath of obedience to God before the Church.
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2. They knew that Murthering of King Charles the first was a sin, and a very great sin by the Example of Christ, when he was upon the Earth Cloathed with the Garment of our Humanity:
2. They knew that Murdering of King Charles the First was a since, and a very great since by the Exampl of christ, when he was upon the Earth Clothed with the Garment of our Humanity:
and power to Crucifie him, Christ was so far from Commanding his Angels, or to resist Pilates power, that he commanded St. Peter to sheeth that sword which he drew in his defence;
and power to Crucify him, christ was so Far from Commanding his Angels, or to resist Pilate's power, that he commanded Saint Peter to sheeth that sword which he drew in his defence;
and when he heard it confessed from themselves, that it was Caesers; why then quoth he, give unto Caser the things that are Casaers and to God, the things that are Gods; thereby denying God and the King to be NONLATINALPHABET or Incompatible,
and when he herd it confessed from themselves, that it was Caesers; why then quoth he, give unto Caser the things that Are Casaers and to God, the things that Are God's; thereby denying God and the King to be or Incompatible,
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And doth not this Aggravate their sin, who against their knowledg, are so far from paying or giving the King his Tribute, that they plunder him of his life.
And does not this Aggravate their since, who against their knowledge, Are so Far from paying or giving the King his Tribute, that they plunder him of his life.
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3. They knew, that Murthering of the King was sin, a great sin, a very great sin, by the Native, Positive, and Statute Laws of this Kingdome; All which Lawes do say, It is High Treason to Imprison the King; certainly then, much Higher Treason to Murther the King: And this last Aggravation of their sin, concerning their knowledge, that Murther'd King Charles the first at his own Royal Pallace-Gate, Jan. 30. 1648. and I conclude it with this prayer for you and my self.
3. They knew, that Murdering of the King was since, a great since, a very great since, by the Native, Positive, and Statute Laws of this Kingdom; All which Laws do say, It is High Treason to Imprison the King; Certainly then, much Higher Treason to Murder the King: And this last Aggravation of their since, Concerning their knowledge, that Murdered King Charles the First At his own Royal Pallace-Gate, Jan. 30. 1648. and I conclude it with this prayer for you and my self.
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ever writing like that Lex Acilia among the Romans, one of these letters to be read, either A. or C. if A. it was Absolution; if C. it was Condemnation.
ever writing like that Lex Acilia among the Roman, one of these letters to be read, either A. or C if A. it was Absolution; if C. it was Condemnation.
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3. By examples of Vengeance upon evil doers, which may be called the judiciary Law of God; and so is the word here, NONLATINALPHABET (Righteousness, Law,
3. By Examples of Vengeance upon evil doers, which may be called the judiciary Law of God; and so is the word Here, (Righteousness, Law,
Had we been before Christ, or were we now without Christ; yet we should have the Law, at least, the knowledge of the Law of God; and this the Apostle proves to every one of us two wayes. 1. A Facto, by Fact 2. A Testimonio by Witness. 1. By Fact thus:
Had we been before christ, or were we now without christ; yet we should have the Law, At least, the knowledge of the Law of God; and this the Apostle Proves to every one of us two ways. 1. A Facto, by Fact 2. A Testimony by Witness. 1. By Fact thus:
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Notwithstanding all the tentations of the Devil to perswade men like Diagoras, Theodoras, and others, who made a profession of Atheisme, to say there is no God, yet upon better consideration they were compell'd to confess, with one mouth, as it were;
Notwithstanding all the tentations of the devil to persuade men like Diagoras, Theodoras, and Others, who made a profession of Atheism, to say there is no God, yet upon better consideration they were compelled to confess, with one Mouth, as it were;
Omnibus innatum est, & quasi insculptum, esse Deos, It is naturally engraven in the mindes of all men to beleive, there is God; and elsewhere, Nulla gens ne { que } tam immansneta, nequetam fera & barbara est, quae etiamsi ignoret qualem habere Deum deceat, tamen habendum sciat;
Omnibus innatum est, & quasi insculptum, esse Gods, It is naturally engraven in the minds of all men to believe, there is God; and elsewhere, Nulla gens ne { que } tam immansneta, nequetam fera & barbara est, Quae Even if ignoret qualem habere God deceat, tamen habendum sciat;
yet they are perswaded, they ought to have a God; and with the Athenians, rather then they will have none, they will sacrifice Ignoto Deo, to an unknown God? and Cato tells us, that God is a Spirit, and therefore pura mente colendus, to be worshiped with a pure mind.
yet they Are persuaded, they ought to have a God; and with the Athenians, rather then they will have none, they will sacrifice Ignoto God, to an unknown God? and Cato tells us, that God is a Spirit, and Therefore Pura mente colendus, to be worshipped with a pure mind.
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and Cornelius Tacitas reports, that the ancient Germanes held it very absurd to immure the incomprehensible Majesty of an Immeasurable God within private Walls,
and Cornelius Tacitas reports, that the ancient Germane held it very absurd to immure the incomprehensible Majesty of an Immeasurable God within private Walls,
And Plutarch tells us, that Numa Pompilius, the second King, and first institutor of Religions Rites amongst the Romanes held it hainous to worship God in or by any Image.
And Plutarch tells us, that Numa Pompilius, the second King, and First institutor of Religions Rites among the Romans held it heinous to worship God in or by any Image.
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when he tells us, that Paricles was an irreligious fellow, because he used Charmes, thereby to invocate and abuse the name of God; and Tullush Hostilius, as we are told, was struck dead,
when he tells us, that Paricles was an irreligious fellow, Because he used Charms, thereby to invocate and abuse the name of God; and Tullush Hostilius, as we Are told, was struck dead,
4. By the light of nature, both Thomas Aquinas, and Dr. Bird, from the very Heathen justify the fourth Commandement, which Commands the Sanctifying of the Sabboth,
4. By the Light of nature, both Thomas Aquinas, and Dr. Bird, from the very Heathen justify the fourth Commandment, which Commands the Sanctifying of the Sabbath,
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as to dedicate them to the service of God; and deputed a certain time to refresh and feed their soul by their service to God, and they did every day nourish and feed their bodies by food and sleep;
as to dedicate them to the service of God; and deputed a certain time to refresh and feed their soul by their service to God, and they did every day nourish and feed their bodies by food and sleep;
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and howsoever they could not, or did not hit upon the right day, yet by the direction of meer naturall reason, they acknowledged, a day ought to be sequestred from common business, and consecrated to God worship.
and howsoever they could not, or did not hit upon the right day, yet by the direction of mere natural reason, they acknowledged, a day ought to be sequestered from Common business, and consecrated to God worship.
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6. Romulus by the light of Nature justifies the sixt Commandement, which forbids Murther, when he accounted it of that execrable Nature with Parracide, and devised such exquisite punnishments to be inflicted upon Homicides, and all man-slayers, that if Halicarnassus his report be true, there was not a man slain within the Walls of Rome for above 600 years.
6. Romulus by the Light of Nature Justifies the sixt Commandment, which forbids Murder, when he accounted it of that execrable Nature with Parricide, and devised such exquisite punishments to be inflicted upon Homicides, and all manslayers, that if Halicarnassus his report be true, there was not a man slave within the Walls of Room for above 600 Years.
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To steal or take away from our Neighbour, to increase our own wealth, and decrease his, Magis est contra Naturam quammors, quam dolor, quam caeter a quae possunt, aut corpori accidore, aut rebus externis;
To steal or take away from our Neighbour, to increase our own wealth, and decrease his, Magis est contra Naturam quammors, quam dolour, quam caeter a Quae possunt, Or corpori accidore, Or rebus externis;
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and when Xerxes would have perswaded Leonides to this sin, he answered, if thou knewest what were honest, thou would'st forbear to Cover what is another mans:
and when Xerxes would have persuaded Leonides to this since, he answered, if thou Knewest what were honest, thou Wouldst forbear to Cover what is Another men:
Secondly by Witness: for so in the next Chapter againe he saies; Their Conscience bearing Witness, and their thoughts accusing or excusing one another:
Secondly by Witness: for so in the next Chapter again he Says; Their Conscience bearing Witness, and their thoughts accusing or excusing one Another:
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and this the very Heathens called Haeriditaria fama omnium mortalium, the Inheretance of all men. Take you and my self therefore heed of that Religion, which grants dispensations for Murthers,
and this the very heathens called Haeriditaria fama omnium mortalium, the Inheretance of all men. Take you and my self Therefore heed of that Religion, which grants dispensations for Murders,
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and marrages within degrees prohibited, and makes them not only commendable, but in some cases also meritorious, yes, worthy of Canonization too For it is a Transgression of the Law of God, because of the Law of Nature, both which the Apostle here makes all one.
and marrages within Degrees prohibited, and makes them not only commendable, but in Some cases also meritorious, yes, worthy of Canonization too For it is a Transgression of the Law of God, Because of the Law of Nature, both which the Apostle Here makes all one.
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Some read it Consent, so Lyranus, Tolet, and others; and make the Aggravation lesse. But Theophylact Paraeus, Piscator and others read it, Patrocinantur, favour, delight, take pleasure in;
some read it Consent, so Lyranus, Tolet, and Others; and make the Aggravation less. But Theophylact Pareus, Piscator and Others read it, Patrocinantur, favour, delight, take pleasure in;
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but give us Courage to hinder it, Zeal to reprove it, Power to forbid it, Wisdome to dispraise it, Anger to discountenance it, Strength to resist it, Hearts and Tongues to declaime against it:
but give us Courage to hinder it, Zeal to reprove it, Power to forbid it, Wisdom to dispraise it, Anger to discountenance it, Strength to resist it, Hearts and Tongues to declaim against it:
and the burthen of our own sins do thou ease, and the guilt of our own sins do thou forgive, for his sake, who hath borne that burthen, and washt away that guilt by his pretious and invaluable blood, Jesus Christ; Amen.
and the burden of our own Sins do thou ease, and the guilt of our own Sins do thou forgive, for his sake, who hath born that burden, and washed away that guilt by his precious and invaluable blood, jesus christ; Amen.
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That if the Apostle were now living, he would certainly further aggravate this sin upon the English Christians, then he did upon the Romane Gentiles, who have out-stript and exceeded their doing these sins themselves,
That if the Apostle were now living, he would Certainly further aggravate this since upon the English Christians, then he did upon the Roman Gentiles, who have outstripped and exceeded their doing these Sins themselves,
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and their delighting in those that do them, by commanding all others, and compelling many to do the same, by 1. An Engagement. 2. An Oath of Abjuration. 3. A subscription of Opposition against the Common Enemy, whom they at least some of them, I am sure one of them, with the Approbation,
and their delighting in those that do them, by commanding all Others, and compelling many to do the same, by 1. an Engagement. 2. an Oath of Abjuration. 3. A subscription of Opposition against the Common Enemy, whom they At least Some of them, I am sure one of them, with the Approbation,
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if silence gives consent, declared to be Charles Stewart, whom we acknowledge to be Charles the second, King of England, Scotland, and Ireland, and for whose return we do and will pray, with Power from above to recover his own Rights, with mercy from above to forgive his Rebellions Subjects,
if silence gives consent, declared to be Charles Stewart, whom we acknowledge to be Charles the second, King of England, Scotland, and Ireland, and for whose return we do and will pray, with Power from above to recover his own Rights, with mercy from above to forgive his Rebellions Subject's,
and either of these bad enough, since there is not one Engagement in the whole Book of God, save those of the Rebels, Corah and his Complices, Absolom and his Conspirators, Shaba and his Peufellowes,
and either of these bad enough, since there is not one Engagement in the Whole Book of God, save those of the Rebels, Corah and his Accomplices, Absalom and his Conspirators, Shaba and his Peufellowes,
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nor is there one Covenant in that whole book, but they were all given and taken by the Kings Authority, not a Covenant amongst them all, (and they are but six in number) imposed without, much less against the Kings Authority;
nor is there one Covenant in that Whole book, but they were all given and taken by the Kings authority, not a Covenant among them all, (and they Are but six in number) imposed without, much less against the Kings authority;
The second, was made by Jehojada the High Preist, in behalf of the young King Joash with the people, the sum of which Covenant was that the people should be true to God, the King, and the Church: The third was made by King Asa with the people to seek the Lord God of their Fathers with all their heart, and with all their soul:
The second, was made by Jehoiada the High Priest, in behalf of the young King Joash with the people, the sum of which Covenant was that the people should be true to God, the King, and the Church: The third was made by King Asa with the people to seek the Lord God of their Father's with all their heart, and with all their soul:
and his Testimonies, and his Statutes, with all his heart, and his soul, and that he would accomplish the words of the Covenant, and he caused all the people to stand to it:
and his Testimonies, and his Statutes, with all his heart, and his soul, and that he would accomplish the words of the Covenant, and he caused all the people to stand to it:
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and took without much Repentance in themselves, and more mercy in God and the King to which mercy God incline the heart of the King for Jesus Christ his sake, Amen.
and took without much Repentance in themselves, and more mercy in God and the King to which mercy God incline the heart of the King for jesus christ his sake, Amen.
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for the former 〈 ◊ 〉 only engage against the Kings person, and the other part of it promised and pretended to fight for him in order to the preservation of Religion, which might and did easily beguile many simple, and well minded people;
for the former 〈 ◊ 〉 only engage against the Kings person, and the other part of it promised and pretended to fight for him in order to the preservation of Religion, which might and did Easily beguile many simple, and well minded people;
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nay, against Lords of both sorts, Ecclesiasticall and Temporall; yes against the office of Episcopa•y; so that we should not have had so much as a Skeleton of Monarchy, nor a shape of any one of the Royal Tribes, none of Benjamin or Nepthali; none of Asher or Ephraim, not a Duke, Marquess, Earl, Lord, or Barron; nor any one of an Apostolicall Church, not a successor of Aaron, not a successor of St. Peter• St. Paul or any other of the Apostles; some of the Tribe of Levi we might have had in a settell'd Presbytery, to the loss of the English, and gaine of the Romish Church; And had not this been a greater Aggravation of our Countrymens sins, in compelling some to be their Prosolites, and ten times more the Children of Satan then themselves,
nay, against lords of both sorts, Ecclesiastical and Temporal; yes against the office of Episcopa•y; so that we should not have had so much as a Skeleton of Monarchy, nor a shape of any one of the Royal Tribes, none of Benjamin or Naphtali; none of Asher or Ephraim, not a Duke, Marquis, Earl, Lord, or Baron; nor any one of an Apostolical Church, not a successor of Aaron, not a successor of Saint Peter• Saint Paul or any other of the Apostles; Some of the Tribe of Levi we might have had in a settelled Presbytery, to the loss of the English, and gain of the Romish Church; And had not this been a greater Aggravation of our Countrymens Sins, in compelling Some to be their Proselytes, and ten times more the Children of Satan then themselves,
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then a bare knowing and doing those sins, with delighting in others that do the same, comes short of compelling others to do those things which we know to be sin:
then a bore knowing and doing those Sins, with delighting in Others that do the same, comes short of compelling Others to do those things which we know to be since:
Delectation comes short of Compulsion, and therefore once more I pray. O thou Eternall and Mercifull God, suffer not againe such Commanders to rule over us;
Delectation comes short of Compulsion, and Therefore once more I pray. Oh thou Eternal and Merciful God, suffer not again such Commanders to Rule over us;
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for common blood, for sacred blood, or Noble blood, for Royall blood, our souls may be sprinkled with the saving and all sufficient blood of Jesus Christ.
for Common blood, for sacred blood, or Noble blood, for Royal blood, our Souls may be sprinkled with the Saving and all sufficient blood of jesus christ.
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〈 … 〉 •••scription, which these Master Murtherers required, and would have compelled us to do, under the specious pretence of, against the Common Enemy, but in truth, with the horrid guilt of shutting out,
〈 … 〉 •••scription, which these Master Murderers required, and would have compelled us to do, under the specious pretence of, against the Common Enemy, but in truth, with the horrid guilt of shutting out,
if possible, for ever, of King Charles the second, whom, God Almighty preserve to these three Kingdomes, England, Scotland, and Ireland, till in a good old age he be received into the Kingdome of Heaven,
if possible, for ever, of King Charles the second, whom, God Almighty preserve to these three Kingdoms, England, Scotland, and Ireland, till in a good old age he be received into the Kingdom of Heaven,
