But my servant Caleb because hee had another Spirit with him, (or in him) and hath followed me fully, (Hebr. hath fulfilled after me) him will I bring into the Land whereinto he went,
But my servant Caleb Because he had Another Spirit with him, (or in him) and hath followed me Fully, (Hebrew hath fulfilled After me) him will I bring into the Land whereinto he went,
is a Narrative of one of the murmurings of the Israelites, which famous ••n of 〈 ◊ 〉 is exprest in some variety of style, being elswhere called Temptation of God,
is a Narrative of one of the murmurings of the Israelites, which famous ••n of 〈 ◊ 〉 is expressed in Some variety of style, being elsewhere called Temptation of God,
or in expectation of good from God, and yet withall, so encountred with temptations and obstructions of their hopes, wave after wave, that they cannot 〈 ◊ 〉 themselves by faith reconcile the promise,
or in expectation of good from God, and yet withal, so encountered with temptations and obstructions of their hope's, wave After wave, that they cannot 〈 ◊ 〉 themselves by faith reconcile the promise,
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But if his present hand make them cry, Alas, for the day is great, It is even the time of Jacobs trouble, (and who will not shrink at the first putting his feet into cold water) yet to over-believe sence,
But if his present hand make them cry, Alas, for the day is great, It is even the time of Jacobs trouble, (and who will not shrink At the First putting his feet into cold water) yet to over-believe sense,
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The Tenth, so God himselfe numbers it, who, as hee keeps a Book of every mans particular sins (as the phrase of blotting out imports) and whereof every mans conscience is a counter-part,
The Tenth, so God himself numbers it, who, as he keeps a Book of every men particular Sins (as the phrase of blotting out imports) and whereof every men conscience is a counterpart,
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so it appeares hence that he keeps an exact account of our Nationall rebellions and provocations, Verse 22. They have tempted me 〈 ◊ 〉 these ten times.
so it appears hence that he keeps an exact account of our National rebellions and provocations, Verse 22. They have tempted me 〈 ◊ 〉 these ten times.
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The greatest, for besides that it is after nine, and the repetition of a sinne makes the latter •o 〈 … 〉 the greater, ( Ezra 9. 14. Should wee again break thy commandements ) I say, absque hoc, their other murmurings arose upon their want of flesh, bread, water,
The greatest, for beside that it is After nine, and the repetition of a sin makes the latter •o 〈 … 〉 the greater, (Ezra 9. 14. Should we again break thy Commandments) I say, absque hoc, their other murmurings arose upon their want of Flesh, bred, water,
This strikes at the root, at the throat of all, for now being in Paran, or at the Mountain of the Amorites, in the very borders of the Land of their rest, ready to put in their sickle to reap the promise made to Abraham so many hundred yeares before.
This strikes At the root, At the throat of all, for now being in Paran, or At the Mountain of the amorites, in the very borders of the Land of their rest, ready to put in their fickle to reap the promise made to Abraham so many hundred Years before.
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nay, a grave in Egypt, before such an adventure, Would God that we had dyed in Egypt, Verse 2. Or would God we had dyed in the Wildernesse, any grave would serve their indignation, rather then they would put on for this inheritance;
nay, a grave in Egypt, before such an adventure, Would God that we had died in Egypt, Verse 2. Or would God we had died in the Wilderness, any grave would serve their Indignation, rather then they would put on for this inheritance;
And what was the consequence? God was provoked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land, a forty yeares march in the Wildernesse,
And what was the consequence? God was provoked, and in his wrath swore an oath exclusive of this people, led them off the borders of the Land, a forty Years march in the Wilderness,
That is after all our other Nationall provocations of God, for which wee have long deserved, that the hand should write upon the wal, that God hath numbred our Kingdom and sinisht it.
That is After all our other National provocations of God, for which we have long deserved, that the hand should write upon the wall, that God hath numbered our Kingdom and sinisht it.
and then prove, as I may so say, run-awayes from Edge Hill, and stumble at the threshold, despising the offer, cancelling our former prayers, scandalizing our selves, saying, The time is not come, the time the Lords house should be built, and so wish for Captains that we may return into Egypt, as this people, Verse 4. Might wee not feare such another oath of God against us,
and then prove, as I may so say, runaways from Edge Hill, and Stumble At the threshold, despising the offer, cancelling our former Prayers, scandalizing our selves, saying, The time is not come, the time the lords house should be built, and so wish for Captains that we may return into Egypt, as this people, Verse 4. Might we not Fear such Another oath of God against us,
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but the heat of insolency & rage, All the Congregation bad stone them with stones, Vers. 10 Spirituall arguments to a carnall heart, are but warm clothes to a dead man;
but the heat of insolency & rage, All the Congregation bad stone them with stones, Vers. 10 Spiritual Arguments to a carnal heart, Are but warm clothes to a dead man;
for though saith Moses, you have seen so much of God already, yet in this thing yee did not believe the Lord your God. On the contrary, Caleb values God alone against all that can be said,
for though Says Moses, you have seen so much of God already, yet in this thing ye did not believe the Lord your God. On the contrary, Caleb value's God alone against all that can be said,
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and makes the Giants but Pismires to his faith, by setting God by them, of suchdown-right is God to a spirit of faith in that very thing wherein toan unbeliever, he doth not so much as stirre, much lesse turn the beam.
and makes the Giants but Pismires to his faith, by setting God by them, of suchdown-right is God to a Spirit of faith in that very thing wherein toan unbeliever, he does not so much as stir, much less turn the beam.
So much for the survey of the Suburbs of the Text, whereby you already do perceive, that here is somthing that is proper to the Meridian of our own case.
So much for the survey of the Suburbs of the Text, whereby you already do perceive, that Here is something that is proper to the Meridian of our own case.
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And now I am at the words, which are an exception of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promise for their Rebellion,
And now I am At the words, which Are an exception of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promise for their Rebellion,
and therein we have, 1 Gods testimony of him. 2 Gods promise to him. 1 Gods testimony of him. 1 He hath fulfilled after me. 2 He had another spirit with him. 2 Gods promise to him.
and therein we have, 1 God's testimony of him. 2 God's promise to him. 1 God's testimony of him. 1 He hath fulfilled After me. 2 He had Another Spirit with him. 2 God's promise to him.
2 The ground of that promise, because hee had another spirit, and hath, &c. 3 The entaile of the promise, or the inheritance upon his seed. His seed shall possesse it.
2 The ground of that promise, Because he had Another Spirit, and hath, etc. 3 The entail of the promise, or the inheritance upon his seed. His seed shall possess it.
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I begin with Gods testimony of this servant of his, He hath fulfilled after me, which after this time you may observe to be set as a mark of honour upon this man:
I begin with God's testimony of this servant of his, He hath fulfilled After me, which After this time you may observe to be Set as a mark of honour upon this man:
yet dangerously as to himself for my sake, & managed it to the best advantage of my honour, by valuing me, my promise, presence, power, against all Objections made by humane wisdom;
yet dangerously as to himself for my sake, & managed it to the best advantage of my honour, by valuing me, my promise, presence, power, against all Objections made by humane Wisdom;
for how many doe NONLATINALPHABET, comparari verbum Dei, as the Apostle speaks, dashing and mixing as Hucksters doe their wares, adulterating the pure word with their own crude fancies,
for how many do, comparari verbum Dei, as the Apostle speaks, dashing and mixing as Hucksters do their wares, adulterating the pure word with their own crude fancies,
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For the first, it is not Calebs commendation onely, but every mans duty also, who bears this style, My Servant. You heare that Solomon who out of complyance with his wives, tooke in also,
For the First, it is not Calebs commendation only, but every men duty also, who bears this style, My Servant. You hear that Solomon who out of compliance with his wives, took in also,
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and Iehu who out of complyance with that policy which proved fatall to that Kingdom, not casting out that Ieroboamiticall Idolatry in being, is likewise charged, 2 King. 10. 31. Not to have observed to walk in the Law of the Lord with all his heart:
and Iehu who out of compliance with that policy which proved fatal to that Kingdom, not casting out that Ieroboamiticall Idolatry in being, is likewise charged, 2 King. 10. 31. Not to have observed to walk in the Law of the Lord with all his heart:
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Nor are these meerly Evangelicall counsels to some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which is, Whosoever doth not this cannot be my Disciple, And indeed,
Nor Are these merely Evangelical Counsels to Some perfect men, but obligatory of all Christians, otherwise that weight could not be laid on, which is, Whosoever does not this cannot be my Disciple, And indeed,
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so is self-deniall and the whole sale of all for Christ, it is the first lesson, howsoever it be last that is well learned, being the only removens prohibens, that which removes all impediments of our fulfilling after Christ.
so is self-denial and the Whole sale of all for christ, it is the First Lesson, howsoever it be last that is well learned, being the only Removens prohibens, that which removes all impediments of our fulfilling After christ.
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so ours, opposite to the restitution of Gods worship to it's native simplicity, do bespeak the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Tacitus.
so ours, opposite to the restitution of God's worship to it's native simplicity, do bespeak the same, being such, In quibus animum firmare oportet constantibus exemplis, as he in Tacitus.
For the opening of this Point, we shall consider, 1 What ground-work is requisite to be laid in a man, that he may fulfill after the Lord. 2 What it is to fulfill after him. 3 Why we should fulfill after him.
For the opening of this Point, we shall Consider, 1 What groundwork is requisite to be laid in a man, that he may fulfil After the Lord. 2 What it is to fulfil After him. 3 Why we should fulfil After him.
For the first of the three, I shall acquit it in foure things, of which the second will rise out of the first, the third out of the second, the fourth out of the third.
For the First of the three, I shall acquit it in foure things, of which the second will rise out of the First, the third out of the second, the fourth out of the third.
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1 The first and indeed the root of all the rest, is this, that there be in a man a principle of saving faith, closing with Christ to secure the present and finall estate of the soule,
1 The First and indeed the root of all the rest, is this, that there be in a man a principle of Saving faith, closing with christ to secure the present and final estate of the soul,
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and then it will follow, that hee that hath cast his soule on Christ by faith, securing the mayn estate thereof, shall the more easily cast away his life, estate, &c. in a particular cause for him.
and then it will follow, that he that hath cast his soul on christ by faith, securing the main estate thereof, shall the more Easily cast away his life, estate, etc. in a particular cause for him.
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Hee that through all the pangs and struglings of the new-birth, discouragements at the weight and height of his sin, oppositions of reasonings, delusions,
He that through all the pangs and strugglings of the New birth, discouragements At the weight and height of his since, oppositions of reasonings, delusions,
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and flatteries of self-righteousnesse, violence of hell it self, hath shot the mayn gulf and hath landed in Christ, shall with more facility lay aside his lesser, his outward interests for him,
and flatteries of self-righteousness, violence of hell it self, hath shot the main gulf and hath landed in christ, shall with more facility lay aside his lesser, his outward interests for him,
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as for ought hee knows may at one blow kill him and damne him, or in a moment, send him both to his grave and Hell, it makes a man follow the Lord fully,
as for ought he knows may At one blow kill him and damn him, or in a moment, send him both to his grave and Hell, it makes a man follow the Lord Fully,
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when he obeyes the Commandement by the same faith, whereby hee receives the saving promise, and offers up Isaac by the same faith, whereby hee got him;
when he obeys the Commandment by the same faith, whereby he receives the Saving promise, and offers up Isaac by the same faith, whereby he god him;
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when it is upon it's own dunghil, I mean in a sensible danger, natures retraction of it selfe from a visible feare may cause the pulse of a Christian which beats truly and strongly in the mayn point, the state of the soule, to intermit and faulter at such a time;
when it is upon it's own dunghill, I mean in a sensible danger, nature's retraction of it self from a visible Fear may cause the pulse of a Christian which beats truly and strongly in the main point, the state of the soul, to intermit and falter At such a time;
but the Needle will return to the true point again upon self-recollection, That godlinesse hath the Promises that belong to this life and the life to come:
but the Needle will return to the true point again upon self-recollection, That godliness hath thee Promises that belong to this life and the life to come:
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and this is the immediate effect of saving grace and faith, to bring the soule into the esteem and acceptance of God himself for our NONLATINALPHABET, or chiefest good;
and this is the immediate Effect of Saving grace and faith, to bring the soul into the esteem and acceptance of God himself for our, or chiefest good;
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it is true those Promises, I will call for the corn and increase it, and will multiply the fruit of the Tree and of the Field, are blessings and benefits of his Covenant, Ezek. 36. 29. And blessed are the people that are in such a case, Psal. 144. 15. but the main Promise of the Covenant is, I will be their God and they shall be my people;
it is true those Promises, I will call for the corn and increase it, and will multiply the fruit of the Tree and of the Field, Are blessings and benefits of his Covenant, Ezekiel 36. 29. And blessed Are the people that Are in such a case, Psalm 144. 15. but the main Promise of the Covenant is, I will be their God and they shall be my people;
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Servility when one is awed from sin, or driven to duties by the whip, and mercenaries when one is drawne by meere benefit or reward, are the bane of following the Lord fully:
Servility when one is awed from since, or driven to duties by the whip, and mercenaries when one is drawn by mere benefit or reward, Are the bane of following the Lord Fully:
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even unto me? Was it not an argument of an excellent spirit in Moses, when God offered him the benefit without himself or his presence, Exod. 33. 2. I will send an Angell before thee,
even unto me? Was it not an argument of an excellent Spirit in Moses, when God offered him the benefit without himself or his presence, Exod 33. 2. I will send an Angel before thee,
Wee have a famous instance in Moses, who was offered a private fortune, even by God himself, I'le make of thee a great Nation, greater and mightier then they;
we have a famous instance in Moses, who was offered a private fortune, even by God himself, I'll make of thee a great nation, greater and Mightier then they;
as Christ speaks, and perish to live, for he shall be daunted at every alarum of ill tydings, fearfull of the shadow of the Crosse, every danger in a duty awes him;
as christ speaks, and perish to live, for he shall be daunted At every alarm of ill tidings, fearful of the shadow of the Cross, every danger in a duty awes him;
and be vile, more vile, yet more vile for God, or can come to that, They would not be delivered. It was the greatest heart-breaking to Paul when his friends in affection to him, would have befought him out of his own danger, Acts 21. 13, 14. And this ground-work being well laid, you may easily see how possible and probable it is, that such a man should follow the Lord fully, especially in the matters of God and of Religion, wherein many excellent Romanes to their Country and true Patriots, prove very truants and heavy slugs.
and be vile, more vile, yet more vile for God, or can come to that, They would not be Delivered. It was the greatest Heartbreaking to Paul when his Friends in affection to him, would have befought him out of his own danger, Acts 21. 13, 14. And this groundwork being well laid, you may Easily see how possible and probable it is, that such a man should follow the Lord Fully, especially in the matters of God and of Religion, wherein many excellent Romans to their Country and true Patriots, prove very truants and heavy slugs.
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I come to the second thing, viz. what it is to fulfill after the Lord, or who may be said to do? And this I shall briefly run through. 1 More generally. 2 More particularly.
I come to the second thing, viz. what it is to fulfil After the Lord, or who may be said to do? And this I shall briefly run through. 1 More generally. 2 More particularly.
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for the Scripture brands it for an emptinesse of fruit, when a man brings forth fruit to himself, Hos. 10. 1. Israel is an empty Vine, he brings forth fruit to himself.
for the Scripture brands it for an emptiness of fruit, when a man brings forth fruit to himself, Hos. 10. 1. Israel is an empty Vine, he brings forth fruit to himself.
therefore those follow not fully, that run before the commandement in outward form, but walk not after it in morall piety. 5 It excludes withdrawing and takes in constancy,
Therefore those follow not Fully, that run before the Commandment in outward from, but walk not After it in moral piety. 5 It excludes withdrawing and Takes in constancy,
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1, Universally in compliance of heart and endevour to the whole rule, clipping off industriously no part of that service which beares Gods superscription upon it,
1, Universally in compliance of heart and endeavour to the Whole Rule, clipping off industriously no part of that service which bears God's superscription upon it,
when a man can pray, can believe, wait and speak for God, though the success and event answer not his duties or desires, a good heart is loaden with the very burden of duty,
when a man can pray, can believe, wait and speak for God, though the success and event answer not his duties or Desires, a good heart is loaded with the very burden of duty,
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Thus the Prophet animated his man being in feare, and Hezekiah his Subjects, There be more with us then with him, yet had he none but God to recken on,
Thus the Prophet animated his man being in Fear, and Hezekiah his Subject's, There be more with us then with him, yet had he none but God to reckon on,
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such is this God of ours, who sayth, Shall I bring to the birth, and not cause to bring forth, Isa. 66. 9. who promiseth Jacob the worm, that hee shall be his instrument to thrash mountains to dust, Isa. 41. 14, 15. and what comparison between a worm and a mountain;
such is this God of ours, who say, Shall I bring to the birth, and not cause to bring forth, Isaiah 66. 9. who promises Jacob the worm, that he shall be his Instrument to thrash Mountains to dust, Isaiah 41. 14, 15. and what comparison between a worm and a mountain;
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but only this, For Immanuel, Isa. 8. 10. and it might teach all the world, to say when they set against God, fi•collidimus frangimur, as the earthen pot against the iron rod breaks not the iron, but is it self broken.
but only this, For Immanuel, Isaiah 8. 10. and it might teach all the world, to say when they Set against God, fi•collidimus frangimur, as the earthen pot against the iron rod breaks not the iron, but is it self broken.
for our experience of him, we may argue from his opening of the red Sea, to his opening of Jordan. Hee that opened the Sea to bring us into this wildernesse, will surely open a River to let us out.
for our experience of him, we may argue from his opening of the read Sea, to his opening of Jordan. He that opened the Sea to bring us into this Wilderness, will surely open a River to let us out.
And for his promises to his people, they will eat their way over all Alpes of opposition, God will be the Midwife of them to deliver them of their wombe,
And for his promises to his people, they will eat their Way over all Alps of opposition, God will be the Midwife of them to deliver them of their womb,
in which I will be briefe, for Eliah his reason is enough, If the Lord be God, follow him, for all attractives are in him, all remuneratives, all restoratives,
in which I will be brief, for Elijah his reason is enough, If the Lord be God, follow him, for all attractives Are in him, all remuneratives, all restoratives,
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He rewards it, as here he promiseth, and afterward performed to Caleb, and generally they that follow the Lord home. 1 Shall see more of him. 2 Receive more from him.
He rewards it, as Here he promises, and afterwards performed to Caleb, and generally they that follow the Lord home. 1 Shall see more of him. 2 Receive more from him.
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First, it meets with the murmuring and disaffected Israelites, who, whether out of neutrality or malignity, fulfill not after the Lord, being either purely privative in respect of this duty,
First, it meets with the murmuring and disaffected Israelites, who, whither out of neutrality or malignity, fulfil not After the Lord, being either purely privative in respect of this duty,
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or positively disaffected, of these we have infinite, and of divers principles, It's strange, that men should be no more sensible of the sin of lukewarmnesse,
or positively disaffected, of these we have infinite, and of diverse principles, It's strange, that men should be no more sensible of the since of lukewarmness,
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but they should consider that the lukewarm are more offensive to Christs stomack, and can lesse be borne by it. 2 That lukewarmness is attended with self-conceit and security, thou sayst I am rich and have need of nothing, but this security arises out of self-ignorance, by which key whosoever is lockt up, they lye fast.
but they should Consider that the lukewarm Are more offensive to Christ stomach, and can less be born by it. 2 That lukewarmness is attended with self-conceit and security, thou Sayest I am rich and have need of nothing, but this security arises out of self-ignorance, by which key whosoever is locked up, they lie fast.
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1 Some are indisposed meerly out of a stupid carelesnesse, lying asleep in the side of our tossed Ship in this great storm, folded fast up in blindness and security,
1 some Are indisposed merely out of a stupid carelessness, lying asleep in the side of our tossed Ship in this great storm, folded fast up in blindness and security,
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And such is the case for most part of such poore fouls among whom there hath been no vision, their Idol-shepheards having made their people Idols like themselves;
And such is the case for most part of such poor fouls among whom there hath been no vision, their Idol shepherds having made their people Idols like themselves;
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nor yet are they more awakend, whose Preachers have been but Ethick Lecturers reading morality, whose Ministry hath not been first a fiery Serpent to sting the conscience (for Gods witnesses are called tormentors of the inhabitants of the earth ) and then a pole to hold up the brazen Serpent to the wounded.
nor yet Are they more awakened, whose Preachers have been but Ethic Lecturers reading morality, whose Ministry hath not been First a fiery Serpent to sting the conscience (for God's Witnesses Are called tormentors of the inhabitants of the earth) and then a pole to hold up the brazen Serpent to the wounded.
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or haesitancy of mind, which if they might forbid the action, notwithstanding more preponderating arguments, Melancholy and Satan would have us at such a passe,
or Hesitancy of mind, which if they might forbid the actium, notwithstanding more preponderating Arguments, Melancholy and Satan would have us At such a pass,
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and when a rotten heart is pitched upon a verdict like a partiall and ingaged Jury, it will hold to it, let the evidence be what it will, resolving to elude the evidence and not see it.
and when a rotten heart is pitched upon a verdict like a partial and engaged Jury, it will hold to it, let the evidence be what it will, resolving to elude the evidence and not see it.
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nor onely praying, but praying for practick ends, He that will doe shall know: and let not the common sence and concurrent judgement of those that truliest feare God be utterly flighted as inconsiderable,
nor only praying, but praying for practic ends, He that will do shall know: and let not the Common sense and concurrent judgement of those that truliest Fear God be utterly flighted as inconsiderable,
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If there be any that can go so low as to give toleration to Popery (though now the Papists put themselves in such a posture as they seem to threaten to give, rather then take) let him consider that we have bin too liberall in connivence that way already,
If there be any that can go so low as to give toleration to Popery (though now the Papists put themselves in such a posture as they seem to threaten to give, rather then take) let him Consider that we have been too liberal in connivance that Way already,
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The setting up of Reubens Altar had presently stirred up war against them, if the misprision had not been cleered, that no Religion was therein intruded;
The setting up of Reubens Altar had presently stirred up war against them, if the Misprision had not been cleared, that no Religion was therein intruded;
and what say the messengers of the Tribes, sent upon the Embassie, Rebell not against the Lord nor against us, Josh 22. 19. We shall smart for it if you do it.
and what say the messengers of the Tribes, sent upon the Embassy, Rebel not against the Lord nor against us, Josh 22. 19. We shall smart for it if you do it.
1 Feare to be engaged, standing with one foot within, and another without the threshold, looking backward and forward, afraid of every new step, saying as Caesar at Rubicon, yet we may go back,
1 fear to be engaged, standing with one foot within, and Another without the threshold, looking backward and forward, afraid of every new step, saying as Caesar At Rubicon, yet we may go back,
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for as it is said of those that followed Saul, they trembled after him, 1 Sam. 13. 7. and the next news of them is that they were scattered from him, verse 11. So is it here.
for as it is said of those that followed Saul, they trembled After him, 1 Sam. 13. 7. and the next news of them is that they were scattered from him, verse 11. So is it Here.
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and therefore no wonder if all the Craftsmen cry up their Diana; there is but little more reason for ingrossers of dignities and livings in the Church,
and Therefore no wonder if all the Craftsmen cry up their Diana; there is but little more reason for Ingrossers of dignities and livings in the Church,
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there is no colour of fear of this from a Senate of such Learning, Religion, and already declared resolution, for starve the Nurse, and she must needs starve the Child;
there is no colour of Fear of this from a Senate of such Learning, Religion, and already declared resolution, for starve the Nurse, and she must needs starve the Child;
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nor makes this any thing against that freeness of preaching the Gospel, which some in simplicity or worse do urge as inconsistent with liberall mayntenance;
nor makes this any thing against that freeness of preaching the Gospel, which Some in simplicity or Worse doe urge as inconsistent with liberal maintenance;
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for even the Volunteer follows not the War at his own charges I say no more but this, that poore pittances and meer benevolences, are but too like a prisoners mayntenance, whose small allowance,
for even the Volunteer follows not the War At his own charges I say no more but this, that poor pittances and mere benevolences, Are but too like a Prisoners maintenance, whose small allowance,
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and therefore conscience must acquit it self, of it's warrant and sincerity, that it seeks nothing but the saving of the Ship and Master from the violence of the storm;
and Therefore conscience must acquit it self, of it's warrant and sincerity, that it seeks nothing but the Saving of the Ship and Master from the violence of the storm;
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and in that case once speaking Asse said reason, who having saved her self, yea and saved her Master from the Sword, against his own will, did thus plead against his anger, What have I done unto thee, that thou hast smitten me, was I ever wont to doe so before time.
and in that case once speaking Ass said reason, who having saved her self, yea and saved her Master from the Sword, against his own will, did thus plead against his anger, What have I done unto thee, that thou hast smitten me, was I ever wont to do so before time.
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and is it not time, when our former rebellions against and provocations of God, do now plead against us by the first of Gods 4 sore judgments, •• Sword,
and is it not time, when our former rebellions against and provocations of God, do now plead against us by the First of God's 4 soar Judgments, •• Sword,
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for which God hath been a Moth unto us, and is now become a Lion; for from so small a thing as a Moth, doth he threaten to be a Lion unto Ephraim, Hos. 5. 12. &c. Let us rather apply our selves to take notice of such marks of Gods displeasure as are now upon us,
for which God hath been a Moth unto us, and is now become a lion; for from so small a thing as a Moth, does he threaten to be a lion unto Ephraim, Hos. 5. 12. etc. Let us rather apply our selves to take notice of such marks of God's displeasure as Are now upon us,
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When was the venome spirits of men so discovered as now of later times, When I would have healed Israel, the sin of Ephraim, was discovered, Hos. 7. 1. Healing times are discovering times;
When was the venom spirits of men so discovered as now of later times, When I would have healed Israel, the since of Ephraim, was discovered, Hos. 7. 1. Healing times Are discovering times;
Wee have many that are weeping for Tammuz, thirsting for the return of their Adonis, wee have bitter murmurings and eructations of Gall against God and his Truth, we feare our remedies;
we have many that Are weeping for Tammuz, thirsting for the return of their Adonis, we have bitter murmurings and eructations of Gall against God and his Truth, we Fear our remedies;
Wee are discouraged because of the way, and speak against God and Moses, Numb. 21. 4, 5. and therefore hath the Lord sent fiery Serpents amongst us, that bite us and even devoure us, Religion is torn into divisions and fragments, the swarme is up and settles in so many places,
we Are discouraged Because of the Way, and speak against God and Moses, Numb. 21. 4, 5. and Therefore hath the Lord sent fiery Serpents among us, that bite us and even devour us, Religion is torn into divisions and fragments, the swarm is up and settles in so many places,
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and are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fando? What Monster of cruelty can endure to see his Mothers bowels so ript up.
and Are come to such a crisis as makes our hearts to bleed, what is there in Ireland? what in England, but Pila minantia pilis? quis Talia Fando? What Monster of cruelty can endure to see his Mother's bowels so ripped up.
if we be not battered into the mould, why are wee not melted, that wee may run into it? and let these humiliations be continued in their vigour, that frequency beget no formality;
if we be not battered into the mould, why Are we not melted, that we may run into it? and let these humiliations be continued in their vigour, that frequency beget no formality;
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and surely if God be to be seen. 1 In nicks of time, Tanquam à machina. 2 In working or creating good out of evill, hope out despaire, furtherances out of oppositions, &c. 3 In seasonably discoveries of Clouds,
and surely if God be to be seen. 1 In nicks of time, Tanquam à machina. 2 In working or creating good out of evil, hope out despair, furtherances out of oppositions, etc. 3 In seasonably discoveries of Clouds,
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Doth he hide his face, delay to heare, lengthen our danger, are things in worse state with us since Moses came? are Treaties abortive, Fasts imprevalent? &c. let us not turn back and say, This evill is from the Lord,
Does he hide his face, Delay to hear, lengthen our danger, Are things in Worse state with us since Moses Come? Are Treaties abortive, Fasts imprevalent? etc. let us not turn back and say, This evil is from the Lord,
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why should we wait upon him any longer? There is reason that God should be sharp, wee have inveterate stains to be washt out, which will hardly be got out,
why should we wait upon him any longer? There is reason that God should be sharp, we have inveterate stains to be washed out, which will hardly be god out,
though obstructions be obstinate, yet Christ will come in to his people, even when the doores are shut: presently after Marahs bitter waters, God brought Israel to Elim, where they had twelve Wels of water,
though obstructions be obstinate, yet christ will come in to his people, even when the doors Are shut: presently After Marahs bitter waters, God brought Israel to Elim, where they had twelve Wells of water,
water wee see puts it selfe to extremities, and contrary to particular nature, rises upward ad prohibendum vacuum, to prevent a fraction in the universe;
water we see puts it self to extremities, and contrary to particular nature, rises upward ad prohibendum vacuum, to prevent a fraction in the universe;
though Israel stick at first in Egypt, yet they went out at length with the Egyptians leave, and not a dog (as the Text saith) moved his tongue against them.
though Israel stick At First in Egypt, yet they went out At length with the egyptians leave, and not a dog (as the Text Says) moved his tongue against them.
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2 To you of Senatorian order, be you encouraged to follow the Lord fully, and let not the Luminaries of the highest Orbe beslowest of motion, you have need of encouragements, that you may scatter the obloquies, the scandalls, suspitions, jealousies had of you,
2 To you of Senatorian order, be you encouraged to follow the Lord Fully, and let not the Luminaries of the highest Orb beslowest of motion, you have need of encouragements, that you may scatter the Obloquies, the scandals, suspicions, jealousies had of you,
If this Objection arise from this, that the Ceremonies and usages hitherto offensive and burdensome, are likely to be abolisht, what can be said more against them;
If this Objection arise from this, that the Ceremonies and usages hitherto offensive and burdensome, Are likely to be abolished, what can be said more against them;
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for it is not time to cast them out, the rather, because they are accounted such immoveables, that to remove them, is to commit waste upon the very freehold it self.
for it is not time to cast them out, the rather, Because they Are accounted such immovables, that to remove them, is to commit waste upon the very freehold it self.
for shall perfective alterations be accounted destructive, doth the changing of the Tabernacle into a Temple, wherein are ten Candlesticks for one and more setledness and beauty, imply any change of Religion? Others finde out as many Religions as wee have Articles of Doctrine, nine and thirty,
for shall perfective alterations be accounted destructive, does the changing of the Tabernacle into a Temple, wherein Are ten Candlesticks for one and more settledness and beauty, imply any change of Religion? Others find out as many Religions as we have Articles of Doctrine, nine and thirty,
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I beseech you to set on work hewers in the Mountains, and stone-squarers, to prepare timber and stones to build the Temple, that our Ierusalem may at length be a City compact together,
I beseech you to Set on work hewers in the Mountains, and stone-squarers, to prepare timber and stones to built the Temple, that our Ierusalem may At length be a city compact together,
an instance whereof we have in Phineas; Numb. 25. 13. who by an act of zeal, turned away the neer approching wrath from Israel, and made an attonement for them, by such a sacrifice as it's doubted by what warrant hee offered it up, I meane the execution of Delinquents,
an instance whereof we have in Phinehas; Numb. 25. 13. who by an act of zeal, turned away the near approaching wrath from Israel, and made an atonement for them, by such a sacrifice as it's doubted by what warrant he offered it up, I mean the execution of Delinquents,
And so Esther, in a time of extremity, put her self to do that which was not according to the Law, to draw forth her people out of destined destruction;
And so Esther, in a time of extremity, put her self to do that which was not according to the Law, to draw forth her people out of destined destruction;
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nor do I know how she could have answered it to God, if her particular observation of that humane Law, had forbidden her the rescueand preservation of a whole Nation of Gods people,
nor do I know how she could have answered it to God, if her particular observation of that humane Law, had forbidden her the rescueand preservation of a Whole nation of God's people,
2 Standing to it, so as it might be questioned whether it was needfull, and it is the case of Daniel, Chap. 6. 10. whose keeping his thrice a day devotions,
2 Standing to it, so as it might be questioned whither it was needful, and it is the case of daniel, Chap. 6. 10. whose keeping his thrice a day devotions,
and opening his windows towards Jerusalem, not abating of the nūber of his Prayers, nor performing them in a more concealed māner, to have avoided the malice of his accusers for one Moneths time (for no longer was the Interdict to last) may seem more then needs;
and opening his windows towards Jerusalem, not abating of the number of his Prayers, nor performing them in a more concealed manner, to have avoided the malice of his accusers for one Months time (for no longer was the Interdict to last) may seem more then needs;
but to shew how fully they went after the Lord, in that wherein carnall wisdome might and would have found sundry specious elusions to have evaded the duty.
but to show how Fully they went After the Lord, in that wherein carnal Wisdom might and would have found sundry specious elusions to have evaded the duty.
and print after such an originall as went before all editions of errour: not that I would tye any man to such examples, customes, constitutions of the Word,
and print After such an original as went before all editions of error: not that I would tie any man to such Examples, customs, constitutions of the Word,
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but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coop always boaking to get out which was the reason that they were so up and down in Judah, according as they had remisse or religious Princes;
but in this, that the people receive the truth into them and among them, who otherwise will be but as Hens in a coop always boaking to get out which was the reason that they were so up and down in Judah, according as they had remiss or religious Princes;
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then meerly by oath of Supremacy and Allegiance, which breed such a generation as is contrary to rule of Philosophy, which is Generatio unius est corruptio alterius, whereas these new Protestants are Papists still.
then merely by oath of Supremacy and Allegiance, which breed such a generation as is contrary to Rule of Philosophy, which is Generatio unius est Corruption alterius, whereas these new Protestants Are Papists still.
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so as it shall be said, so many years was this Temple in building, yet I say to you as the Lord to David, 2 Chron. 6. 8. Thou didst well that it was in thine heart:
so as it shall be said, so many Years was this Temple in building, yet I say to you as the Lord to David, 2 Chronicles 6. 8. Thou didst well that it was in thine heart:
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yet hee shall come into possession thereof at last, and his seed shall inherit it, and so I should come to that which remayns in the words, as namely, That
yet he shall come into possession thereof At last, and his seed shall inherit it, and so I should come to that which remains in the words, as namely, That
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I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the byas right way, else a man may run and never obtain.
I cannot particularly handle this point, only be bold to cast in a word or two towards the setting of the bias right Way, Else a man may run and never obtain.
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Let every man therefore take heed to his spirit that hee deal not treacherously, for howsoever your good service perishes not to the Church or Common-wealth,
Let every man Therefore take heed to his Spirit that he deal not treacherously, for howsoever your good service Perishes not to the Church or Commonwealth,
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& fulfill after the Lord, which a man upon naturall parts, and strength of morall principles or vertues, shall never do, for youths shall faint and be weary,
& fulfil After the Lord, which a man upon natural parts, and strength of moral principles or Virtues, shall never do, for youths shall faint and be weary,
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such a spirit therefore as Caleb had, doe you restlesly seeke of God the giver of it to them that ask him, that being sincerely carried, (which in great and glorious actions is the more hard) you may reap the Euge of a good conscience, which is better then the Hic est of all the World:
such a Spirit Therefore as Caleb had, do you restlessly seek of God the giver of it to them that ask him, that being sincerely carried, (which in great and glorious actions is the more hard) you may reap the Euge of a good conscience, which is better then the Hic est of all the World:
as God said of David, he was a man after his own heart, and what follows, He shall fulfill all my will, Acts 13. 22. And of Hezekiah it is said, that in every work that he began in the service of the house of God,
as God said of David, he was a man After his own heart, and what follows, He shall fulfil all my will, Acts 13. 22. And of Hezekiah it is said, that in every work that he began in the service of the house of God,
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and in the Law, and in the Commandements, to seek his God, he did it withall his heart, and prospered; such hearts, such successe wee pray to them that are now engaged in this great work, that so promises with the entayle of them upon Posterity may follow such Calebs for ever. FINIS.
and in the Law, and in the commandments, to seek his God, he did it withal his heart, and prospered; such hearts, such success we pray to them that Are now engaged in this great work, that so promises with the entail of them upon Posterity may follow such Calebs for ever. FINIS.
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THE IMPOSTVRES OF Seducing Teachers Discovered; EPHES. IV. XIV, XV. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftinesse, whereby they lye in wait to deceive.
THE IMPOSTVRES OF Seducing Teachers Discovered; EPHESIANS. IV. XIV, XV. That we henceforth be no more children, tossed to and from, and carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive.
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and the hystorie of Luthers time doth witnesse also that it is the lot of reformations while they are green and recent, to be infested with such sects and doctrines as haply were never before heard of,
and the history of Luthers time does witness also that it is the lot of reformations while they Are green and recent, to be infested with such Sects and doctrines as haply were never before herd of,
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named seven ones, one body and one spirit, one hope of your calling, one Lord, one faith, one baptisme, one God and Father of all, wherein the Ephesians and all beleevers are concenterated.
nam seven ones, one body and one Spirit, one hope of your calling, one Lord, one faith, one Baptism, one God and Father of all, wherein the Ephesians and all believers Are concenterated.
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in which form of expression he seemes to allude to the Romans in their tryumphs, wherein the Conquerour having the glorious Captaines at his chariot, scattered his munificence in congiaries and donatives to the souldiery and people,
in which from of expression he seems to allude to the Romans in their Triumphos, wherein the Conqueror having the glorious Captains At his chariot, scattered his munificence in congiaries and donatives to the soldiery and people,
and what are those gifts which might become the magnificence of a Conquerour so triumphant? Are they not ministeries? ver. 12. He gave some Apostles, and some Prophets,
and what Are those Gifts which might become the magnificence of a Conqueror so triumphant? are they not ministeries? ver. 12. He gave Some Apostles, and Some prophets,
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The Seducers are said to be sleighty, crafty, and to have their artifices, methods, stratagems of deceiving, by the sleight of men and cunning craftinesse, whereby they lye in wait to deceive.
The Seducers Are said to be sleighty, crafty, and to have their artifices, methods, stratagems of deceiving, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive.
1. The Ministery which Christ hath given to his Church, He gave some Apostles, &c. That henceforth we be no more children, &c. for the salt ( yee are saith Christ, the salt of the earth ) serves to preserve the people from being flye-blown with every corrupt doctrine unto putrefaction.
1. The Ministry which christ hath given to his Church, He gave Some Apostles, etc. That henceforth we be no more children, etc. for the salt (ye Are Says christ, the salt of the earth) serves to preserve the people from being flyblown with every corrupt Doctrine unto putrefaction.
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2. The holding fast of the substance and vitals of practick godliness, ver. 15. Following the truth in love, grow up in all things into him which is the Head even Christ. The fortifying of the vitalls is a repercussive to all infections from the stinking breath of a corrupt teacher.
2. The holding fast of the substance and vitals of practic godliness, ver. 15. Following the truth in love, grow up in all things into him which is the Head even christ. The fortifying of the vitals is a repercussive to all infections from the stinking breath of a corrupt teacher.
which is a sentence (as every eye may see) carried on in metaphors and figurative expressions, only some criticks might haply ask what decorum of speech there is in children tossed to and fro and carried about with winds? For had it not been more congruity to have said waves tossed to and fro,
which is a sentence (as every eye may see) carried on in metaphors and figurative expressions, only Some critics might haply ask what decorum of speech there is in children tossed to and from and carried about with winds? For had it not been more congruity to have said waves tossed to and from,
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1. For the first, They are children , so called, not in respect of age, but of knowledge and understanding, 1 Cor. 14. 20. be not children NONLATINALPHABET in understanding, but be men:
1. For the First, They Are children, so called, not in respect of age, but of knowledge and understanding, 1 Cor. 14. 20. be not children in understanding, but be men:
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Where NONLATINALPHABET perfect and ripe men of knowledge are opposed to children, that is, ungrounded and unskilful ones, unskilful in the word of righteousness,
Where perfect and ripe men of knowledge Are opposed to children, that is, ungrounded and unskilful ones, unskilful in the word of righteousness,
for he is a babe, Heb. 5. 13. Such babes the Apostle calls carnall, though they be in Christ, 1 Cor. 3. 1, 2, 3. and opposeth them to spiritual, that is, perfect or ripe of knowledge and judgement;
for he is a babe, Hebrew 5. 13. Such babes the Apostle calls carnal, though they be in christ, 1 Cor. 3. 1, 2, 3. and Opposeth them to spiritual, that is, perfect or ripe of knowledge and judgement;
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and you may see that such men, that are shallow and unballast with knowledge, are easily carried into envying, strife, factions, one crying up Paul, another Apollo, ver. 4. yea they become the certain prey of Sectaries and Seducers, made prize of by them,
and you may see that such men, that Are shallow and unballast with knowledge, Are Easily carried into envying, strife, factions, one crying up Paul, Another Apollo, ver. 4. yea they become the certain prey of Sectaries and Seducers, made prize of by them,
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Nor wave nor cloud have any consistence, but are alwayes in motion if any wind be stirring, you shall in vain look to find them anon where you see them now.
Nor wave nor cloud have any consistence, but Are always in motion if any wind be stirring, you shall in vain look to find them anon where you see them now.
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they are light things and moveable, that are at the command of every wind: when the Apostle saith wind of doctrine, he implies that there is no solidity;
they Are Light things and movable, that Are At the command of every wind: when the Apostle Says wind of Doctrine, he Implies that there is no solidity;
and yet every one tosses some waves to and fro, and carries some clouds about, nay the very same cloud that is now carried one way, is anon carried another;
and yet every one tosses Some waves to and from, and carries Some Clouds about, nay the very same cloud that is now carried one Way, is anon carried Another;
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so is it in the Church of God, there are abcedaries, babes that are to be taught NONLATINALPHABET their letters, Heb. 5. 13. the first elements of the oracles of God,
so is it in the Church of God, there Are Abecedaries, babes that Are to be taught their letters, Hebrew 5. 13. the First elements of the oracles of God,
and to be fed with the spoon, or as the Apostle calls it, milk. He did not think himself too high to feed with milk, 1 Cor. 3. 2. Therefore let no Minister be he never so learned, scorn to be an Usher under Christ, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage against Catechisme,
and to be fed with the spoon, or as the Apostle calls it, milk. He did not think himself too high to feed with milk, 1 Cor. 3. 2. Therefore let no Minister be he never so learned, scorn to be an Usher under christ, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage against Catechism,
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and the Minister had not thought himself too good to teach them their letters and first elements, we had not seen so many children carried about with winds of doctrine:
and the Minister had not Thought himself too good to teach them their letters and First elements, we had not seen so many children carried about with winds of Doctrine:
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He that hath a little knowledg well tryed by the touchstone of the word, and tryed in his own experience to be humbling, quickning and comforting, he loves the truth,
He that hath a little knowledge well tried by the touchstone of the word, and tried in his own experience to be humbling, quickening and comforting, he loves the truth,
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The Apostles while under Christs own ministery and wing were but very raw in knowledge, (and thereby we learn that no doctrinall teaching or ministery,
The Apostles while under Christ own Ministry and wing were but very raw in knowledge, (and thereby we Learn that no doctrinal teaching or Ministry,
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though of Christ himself on earth, can make way into the heart of man until the Spirit come,) yet so much they found in the words of Christ that they knew not whether else to go,
though of christ himself on earth, can make Way into the heart of man until the Spirit come,) yet so much they found in the words of christ that they knew not whither Else to go,
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and why then will they not reflect upon themselves and say, whither shall we go? I would not tread out the least sparke except it be wild-fire in the house-eaves which may set the whole Town afire.
and why then will they not reflect upon themselves and say, whither shall we go? I would not tread out the least spark except it be wildfire in the house-eaves which may Set the Whole Town afire.
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God hath his babes, to whom I would recommend for their comfort the comparing of Heb. 5. 13. with Heb. 6. 9. where the Apostle having called them babes that had need to be taught the first principles, doth yet say, we are perswaded of you things that accompany salvation,
God hath his babes, to whom I would recommend for their Comfort the comparing of Hebrew 5. 13. with Hebrew 6. 9. where the Apostle having called them babes that had need to be taught the First principles, does yet say, we Are persuaded of you things that accompany salvation,
Fundamentals unto salvation are not so many or burdensome, the least Star in the orbe hath as swift and regular a motion though not so much light, as the greater;
Fundamentals unto salvation Are not so many or burdensome, the least Star in the orb hath as swift and regular a motion though not so much Light, as the greater;
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1. That they are unstable under the command of every wind, and a prey to every net that is spread for them, travelling and wandring through all opinions when they have left the true line;
1. That they Are unstable under the command of every wind, and a prey to every net that is spread for them, traveling and wandering through all opinions when they have left the true line;
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be not carried about with divers and strange doctrines, Heb. 13. 9. for its good that the heart be ballast or •stablisht with grace, where the opposition is evident between being carried about and being establisht by grace.
be not carried about with diverse and strange doctrines, Hebrew 13. 9. for its good that the heart be ballast or •stablisht with grace, where the opposition is evident between being carried about and being established by grace.
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Its good (saith he) that the heart be establisht, and to that end, that we converse in such doctrines as doe profit them that are exercised in them, still asking our selves this question, what improvement is there of my soul heavenward by such or such doctrine? What healing of the gashes of conscience? What further inlet or admission into communion with Christ? What cleansing from al filthiness of the flesh and spirit, perfecting holinesse in the fear of God, 2 Cor. 7. 1. If this be your aime,
Its good (Says he) that the heart be established, and to that end, that we converse in such doctrines as do profit them that Are exercised in them, still asking our selves this question, what improvement is there of my soul heavenward by such or such Doctrine? What healing of the Gashes of conscience? What further inlet or admission into communion with christ? What cleansing from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God, 2 Cor. 7. 1. If this be your aim,
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then steer this point, intend this scope, and let go questions and vain janglings, contending towards the end of the commandement, which mark (saith the Apostle) may never shoot at, 1 Tim. 1. 6. in their ministery or doctrine,
then steer this point, intend this scope, and let go questions and vain janglings, contending towards the end of the Commandment, which mark (Says the Apostle) may never shoot At, 1 Tim. 1. 6. in their Ministry or Doctrine,
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nor indeed do many hearers aime at any such thing, I mean our Nomades (as I may call them) or walkers, who will not endure to sit at the feet of a constant godly ministery (which yet is the best way of proficiency in knowledge and godlinesse) but by reason of their feverish thirst,
nor indeed do many hearers aim At any such thing, I mean our Nomads (as I may call them) or walker's, who will not endure to fit At the feet of a constant godly Ministry (which yet is the best Way of proficiency in knowledge and godliness) but by reason of their feverish thirst,
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1. They are hearers, and must not they be hearers? What else, condemned be the atheisme of the care of them who turn away their ear from God, who speakes by the hand of his messengers;
1. They Are hearers, and must not they be hearers? What Else, condemned be the atheism of the care of them who turn away their ear from God, who speaks by the hand of his messengers;
yea and the State into what hands doctrine is committed, by reason of the unsettlement of the people which may be occasioned thereby, I should beseech them that are in the office of teachers, that they would take heed to themselves and to the doctrine, 1 Tim. 4. 16. and that they would teach milk or meat,
yea and the State into what hands Doctrine is committed, by reason of the unsettlement of the people which may be occasioned thereby, I should beseech them that Are in the office of Teachers, that they would take heed to themselves and to the Doctrine, 1 Tim. 4. 16. and that they would teach milk or meat,
and not wind, nor lead on people first into cirticismes, before they have laid in them the plain Grammar rule of sound and wholesome words that they may be made proselites to Iesus Christ, not to an opinion;
and not wind, nor led on people First into cirticismes, before they have laid in them the plain Grammar Rule of found and wholesome words that they may be made Proselytes to Iesus christ, not to an opinion;
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yet themselves are not the gifts of Christ unto men in the sence of the 11th verse of this chapter) I should desire to know whether every one that hath a gift to be a servant must therefore be a steward,
yet themselves Are not the Gifts of christ unto men in the sense of the 11th verse of this chapter) I should desire to know whither every one that hath a gift to be a servant must Therefore be a steward,
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then you must produce your extraordinary commission as he did, saying, And the Lord took me as I followed the flock and said, go prophesie to my people Israel, or else you mu•t be taken to be but Herdsmen still,
then you must produce your extraordinary commission as he did, saying, And the Lord took me as I followed the flock and said, go prophesy to my people Israel, or Else you mu•t be taken to be but Herdsmen still,
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The Arrian pleaded out of that text John 14. 28. The Father is greater then I. The Anabap••st from that, Matth. 28. 19. Go ye therefore and disciple all nations, and when he shall be thriven to his NONLATINALPHABET or full stature he will undermine Magistracy by that Rom. 12. 19. Avenge not your selves.
The Arrian pleaded out of that text John 14. 28. The Father is greater then I. The Anabap••st from that, Matthew 28. 19. Go you Therefore and disciple all Nations, and when he shall be thriven to his or full stature he will undermine Magistracy by that Rom. 12. 19. Avenge not your selves.
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The Antinomian hath for his plea that 1 Tim. 1. 9. The law is not made for a righteous man, arguing that he who hath Evangelicall grace for his principle of obedience should not have the law for a rule thereof;
The Antinomian hath for his plea that 1 Tim. 1. 9. The law is not made for a righteous man, arguing that he who hath Evangelical grace for his principle of Obedience should not have the law for a Rule thereof;
but because I intend not a particular confutation of these or the like errours, therefore finally, you all know that the devill hath a scriptum est ready, Matth. 3. 6. the Spider sucks poyson out of the Rose, not that I would imply that there is any such thing in the Word i•self (for ex veris nil nisi verum ) but that a corrupt stomack concocts wholesome food in•o •i•ease.
but Because I intend not a particular confutation of these or the like errors, Therefore finally, you all know that the Devil hath a Scriptum est ready, Matthew 3. 6. the Spider sucks poison out of the Rose, not that I would imply that there is any such thing in the Word i•self (for ex veris nil nisi verum) but that a corrupt stomach concocts wholesome food in•o •i•ease.
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Christ is the onely everlasting meat, who though he be like a great standing dish, which by reason of Kickshawes and fine Sallets is now adayes not much fed upon by many;
christ is the only everlasting meat, who though he be like a great standing dish, which by reason of Kickshaws and fine Salads is now adays not much fed upon by many;
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he that hath his mouth in tast for such doctrine, and his stomack craving such solid food, hath cause to blesse God, who it may be by inward shakings and temptations cals him to the setling of the main free hold,
he that hath his Mouth in taste for such Doctrine, and his stomach craving such solid food, hath cause to bless God, who it may be by inward shakings and temptations calls him to the settling of the main free hold,
and state of his soul, and so takes him off from running himself out of breath after novelties and niceties, which will sooner fill his head with dreames then his heart with strength or comfort.
and state of his soul, and so Takes him off from running himself out of breath After novelties and niceties, which will sooner fill his head with dreams then his heart with strength or Comfort.
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3. Because of its prevalencie with and over unstayed men, one would wonder that this which the Apostle cals wind of doctrine should so prevail and spread;
3. Because of its prevalency with and over unstayed men, one would wonder that this which the Apostle calls wind of Doctrine should so prevail and spread;
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I will not borrow that comparison which Eusebius made choice of to expresse the quick spreading of the Gospell at the first, saying, that it passed through the world like a Sun-beam;
I will not borrow that comparison which Eusebius made choice of to express the quick spreading of the Gospel At the First, saying, that it passed through the world like a Sunbeam;
as this wind of doctrine doth, and the same Apostle (then whom no man did more counter-work false teachers) saith, Acts 20. 30. they shall speak perverse things, to draw disciples after them, whereby it seemes that the way to draw disciples is to speake perverse things; hereunto.
as this wind of Doctrine does, and the same Apostle (then whom no man did more counterwork false Teachers) Says, Acts 20. 30. they shall speak perverse things, to draw Disciples After them, whereby it seems that the Way to draw Disciples is to speak perverse things; hereunto.
Beware lest a•y man make prize of you, Col. 2. 8. some there are to whom the reputation and worth of the teacher is the proof of his doctrine, receiving all that is stamped with his ipse dixit. We should not call any man our father on earth, Matt. 23. 9. and some also think it enough to say, This doctrine makes most against superstition and popery, and yet we will not abide that in a Maldonat, who shal rather pitch upon such a sense of Scripture,
Beware lest a•y man make prize of you, Col. 2. 8. Some there Are to whom the reputation and worth of the teacher is the proof of his Doctrine, receiving all that is stamped with his ipse dixit. We should not call any man our father on earth, Matt. 23. 9. and Some also think it enough to say, This Doctrine makes most against Superstition and popery, and yet we will not abide that in a Maldonatus, who shall rather pitch upon such a sense of Scripture,
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because it makes most against the Calvinists, and there are who falling upon some novell opinion do honestate it with the name of a new light, and conceive themselves the greatest illuminates,
Because it makes most against the Calvinists, and there Are who falling upon Some novel opinion do honestate it with the name of a new Light, and conceive themselves the greatest illuminates,
1. Whether this light come from the Word, or rather do not shine from a glo-worm in your own fancies? Is not this vision of yours extra mittendo, by beames going out of your own eyes to the object? do you not first conceive,
1. Whither this Light come from the Word, or rather do not shine from a Glowworm in your own fancies? Is not this vision of yours extra mittendo, by beams going out of your own eyes to the Object? do you not First conceive,
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2. Whether it do nourish those graces in you in which the Kingdom of God consists? Or whether doth not this new light starve you? Doth not this sun-shine put out your fire? For whether it be that the intention of the mind upon the vain theory of opinions doth divert the stream,
2. Whither it do nourish those graces in you in which the Kingdom of God consists? Or whither does not this new Light starve you? Does not this sunshine put out your fire? For whither it be that the intention of the mind upon the vain theory of opinions does divert the stream,
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or whether God withdraw his influences from them that lay themselves out in toyes? or whatsoever the cause be, experience sheweth that after this vertigo takes men in the head, many of them decay in the vitals of Religion,
or whither God withdraw his influences from them that lay themselves out in toys? or whatsoever the cause be, experience shows that After this vertigo Takes men in the head, many of them decay in the vitals of Religion,
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Is not our Church called to the barre to answer not so much for her purity or chastitie in all Administrations as for her very being and life? What children are these, that will unmother her,
Is not our Church called to the bar to answer not so much for her purity or chastity in all Administrations as for her very being and life? What children Are these, that will unmother her,
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and then justifie their secession and departure by Flee out of Babylon: which will not serve their turn except they can find also a Go out of Ephesus, out of Pergamus, out of Sardis, out of Laodicea, &c. Our Sacraments are also called to the barre.
and then justify their secession and departure by Flee out of Babylon: which will not serve their turn except they can find also a Go out of Ephesus, out of Pergamos, out of Sardis, out of Laodicea, etc. Our Sacraments Are also called to the bar.
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The Lords Supper, under the reason of a mixt Communion, by which (as I conceive) is not meant that unbeleevers or unregenerate persons do partake rem sacramenti the kernell of this ordinance;
The lords Supper, under the reason of a mixed Communion, by which (as I conceive) is not meant that unbelievers or unregenerate Persons do partake remembering Sacrament the kernel of this Ordinance;
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unto which we say, that though the door ought to be more narrow than to let in dogs and swine, yet the presence and profession of intruders doth not evacuate that Communion which the faithfull have with Christ, and among themselves:
unto which we say, that though the door ought to be more narrow than to let in Dogs and Swine, yet the presence and profession of intruders does not evacuate that Communion which the faithful have with christ, and among themselves:
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Where they oppose these two as a rule and principle, taking away the rule, called (say they) the oldnesse of the letter, by the principle which is the newnesse of the Spirit;
Where they oppose these two as a Rule and principle, taking away the Rule, called (say they) the oldness of the Letter, by the principle which is the newness of the Spirit;
Our Ministery is arraigned also, as the Papists, because the Ministers of many Reformed Churches have not Imposition of the hands of a Bishop, deny their ordination to be legitimate,
Our Ministry is arraigned also, as the Papists, Because the Ministers of many Reformed Churches have not Imposition of the hands of a Bishop, deny their ordination to be legitimate,
We are between two milstones, what Ministers will they find in the Churches of Christ for many hundred yeares if this be good against ordination? I cannot conceive but God owned some of them,
We Are between two millstones, what Ministers will they find in the Churches of christ for many hundred Years if this be good against ordination? I cannot conceive but God owned Some of them,
the Church, the Sacraments, the Morall Law, the Ministery, is added, the Mortality of the soul, which if reason cannot confute, let a man consult conscience, if that cannot, Scripture will;
the Church, the Sacraments, the Moral Law, the Ministry, is added, the Mortality of the soul, which if reason cannot confute, let a man consult conscience, if that cannot, Scripture will;
had it not been a strange mistake in our blessed Saviour to have (but in a Parable) supposed a rich man after his death in torment and Lazarus in Abrahams bosome;
had it not been a strange mistake in our blessed Saviour to have (but in a Parable) supposed a rich man After his death in torment and Lazarus in Abrahams bosom;
How sad a hearing is it to hear I am of Paul, I am of Apollo, I am of Cephas? was not this that which (as Jerome observes) did at first set up Bishops? our divisions are their factours, but that is not all;
How sad a hearing is it to hear I am of Paul, I am of Apollo, I am of Cephas? was not this that which (as Jerome observes) did At First Set up Bishops? our divisions Are their Factors, but that is not all;
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more sad it is to hear, here is Christ, and there is Christ, for we are so impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church;
more sad it is to hear, Here is christ, and there is christ, for we Are so impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church;
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or are they proud and wanton, and have taken surfet of the great things of the Law? Or are they ashamed to stand in the levell of sober practicall Christians,
or Are they proud and wanton, and have taken surfeit of the great things of the Law? Or Are they ashamed to stand in the level of Sobrium practical Christians,
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but the Lord stop the gangrene, and turn all our eyes to the great things of the Law, that so this tithing of mint and cummin may be left to a second place.
but the Lord stop the gangrene, and turn all our eyes to the great things of the Law, that so this tithing of mint and cummin may be left to a second place.
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For Ministers that have burn'd and shined themselves out in holding forth essentials and saving truths, the whole world since the Apostles time could not overmatch you;
For Ministers that have burned and shined themselves out in holding forth essentials and Saving truths, the Whole world since the Apostles time could not overmatch you;
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and for Christians (the seale of their Ministery) begotten and bred up under their shadow, in respect of the power of godlinesse there hath not been another England on earth, since that time;
and for Christians (the seal of their Ministry) begotten and bred up under their shadow, in respect of the power of godliness there hath not been Another England on earth, since that time;
I do not ascribe this to the government and discipline (no more then I do ascribe the multiplying of Israel to Pharaoh ) but under God to the paines and diligence of faithfull pastours, whom I would not have any man now to undervalue and debase as brats of Antichrist:
I do not ascribe this to the government and discipline (no more then I do ascribe the multiplying of Israel to Pharaoh) but under God to the pains and diligence of faithful Pastors, whom I would not have any man now to undervalue and debase as brats of Antichrist:
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for wise men will interpret that they do it upon no other reason then Herod burnt the Registries of the families and genealogies of the Iews, in consciousnesse of his own obscurity;
for wise men will interpret that they do it upon no other reason then Herod burned the Registries of the families and genealogies of the Iews, in consciousness of his own obscurity;
And as for this Church, certainly she hath had a womb to bear children, and breasts to give them suck, which two things do make a fair proof for her against all calumnies,
And as for this Church, Certainly she hath had a womb to bear children, and breasts to give them suck, which two things do make a fair proof for her against all calumnies,
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and for that we fast and pray, as also that those seven Ones in the fourth and fifth verses may continue with us for ever, One body, and one spirit, one hope of your calling, one Lord, one Faith, one baptisme, one God and Father of all, which should be as so many quoines to lock together all parts of the building into one,
and for that we fast and pray, as also that those seven Ones in the fourth and fifth Verses may continue with us for ever, One body, and one Spirit, one hope of your calling, one Lord, one Faith, one Baptism, one God and Father of all, which should be as so many quoines to lock together all parts of the building into one,
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I come now to the second part of the Text, which is the character or description of the impostors and seducers, that do unsettle men, whereof I shall open the termes or words.
I come now to the second part of the Text, which is the character or description of the impostors and seducers, that do unsettle men, whereof I shall open the terms or words.
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1. Sleight of men. The originall word for sleight, doth properly signifie Dice-playing, and by a metaphor taken from players at Dice (which sort of men you shall seldom reade of in sober authours without some brand of infamie,) it sets out the qualitie of false teachers,
1. Sleight of men. The original word for sleight, does properly signify Dice-playing, and by a metaphor taken from players At Dice (which sort of men you shall seldom read of in Sobrium Authors without Some brand of infamy,) it sets out the quality of false Teachers,
and therefore he calls it sleight of men, opposing this doctrine of theirs to that of Gods pure word, which is alwayes like it self and hath no interests, passions, crooked ends, as men have.
and Therefore he calls it sleight of men, opposing this Doctrine of theirs to that of God's pure word, which is always like it self and hath no interests, passion, crooked ends, as men have.
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but whether it be so or so, or both wayes, you see what these teachers make of their hearers, meer tablemen, which the dice-player carries hither and thither,
but whither it be so or so, or both ways, you see what these Teachers make of their hearers, mere tablemen, which the dice-player carries hither and thither,
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3. Cunning craftinesse, The same word that is used to expresse the subtilty of the serpent tempting Eve, 2 Cor. 11. 3. He beguiled Eve through his subtilty, and it signifies the deep policie of men, 1 Cor. 3. 19. He taketh the wise in their own craftinesse and so it imports that these teachers are veterators, beaten fellowes, men exercised and skilfull to deceive.
3. Cunning craftiness, The same word that is used to express the subtlety of the serpent tempting Eve, 2 Cor. 11. 3. He beguiled Eve through his subtlety, and it signifies the deep policy of men, 1 Cor. 3. 19. He Takes the wise in their own craftiness and so it imports that these Teachers Are veterators, beaten Fellows, men exercised and skilful to deceive.
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fot it signifies properly an ambushment or stratagem of warre, whereby the enemy sets upon a man ex insidiis, at unawares, denoting the specious and faire overtures and pretences of false teachers, spreading their net under the chaffe, to catch the silly bird,
fot it signifies properly an ambushment or stratagem of war, whereby the enemy sets upon a man ex insidiis, At unawares, denoting the specious and fair overtures and pretences of false Teachers, spreading their net under the chaff, to catch the silly bird,
for it is plain that all their sleight and craftinesse is NONLATINALPHABET, to this very end and purpose, that they may entrap and catch men within the ambush of their impostures.
for it is plain that all their sleight and craftiness is, to this very end and purpose, that they may entrap and catch men within the ambush of their Impostors.
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What oddes the Apostle makes between the seducer and the seduced, even as much as between an old fowler and a young bird, the one he calls children, simple, easie, credulous people, the other is a shrewd gamester, a man of subtilty and stratagems.
What odds the Apostle makes between the seducer and the seduced, even as much as between an old Fowler and a young bird, the one he calls children, simple, easy, credulous people, the other is a shrewd gamester, a man of subtlety and stratagems.
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I cannot therefore but upon this observation, exhort you to take heed of playing with such, stake down nothing, especially not your soules, come not within their ambush.
I cannot Therefore but upon this observation, exhort you to take heed of playing with such, stake down nothing, especially not your Souls, come not within their ambush.
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I wonder that petties and novices in knowledge will forsake the Congregations and open assemblies of Gods people, to frequent private houses where these teachers lay their ambuscado;
I wonder that petties and Novices in knowledge will forsake the Congregations and open assemblies of God's people, to frequent private houses where these Teachers lay their ambuscado;
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would not all men condemn the folly of a young man of great estate, that should deal with a crafty gamester? For these seducers whose design is to make merchandise of their hearers, 2 Pet. 2. 3. do most of all aime at them who are good prize, they care not much for a sheep that hath not a good fleece.
would not all men condemn the folly of a young man of great estate, that should deal with a crafty gamester? For these seducers whose Design is to make merchandise of their hearers, 2 Pet. 2. 3. do most of all aim At them who Are good prize, they care not much for a sheep that hath not a good fleece.
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there is no man but will beleeve a lye when God gives him up to delusion, one may be infected with the plague by looking in at the window, our nature is apt to receive impressions of error.
there is no man but will believe a lie when God gives him up to delusion, one may be infected with the plague by looking in At the window, our nature is apt to receive impressions of error.
Its observed of sheep, that they eat no grasse more greedily then that which rots them, wherefore if they shall say unto you behold he is in the desart, go not forth,
Its observed of sheep, that they eat no grass more greedily then that which rots them, Wherefore if they shall say unto you behold he is in the desert, go not forth,
behold he is in the secret chambers, beleeve it not, Matth. 24. 26. And what may some say, would you have us come up to an Idols Temple and communicate in Idolatry? No, Come not ye to Gilgal, nor go up to Bethaven, Hosea 4. 15. Woods and caves,
behold he is in the secret chambers, believe it not, Matthew 24. 26. And what may Some say, would you have us come up to an Idols Temple and communicate in Idolatry? No, Come not you to Gilgal, nor go up to Bethaven, Hosea 4. 15. Woods and caves,
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Antichrist and Popery will feel the wounds of such private Assemblies as long as they draw any breath, the enemies of God and his Church know what reason they have to hate conventicles (as they call them:) All that I have to say is, that you stick fast unto and make use of your pastours and teachers, which are the gifts of Jesus Christ unto his Church, ver. 11. and that you come not into the secret of these who are described ver. 14. by their sleight and subtilty to deceive.
Antichrist and Popery will feel the wounds of such private Assemblies as long as they draw any breath, the enemies of God and his Church know what reason they have to hate conventicles (as they call them:) All that I have to say is, that you stick fast unto and make use of your Pastors and Teachers, which Are the Gifts of jesus christ unto his Church, ver. 11. and that you come not into the secret of these who Are described for. 14. by their sleight and subtlety to deceive.
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who privily shall bring in damnable heresies, 2 Pet. 2. 1. they will not resist the truth aper to marte, but cunningly undermine it, as Jannes and Jambres withstood Moses, so do these also resist the truth, 2 Tim. 3. 8. that is by sleight,
who privily shall bring in damnable heresies, 2 Pet. 2. 1. they will not resist the truth aper to mart, but cunningly undermine it, as Jannes and Jambres withstood Moses, so do these also resist the truth, 2 Tim. 3. 8. that is by sleight,
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and counterfeiting to do the same thing, so that one shall have much adoe to distinguish between the Serpents of Moses and them of the Magicians, for they also did the like by their inchantments, Exod. 7. 11. It seemes these seducers are men of parts, the Apostle describes them in the same words as the old Serpent is described by whose subtilty we exchanged Paradise for thistles and bryers;
and counterfeiting to do the same thing, so that one shall have much ado to distinguish between the Serpents of Moses and them of the Magicians, for they also did the like by their enchantments, Exod 7. 11. It seems these seducers Are men of parts, the Apostle describes them in the same words as the old Serpent is described by whose subtlety we exchanged Paradise for thistles and briers;
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therefore NONLATINALPHABET, though usually taken in the worser part, for subtilty and cunning, yet sometimes it signifies wisedom and lawfull policie, there is NONLATINALPHABET, a good and honest craftinesse or policie, whereby a Minister being a fisher of men, may catch such as by indiscretion will otherwise be hardned, scandalized and lost both to himself and God:
Therefore, though usually taken in the Worse part, for subtlety and cunning, yet sometime it signifies Wisdom and lawful policy, there is, a good and honest craftiness or policy, whereby a Minister being a fisher of men, may catch such as by indiscretion will otherwise be hardened, scandalized and lost both to himself and God:
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and have an eye to the stake when they cast the die their credit, profit, lusts are the center to which they draw every line, they have eyes full of adultery,
and have an eye to the stake when they cast thee die their credit, profit, Lustiest Are the centre to which they draw every line, they have eyes full of adultery,
and their heart is exercised in covetousnesse, they follow the way of Balaam who loved the wages of unrighteousnesse, 2 Pet, 2. 14, 15. and the Apostle beseeches the brethren to mark such which cause divisions and offences,
and their heart is exercised in covetousness, they follow the Way of balaam who loved the wages of unrighteousness, 2 Pet, 2. 14, 15. and the Apostle Beseeches the brothers to mark such which cause divisions and offences,
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because they that are such serve not our Lord Jesus Christ but their own belly, Rom. 16. 18. but how doth the Apostle know this? For mens ends lie close;
Because they that Are such serve not our Lord jesus christ but their own belly, Rom. 16. 18. but how does the Apostle know this? For men's ends lie close;
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and how is it that he seemes to charge it upon all of them? Are they all covetous? Have all of them eyes full of adultery? Do they all make their belly their God, & c.? Its true, that ends lie close, a man may deny one and seek another, Simon Magus laies by his great repute gotten by sorcery, to seek himself in getting power by laying on of hands to give the holy Ghost,
and how is it that he seems to charge it upon all of them? are they all covetous? Have all of them eyes full of adultery? Do they all make their belly their God, & c.? Its true, that ends lie close, a man may deny one and seek Another, Simon Magus lays by his great repute got by sorcery, to seek himself in getting power by laying on of hands to give the holy Ghost,
one is for credit, another for his palat, another for his purse, &c. but this in the general wil hold good, seducers are self seekers. For the service of this main designe these and such like are their arts or method.
one is for credit, Another for his palate, Another for his purse, etc. but this in the general will hold good, seducers Are self seekers. For the service of this main Design these and such like Are their arts or method.
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The Apostle tells us, that by good words and faire speeches they deceive the hearts of the simple, Rom. 16. 18. the word he useth for simple, is NONLATINALPHABET, men that are otherwise not evil,
The Apostle tells us, that by good words and fair Speeches they deceive the hearts of the simple, Rom. 16. 18. the word he uses for simple, is, men that Are otherwise not evil,
It should seem the Corinthian teachers, with whom Paul had such bickerings, had a faculty of pithanology or perswasive lenociny of words, whereby they did suadendo docere, not so much convince by evidence of truth as perswade with woing words;
It should seem the Corinthian Teachers, with whom Paul had such bickerings, had a faculty of pithanology or persuasive lenociny of words, whereby they did suadendo docere, not so much convince by evidence of truth as persuade with wooing words;
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It concernes very much to hold fast the form of wholesome words, 2 Tim. 1. 13. which the Apostle opposeth to questions and logomachies or strife of words and perverse disputings, 1 Tim. 6. 3, 4, 5. as also to prophane and vain bablings, 2 Tim. 2. 16. and 1 Tim. 6. 20, that is NONLATINALPHABET,
It concerns very much to hold fast the from of wholesome words, 2 Tim. 1. 13. which the Apostle Opposeth to questions and Logomachies or strife of words and perverse disputings, 1 Tim. 6. 3, 4, 5. as also to profane and vain babblings, 2 Tim. 2. 16. and 1 Tim. 6. 20, that is,
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The Apostle Peter speaking of false teachers, hath an expression or two to this purpose, They speak great swelling words of vanity, 2 Pet. 2. 18. that is, they speak great bubbles of words full of wind, strong lines,
The Apostle Peter speaking of false Teachers, hath an expression or two to this purpose, They speak great swelling words of vanity, 2 Pet. 2. 18. that is, they speak great bubbles of words full of wind, strong lines,
and again in the 2 Pet. 2. 3. through covetousnesse shall they with fained words make merchandise of you. What are these fained words? do not they mean the same as that 1 Tim. 4. 2. speaking lies in hypocrisie, or should it not rather be taken for a set and composed form of words, such as Merchants use in commending their wares so sale:
and again in the 2 Pet. 2. 3. through covetousness shall they with feigned words make merchandise of you. What Are these feigned words? do not they mean the same as that 1 Tim. 4. 2. speaking lies in hypocrisy, or should it not rather be taken for a Set and composed from of words, such as Merchant's use in commending their wares so sale:
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I shall not dwell upon this, but certainly it is not for nothing that seducers are found to hide their hook under words and expressions, which they do artificially fit and compose for the purpose:
I shall not dwell upon this, but Certainly it is not for nothing that seducers Are found to hide their hook under words and expressions, which they do artificially fit and compose for the purpose:
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And all times will bear witnesse that it hath been the property of such men as have had any monster to bring to light, to use obscurity and cloudinesse of expression, that what is unshapen and without form at the first, may afterwards be lickt into porportion:
And all times will bear witness that it hath been the property of such men as have had any monster to bring to Light, to use obscurity and cloudiness of expression, that what is unshapen and without from At the First, may afterwards be licked into porportion:
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as the Oracles of old lapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum est, where the comma helps him out at which door he pleases:
as the Oracles of old leapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum est, where the comma helps him out At which door he Pleases:
Els they were not good anglers, to which the Apostle seemes to compare them, in that word NONLATINALPHABET, 2 Pet. 2. 18. which is to allure as a bait doth the fish.
Else they were not good anglers, to which the Apostle seems to compare them, in that word, 2 Pet. 2. 18. which is to allure as a bait does the Fish.
And what is that bait? See ver. 19. they promise them liberty, there is not a more catching bait then liberty: Is it likely that Jesus Christ or his Ministers that preach a yoke, a daily crosse, a forsaking all for him, should make such great draughts of fish,
And what is that bait? See ver. 19. they promise them liberty, there is not a more catching bait then liberty: Is it likely that jesus christ or his Ministers that preach a yoke, a daily cross, a forsaking all for him, should make such great draughts of Fish,
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for they despise dominion and speak evil of dignities, Iude 8. and therefore doth the Apostle Paul so much call for obedience and subjection to Magistrates, Masters, Ministers, thereby anticipating or correcting the thoughts of Libertinisme,
for they despise dominion and speak evil of dignities, Iude 8. and Therefore does the Apostle Paul so much call for Obedience and subjection to Magistrates, Masters, Ministers, thereby anticipating or correcting the thoughts of Libertinism,
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I do not wonder that all sorts of sects and heresies (though they be of contrary principles in particular) should meet and concurre in this NONLATINALPHABET or liberty to live by their own lawes, unaccountable to others, and independent;
I do not wonder that all sorts of Sects and heresies (though they be of contrary principles in particular) should meet and concur in this or liberty to live by their own laws, unaccountable to Others, and independent;
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neither (I think) do they plead the letting alone of the tares untill the harvest, Matth. 13. 30. against the censures of the Church or the faces & securim of the Magistrate;
neither (I think) do they plead the letting alone of the tares until the harvest, Matthew 13. 30. against the censures of the Church or the faces & Security of the Magistrate;
These are great liberties indeed, but they are glorious liberties, reserved unto another world, if any man promise you them here on earth, he takes upon him to antedate the time of them.
These Are great Liberties indeed, but they Are glorious Liberties, reserved unto Another world, if any man promise you them hear on earth, he Takes upon him to antedate the time of them.
It was Balaams bait whereby he invited the Israelites to the idolatry of Baal-peor, and the Apostle finds these false teachers baiting their hook with the same, 2 Pet. 2. 18. They allure through the lusts of the flesh, through much wantonnesse:
It was Balaams bait whereby he invited the Israelites to the idolatry of Baal-peor, and the Apostle finds these false Teachers baiting their hook with the same, 2 Pet. 2. 18. They allure through the Lustiest of the Flesh, through much wantonness:
But you will say, Is there any such affinity between seducing by doctrine and sensuality? How is it that the Apostle charges these teachers with such filthy lusts? I shall answer but little to this question,
But you will say, Is there any such affinity between seducing by Doctrine and sensuality? How is it that the Apostle charges these Teachers with such filthy Lustiest? I shall answer but little to this question,
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for this cause God gave them up to vile affections, so will God shame and discredit the errours that are set up against his truth by the lusts that keep company with them.
for this cause God gave them up to vile affections, so will God shame and discredit the errors that Are Set up against his truth by the Lustiest that keep company with them.
They undervalue and cast dirt in the face of al that stand in their light, this is an old way of insinuating into people, the wolves perswade the sheep that their Shepherds feed them, to fleece them, that so they may the easilyer worry them:
They undervalue and cast dirt in the face of all that stand in their Light, this is an old Way of insinuating into people, the wolves persuade the sheep that their Shepherd's feed them, to fleece them, that so they may the easilyer worry them:
It is not much that we are called legall Preachers, timeservers, persecutours, inquisitours, what not? The devill must first asperse God to Eve before he prevail with her,
It is not much that we Are called Legal Preachers, timeservers, persecutors, inquisitors, what not? The Devil must First asperse God to Eve before he prevail with her,
His letters, say they, are weighty and powerfull, but his bodily presence is weak, and his speech contemptible, 2 Cor. 10. 10. Its easie for men to ingratiate themselves with their party by espying faults in every Ordinance and Administration never so well constituted;
His letters, say they, Are weighty and powerful, but his bodily presence is weak, and his speech contemptible, 2 Cor. 10. 10. Its easy for men to ingratiate themselves with their party by espying Faults in every Ordinance and Administration never so well constituted;
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we see beauty enough and find no want of light in the Sun, though they that look upon it through their Galilean glasses discover spots in it as big as all Asia or Africk, as themselves say.
we see beauty enough and find no want of Light in the Sun, though they that look upon it through their Galilean glasses discover spots in it as big as all Asia or Africa, as themselves say.
how often do men NONLATINALPHABET compell the Scriptures to go two mile, when of themselves they will go but one, we should tremble to put words into the mouth of those Oracles, which we do by mis-inferences,
how often do men compel the Scriptures to go two mile, when of themselves they will go but one, we should tremble to put words into the Mouth of those Oracles, which we do by mis-inferences,
For it hath been observed that it is a great cause of many evils not to be able to adapt common principles and generall rules to particular cases or actions;
For it hath been observed that it is a great cause of many evils not to be able to adapt Common principles and general rules to particular cases or actions;
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for how often is a general rule of Scripture brought for the warrant of an unlawfull action? As if the Apostle should have eaten with scandall, upon the rule of All things are pure to the pure;
for how often is a general Rule of Scripture brought for the warrant of an unlawful actium? As if the Apostle should have eaten with scandal, upon the Rule of All things Are pure to the pure;
so we know, how men first imagined a decency and order in superstitious ceremonies, and then warranted them by that, Let all things be done decently and in order;
so we know, how men First imagined a decency and order in superstitious ceremonies, and then warranted them by that, Let all things be done decently and in order;
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They recommend their doctrine upon some private pretended revelation and light of their own, or by some effects thereof which they seeme to have found in themselves since they became therewith acquainted;
They recommend their Doctrine upon Some private pretended Revelation and Light of their own, or by Some effects thereof which they seem to have found in themselves since they became therewith acquainted;
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as that they have found such experiments of it in themselves as they never had before, they are more lively, cheerfull, comfortable, &c. As for their revelations or light, what is it they mean by them? Doe they mean that the vaile is taken off the Scripture or rather their eye,
as that they have found such experiments of it in themselves as they never had before, they Are more lively, cheerful, comfortable, etc. As for their revelations or Light, what is it they mean by them? Do they mean that the veil is taken off the Scripture or rather their eye,
so that they have a cleerer spirituall discerning into, and savour of, and affection to the Word? Or do they mean by revelation, some secret sealings or assurances which are indeed private to their own soules,
so that they have a clearer spiritual discerning into, and savour of, and affection to the Word? Or do they mean by Revelation, Some secret sealings or assurances which Are indeed private to their own Souls,
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I find the Apostle appealing to the sense of beleevers, to attest the doctrine of the Gospel, Gal. 3. 2. received ye the Spirit by the preaching of the law,
I find the Apostle appealing to the sense of believers, to attest the Doctrine of the Gospel, Gal. 3. 2. received you the Spirit by the preaching of the law,
or by the hearing of faith? But now what is all this to the revelation or effects of new and strange doctrines? What impostures have not been obtruded upon pretence of private light and revelation, the old Prophet may bring you into the lions mouth by telling you of an angel that spoke to him, 1 Kin. 13. 18. & 24. God saith that he proves his people by a Prophet,
or by the hearing of faith? But now what is all this to the Revelation or effects of new and strange doctrines? What Impostors have not been obtruded upon pretence of private Light and Revelation, the old Prophet may bring you into the Lions Mouth by telling you of an angel that spoke to him, 1 Kin. 13. 18. & 24. God Says that he Proves his people by a Prophet,
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and with all their soul, Deut. 13. 3. nor Prophet, nor Apostle, nor Angel is to be heard if he preach NONLATINALPHABET besides or other then that ye have received, and for that they say that they find themselves as it were in a new world since they found this new way.
and with all their soul, Deuteronomy 13. 3. nor Prophet, nor Apostle, nor Angel is to be herd if he preach beside or other then that you have received, and for that they say that they find themselves as it were in a new world since they found this new Way.
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and whom doth it concern but you to take heed to the flock, you cannot by silence liberare fidem aut anlmam; Christ hath given Pastours and Teachers to his Church to this end, that the people should not be children, tossed to and fro, &c. convincing of gain-sayers,
and whom does it concern but you to take heed to the flock, you cannot by silence Liberate fidem Or anlmam; christ hath given Pastors and Teachers to his Church to this end, that the people should not be children, tossed to and from, etc. convincing of gainsayers,
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what if there be moe such teachers and followed by thousands, is it ever the more truth for the number? Or is it a noli me tangere? Or are we slaves to popularity? And dare not snatch the souls of our people out of the stream for fear of displeasing them by saving of them? Or have we no hope to work a cure,
what if there be more such Teachers and followed by thousands, is it ever the more truth for the number? Or is it a noli me tangere? Or Are we slaves to popularity? And Dare not snatch the Souls of our people out of the stream for Fear of displeasing them by Saving of them? Or have we no hope to work a cure,
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and so like Phisitians, we let desperate patients eat and drink, and do what they will without contradiction? Luther did not much consider how usefull the Sectaries of his time might have been against the Pope and his party,
and so like Physicians, we let desperate patients eat and drink, and do what they will without contradiction? Luther did not much Consider how useful the Sectaries of his time might have been against the Pope and his party,
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I would not blow the Trumpet, or proclaim open warre against lesser differences, severity and acrimony in such cases breedes schisme and heales it not:
I would not blow the Trumpet, or proclaim open war against lesser differences, severity and acrimony in such cases breeds Schism and heals it not:
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but pernicious errours and destructive to souls: (which it is cruelty to spare and not pity) must be faced and fought against, not with invectives and railing, that doth but anger the Gangrene,
but pernicious errors and destructive to Souls: (which it is cruelty to spare and not pity) must be faced and fought against, not with invectives and railing, that does but anger the Gangrene,
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for even that point about the law which denominates an Antinomian, and that about Baptisme which denominates an Anabaptist, seem not to be fatall to the soul? To this I answer, that we must look how a doctrine is attended or consequenced:
for even that point about the law which denominates an Antinomian, and that about Baptism which denominates an Anabaptist, seem not to be fatal to the soul? To this I answer, that we must look how a Doctrine is attended or consequenced:
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2. To the people I say but this, Rom. 16. 17. I beseech you brethren mark them which cause divissons and differences contrary to the doctrine which yee have learned, and avoid them:
2. To the people I say but this, Rom. 16. 17. I beseech you brothers mark them which cause divissons and differences contrary to the Doctrine which ye have learned, and avoid them:
and our own weaknings, and because I have named the enemy, let no man think that the betraying of these differences among our selves doth give handle and occasion to them, to traduce us all as Anabaptists, Brownists, Sectaries:
and our own weakenings, and Because I have nam the enemy, let no man think that the betraying of these differences among our selves does give handle and occasion to them, to traduce us all as Anabaptists, Brownists, Sectaries:
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we need not fear the calumnies of those to whom godlinesse it selfe, as Christianity of old, was crime enough, we shall doe our selves right in their eyes by disclaiming them.
we need not Fear the calumnies of those to whom godliness it self, as Christianity of old, was crime enough, we shall do our selves right in their eyes by disclaiming them.
Let them say that we are about (instead of purging the Temple as Christ did) to set up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not stick upon us long, they will be of another mind when we shall shake this viper off our hand:
Let them say that we Are about (instead of purging the Temple as christ did) to Set up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not stick upon us long, they will be of Another mind when we shall shake this viper off our hand:
In the mean time I beseech you to consider whether beside the sleight and cunning craftinesse of seducing teachers, there be not some other stratagems on foot, acted from behind the door and at a greater distance, some hand of Joab is in all this, the polititian and the Jesuit blow these coales, they would make us as Samaritans and Jews to one another.
In the mean time I beseech you to Consider whither beside the sleight and cunning craftiness of seducing Teachers, there be not Some other stratagems on foot, acted from behind the door and At a greater distance, Some hand of Joab is in all this, the politician and the Jesuit blow these coals, they would make us as Samaritans and jews to one Another.
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Ile say but this, observe the brand or character set upon the seduced, Unstable souls, 2 Pet. 2. 14. silly women laden with sins, led away with divers lusts, 2 Tim. 3. 6. &c. and upon the seducers, merchants of mens souls, 2 Pet. 2. 3. unruly, vaintalkers, deceivers, aiming at filthy lucre, Titus 1. 10. 11. NONLATINALPHABET, lawlesse persons, 2 Pet. 3. 17. men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. &c. but admit there be a face and presence of holinesse in the person, may we not then more securely receive their doctrine? To this I answer, that both person and doctrine may carry a fair stamp and superscription.
I'll say but this, observe the brand or character Set upon the seduced, Unstable Souls, 2 Pet. 2. 14. silly women laden with Sins, led away with diverse Lustiest, 2 Tim. 3. 6. etc. and upon the seducers, merchant's of men's Souls, 2 Pet. 2. 3. unruly, vaintalkers, deceivers, aiming At filthy lucre, Titus 1. 10. 11., lawless Persons, 2 Pet. 3. 17. men of corrupt minds, Reprobate Concerning the faith, 2 Tim. 3. 8. etc. but admit there be a face and presence of holiness in the person, may we not then more securely receive their Doctrine? To this I answer, that both person and Doctrine may carry a fair stamp and superscription.
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The third is the preservative or antidote against all impressions of such teachers as come with sleight and subtilty, &c. and that is two-fold. 1. The Ministery which Christ hath given to his Church, for this ver.
The third is the preservative or antidote against all impressions of such Teachers as come with sleight and subtlety, etc. and that is twofold. 1. The Ministry which christ hath given to his Church, for this ver.
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relates to the 11. He gave some Apostles, and some, &c. that henceforth, &c. and to them doth the Apostle commit the charge of the flock, to watch over them against wolves, Acts 20. 28, 29. 2. The holding fast and pursuance of the substance and great things of Religion, ver. 15. but being sincere in love grow up in all things into him which is the head:
relates to the 11. He gave Some Apostles, and Some, etc. that henceforth, etc. and to them does the Apostle commit the charge of the flock, to watch over them against wolves, Acts 20. 28, 29. 2. The holding fast and pursuance of the substance and great things of Religion, ver. 15. but being sincere in love grow up in all things into him which is the head:
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Its an excellent growth, to grow up into the head, that is, into communion with and conformity to Jesus Christ, which triviall opinions nothing at all advance;
Its an excellent growth, to grow up into the head, that is, into communion with and conformity to jesus christ, which trivial opinions nothing At all advance;
so the Apostle Peter, 2 Pet. 3. 17, 18. gives the same receipt against unstedfastnesse, but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ;
so the Apostle Peter, 2 Pet. 3. 17, 18. gives the same receipt against unsteadfastness, but grow in grace and in the knowledge of our Lord and Saviour jesus christ;
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Paul commends to them the aiming at godly edifying which is by faith, and to hold to that which is the end of the commandement, charity out of a pure heart and of a good conscience and of faith unfained, 1 Tim. 1. 4, 5. If both Ministers and people would but drive this trade, it would take off that wandring and hunting after novell opinions and doctrines,
Paul commends to them the aiming At godly edifying which is by faith, and to hold to that which is the end of the Commandment, charity out of a pure heart and of a good conscience and of faith unfeigned, 1 Tim. 1. 4, 5. If both Ministers and people would but drive this trade, it would take off that wandering and hunting After novel opinions and doctrines,
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It being the day of Thanksgiving for the great mercy of God in the happy successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer York. ISAIAH 63. 8.
It being the day of Thanksgiving for the great mercy of God in the happy success of the Forces of both Kingdoms against the Enemies of King and Parliament near York. ISAIAH 63. 8.
WHat the Historian sayth of that day, wherein Scipio and Hannibal disputed that long depending cause, between Rome and Carthage in open field, The Romane Empire (untill that time) had not seen a greater day.
WHat the Historian say of that day, wherein Scipio and Hannibal disputed that long depending cause, between Room and Carthage in open field, The Roman Empire (until that time) had not seen a greater day.
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considering the numbers on both sides, the Interests that lay at stake, the fulnesse of the victory, the hopefull consequence of it, have had more cause to sing, They compassed me about like Bees, they are quenched as the fire of thorns:
considering the numbers on both sides, the Interests that lay At stake, the fullness of the victory, the hopeful consequence of it, have had more cause to sing, They compassed me about like Bees, they Are quenched as the fire of thorns:
the right hand of the Lord doth valiantly, Psal. 118. 12, 13, 14, 15, 16, &c. for though God have cleerly attested his presence with us, by many visible tokens thereof ever since we came into this wildernesse,
the right hand of the Lord does valiantly, Psalm 118. 12, 13, 14, 15, 16, etc. for though God have clearly attested his presence with us, by many visible tokens thereof ever since we Come into this Wilderness,
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The first Summer of our war hee wrote himself our God in great letters at Edge Hill; The second, in yet a greater character at Newbery; The third, that he might be legible to such as hitherto would not see;
The First Summer of our war he wrote himself our God in great letters At Edge Hill; The second, in yet a greater character At Newbery; The third, that he might be legible to such as hitherto would not see;
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hee hath wrote himself Immanuel in a Text letter, even in that place where that which hath since proclaimed it selfe a cruell war, did then, in its infancy, disguize it self under the name of Guard, a good Omen; Hannibal is routed neere the walls of his own Carthage: There can be to us no better signe than when God increases upon us,
he hath wrote himself Immanuel in a Text Letter, even in that place where that which hath since proclaimed it self a cruel war, did then, in its infancy, disguise it self under the name of Guard, a good Omen; Hannibal is routed near the walls of his own Carthage: There can be to us no better Signen than when God increases upon us,
untill the Egyptians see and say, Let us flee from the face of Israel, for the Lord fights for them against the Egyptians, Exod. 14. 25. I shall not stand to rip a sunder the texture of the whole Chapter, the beginning of it is taken up in a dialogue between the Church and Christ:
until the egyptians see and say, Let us flee from the face of Israel, for the Lord fights for them against the egyptians, Exod 14. 25. I shall not stand to rip a sunder the texture of the Whole Chapter, the beginning of it is taken up in a dialogue between the Church and christ:
Wherefore (saith shee) art thou red in thine apparell, and thy garments like him that treads in the wine fat? I have (saith he) trodden down my enemies,
Wherefore (Says she) art thou read in thine apparel, and thy garments like him that treads in the wine fat? I have (Says he) trodden down my enemies,
Therefore mine own arme brought salvation unto me, and my fury it upheld me, and I will tread down the people in my anger, &c. How little? how nothing? doth the Church contribute to her own deliverance or salvation? She hath nothing to do,
Therefore mine own arm brought salvation unto me, and my fury it upheld me, and I will tread down the people in my anger, etc. How little? how nothing? does the Church contribute to her own deliverance or salvation? She hath nothing to do,
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Now as a good Historian doth not relate meere and naked matters of fact, but the reasons and considerations moving so or so, with the effects and resultances;
Now as a good Historian does not relate mere and naked matters of fact, but the Reasons and considerations moving so or so, with the effects and resultances;
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even from the times of Egypt and of the wildernesse (which was the great letter wherein the Alphabet of his remarkable mercies to that Nation did begin) suggests in the words of my text, the considerations upon which God proceeded to be their Saviour:
even from the times of Egypt and of the Wilderness (which was the great Letter wherein the Alphabet of his remarkable Mercies to that nation did begin) suggests in the words of my text, the considerations upon which God proceeded to be their Saviour:
verball lying I shall not insist upon, for though the Papist under-prop his Religion as the enemy doth his cause with legends of these pious fraudes, yet lying is a trade that will break both the first Merchant thereof,
verbal lying I shall not insist upon, for though the Papist underprop his Religion as the enemy does his cause with legends of these pious frauds, yet lying is a trade that will break both the First Merchant thereof,
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yet have wee not forgotten thee, neither have we lyed, or dealt falsly in thy covenant, Psal. 89. 33. I will not suffer (saith God) my faithfulnesse to lie or fail, my covenant will I not breake,
yet have we not forgotten thee, neither have we lied, or dealt falsely in thy Covenant, Psalm 89. 33. I will not suffer (Says God) my faithfulness to lie or fail, my Covenant will I not break,
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and so you shall find (though the word in the fountain be not NONLATINALPHABET as it is in the text,) Psal. 18. 47. that feigned subjection or obedience to God or men is called lying; The strangers shall lie unto me, or dissemble their submission;
and so you shall find (though the word in the fountain be not as it is in the text,) Psalm 18. 47. that feigned subjection or Obedience to God or men is called lying; The Strangers shall lie unto me, or dissemble their submission;
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in which notion the word is also used, Deut. 33. 29. Thine enemies shall be found liers unto thee, that is, they shall not dare but to be subject, though their hearts be rotten;
in which notion the word is also used, Deuteronomy 33. 29. Thine enemies shall be found liers unto thee, that is, they shall not Dare but to be Subject, though their hearts be rotten;
so that it cannot rest in doubt what should be meant by - children that will not lie, that is, they are my people that will not shrink (as one of our English translations doth well turn the Latine, filii non negantes ) they will keep touch with me, and will answer their covenant-ingagements.
so that it cannot rest in doubt what should be meant by - children that will not lie, that is, they Are my people that will not shrink (as one of our English Translations does well turn the Latin, Sons non negantes) they will keep touch with me, and will answer their covenant-engagements.
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For the right apprehension of the sense of the words, you are to take them as a Prosopopeie, conceived in way of imitation of men, that as a father in debate within himself what he should do concerning a lewd and disobedient son, saith, his courses are loose and vitious, his disposition illiberall, his carriages towards me undutifull,
For the right apprehension of the sense of the words, you Are to take them as a Prosopopeia, conceived in Way of imitation of men, that as a father in debate within himself what he should do Concerning a lewd and disobedient son, Says, his courses Are lose and vicious, his disposition illiberal, his carriages towards me undutiful,
but he now falls at my feet, laments his exorbitances, obliges himself to return ad bonam frugem, what shall I conclude? why notwithstanding all this, hee is my child, parentes nil non sper ant de filiis, hee will now keep promise, I will be a father to him;
but he now falls At my feet, laments his exorbitances, obliges himself to return ad Good frugem, what shall I conclude? why notwithstanding all this, he is my child, Parents nil non sper Ant de filiis, he will now keep promise, I will be a father to him;
So God is conceived of in this text, as being in consultation with himself about Israel; and the word surely or notwithstanding, implyes that he could lay much rebellion, many relapses to their charge,
So God is conceived of in this text, as being in consultation with himself about Israel; and the word surely or notwithstanding, Implies that he could lay much rebellion, many relapses to their charge,
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and yet on the other side considers, They bewail their evill ways, they renew their covenants with me, they put upon themselves new ingagements to be mine;
and yet on the other side considers, They bewail their evil ways, they renew their Covenants with me, they put upon themselves new engagements to be mine;
how doth the love of God to his people preponderate all their miscarriages? how inclinable is he to conceive hopes of them? for though he can alleage enough against them to justifie his desertion of them,
how does the love of God to his people preponderate all their miscarriages? how inclinable is he to conceive hope's of them? for though he can allege enough against them to justify his desertion of them,
He said surely, or (as it elswhere is translated) notwithstanding: when one begins a speech with a notwithstanding, hee leaves it to your conception to imagine all that was in his minde which never broke forth;
He said surely, or (as it elsewhere is translated) notwithstanding: when one begins a speech with a notwithstanding, he leaves it to your conception to imagine all that was in his mind which never broke forth;
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and the like forme of speech carries the same implication, Matth. 21. 37. Last of all, he sent unto them his son, saying, They will reverence my son, as if he had said, They have hitherto killed my servants one after another,
and the like Form of speech carries the same implication, Matthew 21. 37. Last of all, he sent unto them his son, saying, They will Reverence my son, as if he had said, They have hitherto killed my Servants one After Another,
Let us looke upon the face of our wildernes-sins (as I may call them) and what were Israels wildernes-sins? murmuring against God, complayning of his dealing with them, dislike of his Covenant, contempt of his Promises, returning in heart into Egypt. And are not our carcasses as worthy to fall in the Wildernesse as theirs did? For it was not for their Egypt - sins,
Let us look upon the face of our wildernes-sins (as I may call them) and what were Israel's wildernes-sins? murmuring against God, complaining of his dealing with them, dislike of his Covenant, contempt of his Promises, returning in heart into Egypt. And Are not our carcases as worthy to fallen in the Wilderness as theirs did? For it was not for their Egypt - Sins,
but for the wildernesse-sins, when they werein passage to the promised Land, that God sware in his wrath against them, that they should not enter into his rest.
but for the wildernesse-sins, when they wherein passage to the promised Land, that God sware in his wrath against them, that they should not enter into his rest.
What bitter complaints of, and murmurings at, Gods dealing with us? What mutinies against our Leaders? what evill reports are brought up of the Reformation intended? what lusting after the former flesh-pots? what calling for Captains to lead us back again into bondage? what dancing before the golden calves of new opinions and ways of our own erection? and yet God is our Saviour with a non obstante to every of these miscarriages:
What bitter complaints of, and murmurings At, God's dealing with us? What mutinies against our Leaders? what evil reports Are brought up of the Reformation intended? what lusting After the former fleshpots? what calling for Captains to led us back again into bondage? what dancing before the golden calves of new opinions and ways of our own erection? and yet God is our Saviour with a non Obstacle to every of these miscarriages:
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1 The rellish of the mercy bestowed, which is quickned by sense of our unworthinesse. 2 The disgestion of it into thanksgivings, prayses, and obedience.
1 The relish of the mercy bestowed, which is quickened by sense of our unworthiness. 2 The digestion of it into thanksgivings, praises, and Obedience.
and so he praises God as the workman: for that is the difference between thanksgiving and praise, the one looks at the benefit, the other at the workmanship of God in it.
and so he praises God as the workman: for that is the difference between thanksgiving and praise, the one looks At the benefit, the other At the workmanship of God in it.
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He that relislies onely his own interest or good in it, turns it oftentimes into matter of self-glory, security, &c. but he that sees God in it, The joy of the Lord is his strength, to make return of prayse and service to God again.
He that relislies only his own Interest or good in it, turns it oftentimes into matter of self-glory, security, etc. but he that sees God in it, The joy of the Lord is his strength, to make return of praise and service to God again.
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We have seen the end of such blazing and falling stars, who after they have deceived us a while have been resolved into their elements of earth and selfe respects;
We have seen the end of such blazing and falling Stars, who After they have deceived us a while have been resolved into their elements of earth and self respects;
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The Church gives unto God alone the title of a Saviour, He was their Saviour. But are there not Saviours besides him? Saviours shall come up on Mount Sion to judge the Mount of Esau, Obad. Vers. ult. When they cryed unto thee, thou gavest them saviours, who saved them out of the hand of their enemies, Nehem. 9. 27. As the Scripture calls Magistrates Gods, so it calls the vindices or Judges which hee raised up to Israel, Saviours:
The Church gives unto God alone the title of a Saviour, He was their Saviour. But Are there not Saviors beside him? Saviors shall come up on Mount Sion to judge the Mount of Esau, Obadiah Vers. ult. When they cried unto thee, thou Gavest them Saviors, who saved them out of the hand of their enemies, Nehemiah 9. 27. As the Scripture calls Magistrates God's, so it calls the Vindices or Judges which he raised up to Israel, Saviors:
wee have seene the chiefe Commander in fight, to be (as was said of Caesar) medius inter imperatorem & militem, betweene a Commander and a common souldier.
we have seen the chief Commander in fight, to be (as was said of Caesar) medius inter Imperatorem & militem, between a Commander and a Common soldier.
What might we have lost by this battle? Might not the Religion, Liberties, Happinesse of two Kingdoms have been shaken? would not the enemy have been heightened (if yet there be any degrees of ascent left) unto such insolency and cruelty, that as was said of Tarquin, Vel ipsam savitiam fatigasset, he would have tyred out cruelty it selfe? Would it not have beene the greatest crime to have been godly? should not every Aristides have tasted of their ostracisme, at the least,
What might we have lost by this battle? Might not the Religion, Liberties, Happiness of two Kingdoms have been shaken? would not the enemy have been heightened (if yet there be any Degrees of ascent left) unto such insolency and cruelty, that as was said of Tarquin, Vel ipsam savitiam fatigasset, he would have tired out cruelty it self? Would it not have been the greatest crime to have been godly? should not every Aristides have tasted of their ostracism, At the least,
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Who so is wise and will observe those things, even they shall understand the loving kindnes of the Lord, Psal. 107. 43. Did not the enemy flesht with that successe follows us,
Who so is wise and will observe those things, even they shall understand the loving kindness of the Lord, Psalm 107. 43. Did not the enemy fleshed with that success follows us,
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was not there some inclination of the battle at the first against us, and some trepidation in divers of our men? Is this to be ascribed to the dubiousnesse and uncertainty of war? for so Homer calls Mars, NONLATINALPHABET an up and downe, or rather did not God take off some of Gideons souldiers? They are too many (saith he) for me to give the Midianites into their hands, Judg. 7. 2. Wee have always hitherto found it in experience in all our battails that God removes men from standing in his light,
was not there Some inclination of the battle At the First against us, and Some trepidation in diverse of our men? Is this to be ascribed to the dubiousness and uncertainty of war? for so Homer calls Mars, an up and down, or rather did not God take off Some of Gideons Soldiers? They Are too many (Says he) for me to give the midianites into their hands, Judges 7. 2. we have always hitherto found it in experience in all our battles that God removes men from standing in his Light,
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because gotten by his own hand, and will not doe us so much hurt, as to let us be our own saviours? some use there is to be made of it, that God in no battle,
Because got by his own hand, and will not do us so much hurt, as to let us be our own Saviors? Some use there is to be made of it, that God in no battle,
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and that it should be sent up to you to whom it belongs, as a memorandum, Fiat justitia. The Crown and Mitre under it, shews also that they hold the old principle, No Bishop, No King, that is the lowest interpretation it can bear:
and that it should be sent up to you to whom it belongs, as a memorandum, Fiat justitia. The Crown and Mitre under it, shows also that they hold the old principle, No Bishop, No King, that is the lowest Interpretation it can bear:
and the Motto seemes to joyn the Crowne and the Mitre in equipage, Nolite tangere Christos meos; As for the Crown let Mercy and Truth be the supporters of it for ever, Prov. 20. 28. but for Mitres (if Histories lye not) we may say of them,
and the Motto seems to join the Crown and the Mitre in equipage, Nolite tangere Christos meos; As for the Crown let Mercy and Truth be the supporters of it for ever, Curae 20. 28. but for Mitres (if Histories lie not) we may say of them,
they call some of you, in a picture, Dogs barking at a Lion, and in the Motto they call you Catilines, for that is the English of quousqué tandem abutêre patientia nostra, which might have been a proper device,
they call Some of you, in a picture, Dogs barking At a lion, and in the Motto they call you Catiline, for that is the English of quousqué tandem abutêre patientia nostra, which might have been a proper device,
which had been more, if a Noble Commander the honour of the field he treads upon, had not taken up that sweet word which Caesar somtimes used, parce civibus, spare the deluded countreymen.
which had been more, if a Noble Commander the honour of the field he treads upon, had not taken up that sweet word which Caesar sometimes used, parce civibus, spare the deluded countrymen.
we want our David also to endite songs to the chief Musicians, and it must be confessed, that there yet remayns that which lames our joy and breaks a wing of it that it can but flutter and not fly high:
we want our David also to endite songs to the chief Musicians, and it must be confessed, that there yet remains that which lames our joy and breaks a wing of it that it can but flutter and not fly high:
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when War is once let loose, it is like the winds which Poets feigne that one had in a bag, the mouth whereof being opened, una eurusqué notusqué ruunt, they rusht all forth and could never begotten into the bag again:
when War is once let lose, it is like the winds which Poets feign that one had in a bag, the Mouth whereof being opened, una eurusqué notusqué ruunt, they rushed all forth and could never begotten into the bag again:
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and if hee give Moses and Israel a song, let them sing though they have yet a great and terrible wildernesse to passe through, where if we can hardly tread beside Serpents that sting mortally, &c. yet also we have a cloud that covers us,
and if he give Moses and Israel a song, let them sing though they have yet a great and terrible Wilderness to pass through, where if we can hardly tread beside Serpents that sting mortally, etc. yet also we have a cloud that covers us,
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If there be yet any that think we disguise and lie our selves into sinfull and blasphemous thanksgivings, (for the Oxford bells still ring in some mens ears) let them consider what a remarkable postscript God hath added for confirmation of this Victory in the surrendry of York; and if they be not so far out of taste,
If there be yet any that think we disguise and lie our selves into sinful and blasphemous thanksgivings, (for the Oxford Bells' still ring in Some men's ears) let them Consider what a remarkable postscript God hath added for confirmation of this Victory in the surrendry of York; and if they be not so Far out of taste,
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& how then shal-we acquit our selves from being lying children? Hee is my God (saith Moses and Israel) and I will prepare him an habitation, Exod. 15. 2. which ingagement they did afterwards make good in laying out their bracelets, ear-rings, rings, tablets, all jewels of gold, &c. for the making and service of the tabernacle, Exod. 35. 21, 22, &c. The fourth and last point which brings up the Rere, is the very aliquid of the text, arising from the connexion of the parts of it by the binding beam so, so he was their Saviour.
& how then shal-we acquit our selves from being lying children? He is my God (Says Moses and Israel) and I will prepare him an habitation, Exod 15. 2. which engagement they did afterwards make good in laying out their bracelets, earrings, rings, tablets, all Jewels of gold, etc. for the making and service of the tabernacle, Exod 35. 21, 22, etc. The fourth and last point which brings up the Rear, is the very Aliquid of the text, arising from the connexion of the parts of it by the binding beam so, so he was their Saviour.
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They will not violate their covenant, or play fast and loose with me, they will not hereafter say I was forced to it, the storm drove mee uuto it as an harbour:
They will not violate their Covenant, or play fast and lose with me, they will not hereafter say I was forced to it, the storm drove me uuto it as an harbour:
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There is no doubt but the prosperous successe of our Armies will make many Samaritans to be Jews, and many will stand under the tree for shelter in a storme, who would willingly afterward cut it downe;
There is no doubt but the prosperous success of our Armies will make many Samaritans to be jews, and many will stand under the tree for shelter in a storm, who would willingly afterwards Cut it down;
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if your heart be not right with God you will never be stedfast in his Covenant, Psal. 78. 37. The stone of witnesse which we set up in this place wilbe our accuser for ever:
if your heart be not right with God you will never be steadfast in his Covenant, Psalm 78. 37. The stone of witness which we Set up in this place will our accuser for ever:
It's a very dangerous kind of lying to vitiate the worship of God, which for the essentials thereof consists (as I may say) in indivisibili: Thou shalt not adde (saith he) nor diminish. It is observed that even when the Morall Law was comming down to Israel they broke out into open impiety in the golden Calf;
It's a very dangerous kind of lying to vitiate the worship of God, which for the essentials thereof consists (as I may say) in indivisibili: Thou shalt not add (Says he) nor diminish. It is observed that even when the Moral Law was coming down to Israel they broke out into open impiety in the golden Calf;
and an entertainment of godlinesse into our hearts, or else you may be like the Israelites, that had all things according to the pattern, themselves being a hard-hearted rebellious people.
and an entertainment of godliness into our hearts, or Else you may be like the Israelites, that had all things according to the pattern, themselves being a hardhearted rebellious people.
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This particular practicall godlinesse, I doe humbly commend to you the Nobility and Gentry, for our Reformation should begin à majoritis (as hee said,) bring the knowledge of God and his wayes into your souls, families, retinues, places of command; be godly as poore men;
This particular practical godliness, I do humbly commend to you the Nobilt and Gentry, for our Reformation should begin à Majorities (as he said,) bring the knowledge of God and his ways into your Souls, families, retinues, places of command; be godly as poor men;
It is terminus diminuens, an expression savouring of diminution, when men say, hee is religious for a Noble-man, hee is godly after the rate of a great Gentleman ▪ Not that I upbraid you,
It is terminus Diminuens, an expression savouring of diminution, when men say, he is religious for a Nobleman, he is godly After the rate of a great Gentleman ▪ Not that I upbraid you,
If promises of great things should single out some of you that are our corner stones, promises that (as Mariana saith) would even fell down the Cedars of Lebanon, would you not fall but stand impregnable? The way that Lewis the Eleventh took, was to single out the Proceres by gifs & indulgences, that he might (as Commines saith) the easilier doe what hee would with the lesser shrubs, the commons, and by that means he sued out his livery;
If promises of great things should single out Some of you that Are our corner stones, promises that (as Mariana Says) would even fell down the Cedars of Lebanon, would you not fallen but stand impregnable? The Way that Lewis the Eleventh took, was to single out the Proceres by gifs & Indulgences, that he might (as Commines Says) the easilier do what he would with the lesser shrubs, the commons, and by that means he sued out his livery;
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If successe shine upon you, and the Lord go yet before you, untill hee bring you out of this wildernesse, will you not endevour to goe lesse than you bad him at first? and being landed on the shore, forget what you said in the storme;
If success shine upon you, and the Lord go yet before you, until he bring you out of this Wilderness, will you not endeavour to go less than you bade him At First? and being landed on the shore, forget what you said in the storm;
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If the way of God should upon discovery prove hard and incompliant with somepolitike considerations, interests, ends, would you then hew and pare the wood to the rule,
If the Way of God should upon discovery prove hard and incompliant with somepolitike considerations, interests, ends, would you then hew and pare the wood to the Rule,
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for I have no doubt but that if the gate as now it is too little to take in the whole truth, you will rather break down a piece of the wall then leave out any part thereof;
for I have no doubt but that if the gate as now it is too little to take in the Whole truth, you will rather break down a piece of the wall then leave out any part thereof;
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If when the Lions skin will not serve, the Foxes skin be taken, and there be set on foot some fair overtures of sweet peace, to whose Temple we desire to go through the Temple of Truth) which you might purchase upon rebate, will you be like the plain Countryman reasoning with a Sophister, who cannot be taken in a fallacy by him,
If when the Lions skin will not serve, the Foxes skin be taken, and there be Set on foot Some fair overtures of sweet peace, to whose Temple we desire to go through the Temple of Truth) which you might purchase upon rebate, will you be like the plain Countryman reasoning with a Sophister, who cannot be taken in a fallacy by him,
and you our Noble Senators, move all in a body, and let there be no Planetary motion of any in particular, turn upon an axletree which hath these two Poles, Religio vera & una, and salus populi suprema lex: Sincerity is the mother of constancy, meum & tuum are the worst by as that can be in men of publike place;
and you our Noble Senators, move all in a body, and let there be no Planetary motion of any in particular, turn upon an axletree which hath these two Poles, Religio vera & una, and salus People Supreme lex: Sincerity is the mother of constancy, meum & tuum Are the worst by as that can be in men of public place;
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Take heed lest successe breed diseases in you, and that in great Commanders, whose hand was in the atchievement, is pride and self-glory, which is a corruption wee hardly put off,
Take heed lest success breed diseases in you, and that in great Commanders, whose hand was in the Achievement, is pride and self-glory, which is a corruption we hardly put off,
and in a Pulpit together, paying unto God his prayses, and so let them be for ever, one Judah yet ruling with God, and faithfull with the Saints. FINIS.
and in a Pulpit together, paying unto God his praises, and so let them be for ever, one Judah yet ruling with God, and faithful with the Saints. FINIS.
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A Sermon Preached before the Honourable House of Commons, upon their Extraordinary day of Humiliation, Octob. 22. 1644. 2 Sam. 15. ver. 25, 26. And the King said unto Zadok the Priest, carry back the Ark of God into the City.
A Sermon Preached before the Honourable House of Commons, upon their Extraordinary day of Humiliation, October 22. 1644. 2 Sam. 15. ver. 25, 26. And the King said unto Zadok the Priest, carry back the Ark of God into the city.
and seè the salvation of the Lord v. 15, 16. Had I such a message from God unto you at this time, or such as that which Paul deliver'd to them in the Ship with him, when they seemed to be at the last cast:
and seè the salvation of the Lord v. 15, 16. Had I such a message from God unto you At this time, or such as that which Paul Delivered to them in the Ship with him, when they seemed to be At the last cast:
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and If. If I shall find favour, &c. But if he say I delight not in thee, &c. The Text holds forth unto you the equal temperament, and the even poize or posture of a gracious spirit in a doubtful condition:
and If. If I shall find favour, etc. But if he say I delight not in thee, etc. The Text holds forth unto you the equal temperament, and the even poize or posture of a gracious Spirit in a doubtful condition:
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There was a hand of God in this, for he had told David beforehand, that for the matter of Ʋriah he would raise up evil against him out of his own house, 2 Sam 12. 11. Now it is come to pass, The Priests and Levites would go with David, bearing the Ark of God:
There was a hand of God in this, for he had told David beforehand, that for the matter of Ʋriah he would raise up evil against him out of his own house, 2 Same 12. 11. Now it is come to pass, The Priests and Levites would go with David, bearing the Ark of God:
David had none, for he had learned by that example, that even the Ark might fall into Philistines hands, 1 Sam. 4. 3. Therefore he said to Zadok, carry back the Ark of God into the City;
David had none, for he had learned by that Exampl, that even the Ark might fallen into philistines hands, 1 Sam. 4. 3. Therefore he said to Zadok, carry back the Ark of God into the city;
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He will bring me again, and shew me both his Ark and his habitation. 9. His affliction or utter overthrow he expresseth by this phrase; Good in Gods eyes.
He will bring me again, and show me both his Ark and his habitation. 9. His affliction or utter overthrow he Expresses by this phrase; Good in God's eyes.
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It could not be but a time of fear and grief unto him, had he looked to the clouds that were now thickning against him, God was now remembring his former hamous sins,
It could not be but a time of Fear and grief unto him, had he looked to the Clouds that were now thickening against him, God was now remembering his former hamous Sins,
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His own body being dead, &c. that is, he vied not any improbabilities against God, so neither doth David consider things, either •. To sink under the reckoning of such things as threatned him The unkindness of his beloved son cap. 16. 11. My son that came out of my bowels.
His own body being dead, etc. that is, he vied not any improbabilities against God, so neither does David Consider things, either •. To sink under the reckoning of such things as threatened him The unkindness of his Beloved son cap. 16. 11. My son that Come out of my bowels.
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the Priests, and Levites followed him, all the countrey thereabout wept for him: ver. 23. some faithful men were resolved to run the same hazard with him.
the Priests, and Levites followed him, all the country thereabouts wept for him: ver. 23. Some faithful men were resolved to run the same hazard with him.
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He resolves himself and all into God, if I find favour in his eyes &c. but if he say thus I delight not in thee &c. and if we view David well, we shall observe, that he was a man very happy in this frame of spirit.
He resolves himself and all into God, if I find favour in his eyes etc. but if he say thus I delight not in thee etc. and if we view David well, we shall observe, that he was a man very happy in this frame of Spirit.
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namely the third Psalm, wherein is the first Selah in all the book of Psalmes, he had it seemes his elevations of spirit even at this time, what an excellent spirit is there in a godly man, he will be happy either in the fruition of God in peace:
namely the third Psalm, wherein is the First Selac in all the book of Psalms, he had it seems his elevations of Spirit even At this time, what an excellent Spirit is there in a godly man, he will be happy either in the fruition of God in peace:
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That which I draw from this first head by way of use is to exhort you to resolve all your thoughtfulness, cares, feares, doubts, questions upon God, What without use of means? No that's madness,
That which I draw from this First head by Way of use is to exhort you to resolve all your thoughtfulness, Cares, fears, doubts, questions upon God, What without use of means? No that's madness,
God will not be tempted into miracles, David at this time had sent forth his espialls and intelligencers, he had a counter-mining Hushai in the counsels of the enemy:
God will not be tempted into Miracles, David At this time had sent forth his espials and intelligencers, he had a countermining Hushai in the Counsels of the enemy:
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when we are unhorst and smitten off that, then we lie despondent and cannot keep our legs, either we swell or sink, in our victory and successes hitherto God hath first shown us the vanity of our strength,
when we Are unhorsed and smitten off that, then we lie despondent and cannot keep our legs, either we swell or sink, in our victory and Successes hitherto God hath First shown us the vanity of our strength,
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In our successes we are proud rather then, thankful, in our strokes we are rather broken then humbled, oh that we would cast away these bladders that help to drown us.
In our Successes we Are proud rather then, thankful, in our Strokes we Are rather broken then humbled, o that we would cast away these bladders that help to drown us.
yet the victory was so examplary and signal, that it is made a pattern of an utter overthrow, Isay 9. 4. as in the day of Midian and again, do to them as to the Midianites Psa. 83. 9. and therefore as it is in Tragoedies when the scene is come to such a paroxism,
yet the victory was so exemplary and signal, that it is made a pattern of an utter overthrow, Saiah 9. 4. as in the day of Midian and again, do to them as to the midianites Psa. 83. 9. and Therefore as it is in Tragedies when the scene is come to such a paroxysm,
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and that by another manner of inference than is in our mood and figure, we have this hope, that if God bring his people into the wilderness, he will also bring them out.
and that by Another manner of Inference than is in our mood and figure, we have this hope, that if God bring his people into the Wilderness, he will also bring them out.
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He will give them their vineyards from thence, and the valley of Achor for a door of hope, Hosea 2. 15. Let us not trouble our selves about that which is Gods work and not ours, let us not only look at the storm that threatens us,
He will give them their vineyards from thence, and the valley of Achor for a door of hope, Hosea 2. 15. Let us not trouble our selves about that which is God's work and not ours, let us not only look At the storm that threatens us,
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Now when so many Families and Countries are brought under spoil and misery, and (which is not the least part of mercy) hath freed you from temptations of betraying either your lives or your consciences,
Now when so many Families and Countries Are brought under spoil and misery, and (which is not the least part of mercy) hath freed you from temptations of betraying either your lives or your Consciences,
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And for our own case, there is certainly a reason in our selves why the Sword is so long in our bowels, which we should search out upon these days of inquiry;
And for our own case, there is Certainly a reason in our selves why the Sword is so long in our bowels, which we should search out upon these days of inquiry;
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As some worthy Divines do assert grace to work irresistibly in a mans conversion, so may I assert it as irresistible in reducing and bringing back his Churches and people, from under the yoke of any enemy;
As Some worthy Divines do assert grace to work irresistibly in a men conversion, so may I assert it as irresistible in reducing and bringing back his Churches and people, from under the yoke of any enemy;
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1. Doth David now at this time when he might easily in his affliction see his former sins, the greatest that are recorded of him in the Scripture Fasten his eye upon the free grace of favour of God,
1. Does David now At this time when he might Easily in his affliction see his former Sins, the greatest that Are recorded of him in the Scripture Fasten his eye upon the free grace of favour of God,
as to which his restoring was possible? then why may not we, who are now under wrath for those many heynous national sins of ours, fly to this free grace of God.
as to which his restoring was possible? then why may not we, who Are now under wrath for those many heinous national Sins of ours, fly to this free grace of God.
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that which takes away our iniquities, is not taken away by them ▪ all the aggravations of our sin, do not prohibit our application to it, nor bind the hands thereof.
that which Takes away our iniquities, is not taken away by them ▪ all the aggravations of our since, do not prohibit our application to it, nor bind the hands thereof.
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2. In that David builds not upon the ground of either the enemy his wickedness, or his own godliness and integrity, but derives his bringing back again from meer favour:
2. In that David builds not upon the ground of either the enemy his wickedness, or his own godliness and integrity, but derives his bringing back again from mere favour:
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if we should see Christ Jesus led to be arraigned, and crucified, for what would become of us then, that have always expected a temporal and flourishing estate from him? Might we not for want of forecast of such a thing, come to warm our selves at the High Priests fire,
if we should see christ jesus led to be arraigned, and Crucified, for what would become of us then, that have always expected a temporal and flourishing estate from him? Might we not for want of forecast of such a thing, come to warm our selves At the High Priests fire,
2. To the end that we may know our own hearts, for he that feeds himself with confidence that he shall never be moved, shal never know his spirit what mettal it is of the NONLATINALPHABET,
2. To the end that we may know our own hearts, for he that feeds himself with confidence that he shall never be moved, shall never know his Spirit what metal it is of the,
This is our confidence as concerning the cause of God in it self, and as touching our selves, God hath not left us hopeless for he hath a great harvest of his faithful people in this Land,
This is our confidence as Concerning the cause of God in it self, and as touching our selves, God hath not left us hopeless for he hath a great harvest of his faithful people in this Land,
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1. The sins we lie in and under. 2. The unpreparedness that is in us to close with God, his ••y, his truth. 3. The ill symptomes that put forth themselves in us.
1. The Sins we lie in and under. 2. The unpreparedness that is in us to close with God, his ••y, his truth. 3. The ill symptoms that put forth themselves in us.
1. The sins we lie in and under, and first that masse of National sin, which hath been gathering into a heap for fourscore years together and upward, sins of all kinds under the Gospel,
1. The Sins we lie in and under, and First that mass of National since, which hath been gathering into a heap for fourscore Years together and upward, Sins of all Kinds under the Gospel,
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and against the Gospel, Idolatry, oppression, abuse of plenty and peace, as the Apostle saith of the workes of the flesh, Gal. 5. 19. They are manifest which are these, and such like.
and against the Gospel, Idolatry, oppression, abuse of plenty and peace, as the Apostle Says of the works of the Flesh, Gal. 5. 19. They Are manifest which Are these, and such like.
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or a notwithstanding in our way, as the sins of Manasses did to the Reformation made by Josiah, 2. Kings. 23. 26 Notwithstanding the Lord turned not away from the fierceness of his great wrath;
or a notwithstanding in our Way, as the Sins of Manasses did to the Reformation made by Josiah, 2. Kings. 23. 26 Notwithstanding the Lord turned not away from the fierceness of his great wrath;
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even by such as cry for reformation Ecclesiastical? Is the power of godliness sought by them who call for purity of Ordinances? is not charity cold? I might call it Justice toward those that have drained their own wells dry,
even by such as cry for Reformation Ecclesiastical? Is the power of godliness sought by them who call for purity of Ordinances? is not charity cold? I might call it justice towards those that have drained their own wells dry,
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and cannot now get water to quench their thirst? are there not delayes and obstructions of Justice? are there not miscarriages in inferiour officers and instruments that are too sharp bitten,
and cannot now get water to quench their thirst? Are there not delays and obstructions of justice? Are there not miscarriages in inferior Officers and Instruments that Are too sharp bitten,
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2 The unpreparedness that is in us to close with God, his way and truth, many think it religion enough to cry King and Parliament, with them the power of godliness lies under as great scorn and disrelish as ever,
2 The unpreparedness that is in us to close with God, his Way and truth, many think it Religion enough to cry King and Parliament, with them the power of godliness lies under as great scorn and disrelish as ever,
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or politique respects, making their own ends the standard of Reformation, not the word or glory of God? What fear is there in many of the strictness of it? What jealousie least it should clip the wings of civil authority,
or politic respects, making their own ends the standard of Reformation, not the word or glory of God? What Fear is there in many of the strictness of it? What jealousy lest it should clip the wings of civil Authority,
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The Symptoms that are upon us, are very ill abodements, as namely, the divisions and sidings in matter of Religion, which is first turned into a kind of Philosophy of opinions,
The Symptoms that Are upon us, Are very ill abodements, as namely, the divisions and sidings in matter of Religion, which is First turned into a kind of Philosophy of opinions,
or a Pompey in their brests, making too much ado about punctilios of honour? what dissentions in the country between Committees and Commanders, the one accusing the other for plowing away a furrow of his land,
or a Pompey in their breasts, making too much ado about punctilios of honour? what dissensions in the country between Committees and Commanders, the one accusing the other for plowing away a furrow of his land,
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and the other recriminating the like, and whiles they come up hither to contest the difference, the Plow stands? what should I speak of driving of designs,
and the other recriminating the like, and while they come up hither to contest the difference, the Blow Stands? what should I speak of driving of designs,
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and delivered his strength into captivity, and his glory into the enemies hand, whence it may be affirmed that though God do not altogether remove his name from the Isralites,
and Delivered his strength into captivity, and his glory into the enemies hand, whence it may be affirmed that though God do not altogether remove his name from the Israelites,
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The Use that I shall make of this Point is, to call you to this casting up of events that may fall out, to the end you may be able to justifie God if he turn his hand against you,
The Use that I shall make of this Point is, to call you to this casting up of events that may fallen out, to the end you may be able to justify God if he turn his hand against you,
I say the pangs or throws of his Church, because I conceive, that these motions that are in Christendome, this renting of States and Kingdomes, is in order to some revolutions in the Churches;
I say the pangs or throws of his Church, Because I conceive, that these motions that Are in Christendom, this renting of States and Kingdoms, is in order to Some revolutions in the Churches;
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when he hath made plain the •ace thereof? doth he not cast in the principal wheat, &c. Isa. 28. 4 God will sow his Churches after his tearing them up by the plow;
when he hath made plain the •ace thereof? does he not cast in the principal wheat, etc. Isaiah 28. 4 God will sow his Churches After his tearing them up by the blow;
As the Scripture taking notice of Augustus his Decree of taxing or enrolling the Empire or Provinces thereof, seems to give us the reason and occasion of bringing Joseph and Mary to Bethlehem (who were far off the place) ▪ that Christ might be born according to the Scriptures, which was a thing the Emperor never once dreamed of.
As the Scripture taking notice of Augustus his decree of taxing or enrolling the Empire or Provinces thereof, seems to give us the reason and occasion of bringing Joseph and Marry to Bethlehem (who were Far off the place) ▪ that christ might be born according to the Scriptures, which was a thing the Emperor never once dreamed of.
and examine your selves strictly, impartially, humbly, lest the Babylonish garment and wedge of Gold (which causes Israel to fly before the men of Ai) be not in any of your Tents, search out carnal policy, luke warmness towards God; Neutrality, private ends.
and examine your selves strictly, impartially, humbly, lest the Babylonish garment and wedge of Gold (which Causes Israel to fly before the men of Ai) be not in any of your Tents, search out carnal policy, lycia warmness towards God; Neutrality, private ends.
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Its not impossible but that there may be an Absolom, a Shemei in your own bowels, who if you were brought low, would drive you and the Ark of God too into the Wilderness, to seek a place.
Its not impossible but that there may be an Absalom, a Shimei in your own bowels, who if you were brought low, would drive you and the Ark of God too into the Wilderness, to seek a place.
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have an eye upon your under-Instruments and Officers, that they spend you not more honour and reputation by their miscarriages, partialities, private gain:
have an eye upon your under-Instruments and Officers, that they spend you not more honour and reputation by their miscarriages, Partialities, private gain:
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Finally, do all that may be to suppress open and crying sins, for authority makes it self guilty of those, other mens sins, which it endeavours not to cut down, we in the Ministry must cry them down and you must cut them down,
Finally, do all that may be to suppress open and crying Sins, for Authority makes it self guilty of those, other men's Sins, which it endeavours not to Cut down, we in the Ministry must cry them down and you must Cut them down,
And let none of us say within our selves, we have strength for war, for Eccles. 11. 9. The battel is not to the strong, We have received many marks and tokens of favour from God, for Iosh. 24. 19. He will consume you after he hath done you good.
And let none of us say within our selves, we have strength for war, for Eccles. 11. 9. The battle is not to the strong, We have received many marks and tokens of favour from God, for Joshua 24. 19. He will consume you After he hath done you good.
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for 1 Sam. 4, 10, 11. The Philistims may take it, We fast before the Lord and have a good, cause for Iudg. 20. 21. Israel falls in two battels under Benjamin.
for 1 Sam. 4, 10, 11. The philistines may take it, We fast before the Lord and have a good, cause for Judges 20. 21. Israel falls in two battles under Benjamin.
A happy fra•e of spirit it is, to be able to perish, and resign our selves up to God for such a man shall be always in possession of himself, out of the gun-shot of all storms and tempests; steeled with courage and resolution;
A happy fra•e of Spirit it is, to be able to perish, and resign our selves up to God for such a man shall be always in possession of himself, out of the gunshot of all storms and tempests; steeled with courage and resolution;
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Do your duty and perish in it, Si fractus illabatur orbis, Conscience of sincerity, and uprightness of heart in duty, will make a man sing Ecce ego, Here am I.
Do your duty and perish in it, Si fractus illabatur Orbis, Conscience of sincerity, and uprightness of heart in duty, will make a man sing Ecce ego, Here am I.
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yet as it was said of the Pictures of those Patriots that durst not come forth and appear in after times, Eo magis fulgebant quià non viseban ur, they shined the more,
yet as it was said of the Pictures of those Patriots that durst not come forth and appear in After times, Eo magis fulgebant quià non viseban ur, they shined the more,
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but if there be any of you that come in and adhere to God and his Cause only for shelter and safety, that is not thank-worthy with God, no man thanks another for being driven into his house to stand dry in a showr.
but if there be any of you that come in and adhere to God and his Cause only for shelter and safety, that is not thankworthy with God, no man thanks Another for being driven into his house to stand dry in a shower.
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2. A submissive faith to trust God, and leave your selves in his hand, accepting the punishment of your iniquity with silence and justification of God, lying down as patiently under his knife, as Isaac under Abrahams.
2. A submissive faith to trust God, and leave your selves in his hand, accepting the punishment of your iniquity with silence and justification of God, lying down as patiently under his knife, as Isaac under Abrahams.
3. Acquaintance with God, so as to lay up your lives with Christ in God, having tasted his goodness to you in former experiences, such a man may be killed all but the head,
3. Acquaintance with God, so as to lay up your lives with christ in God, having tasted his Goodness to you in former experiences, such a man may be killed all but the head,
David states his happiness to consist in the fruition of God and his ordinances: He will bring me again, and shew me his Ark, and the habitation of it.
David states his happiness to consist in the fruition of God and his ordinances: He will bring me again, and show me his Ark, and the habitation of it.
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The Ark and the Temple were the things that he accounted worth the enjoying, and here you may observe what a godly heart looks at, not revenues and trading, but Gods Ark and habitation.
The Ark and the Temple were the things that he accounted worth the enjoying, and Here you may observe what a godly heart looks At, not revenues and trading, but God's Ark and habitation.
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and yet the prejudices against it, and the aspersions cast upon them whom you have set on work to be hewers in the Mountains to prepare the materials of the Temple, are many;
and yet the prejudices against it, and the Aspersions cast upon them whom you have Set on work to be hewers in the Mountains to prepare the materials of the Temple, Are many;
It is the Lord, let him do what seemeth him good 1 Sam. 3. 18. We know not what Promises or Prophesies God hath given forth to his Church in his Word to be served and fulfilled by or upon our ruins.
It is the Lord, let him do what seems him good 1 Sam. 3. 18. We know not what Promises or prophecies God hath given forth to his Church in his Word to be served and fulfilled by or upon our ruins.
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As it was set forth In a SERMON Preached to both the Honourable Houses of PARLIAMENT (the Lord Major, and Aldermen of the City of London being present) at Christ Church, London, upon a Solemn Day of Thanksgiving, March, 12. 1644.
As it was Set forth In a SERMON Preached to both the Honourable Houses of PARLIAMENT (the Lord Major, and Aldermen of the city of London being present) At christ Church, London, upon a Solemn Day of Thanksgiving, March, 12. 1644.
A SERMON Preached to both Houses of PARLIAMENT, at Christs-Church, London, upon a Solemne day of Thanksgiving, March, 12. 1644. DEUT. 33. 29. Happy art thou, O Israel:
A SERMON Preached to both Houses of PARLIAMENT, At Christs-Church, London, upon a Solemn day of Thanksgiving, March, 12. 1644. DEUTERONOMY. 33. 29. Happy art thou, Oh Israel:
and in the close thereof, he sums up the body of that people into one total, under the name of Israel; and their condition under the name of Happiness. Thy Happiness, O Israel, &c. In the words we have The happiness of Israel 1. Pronounced. 2. Described.
and in the close thereof, he sums up the body of that people into one total, under the name of Israel; and their condition under the name of Happiness. Thy Happiness, Oh Israel, etc. In the words we have The happiness of Israel 1. Pronounced. 2. Described.
yet if there be a plurallity of happinesses, they do all belong to Israel above all other people, every mouth (both the mouth of Balaam, and the mouth of Moses ) do pronounce Israel happy.
yet if there be a plurality of Happinesses, they do all belong to Israel above all other people, every Mouth (both the Mouth of balaam, and the Mouth of Moses) do pronounce Israel happy.
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how should we be more then Conquerors? No Death, or Dissolution, how shouldwe come to be with Christ? The world, life, death, things present, things to come, all are yours,
how should we be more then Conquerors? No Death, or Dissolution, how shouldwe come to be with christ? The world, life, death, things present, things to come, all Are yours,
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God is such an Artist in working the happiness of his people, that he can make use of a crooked toole, to do that which can never be done by a streight one;
God is such an Artist in working the happiness of his people, that he can make use of a crooked tool, to do that which can never be done by a straight one;
Pharaoh his double taks and burdens, serve to wean Israel from and out of Egypt, so Pharaoh helps to make Moses succesful in the bringing off of Israel? Josephs brethren intend no preferment to him,
Pharaoh his double Takes and burdens, serve to wean Israel from and out of Egypt, so Pharaoh helps to make Moses successful in the bringing off of Israel? Josephs brothers intend no preferment to him,
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but the intention of the Instrument is nothing like unto the intention that God hath, ver. 7. And therefore it is that God is said to laugh at the enemies of Israel, because he lets them build their works,
but the intention of the Instrument is nothing like unto the intention that God hath, ver. 7. And Therefore it is that God is said to laugh At the enemies of Israel, Because he lets them built their works,
but shall for the better opening of the happiness of Israel, distinguish between the wilderness estate of Israel; and their Canaan estate, and so of their happiness in their wilderness condition, and in their Canaan condition;
but shall for the better opening of the happiness of Israel, distinguish between the Wilderness estate of Israel; and their Canaan estate, and so of their happiness in their Wilderness condition, and in their Canaan condition;
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even in this world, wherein they shall be in more lustre, settlement, beauty, and glory, their mean Tabernacle shall arise into a more glorious Temple.
even in this world, wherein they shall be in more lustre, settlement, beauty, and glory, their mean Tabernacle shall arise into a more glorious Temple.
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1. This Canaan condition of the Gospel Churches, is fully pointed forth in the Promises and Prophesies of both Testaments, that Israel shall be happy, a none-such, a quis sicut tu? who is like to thee? I make no question, only thus much may be said, that as the Promises made before time to Israel, concerning Canaan, could not be reconciled or adopted to the r Egypt, or Wilderness condition so neither can the Promises made to the Gospel Churches as touching their Canaan condition, be reconciled to the Wilderness in which they now seem to be,
1. This Canaan condition of the Gospel Churches, is Fully pointed forth in the Promises and prophecies of both Testaments, that Israel shall be happy, a nonesuch, a quis sicut tu? who is like to thee? I make no question, only thus much may be said, that as the Promises made before time to Israel, Concerning Canaan, could not be reconciled or adopted to the r Egypt, or Wilderness condition so neither can the Promises made to the Gospel Churches as touching their Canaan condition, be reconciled to the Wilderness in which they now seem to be,
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How doth Gods Word and his Works agree? How can his sweet voice be reconciled to his rough hand? We must answer, That the Birth of the Promises, will answer their Conception, they will bring forth in full shape and feature, the glory with which they are pregnant;
How does God's Word and his Works agree? How can his sweet voice be reconciled to his rough hand? We must answer, That the Birth of the Promises, will answer their Conception, they will bring forth in full shape and feature, the glory with which they Are pregnant;
for it is to be observed that God resembles the drawing forth of his Church, out of their declensions and Apostacy, to the Idaea, or pattern of his bringing Israel out of Egypt into a wildernes, Ezek. 20. 35, 36. Hos 2. 14. 15. And in this state of the Churches, we cannot but expect, that there will be a mixt multitude among them that will fall to lusting:
for it is to be observed that God resembles the drawing forth of his Church, out of their declensions and Apostasy, to the Idaea, or pattern of his bringing Israel out of Egypt into a Wilderness, Ezekiel 20. 35, 36. Hos 2. 14. 15. And in this state of the Churches, we cannot but expect, that there will be a mixed multitude among them that will fallen to lusting:
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and give existence to his promises in their times, and therefore it is said of them, that they having seen the promises a far off, were perswaded of them,
and give existence to his promises in their times, and Therefore it is said of them, that they having seen the promises a Far off, were persuaded of them,
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and we may find it true in our experience, that all the while God keeps in his hand the principal, he pays his people the full interest for forbearance,
and we may find it true in our experience, that all the while God keeps in his hand the principal, he pays his people the full Interest for forbearance,
It is a kind of Promise Hos. 2. 14. I will allure her, and bring her into the wilderness, when we follow after our lovers, we may have, it may be, our bread, and water,
It is a kind of Promise Hos. 2. 14. I will allure her, and bring her into the Wilderness, when we follow After our lovers, we may have, it may be, our bred, and water,
our condition in Egypt being considered, might justly make our wilderness a happiness to us, especially if we remember that God having brought them once out, did not again bring them back into it.
our condition in Egypt being considered, might justly make our Wilderness a happiness to us, especially if we Remember that God having brought them once out, did not again bring them back into it.
Israel returns back no more, though many of the carnal mutineers desired it. The Churches may be pursued and warred against by the enemy that ensl•ved them;
Israel returns back no more, though many of the carnal mutineers desired it. The Churches may be pursued and warred against by the enemy that ensl•ved them;
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3. Israel is happy in the Wilderness, because they have therein the Covenant renewed, the Tables thereof are given to them, the Tabernacle is set up, the Ordinances are instituted and appointed, Religion is reformed,
3. Israel is happy in the Wilderness, Because they have therein the Covenant renewed, the Tables thereof Are given to them, the Tabernacle is Set up, the Ordinances Are instituted and appointed, Religion is reformed,
In the wilderness I gave them my Statutes, and shewed them my Judgements, moreover also I gave them my Sabbaths, Ezek. 20. 10, 11, 12. when God had Israel, as I may say, alone in the wilderness,
In the Wilderness I gave them my Statutes, and showed them my Judgments, moreover also I gave them my Sabbaths, Ezekiel 20. 10, 11, 12. when God had Israel, as I may say, alone in the Wilderness,
That it is the Happiness of Israel to be thus furnished with Gods Ordinances, and brought into his Covenant, is not necessary for me to prove, see Psal. 147. ver. 19, 20. Rom. 9. 4. But that this is the time,
That it is the Happiness of Israel to be thus furnished with God's Ordinances, and brought into his Covenant, is not necessary for me to prove, see Psalm 147. ver. 19, 20. Rom. 9. 4. But that this is the time,
when God doth it, and promiseth to do it, you may see Ezek. 20. 35. 37. I will bring you into the wilderness, &c. and I wil cause you to pass under the rod that is, bring you into my possession, Levit. 27. 32.) And I will bring you into the bond of the Covenant,
when God does it, and promises to do it, you may see Ezekiel 20. 35. 37. I will bring you into the Wilderness, etc. and I will cause you to pass under the rod that is, bring you into my possession, Levit. 27. 32.) And I will bring you into the bound of the Covenant,
Now then Moses and all Israel consider Magistrates, Ministers, and all the people, this is the time, this is the way wherein God is about to make you happy.
Now then Moses and all Israel Consider Magistrates, Ministers, and all the people, this is the time, this is the Way wherein God is about to make you happy.
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never were there more cleer pledges and tokens of Gods presence with, of his power and protection over Israel; then when they were in the Wildernesse, there Manna comes from Heaven, the Rock follows them, the Cloud is over them, the enemies that fight against them, are strangely subdued;
never were there more clear pledges and tokens of God's presence with, of his power and protection over Israel; then when they were in the Wilderness, there Manna comes from Heaven, the Rock follows them, the Cloud is over them, the enemies that fight against them, Are strangely subdued;
Till they came to eat of the old corn of the land the Manna did not cease, Josh. 5. 11. We cannot have great experiences until we come into extremities; great deliverances presuppose great dangers;
Till they Come to eat of the old corn of the land the Manna did not cease, Josh. 5. 11. We cannot have great experiences until we come into extremities; great Deliverances presuppose great dangers;
when Christ is in his Agony and the Disciples sleep, there appears an Angel from Heaven, strengthening him, Lu. 22. 43. 45. When the Mariners cast Ionah over-board, the Lord prepared a great fish to swallow him, Ionah 1. 17. God doth as it were put himself to extremities,
when christ is in his Agony and the Disciples sleep, there appears an Angel from Heaven, strengthening him, Lu. 22. 43. 45. When the Mariners cast Jonah overboard, the Lord prepared a great Fish to swallow him, Jonah 1. 17. God does as it were put himself to extremities,
but only that which we find, Hos 2. where the Lord having spoken terrible things to his declined people, from the ninth verse to the end of the thirteenth, doth in the 14. verse, come to this resolution and conclusion, I will allure her, and bring her into the wilderness, and what then? I will speak comfortably to her;
but only that which we find, Hos 2. where the Lord having spoken terrible things to his declined people, from the ninth verse to the end of the thirteenth, does in the 14. verse, come to this resolution and conclusion, I will allure her, and bring her into the Wilderness, and what then? I will speak comfortably to her;
and she shall sing there as in the days of her youth, and as in the day when she came up out of the Land of Egypt: There is (you see) in the wilderness God speaking comfortably, and Israel singing joyfully.
and she shall sing there as in the days of her youth, and as in the day when she Come up out of the Land of Egypt: There is (you see) in the Wilderness God speaking comfortably, and Israel singing joyfully.
and it may justly be to their great comfort, that all his Dispensations towards them are in order to the fulfilling of his Covenant, He keeps Covenant with them,
and it may justly be to their great Comfort, that all his Dispensations towards them Are in order to the fulfilling of his Covenant, He keeps Covenant with them,
If Paul have a thorne in his flesh, it is to take down his puffing up above measure If after successes he give us a check, it is to take us off from the arm of flesh,
If Paul have a thorn in his Flesh, it is to take down his puffing up above measure If After Successes he give us a check, it is to take us off from the arm of Flesh,
Saved, For Israel shall be saved with everlasting Salvation, and shall never be confounded, world without end, Isai. 45. 17. They are under the wheele, yet saved;
Saved, For Israel shall be saved with everlasting Salvation, and shall never be confounded, world without end, Isaiah 45. 17. They Are under the wheel, yet saved;
what have we to do in our own Salvation? Stand still, and see the Salvation of the Lord, saith Moses to Israel, Exo. 14. 13. I will take the cup of salvation, saith the Psalmist, Ps. 116. 12. but to work salvation, belongs to God alone, There is no Saviour besides me.
what have we to do in our own Salvation? Stand still, and see the Salvation of the Lord, Says Moses to Israel, Exo. 14. 13. I will take the cup of salvation, Says the Psalmist, Ps. 116. 12. but to work salvation, belongs to God alone, There is no Saviour beside me.
but our eyes are upon thee. 2 Chron. 20. 12. when Iacob looks for saving from the hand of Esau, he saith, I am not worthy of the least of all the mercies,
but our eyes Are upon thee. 2 Chronicles 20. 12. when Iacob looks for Saving from the hand of Esau, he Says, I am not worthy of the least of all the Mercies,
how often doth God defeat our counsels, scatter our own strength, prevent all our prayers, out-do all our expectations, that he may be more seen himself,
how often does God defeat our Counsels, scatter our own strength, prevent all our Prayers, outdo all our Expectations, that he may be more seen himself,
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when he hath taken us from standing in his own light, The people that are with thee (saith he to Gideon) are too many for me to give the Midianites into their hand, Judg. 7. 2. Too few they cannot be, they may be too many.
when he hath taken us from standing in his own Light, The people that Are with thee (Says he to gideon) Are too many for me to give the midianites into their hand, Judges 7. 2. Too few they cannot be, they may be too many.
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1. He saves Israel as the Shield of their help, or helpful Shield, He will interpose and take off all blows and strokes, which might undo Israel. Magistrates that should protect Common-wealths, are called Shields, Hos. 4. 18. so also some read the Text. Ps. 47. 9. The Shields of the earth, that is, the Rulers and Governors;
1. He saves Israel as the Shield of their help, or helpful Shield, He will interpose and take off all blows and Strokes, which might undo Israel. Magistrates that should Pact Commonwealths, Are called Shields, Hos. 4. 18. so also Some read the Text. Ps. 47. 9. The Shields of the earth, that is, the Rulers and Governors;
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and leaves him not open to the thrusts of the enemy: With favor thou wilt compass him as with a shield, Ps. 5. 1•. so Ps. 3. 3. Thou art a Shield about me:
and leaves him not open to the thrusts of the enemy: With favour thou wilt compass him as with a shield, Ps. 5. 1•. so Ps. 3. 3. Thou art a Shield about me:
so Faith is called our Shield, because it bears or carries our Shield (who is God) in our eye & heart, you have had much experience of this Shield, having been often secured both from the plots of Balaam, and sword of Balak, since you came into this wilderness.
so Faith is called our Shield, Because it bears or carries our Shield (who is God) in our eye & heart, you have had much experience of this Shield, having been often secured both from the plots of balaam, and sword of Balak, since you Come into this Wilderness.
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had we that holy art of putting our gratious God (who is pleased to compare himself to the instruments of our help against the enemy) to the best use we might, we should find this true, that he would be a shield and sword.
had we that holy art of putting our gracious God (who is pleased to compare himself to the Instruments of our help against the enemy) to the best use we might, we should find this true, that he would be a shield and sword.
Indeed God is as good a Sword, as he is a Shield, yea and he is the Arm as well as the Sword, he mannages his own counsels and power, for our defence and safety:
Indeed God is as good a Sword, as he is a Shield, yea and he is the Arm as well as the Sword, he manages his own Counsels and power, for our defence and safety:
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as the Church victories have been? What story paralels the relation of those victories which God hath gotten for Israel? This sword hath made them excellent.
as the Church victories have been? What story parallels the Relation of those victories which God hath got for Israel? This sword hath made them excellent.
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Amos 6. 8. and Chap. 8. 7. by which the sanctuary, the Ordinances, and the Covenant, those excellent prerogatives of Israel, wherein they transcended all other people, are meant.
Amos 6. 8. and Chap. 8. 7. by which the sanctuary, the Ordinances, and the Covenant, those excellent prerogatives of Israel, wherein they transcended all other people, Are meant.
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The Apostle calls them NONLATINALPHABET the advantage or preeminence of the Jew, they had the Oracles of God, to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, the Service and the Promises, Rom. 3. 1. and Rom. 9. 4. this may be called the excellency of Israel; and so God the sword of their excellency,
The Apostle calls them the advantage or preeminence of the Jew, they had the Oracles of God, to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, the Service and the Promises, Rom. 3. 1. and Rom. 9. 4. this may be called the excellency of Israel; and so God the sword of their excellency,
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but Gods sword wherewith he will punish them, is called a sore, a great and strong sword, Isai. 27. 1. I shall now proceed to the second part of the description of Israels happiness, in these words.
but God's sword wherewith he will Punish them, is called a soar, a great and strong sword, Isaiah 27. 1. I shall now proceed to the second part of the description of Israel's happiness, in these words.
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It's said of those prodigies of faith, Heb. 11 that some of them died in the faith, not having received the Promises, ver 13. and that all of them having obtained a good testimony by faith, received not the Promises, ver. 39. All of them happy notwithstanding;
It's said of those prodigies of faith, Hebrew 11 that Some of them died in the faith, not having received the Promises, for 13. and that all of them having obtained a good testimony by faith, received not the Promises, ver. 39. All of them happy notwithstanding;
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there is some such signification of the word, Ps. 109. 24 Or 2. They shall promise to themselves great things, saying, I will pursue, I will overtake them,
there is Some such signification of the word, Ps. 109. 24 Or 2. They shall promise to themselves great things, saying, I will pursue, I will overtake them,
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Or 3. They shal be found lyars unto thee, that is, shall be subject in despite of their hearts, Ps. 18. 44. Strangers shall lie unto me, they shall feign obedience and subjection, being so convinced of Gods hand with his Israel, or feeling it so against themselves, that they shall curry favour,
Or 3. They shall be found liars unto thee, that is, shall be Subject in despite of their hearts, Ps. 18. 44. Strangers shall lie unto me, they shall feign Obedience and subjection, being so convinced of God's hand with his Israel, or feeling it so against themselves, that they shall curry favour,
and like Gibeonites fue to make their peace, and shrowd themselves under the protection of Israel: and this I conceive to be the most natural sense of this expression.
and like Gibeonites fue to make their peace, and shroud themselves under the protection of Israel: and this I conceive to be the most natural sense of this expression.
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the strength, power, forces, magnificence of the enemy must come down under Israels feet: this Promise will have effect, Thou shalt tread on their high places.
the strength, power, forces, magnificence of the enemy must come down under Israel's feet: this Promise will have Effect, Thou shalt tread on their high places.
If we do search out the works of the Lord, as it is said, Ps. 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein;
If we do search out the works of the Lord, as it is said, Ps. 111. 2. The works of the Lord Are great, sought out of all them that have pleasure therein;
might we not be convinced of Gods finger here, if we would survey all circumstances, and not Atheistically deny, or perversly wrangle against the manifestations of God;
might we not be convinced of God's finger Here, if we would survey all Circumstances, and not Atheistically deny, or perversely wrangle against the manifestations of God;
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for yet will we sing the Lords Praises, and gather up the crums of his mercies, which he hath let fall at Scarborough, Plimouth, Shrewesbury, Weymouth, (sic positi quoniam suaves miscetis odores ) these flowers make a good Nosegay,
for yet will we sing the lords Praises, and gather up the crumbs of his Mercies, which he hath let fallen At Scarborough, Plymouth, Shrewsbury, Weymouth, (sic Position quoniam suaves miscetis odores) these flowers make a good Nosegay,
Scarborough was given to us at the time of the Treaty, when Weymouth was taken from us, which helped to make the end of the Wallet to hang the more even;
Scarborough was given to us At the time of the Treaty, when Weymouth was taken from us, which helped to make the end of the Wallet to hang the more even;
Shrewesbury was that first Shop where the first great Army was formed against us, a good omen there is in it, that that place should come into your hands,
Shrewsbury was that First Shop where the First great Army was formed against us, a good omen there is in it, that that place should come into your hands,
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and that without any considerable expence of your blood, and which is more, that this should be upon the very day of breaking up the Treaty: wherein though they were forward in their declaration, thereby to serve themselves by such an advantage,
and that without any considerable expense of your blood, and which is more, that this should be upon the very day of breaking up the Treaty: wherein though they were forward in their declaration, thereby to serve themselves by such an advantage,
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yet God put out his Declaration before theirs, and declared himself much for us, and better to the satisfaction of all murmurings and discontents for the want of Peace,
yet God put out his Declaration before theirs, and declared himself much for us, and better to the satisfaction of all murmurings and discontents for the want of Peace,
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And for Weymouth, who knows but it served to heighten the spirits and the conditions of the other part, that they might break with us to their own greater disadvantage,
And for Weymouth, who knows but it served to heighten the spirits and the conditions of the other part, that they might break with us to their own greater disadvantage,
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the season of these mercies makes them the more valuable unto us. Let the salvations and victories which we have received from the Lord, invite and incourage,
the season of these Mercies makes them the more valuable unto us. Let the salvations and victories which we have received from the Lord, invite and encourage,
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We have too much wild-fire of divisions and combustions amongst us already; but the fire which I mean is Heavenly fire, zeal for God to own him: acknowledg and adhere unto him.
We have too much wildfire of divisions and combustions among us already; but the fire which I mean is Heavenly fire, zeal for God to own him: acknowledge and adhere unto him.
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There are two great dividers of us amongst our selves, jealousies and Interests. I wish they were silenced by self-denyal, and that the strength of publick spirit, might drain those streams, and make their channels drie.
There Are two great dividers of us among our selves, jealousies and Interests. I wish they were silenced by self-denial, and that the strength of public Spirit, might drain those streams, and make their channels dry.
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The Country savors too much already of the Field doctrine: and there is yet another thing which I have to say, I know not whether to you or the State,
The Country savours too much already of the Field Doctrine: and there is yet Another thing which I have to say, I know not whither to you or the State,
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Nor can there be a better time for you to go forth, then when the successes which we mention this day do incourage you, our praises are your vetiles or forlorn-hope, sent forth before hand;
Nor can there be a better time for you to go forth, then when the Successes which we mention this day do encourage you, our praises Are your vetiles or Forlorn-hope, sent forth before hand;
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And for you, this renowned City: you are the Deborah, or Mother in this Israel; of you that may be said, which is in the 12th. Chap of Zech. ver. 5. The Governours of Iudah shall say in their heart, The inhabitants of Jerusalem shall be my strength, in the Lord of Hosts their God.
And for you, this renowned city: you Are the Deborah, or Mother in this Israel; of you that may be said, which is in the 12th. Chap of Zechariah ver. 5. The Governors of Iudah shall say in their heart, The inhabitants of Jerusalem shall be my strength, in the Lord of Hosts their God.
you have now an occasion, and an invitement, to stretch forth your abilities to the utmost, this warm Sun that shines upon you, may open the oyster-shell that is closest shut up;
you have now an occasion, and an invitement, to stretch forth your abilities to the utmost, this warm Sun that shines upon you, may open the Oyster shell that is closest shut up;
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the first is on behalf of the University of Cambridge, that some expedient way be found for the easing their Taxes and burdens, that Learning may not be star•ed;
the First is on behalf of the university of Cambridge, that Some expedient Way be found for the easing their Taxes and burdens, that Learning may not be star•ed;
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The second is on behalf of the poor, that workhouses may be erected, to drain the streets which are so full of indigent and miserable people, whose misery is their poverty, and idleness is their sin:
The second is on behalf of the poor, that workhouses may be erected, to drain the streets which Are so full of indigent and miserable people, whose misery is their poverty, and idleness is their since:
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Then there is hope in the Churches condition, though low and despicable; The Promises of God will eat their own way through all oppositions and obstructions;
Then there is hope in the Churches condition, though low and despicable; The Promises of God will eat their own Way through all oppositions and obstructions;
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If God shall proceed still further to weaken us, yet when he hath made Iacob a worm, he will then make that worm a flail to thresh the Mountains to chaff, Isai. 41. 14. 15. And so I conclude, Happy art thou, O Israel, &c. FINIS.
If God shall proceed still further to weaken us, yet when he hath made Iacob a worm, he will then make that worm a flail to thresh the Mountains to chaff, Isaiah 41. 14. 15. And so I conclude, Happy art thou, Oh Israel, etc. FINIS.
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A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monethly-Fast, January 28. 1645. JAMES 4. 8. Draw nigh to God, and he will draw nigh to you:
A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monthly-fast, January 28. 1645. JAMES 4. 8. Draw High to God, and he will draw High to you:
MY worke at this time (by agreement) is to bring up the rere of this text, that it may appear to you in a full body; you received (in the fore-noon) the invitation to that, which is not only the main duty,
MY work At this time (by agreement) is to bring up the rear of this text, that it may appear to you in a full body; you received (in the forenoon) the invitation to that, which is not only the main duty,
and this drawing nigh of God to us, is like the neerer approaches of the sun, which by his heat and prolificall influences, gives life and beauty to those things that before lay dead and buried, shrowded in the winding sheet of the winter snow.
and this drawing High of God to us, is like the nearer Approaches of the sun, which by his heat and prolifical influences, gives life and beauty to those things that before lay dead and buried, shrouded in the winding sheet of the winter snow.
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Plato saw this truth, NONLATINALPHABET (saith he) NONLATINALPHABET, the law of contrariety forbids purity and filthinesse to touch, that is, to have fellowship or communion, NONLATINALPHABET, touch not the unclean thing, 2 Cor. 6. 17. God is so farre from drawing nigh unto, that he will hide his eyes from unclean hands.
Plato saw this truth, (Says he), the law of contrariety forbids purity and filthiness to touch, that is, to have fellowship or communion,, touch not the unclean thing, 2 Cor. 6. 17. God is so Far from drawing High unto, that he will hide his eyes from unclean hands.
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why he hateth our new Moons and appointed feasts, why he will not hear our multiplied prayers, is the uncleannesse of our hands, Isa. 1. from the 11. to the end of the 15th verse;
why he hates our new Moons and appointed feasts, why he will not hear our multiplied Prayers, is the uncleanness of our hands, Isaiah 1. from the 11. to the end of the 15th verse;
Thou art of purer eyes then to behold evil, and canst not look on iniquity, saith the Prophet, Hab. 1. 13. that is, thou canst not countenance the violence and oppressions of thy people, the grievance and vexation done unto them by wicked men, much lesse.
Thou art of Purer eyes then to behold evil, and Canst not look on iniquity, Says the Prophet, Hab. 1. 13. that is, thou Canst not countenance the violence and oppressions of thy people, the grievance and vexation done unto them by wicked men, much less.
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cease to do evil, learn to doe well, seek judgement, relieve the oppressed, judge the fatherles, plead for the widow: (And then it followes) Come now and let us reason together, saith the Lord.
cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow: (And then it follows) Come now and let us reason together, Says the Lord.
and therefore there can be no drawing nigh together, unles either God recede from his holines, (which cannot be) or we be cleansed and purified from our uncleannesse, which is the onely way to make this communion close, sweet, and firm.
and Therefore there can be no drawing High together, unless either God recede from his holiness, (which cannot be) or we be cleansed and purified from our uncleanness, which is the only Way to make this communion close, sweet, and firm.
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The sermon puts the ashes on your heads, and dresses your souls in that sackcloth, which you are to wear as mourning garments, in your prayer and humiliation.
The sermon puts the Ashes on your Heads, and Dresses your Souls in that Sackcloth, which you Are to wear as mourning garments, in your prayer and humiliation.
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The word [ NONLATINALPHABET ] sinners, as it signifies in generall any sinner, in opposition to a righteous man, Rom. 5. 19. As by one mans disobedience, many were made [ NONLATINALPHABET ] sinners, so by the obedience of one, shall many be made [ NONLATINALPHABET ] righteous: so in speciall it also signifies a wicked man, one of flagitious life, a sinner NONLATINALPHABET,
The word [ ] Sinners, as it signifies in general any sinner, in opposition to a righteous man, Rom. 5. 19. As by one men disobedience, many were made [ ] Sinners, so by the Obedience of one, shall many be made [ ] righteous: so in special it also signifies a wicked man, one of flagitious life, a sinner,
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therefore its often said [ NONLATINALPHABET ] Publicans and sinners, and Luk. 7. 37. a woman in that City which was [ NONLATINALPHABET ] a sinner, that is an adulteresse,
Therefore its often said [ ] Publicans and Sinners, and Luk. 7. 37. a woman in that city which was [ ] a sinner, that is an adulteress,
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and if we survey the beginning of this chapter, what brawlings, envyings, lusts, self-seeking, did raigne amongst this people, we shall see good reason to take the word sinners, for such as did lie in more open and scandalous sinnes, men of unclean hands.
and if we survey the beginning of this chapter, what brawlings, envyings, Lustiest, self-seeking, did Reign among this people, we shall see good reason to take the word Sinners, for such as did lie in more open and scandalous Sins, men of unclean hands.
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The word NONLATINALPHABET, double minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriack expresseth it) divided hearts, it answers the Hebrew expression:
The word, double minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriac Expresses it) divided hearts, it answers the Hebrew expression:
a heart and a heart, which the septuagint doe interpret word for word, NONLATINALPHABET, and Symachus (whom Chrysostom on, Psal. 12. 2. calls NONLATINALPHABET) renders it, NONLATINALPHABET, we shall best understand the sense of the word, by comparing it with the opposite thereunto,
a heart and a heart, which the Septuagint do interpret word for word,, and Symachus (whom Chrysostom on, Psalm 12. 2. calls) renders it,, we shall best understand the sense of the word, by comparing it with the opposite thereunto,
and that is NONLATINALPHABET, Ephes. 6. 5. Col. 3. 22. Simplicity, or singlenes of heart, it is a grace recommended to servants, in singlenes of heart as unto Christ, not with eye-service as unto men;
and that is, Ephesians 6. 5. Col. 3. 22. Simplicity, or singleness of heart, it is a grace recommended to Servants, in singleness of heart as unto christ, not with eye-service as unto men;
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where you have singlenes of heart described, to be the steerage of the heart, by the fear of God in a right line, to intend and aim at him and his glory, in all you doe;
where you have singleness of heart described, to be the steerage of the heart, by the Fear of God in a right line, to intend and aim At him and his glory, in all you do;
for those crooked, serpentine, and subtill windings and turnings of heart, which are called, Psal. 145. 4, 5. crooked wayes, that are like a winding way,
for those crooked, serpentine, and subtle windings and turnings of heart, which Are called, Psalm 145. 4, 5. crooked ways, that Are like a winding Way,
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Like the heart of an Adulterer, or Adulteresse, (so these double minded ones are also called, ver. 4.) which is divided between husband or wife, and some other strange love.
Like the heart of an Adulterer, or Adulteress, (so these double minded ones Are also called, ver. 4.) which is divided between husband or wife, and Some other strange love.
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2. Whose hearts are not fixed upon one center, but uncertain, moveable, and inconstant with God, cap. 1. ver. 8. A double minded man is unsetled in all his wayes, The word is NONLATINALPHABET, which signifies that he is at no setlednes within himself,
2. Whose hearts Are not fixed upon one centre, but uncertain, movable, and inconstant with God, cap. 1. ver. 8. A double minded man is unsettled in all his ways, The word is, which signifies that he is At no settledness within himself,
and this inconstancie rises from the former, namely, the division of the heart, for it being divided in it self by reasonings, self-interests, lusts, cannot be constant in attendance upon God.
and this inconstancy rises from the former, namely, the division of the heart, for it being divided in it self by reasonings, self-interests, Lustiest, cannot be constant in attendance upon God.
2. Cleanse and purifie, NONLATINALPHABET, these words are promiscuously, and indifferently used by the Septuagint, to interpret the Hebrew words that signify to cleanse and purify; and there is in these words an allusion to legall uncleannesses, and the purifying of them;
2. Cleanse and purify,, these words Are promiscuously, and indifferently used by the septuagint, to interpret the Hebrew words that signify to cleanse and purify; and there is in these words an allusion to Legal Uncleannesses, and the purifying of them;
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The hands are put for the executive and instrumentall powers, that bring it forth to light and act it, NONLATINALPHABET, Rom. 6. 13. the vveapons of unrighteousnes unto sinne;
The hands Are put for the executive and instrumental Powers, that bring it forth to Light and act it,, Rom. 6. 13. the weapons of unrighteousness unto sin;
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Draw nigh to God, and he vvill draw nigh to you. Cleanse your hands, &c. You may easily see that here is very little speculative, or notionall matter, but practicall,
Draw High to God, and he will draw High to you. Cleanse your hands, etc. You may Easily see that Here is very little speculative, or notional matter, but practical,
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or terra incognita, an every thing, a nothing, a thing for a vvanton fancy to play withall, a smooth tongue to talk of, made up of a brain and a mouth, without heart and hands.
or terra incognita, an every thing, a nothing, a thing for a wanton fancy to play withal, a smooth tongue to talk of, made up of a brain and a Mouth, without heart and hands.
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That power which draws a man into acquaintance with God, doth proportionably kill sin. That power which flows from God in acquaintance with a man, kils sin too:
That power which draws a man into acquaintance with God, does proportionably kill since. That power which flows from God in acquaintance with a man, kills since too:
sin hath not dominion over them that are under grace, Rom. 6. 14. the knowledge of God sets a man loose from his bondage to the enslaving lusts hee before served, yee shall know the truth,
since hath not dominion over them that Are under grace, Rom. 6. 14. the knowledge of God sets a man lose from his bondage to the enslaving Lustiest he before served, ye shall know the truth,
you may fast, and pray, and ask, that you may consume upon your lusts, Vers. 4. like a Cut purse in a Church, who comes not thither to seek God, but his prey.
you may fast, and pray, and ask, that you may consume upon your Lustiest, Vers. 4. like a cut purse in a Church, who comes not thither to seek God, but his prey.
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I will wash mine hands in innocency, so will I compasse thine Altar, O Lord, Psal. 26. 6. Where you may observe, that thanksgivings and prayses, which the Psalmist calls sacrifices of shouting,
I will wash mine hands in innocency, so will I compass thine Altar, Oh Lord, Psalm 26. 6. Where you may observe, that thanksgivings and praises, which the Psalmist calls Sacrifices of shouting,
so in your prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflection may you make upon your deliverances which are wonderfull,
so in your Prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflection may you make upon your Deliverances which Are wonderful,
when you can say, I was upright with God, and I kept my self from mine iniquity? Therefore hath the Lord recompensed me according to my righteousnes, according to the cleannes of my hands in his eye-sight, Psal. 18. 23, 24. If ye fall into straits,
when you can say, I was upright with God, and I kept my self from mine iniquity? Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight, Psalm 18. 23, 24. If you fallen into straits,
what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned;
what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned;
as Christ sent the Lepers to the Priest, but NONLATINALPHABET, as they were going they were clensed, Luke 17. 14. 2 He bids these sinners clense and purifie, their hands and hearts? but how can corruption clense it selfe? can unsavoury salt season it selfe? No. God purifieth the heart by faith, Acts 15. 9. and every man that hath this hope, purifieth himself, 1 John 3. 3. Christ is he that comes by water and blood, 1 John 5. 6. that is, by all manner of purifying, typified by legall purifications.
as christ sent the Lepers to the Priest, but, as they were going they were cleansed, Lycia 17. 14. 2 He bids these Sinners cleanse and purify, their hands and hearts? but how can corruption cleanse it self? can unsavoury salt season it self? No. God Purifieth the heart by faith, Acts 15. 9. and every man that hath this hope, Purifieth himself, 1 John 3. 3. christ is he that comes by water and blood, 1 John 5. 6. that is, by all manner of purifying, typified by Legal purifications.
This is (sayth a learned man) one of the mysteries of this Law (of purifying) that a clean person was himselfe made uncleane, by touching the holy water, or sprinkling it upon the unclean:
This is (say a learned man) one of the Mysteres of this Law (of purifying) that a clean person was himself made unclean, by touching the holy water, or sprinkling it upon the unclean:
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and this is the great mystery of the Gospel, that hee whose bloud clenseth us from all sin, 1 John 1. 7. and in whom being a cleane person is no sinne, should yet be made sinne for us, and for our clensing.
and this is the great mystery of the Gospel, that he whose blood Cleanseth us from all since, 1 John 1. 7. and in whom being a clean person is no sin, should yet be made sin for us, and for our cleansing.
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so are you to purifie your hearts, and clense your hands, by comming unto that bloud of sprinkling, Heb. 12. 22, 24. Faith will bring you to this purifying bloud:
so Are you to purify your hearts, and cleanse your hands, by coming unto that blood of sprinkling, Hebrew 12. 22, 24. Faith will bring you to this purifying blood:
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but in speciall wee finde some more eminently called sins of the hands, as oppression and violence, Jonah 3. 8. blood, Isa. 1. 15. bribes, Isa. 33. 15. injustice, Job 16. 17. as there are also eye-sins, ear-sins, tongue-sins, &c.
but in special we find Some more eminently called Sins of the hands, as oppression and violence, Jonah 3. 8. blood, Isaiah 1. 15. Bribes, Isaiah 33. 15. injustice, Job 16. 17. as there Are also eye-sins, ear-sins, Tongue-sins, etc.
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as it were, an entring wedge to breake the knotty heart all to pieces. 3 Because grace having once got footing in the heart, presently enters the field against this kinde of sins,
as it were, an entering wedge to break the knotty heart all to Pieces. 3 Because grace having once god footing in the heart, presently enters the field against this kind of Sins,
your iniquities have separated between you and your God, and your sins have hid his face from you, Isa. 59. 2. This is the worst effect and fruit of sin;
your iniquities have separated between you and your God, and your Sins have hid his face from you, Isaiah 59. 2. This is the worst Effect and fruit of since;
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Jude 13. the blacknesse of darknesse, the lustings of corruption which are in the regenerate, are (as I may call them) transparent sins, they obstruct not our communion with God;
U^de 13. the blackness of darkness, the lustings of corruption which Are in the regenerate, Are (as I may call them) transparent Sins, they obstruct not our communion with God;
so a man, whose hands and life are full of sin, and his heart full of enmity to God, may yet have some cōmerce with God in duties or ordinances, to serve his turn upon God, uti Deo ut fruatur mundo, and to make use of him for his own ends;
so a man, whose hands and life Are full of since, and his heart full of enmity to God, may yet have Some commerce with God in duties or ordinances, to serve his turn upon God, uti God ut fruatur mundo, and to make use of him for his own ends;
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It's unacceptable work to be set upon, for a sinner to clense & purifie, and to clense his hands too, which are ful of profitable sins, Turn ye enery one from your evil way,
It's unacceptable work to be Set upon, for a sinner to cleanse & purify, and to cleanse his hands too, which Are full of profitable Sins, Turn you enery one from your evil Way,
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so laden with sins of all ranks and subordinations of men, King, Princes, Judges Lawyers, Gentry, Ministers, people (especially in such growne Seas as we have been in) should live to this day;
so laden with Sins of all ranks and subordinations of men, King, Princes, Judges Lawyers, Gentry, Ministers, people (especially in such grown Seas as we have been in) should live to this day;
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ungodlinesse, unrighteousnesse, self-seekings, hypocrisie, religiousnesse for our ends abound amongst us, and contempt of the Ministery more then ever,
ungodliness, unrighteousness, self-seekings, hypocrisy, religiousness for our ends abound among us, and contempt of the Ministry more then ever,
so that preaching of the word by the Ministers of this Kingdom, which for soundnesse, spiritualnesse and successe, hath not been (I was going to say) paralelled, (I may truly say) exceld in any part of the World, is by very many now judged to have beene a Monopoly, and fit among other Monopolies to goe downe and to be made a common trade.
so that preaching of the word by the Ministers of this Kingdom, which for soundness, spiritualness and success, hath not been (I was going to say) paralleled, (I may truly say) excelled in any part of the World, is by very many now judged to have been a Monopoly, and fit among other Monopolies to go down and to be made a Common trade.
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Not many years agoe, when it was both danger and disgrace to hold forth the profession of the Name of Christ in truth, what appetite had Christians to the sincere doctrine of Christ,
Not many Years ago, when it was both danger and disgrace to hold forth the profession of the Name of christ in truth, what appetite had Christians to the sincere Doctrine of christ,
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and antidote themselves against the infectious ayre of those times? whose eyes were thought too deare for those faithfull messengers of God at whose feet they sate? what contending was there for the faith once delivered to the Saints? what burning love had they each to other? what onenes of heart and mind? Now alas, some of those good ears of corn are mildewd,
and antidote themselves against the infectious air of those times? whose eyes were Thought too deer for those faithful messengers of God At whose feet they sat? what contending was there for the faith once Delivered to the Saints? what burning love had they each to other? what onenes of heart and mind? Now alas, Some of those good ears of corn Are mildewd,
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so it is observed, that that sincere & true godlines, which flourisht and was warm in Christians under the persecuting Emperours, post Constantinum caepit refrigescere, after Constantine, when it was both safe and honorable, it began to cool,
so it is observed, that that sincere & true godliness, which flourished and was warm in Christians under the persecuting emperors, post Constantine Capet refrigescere, After Constantine, when it was both safe and honourable, it began to cool,
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and to break out into ambition, pride, contention, &c. If you will not own your sins, we that are Ministers must cry aloud, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet,
and to break out into ambition, pride, contention, etc. If you will not own your Sins, we that Are Ministers must cry aloud, Isaiah 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet,
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such as did aske of God the Ordinances of justice, and took delight in approching to God, that fasted and afflicted their souls, Verse 2, 3. such as made religious duties the panders to their lusts,
such as did ask of God the Ordinances of Justice, and took delight in approaching to God, that fasted and afflicted their Souls, Verse 2, 3. such as made religious duties the panders to their Lustiest,
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and the truth is, I fear wee have lapt up the pills of reproof in so much pap and sugar, that by allaying the bitternesse wee have frustrated the operation.
and the truth is, I Fear we have leapt up the pills of reproof in so much pap and sugar, that by allaying the bitterness we have frustrated the operation.
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Oh that you were all of you too generous to be flatterd, and that you would search out particularly your own personall and bosome sins, swearing, drunkennesse, whoredom, injustice, oppression:
O that you were all of you too generous to be flattered, and that you would search out particularly your own personal and bosom Sins, swearing, Drunkenness, whoredom, injustice, oppression:
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so while you say only a generall, We are sinners, and doe not arraigne y•ur selves upon particulars, saying, This is my int••ity, you can never judge and condemne your selves as you ought. So much for the generall.
so while you say only a general, We Are Sinners, and do not arraign y•ur selves upon particulars, saying, This is my int••ity, you can never judge and condemn your selves as you ought. So much for the general.
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Now particularly to you (Honoured and Worthy) that are Members of the Honourable House of Commons, as you are single persons, search your selves, consider your ways;
Now particularly to you (Honoured and Worthy) that Are Members of the Honourable House of Commons, as you Are single Persons, search your selves, Consider your ways;
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Is there any thing in your hands to be clensed? You are to purge the corrupt leaven out of your owne houses, your selves, your families, your places of office and trust are the proper sphere of your activity;
Is there any thing in your hands to be cleansed? You Are to purge the corrupt leaven out of your own houses, your selves, your families, your places of office and trust Are the proper sphere of your activity;
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but are you as intent upon personall reformation of your own ways? do your own houses lye clean? have you reall principles of godlinesse in your owne hearts? or are you carried meerly by the Parliamentary genius or stream, by a rapt motion? In one word are you not afraid of holines? These are things sadly to be cōsidered.
but Are you as intent upon personal Reformation of your own ways? do your own houses lie clean? have you real principles of godliness in your own hearts? or Are you carried merely by the Parliamentary genius or stream, by a rapt motion? In one word Are you not afraid of holiness? These Are things sadly to be considered.
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Why doth not he first make himselfe white, that the other may thereby be perswaded he can make him so too? If any of you should lie in knowne fins or lusts, can you comfortably, conscientiously,
Why does not he First make himself white, that the other may thereby be persuaded he can make him so too? If any of you should lie in known fins or Lustiest, can you comfortably, conscientiously,
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and to make it inaccessible to the scandalous and prophane, or to settlea saithfull and searching Ministery in the place hee lives in, that knows hee shall but thereby make a rod for himselfe.
and to make it inaccessible to the scandalous and profane, or to settlea saithfull and searching Ministry in the place he lives in, that knows he shall but thereby make a rod for himself.
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That which Scripture cals partaking in other mens sins, adds more guilt to men of all sorts, especially Ministers and Magistrates, then is generally thought of.
That which Scripture calls partaking in other men's Sins, adds more guilt to men of all sorts, especially Ministers and Magistrates, then is generally Thought of.
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I am not so out of my self as to lay them at your doore, as you are a body, because indeed I cannot, (and yet if I could, I durst doe it) but I most humbly give caution to you, who are the shields, the healers.
I am not so out of my self as to lay them At your door, as you Are a body, Because indeed I cannot, (and yet if I could, I durst do it) but I most humbly give caution to you, who Are the shields, the healers.
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and to fish for themselves) then my prayer shall be that of Hezekiah, 2 Chron. 30. 18, 19, The good Lord pardon every one that prepareth his heart to seek God,
and to Fish for themselves) then my prayer shall be that of Hezekiah, 2 Chronicles 30. 18, 19, The good Lord pardon every one that Prepareth his heart to seek God,
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Doublemindednes is a division of heart between God and some other preponderating lust, or selfinterest; and so where there should be no division, but singlenesse and integrity, there is division;
Doublemindednes is a division of heart between God and Some other preponderating lust, or Self-interest; and so where there should be no division, but singleness and integrity, there is division;
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it was an ill omen in sacrifices, quando cor defecisset, when there wanted a heart; there can be no expectation of any returne of heartles Prayer, heartles performance of duties;
it was an ill omen in Sacrifices, quando cor defecisset, when there wanted a heart; there can be no expectation of any return of heartless Prayer, heartless performance of duties;
and this is the common posture of spirit of the ignorant, and secure worldlings. There are some that have double hearts, they pretend to have a zeale of God,
and this is the Common posture of Spirit of the ignorant, and secure worldlings. There Are Some that have double hearts, they pretend to have a zeal of God,
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or they part friendship and love between God and the World, as Verse 4. Ye adulerers and adultresses, know ye not that the friendship of the World is enmity with God? There are some that have one heart,
or they part friendship and love between God and the World, as Verse 4. the adulerers and Adulteresses, know you not that the friendship of the World is enmity with God? There Are Some that have one heart,
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and of a happy temper or constitution, being of chast love, affection and faithfulnes to God, not vitiated or deflowred by carnal copulation with other base lusts or ends;
and of a happy temper or constitution, being of chaste love, affection and faithfulness to God, not vitiated or deflowered by carnal copulation with other base Lustiest or ends;
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do but observe our Saviour in that saying of his, Matth. 6. 22, 23. how he opposeth unto a single eye, an evill one; If, saith he, Thine eye be single, and then when you would have expected that double should have bin opposed to single, he saith,
do but observe our Saviour in that saying of his, Matthew 6. 22, 23. how he Opposeth unto a single eye, an evil one; If, Says he, Thine eye be single, and then when you would have expected that double should have been opposed to single, he Says,
but when you are lifted up and are at short, then to put you in minde of your Vowes and Covenants in the day of your trouble, is as an unpleasing a thing,
but when you Are lifted up and Are At short, then to put you in mind of your Vows and Covenants in the day of your trouble, is as an unpleasing a thing,
as to put a Mariner at shore in minde of his Vowes or promises made at Sea. Its no great danger to reprove men sharply when they are low, any coward may strike a man that is down,
as to put a Mariner At shore in mind of his Vows or promises made At Sea. Its no great danger to reprove men sharply when they Are low, any coward may strike a man that is down,
and the difficulties opposite, when a man laies his dead body, and the dead womb of Sara in the skales, against the promise of having Isaac, this is sense fighting against faith. 2. Between conscience and lust, conscience dictates, lust byasses, the inferiour appetite mutinies against the superiour light,
and the difficulties opposite, when a man lays his dead body, and the dead womb of Sarah in the scales, against the promise of having Isaac, this is sense fighting against faith. 2. Between conscience and lust, conscience dictates, lust Byasses, the inferior appetite mutinies against the superior Light,
and pluck off those false byasses of self-interest, and self-seeking, which cause you to wheele off from the true mark or scope of all your desires and endeavours:
and pluck off those false Byasses of Self-interest, and self-seeking, which cause you to wheel off from the true mark or scope of all your Desires and endeavours:
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In matters of judgement and justice between man and man, you are to have two eyes, to looke both wayes but as they that take aime shut one of their eyes,
In matters of judgement and Justice between man and man, you Are to have two eyes, to look both ways but as they that take aim shut one of their eyes,
Not this, say some of those that are toward the law, for then haply many contentions might be quencht at the bottome of the chimney before they flame out at the top:
Not this, say Some of those that Are towards the law, for then haply many contentions might be quenched At the bottom of the chimney before they flame out At the top:
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and such may be the want of grist, as it may tend much to the hinderance of their Mill. Nothing thats one, say the Libertines; for we have gon loose so long, that now we cannot go strait laced.
and such may be the want of grist, as it may tend much to the hindrance of their Mill. Nothing thats one, say the Libertines; for we have gone lose so long, that now we cannot go strait laced.
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and therefore that we may be NONLATINALPHABET, Phil. 2. 2. of one accord, I do for my own part conceive it much •••••cing, that whatsoever touching 〈 … 〉 of the Church, shall, passe your hands •• may but 〈 … 〉 thereof go forth into the world, 〈 … 〉ded with the reasons and grounds of it:
and Therefore that we may be, Philip 2. 2. of one accord, I do for my own part conceive it much •••••cing, that whatsoever touching 〈 … 〉 of the Church, shall, pass your hands •• may but 〈 … 〉 thereof go forth into the world, 〈 … 〉ded with the Reasons and grounds of it:
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though men will willingly be subjects to your authority, yet also, as they are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment,
though men will willingly be subject's to your Authority, yet also, as they Are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment,
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for your satisfaction, in one main proposition, which if it might see the publike light, might give light to many who are yet in a cloud or mist. So much for this point.
for your satisfaction, in one main proposition, which if it might see the public Light, might give Light to many who Are yet in a cloud or missed. So much for this point.
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For let not that man thinke that he shall receive any thing of the Lord, James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will bee a parasite at one time, and a Judas at another:
For let not that man think that he shall receive any thing of the Lord, James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will be a parasite At one time, and a Judas At Another:
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atter which manner of progression, though at fewer steps, Jonathan was also taken, 1 Sam 14. 42. So doe the trackes or vestigia appearing to your eye, lead you at two or three removes to the most sad occasion of this extraordinary and magnificent solemnity.
atter which manner of progression, though At fewer steps, Johnathan was also taken, 1 Same 14. 42. So do the tracks or vestigia appearing to your eye, led you At two or three removes to the most sad occasion of this extraordinary and magnificent solemnity.
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The Escocheons which are the Index of the Family do speak first, and tell the name of that honourable Family which this Lot hath taken. And this sable field of men, charged with a stately Herse, honoured with so great a confluence of names and titles of honour granted either by the Sword or Gowne, whether Honourable, Worshipfull, or Reverend;
The Escutcheons which Are the Index of the Family do speak First, and tell the name of that honourable Family which this Lot hath taken. And this sable field of men, charged with a stately Hearse, honoured with so great a confluence of names and titles of honour granted either by the Sword or Gown, whither Honourable, Worshipful, or Reverend;
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and that in this place, where the Dij majorum gentium have their Shrines, where the Lions of England have usually put off their exuvias, and where Majestie and highnesse have laid up what of Mortality they had, doth proclaime him to bee some Prince,
and that in this place, where the Dij majorum gentium have their Shrines, where the Lions of England have usually put off their exuvias, and where Majesty and highness have laid up what of Mortality they had, does proclaim him to be Some Prince,
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It is Jonathan that is taken. And shall Jonathan dye that hath wrought so great salvation in Israel? It is (alas) too late to say, shall Jonathan dye, This Jonathan cannot be rescued by the love of Israel; therefore I must sadly lay the Scene in one that is already fallen:
It is Johnathan that is taken. And shall Johnathan die that hath wrought so great salvation in Israel? It is (alas) too late to say, shall Johnathan die, This Johnathan cannot be rescued by the love of Israel; Therefore I must sadly lay the Scene in one that is already fallen:
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1. His Office was Captaine of the Host, or stylo novo, Lord Generall of the Forces of Israel; it was not so much because he toucht King Saul in bloud, being Cousin-Germane,
1. His Office was Captain of the Host, or stylo novo, Lord General of the Forces of Israel; it was not so much Because he touched King Saul in blood, being Cousin-german,
2. His Project which he had upon the Anvile now at his death, was the reducement of all Israel unto the Scepter of David; herein his Project concurr'd with Gods;
2. His Project which he had upon the Anvil now At his death, was the reducement of all Israel unto the Sceptre of David; herein his Project concurred with God's;
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Ishbosheth doth but question him for familiar usage of a Concubine of Sauls (which if true, was in those times accounted a kinde of Crimen Majestatis ) and this heats his bloud, for great Instruments will not be are a checke ) and thereupon his Stomack brings him off to David. God useth the sins and great Spirits,
Ishbosheth does but question him for familiar usage of a Concubine of Saul's (which if true, was in those times accounted a kind of Crimen Majestatis) and this heats his blood, for great Instruments will not be Are a check) and thereupon his Stomach brings him off to David. God uses the Sins and great Spirits,
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or animosities, of great men (though they be not carried by Conscience) to bring to birth his owne purposes and promises made to his Davids. 3. His Fall;
or animosities, of great men (though they be not carried by Conscience) to bring to birth his own Purposes and promises made to his Davids. 3. His Fallen;
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and that was solemne and honorable in Hebron; now the royall City, and formerly the Sepulchrall of Abraham, Isaac, &c. At which, David was chiefe mourner, for he followed the Bed or Herse, verse 31. and he was the Oratour that made the speech of Lamentation;
and that was solemn and honourable in Hebron; now the royal city, and formerly the Sepulchral of Abraham, Isaac, etc. At which, David was chief mourner, for he followed the Bed or Hearse, verse 31. and he was the Orator that made the speech of Lamentation;
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2. His project is written in a copy fairer then the originall, and goes farre beyond that of Abner. The reducement of divided Israel into one hive is somewhat alike in both.
2. His project is written in a copy Fairer then the original, and Goes Far beyond that of Abner. The reducement of divided Israel into one hive is somewhat alike in both.
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no such cause of his engagement, but the defence of those pupill twinnes, the two bleeding sisters ready to dye in each the others bosome, the liberty and property of the Subjects of England.
no such cause of his engagement, but the defence of those pupil twins, the two bleeding Sisters ready to die in each the Others bosom, the liberty and property of the Subject's of England.
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The reverend Judges and the Worthies of that gowne, doe present the mourning teares of the lawes that pay this tribute for their freedome from all Antinomian prerogative.
The reverend Judges and the Worthies of that gown, do present the mourning tears of the laws that pay this tribute for their freedom from all Antinomian prerogative.
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The honourable souldiery, those great names which while they wore his Orenge in the field, could have daunted death it selfe, doe now in change of colour weepe over him (and what marble weepes not in such change of weather?) David that could take a lion by the beard,
The honourable soldiery, those great names which while they wore his Orange in the field, could have daunted death it self, do now in change of colour weep over him (and what Marble weeps not in such change of weather?) David that could take a Lion by the beard,
The Assembly of Divines whose prayers hee somtimes valued and requested, neede not be distreined for their contributions of teares & grief, they must wrap up in a cloth,
The Assembly of Divines whose Prayers he sometimes valued and requested, need not be distrained for their contributions of tears & grief, they must wrap up in a cloth,
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I meane persons of quality not within the rankes, yet within the line of this Lamentation, together with that infinite multitude of all sorts, from Cedars to the hysop, that doe not onely come to fill their eyes,
I mean Persons of quality not within the ranks, yet within the line of this Lamentation, together with that infinite multitude of all sorts, from Cedars to the hyssop, that do not only come to fill their eyes,
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but to empty them? I must conclude, to say as the cryer of the Ludi saeculares at Rome, (which were but once in a hundred yeares.) Come and see that which ye never saw before, nor shall ever see againe.
but to empty them? I must conclude, to say as the crier of the Ludi saeculares At Room, (which were but once in a hundred Years.) Come and see that which you never saw before, nor shall ever see again.
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By this unparallelling parallell, you may easily see that my discourse will be divided between two noble Generalls: and first let us come to the Text, wherein David speakes something of the dead,
By this unparallelling parallel, you may Easily see that my discourse will be divided between two noble Generals: and First let us come to the Text, wherein David speaks something of the dead,
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In this nick of time wherein Israel was upon the point of reducement by the agency and usefull contributions of this great man, who seemed to be the onely Pilot that could have put the ship into quiet harbour,
In this neck of time wherein Israel was upon the point of reducement by the agency and useful contributions of this great man, who seemed to be the only Pilot that could have put the ship into quiet harbour,
if any shall deny that there is any accent or emphasis in the word this day in Israel, doe but borrow the reflexion of light from the story, and that will cleare it.
if any shall deny that there is any accent or emphasis in the word this day in Israel, do but borrow the reflection of Light from the story, and that will clear it.
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The fall of a Prince and a great man in the time of his agency and usefulnesse for the settlement of the distractions of Israel, is just reason of a sad and solemne lamentation.
The fallen of a Prince and a great man in the time of his agency and usefulness for the settlement of the distractions of Israel, is just reason of a sad and solemn lamentation.
But the Scripture which speakes no Treason, gives this title to Captains in War, and generally to men NONLATINALPHABET in headship or power, whether Military or Senatorian;
But the Scripture which speaks no Treason, gives this title to Captains in War, and generally to men in headship or power, whither Military or Senatorian;
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But where a great man is added to a Prince, it may well import as much as magnificent, a man of powerful interest, great valour, honourable atchievements, noble activity in his place.
But where a great man is added to a Prince, it may well import as much as magnificent, a man of powerful Interest, great valour, honourable achievements, noble activity in his place.
So that a man by his orb or place he is set in, is Princeps: but by his influence and beams of worth, raying from him upon the sublunary Commons, he is Magnus. It is an excellent conjunction, a Prince and great man. According to style of honour with us, a man may be noble by birth, discent, or blood.
So that a man by his orb or place he is Set in, is Princeps: but by his influence and beams of worth, raying from him upon the sublunary Commons, he is Magnus. It is an excellent conjunction, a Prince and great man. According to style of honour with us, a man may be noble by birth, dissent, or blood.
And if a man carry not the primigeniall vertue with him, which first made his race noble, he is but a flower by change of soile degenerated into a weed,
And if a man carry not the primigenial virtue with him, which First made his raze noble, he is but a flower by change of soil degenerated into a weed,
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but can never so far deceive the sense of underlings, but that they will say as the Cobler did to Caligula, in that state and humour, that he was NONLATINALPHABET a great.
but can never so Far deceive the sense of underlings, but that they will say as the Cobbler did to Caligula, in that state and humour, that he was a great.
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Fill the sphere of your activity, the Church and State, the Towne or Countrey, with the powerfull and benigne influences that flow from intrinsecall worth:
Fill the sphere of your activity, the Church and State, the Town or Country, with the powerful and benign influences that flow from intrinsical worth:
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the Shields, the Gods, the Saviours, the Shepheards of the people, the Ministers of God for Good, Benefactors, &c. Now the fall of one great Tree makes a great gappe in the hedge;
the Shields, the God's, the Saviors, the Shepherds of the people, the Ministers of God for Good, Benefactors, etc. Now the fallen of one great Tree makes a great gap in the hedge;
but one of you is carried forth by the teares all ISRAEL, provided that you be what your Names import, publick men, common Sanctuaries of the oppressed, Cities of Refuge, Altars of protection;
but one of you is carried forth by the tears all ISRAEL, provided that you be what your Names import, public men, Common Sanctuaries of the oppressed, Cities of Refuge, Altars of protection;
and haply some of you may be of Lewis the Eleventh his minde, that charged all about him that they should not name the terrible word Death; which yet you must heare of;
and haply Some of you may be of Lewis the Eleventh his mind, that charged all about him that they should not name the terrible word Death; which yet you must hear of;
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The way to this house of all the living, is (as one saith) sanguinea, or lactea; the bloody or the milkie; that is, the common naturall, or usuall way.
The Way to this house of all the living, is (as one Says) sanguinea, or lactea; the bloody or the milky; that is, the Common natural, or usual Way.
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That slaughter-house of Rome (where it hath been practised by the Popes themselves, who (as one of them said) do rather succeed Romulus, making his way by blood,
That slaughterhouse of Room (where it hath been practised by the Popes themselves, who (as one of them said) do rather succeed Romulus, making his Way by blood,
How happily may you the Worthies of our Israel call to mind the goodness of that great God, who hath bound the hands of such assassinating blood-suckers from executing their fury upon you, all this while, that you by renowned industry and zeale, have given provocations to Rome and Hell.
How happily may you the Worthies of our Israel call to mind the Goodness of that great God, who hath bound the hands of such assassinating bloodsuckers from executing their fury upon you, all this while, that you by renowned industry and zeal, have given provocations to Room and Hell.
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for ye Gods do die, and ye Princes shall fall like other men. If you run your Genealogies high enough, you will finde your selves but as other men, in the fretum or narrowsea of Mankinde that divided the two Ocean worlds, the Arke of Noah: and thence if ye hold your way upward, you will be found the sons of Adamah, common dust:
for you God's do die, and you Princes shall fallen like other men. If you run your Genealogies high enough, you will find your selves but as other men, in the fretum or narrowsea of Mankind that divided the two Ocean world's, the Ark of Noah: and thence if you hold your Way upward, you will be found the Sons of Adamah, Common dust:
4. The subject of this Lamentation is a Prince and a great man fallen in the time of his agency and usefulnesse for the settlement of the destractions of Israel. It was a time that the promise of God to David was at the birth,
4. The Subject of this Lamentation is a Prince and a great man fallen in the time of his agency and usefulness for the settlement of the distractions of Israel. It was a time that the promise of God to David was At the birth,
Oh how it amazeth the faith of Gods people, when the star that led them out of their own Countrey, goes out of sight before it have brought them to their journeys end.
O how it amazes the faith of God's people, when the star that led them out of their own Country, Goes out of sighed before it have brought them to their journeys end.
That youngling world of Reformation in Luthers time, had a sore temptation, when it must see the fall (as I may say) of the Electour of Saxony and others that were pillars of hope.
That youngling world of Reformation in Luthers time, had a soar temptation, when it must see the fallen (as I may say) of the Elector of Saxony and Others that were pillars of hope.
Thus he makes way for some other Providence to come upon the Stage, and brings about his Worke by a more crooked Instrument, which wee imagined should be done by a strait one.
Thus he makes Way for Some other Providence to come upon the Stage, and brings about his Work by a more crooked Instrument, which we imagined should be done by a strait one.
and first strikes them dumb before he open their mouthes in a Benedicite; that the lowlinesse of his handmaidens may break forth into a Magnificat: or the time is not yet come that Israel is to be brought out of Egypt: and therefore though Moses begin to rescue the Israelite, and slay the Egyptian, yet he must flee for it,
and First strikes them dumb before he open their mouths in a Benedicite; that the lowliness of his handmaidens may break forth into a Magnificat: or the time is not yet come that Israel is to be brought out of Egypt: and Therefore though Moses begin to rescue the Israelite, and slay the Egyptian, yet he must flee for it,
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for though Ioseph die in Egypt, yet he layes his bones at stake, that God will surely visit his Israel, Gen. vlt. ver. 25. 5. All this that hath been said, a Prince, a great man fallen at such a time, is just reason of sad and solemne lamentation;
for though Ioseph die in Egypt, yet he lays his bones At stake, that God will surely visit his Israel, Gen. Ult. ver. 25. 5. All this that hath been said, a Prince, a great man fallen At such a time, is just reason of sad and solemn lamentation;
Such Books usually build in the highest Trees and on the other side, envy & detraction may breath upon the glasse of your reputation, that it shall not (while you live) report so cleare an Image of you,
Such Books usually built in the highest Trees and on the other side, envy & detraction may breath upon the glass of your reputation, that it shall not (while you live) report so clear an Image of you,
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Hee was a brave man, He was a great Courtier, that could not be curbed with a white staffe, to bee of counsell to subvert the freedomes of his Countrey;
He was a brave man, He was a great Courtier, that could not be curbed with a white staff, to be of counsel to subvert the freedoms of his Country;
And is not this a brave Eccho, are not such men worthy of the Honourable tears of Israel? or else Israel hath reasō to mourn for the senselesnesse and stupidity of their own hearts.
And is not this a brave Echo, Are not such men worthy of the Honourable tears of Israel? or Else Israel hath reason to mourn for the senselessness and stupidity of their own hearts.
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and laid him up in the highest Cell of the Sepulchers of Davids sons, such is the convictive Majesty of goodness, that this idolatroushearted people follow their great Reformer to his grave with honour.
and laid him up in the highest Cell of the Sepulchers of Davids Sons, such is the convictive Majesty of Goodness, that this idolatroushearted people follow their great Reformer to his grave with honour.
In vaine doth Bellarmine goe about to prove out of these solemnities, that they are done ad juvandas animas. Wee find no Law of sacrifices for the dead, these expressions are but civill indexes of honourable sorrowes, a debt owing to Worthies while they liv'd,
In vain does Bellarmine go about to prove out of these solemnities, that they Are done ad juvandas animas. we find no Law of Sacrifices for the dead, these expressions Are but civil indexes of honourable sorrows, a debt owing to Worthies while they lived,
and if any Cynicke in his morosity shall say, that it matters not, humine an in sublimi putrescat, Let him enjoy a Philosophicall rotting in what ditch he please;
and if any Cynic in his morosity shall say, that it matters not, humine an in sublimi putrescat, Let him enjoy a Philosophical rotting in what ditch he please;
the graves of the common people, which is something above that and higher yet, there is a buriall in the City of David, but not in the Sepulchers of the Kings,
the graves of the Common people, which is something above that and higher yet, there is a burial in the city of David, but not in the Sepulchers of the Kings,
For you that are Princes and great men, I may say of you as X•rxes weeping, said of his vast Army, within these few lusters of yeares, there shall not be one of you standing,
For you that Are Princes and great men, I may say of you as X•rxes weeping, said of his vast Army, within these few lusters of Years, there shall not be one of you standing,
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You are such Pictures, that if one stand of the one side of you, You are Gods; but if he looke upon you on the other side, You are men, and must dye like men: this takes you one step lower;
You Are such Pictures, that if one stand of the one side of you, You Are God's; but if he look upon you on the other side, You Are men, and must die like men: this Takes you one step lower;
because the Venice Glasses, and China mettall of your fine and tender bodies, will not abide so great a stroak as other earthen pots of courser mettall;
Because the Venice Glasses, and China mettle of your fine and tender bodies, will not abide so great a stroke as other earthen pots of courser mettle;
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as the boy that cry'd, Memento te mortalem; or that, of presenting severall sorts of Marble to the Emperor upon his Coronation day, that he might then chuse which he would have for his Tombe, &c. But let me presse the sense of your falling condition to humble you.
as the boy that cried, Memento te mortalem; or that, of presenting several sorts of Marble to the Emperor upon his Coronation day, that he might then choose which he would have for his Tomb, etc. But let me press the sense of your falling condition to humble you.
Secondly, Quicken you to activity in your places while you live, that you may serve your generation according to the will of God before you dye, and see corruption;
Secondly, Quicken you to activity in your places while you live, that you may serve your generation according to the will of God before you die, and see corruption;
as Cedars, &c. doe either beare none, or the worst Fruit. Great parts and abilities without exercise and putting forth are but secret and unknowne Mines of Silver and Gold, which lye hid in an unfruitfull and unprofitable soyle.
as Cedars, etc. do either bear none, or the worst Fruit. Great parts and abilities without exercise and putting forth Are but secret and unknown Mines of Silver and Gold, which lie hid in an unfruitful and unprofitable soil.
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And because the Occasion invites me, let me propound an object to your charitable justice, that is, the relief of those great sufferers who have bin great doers, I meane the first adventurers with this great Commander,
And Because the Occasion invites me, let me propound an Object to your charitable Justice, that is, the relief of those great sufferers who have been great doers, I mean the First adventurers with this great Commander,
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But if you will breake the fall, which else will breake you, then you Gods must become Saints (for all Gods are not Saints) the death of Saints is more precious then the death of Gods;
But if you will break the fallen, which Else will break you, then you God's must become Saints (for all God's Are not Saints) the death of Saints is more precious then the death of God's;
because God had long after his death, said, I am the God of Abraham. Those that are confederate with God in Covenant, must always live, that the Covenant may not be dissolved by the death of the one party.
Because God had long After his death, said, I am the God of Abraham. Those that Are confederate with God in Covenant, must always live, that the Covenant may not be dissolved by the death of the one party.
lay up for your selves a treasure beyond the sea of death, that when this membrana dignitatis (as Seneca cals it) a thin skin of honour breaks, you may not be quite bankrupts;
lay up for your selves a treasure beyond the sea of death, that when this membrana dignitatis (as Senecca calls it) a thin skin of honour breaks, you may not be quite Bankrupts;
let me speake one word to you, young Noblemen, and Gentlemen, Learne you the way of godlinesse, that may free you from the loosenesse and vanitie incident to greatnesse;
let me speak one word to you, young Noblemen, and Gentlemen, Learn you the Way of godliness, that may free you from the looseness and vanity incident to greatness;
I conclude this point with that which one observes upon Gods seeing all the works that he had made, that they were very good, for then immediately (saith he) followed the Sabbath,
I conclude this point with that which one observes upon God's seeing all the works that he had made, that they were very good, for then immediately (Says he) followed the Sabbath,
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or rest of God, which (though our salvation be not of workes) may signifie thus much to you, that when you shall come to a retrospect upon your wayes and works,
or rest of God, which (though our salvation be not of works) may signify thus much to you, that when you shall come to a retrospect upon your ways and works,
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for his breath goeth forth, and in that very day his thoughts perish, Ps. 146. 3, 4. even his projects and intentions for your good, dye in the wombe, and are abortive.
for his breath Goes forth, and in that very day his thoughts perish, Ps. 146. 3, 4. even his projects and intentions for your good, die in the womb, and Are abortive.
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though modestie it selfe may without blushing speak in a magnificent stile, yet have my thoughts waved me too and fro, it not being easie to be moderatour of the Arguments that are for speech; or silence.
though modesty it self may without blushing speak in a magnificent style, yet have my thoughts waved me too and from, it not being easy to be moderator of the Arguments that Are for speech; or silence.
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for many, whose lives speake nothing for them, will draw the example into consequence, and be thereby led into hope, that they may presse a hackny Funerall Sermon to carry them to Heaven when they dye;
for many, whose lives speak nothing for them, will draw the Exampl into consequence, and be thereby led into hope, that they may press a hackney Funeral Sermon to carry them to Heaven when they die;
David afforded this Honorary to Saul and Abner, and (which is to be observed) he drew not any line in their pictures with a black coale, which yet he might have done,
David afforded this Honorary to Saul and Abner, and (which is to be observed) he drew not any line in their pictures with a black coal, which yet he might have done,
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Neither is this all, which makes me stand in a slippery place, but the various senses and censures too, which are very likely to be found in this great multitude:
Neither is this all, which makes me stand in a slippery place, but the various Senses and censures too, which Are very likely to be found in this great multitude:
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and that this State and presence speakes him with more eloquence, then I, so that I can but run the hazard of being an imperfect interpreter by word, of that honour, which your selves doe speak by signes.
and that this State and presence speaks him with more eloquence, then I, so that I can but run the hazard of being an imperfect interpreter by word, of that honour, which your selves do speak by Signs.
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and audit his d•bentur in the mean time, not drawing him in full proportion, but as Ezekiel pourtrayed the Citie of Ierusalem upon a Tile, which wil indeed be more suitable to the posture we are in;
and audit his d•bentur in the mean time, not drawing him in full proportion, but as Ezekielem portrayed the city of Ierusalem upon a Tile, which will indeed be more suitable to the posture we Are in;
For his Nobilitie; He was sprung of an exceeding faire, an ancient Stem, which doth branch forth into the great and Noble Families of the Princes and great men of England, and he was the third of this Title which was inoculate into that Stem, by Q. Elizabeth of famous memory, But Titles of Honour must dye as well as men;
For his Nobilt; He was sprung of an exceeding fair, an ancient Stem, which does branch forth into the great and Noble Families of the Princes and great men of England, and he was the third of this Title which was inoculate into that Stem, by Q. Elizabeth of famous memory, But Titles of Honour must die as well as men;
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Art not thou a valiant man, and who is like thee in all Israel? When the time was come that Ianus Temple must be open'd here in England, by the Porter that onely hath the key of it, Necessitie,
Art not thou a valiant man, and who is like thee in all Israel? When the time was come that Ianus Temple must be opened Here in England, by the Porter that only hath the key of it, Necessity,
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and those orphane sisters (before spoken of) Libertie and Propertie were to chuse their Guardian, Champion and Vindex; you the Honourable Trustees, looked out for a Dictator, in whose hands you might deposite, the very being, safety, freedom, lives, Senatus populique Romani, of the Parliament and people of England,
and those orphan Sisters (before spoken of) Liberty and Property were to choose their Guardian, Champion and Vindex; you the Honourable Trustees, looked out for a Dictator, in whose hands you might deposit, the very being, safety, freedom, lives, Senatus populique Romani, of the Parliament and people of England,
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and happily pitcht your eye and choyce upon this man, who was stirpe & ingenio bellicosus, One that had honour to give credit to the Cause he undertooke, reputation to vindicate his undertaking from contempt of enemies, Interest, whose Drum could presse an Army;
and happily pitched your eye and choice upon this man, who was stirpe & ingenio bellicosus, One that had honour to give credit to the Cause he undertook, reputation to vindicate his undertaking from contempt of enemies, Interest, whose Drum could press an Army;
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It was the greatest honour in the world, to be credited with the infinite depositum of the life and being of the Parliament of England. And at this time,
It was the greatest honour in the world, to be credited with the infinite depositum of the life and being of the Parliament of England. And At this time,
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when you had assigned this Theater to act his part upon, it was the highest honour to him, that he would undertake to Pilot a Ship so laden with so great a fraught, through the tempestuous and angry Seas which then began to swell and be intractable,
when you had assigned this Theater to act his part upon, it was the highest honour to him, that he would undertake to Pilot a Ship so laden with so great a fraught, through the tempestuous and angry Seas which then began to swell and be intractable,
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a Hercules, but not in bivio; a man resolved, when others hung in suspence; fixt, when some starres of greatest magnitude were moved with trepidation, or erratick.
a Hercules, but not in Bivio; a man resolved, when Others hung in suspense; fixed, when Some Stars of greatest magnitude were moved with trepidation, or erratic.
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That filled the breach, when many lay post principa, & behind the hedge. No Proclamation of Treason could cry him down, nor threatning Standard daunt him:
That filled the breach, when many lay post principa, & behind the hedge. No Proclamation of Treason could cry him down, nor threatening Standard daunt him:
Thus he enter'd, and for his deportment upon the Stage, and the experience he gave of himselfe, who knowes not it? Such was his personall valour, as if nothing but steele had gone to his composition. The instances are famous;
Thus he entered, and for his deportment upon the Stage, and the experience he gave of himself, who knows not it? Such was his personal valour, as if nothing but steel had gone to his composition. The instances Are famous;
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In that great battell at Edge-hill, where this Kingdome had her first Crisis upon a Sabbath day, (our wars have now fulfilled above halfe a weeke of yeares) when he had lost a wing yet he flew about, Et nullo discrimine, notam, dux an miles erat;
In that great battle At Edge hill, where this Kingdom had her First Crisis upon a Sabbath day, (our wars have now fulfilled above half a Week of Years) when he had lost a wing yet he flew about, Et nullo Discrimine, notam, dux an miles erat;
No, I prae sequar, Captaine, but one whose Valour gave the word sequimini me, with whose steele (its no disparagement to say, that) his for ever famous Chieftaines sharpned their edge,
No, I Prae sequar, Captain, but one whose Valour gave the word Sequimini me, with whose steel (its no disparagement to say, that) his for ever famous Chieftains sharpened their edge,
for even great places doe not always find any room in a little Map, and shall instance him but in one other particular, that famous expedition to Gloucester, when we were at a very low water,
for even great places do not always find any room in a little Map, and shall instance him but in one other particular, that famous expedition to Gloucester, when we were At a very low water,
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and this Eagle had then also moulted his feathers, and having imped themwith renowned Londoners, did fight the greatest part of that long march thither, where the then Governour whom I may (borrowing Cicero his word) call hujus Regni Stator, the Stator of the Kingdome of England, (because he tooke the enemy his horse by the bridle in his full career,
and this Eagl had then also moulted his Feathers, and having imped themwith renowned Londoners, did fight the greatest part of that long march thither, where the then Governor whom I may (borrowing Cicero his word) call hujus Regni Stator, the Stator of the Kingdom of England, (Because he took the enemy his horse by the bridle in his full career,
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and stopt him, and being resolved to sell that City to them by the candle) was rescued before the candle dropt, by this noble Champion, who retreating from that Tropick, fought his way backe againe through hunger and hardship and because this Retreat should not be like an empty field without some charge, He scattered that great Army near Newbery, and to you this renowned City, reddidit Legiones, restored your valiant Legions,
and stopped him, and being resolved to fell that city to them by the candle) was rescued before the candle dropped, by this noble Champion, who retreating from that Tropic, fought his Way back again through hunger and hardship and Because this Retreat should not be like an empty field without Some charge, He scattered that great Army near Newbery, and to you this renowned city, reddidit legiones, restored your valiant Legions,
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Talk of gold to souldiers of fortune, He was Themistocles. A right line drawne from the Center you set him, would have cut the center of his aimes and ends.
Talk of gold to Soldiers of fortune, He was Themistocles. A right line drawn from the Centre you Set him, would have Cut the centre of his aims and ends.
or have put in the great fraught he was trusted with, and consigned the Cargazone, to some Royall Port, oh, what a Ferall Table of Proscriptions, (like that of Syllae's ) might have bin set up amongst us;
or have put in the great fraught he was trusted with, and consigned the Cargazone, to Some Royal Port, o, what a Feral Table of Proscriptions, (like that of Syllae's) might have been Set up among us;
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And if the Noble and Famous men who fought under his Banner, shall please to be set in for his supporters, it will be such a Squadron-Monument as will have no Brother in England,
And if the Noble and Famous men who fought under his Banner, shall please to be Set in for his supporters, it will be such a Squadron-Monument as will have no Brother in England,
untill the time doe come (and I wish it may be long first) that the most renowned and excellent Champion that now governes the sword of England, must now lay his bones by him,
until the time do come (and I wish it may be long First) that the most renowned and excellent Champion that now governs the sword of England, must now lay his bones by him,
and then there will be the Alpha and Omega of such a Story as shall render God fearfull in prayses, doing wonders by the first hand of him that led us through the untrodden paths of the wildernesse,
and then there will be the Alpha and Omega of such a Story as shall render God fearful in praises, doing wonders by the First hand of him that led us through the untrodden paths of the Wilderness,
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who if he shall have but one stone out of each City or strong Hold taken by his Armes, to make his Tombe, it will be such a Monument that every stone of it will speak a History, and some a Miracle:
who if he shall have but one stone out of each city or strong Hold taken by his Arms, to make his Tomb, it will be such a Monument that every stone of it will speak a History, and Some a Miracle:
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and he honored Ioshua with the compleating of the worke, neither doth Ioshua eclipse the worth of Moses, nor he the worth of Ioshua; and so craving pardon of my boldnesse with your patience, I have endeavoured to speak wthout reflections upon any,
and he honoured Ioshua with the completing of the work, neither does Ioshua eclipse the worth of Moses, nor he the worth of Ioshua; and so craving pardon of my boldness with your patience, I have endeavoured to speak without reflections upon any,
as knowing that this Prince and great man needed not to pull downe the stones of any other mans Monument to build his, who had enow in his owne Quarry,
as knowing that this Prince and great man needed not to pull down the stones of any other men Monument to built his, who had enough in his own Quarry,
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Only a word at parting, and first my Lords to you, we may know how great the Tree that's fallen, was, by the vacuity or void place it leaves behind it.
Only a word At parting, and First my lords to you, we may know how great the Tree that's fallen, was, by the vacuity or void place it leaves behind it.
If any shall apply themselves to copy it out, or some young Noble Spark shall please to goe to Schoole to his Monument, their lesson is, Disce Miles militare, Galbaest.
If any shall apply themselves to copy it out, or Some young Noble Spark shall please to go to School to his Monument, their Lesson is, Disce Miles militare, Galbaest.
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A SERMON Preached before the Honorable House of COMMONS at Margarets Westminster, on the tenth of March 1646. being a day of publique Humiliation for the growth of Errours, Heresies, &c. 2. PETER 2. 1. But there were false Prophets also among the People,
A SERMON Preached before the Honourable House of COMMONS At Margarets Westminster, on the tenth of March 1646. being a day of public Humiliation for the growth of Errors, Heresies, etc. 2. PETER 2. 1. But there were false prophets also among the People,
but also how solicitously he interposed with the States Generall of the Vnited Provinces against their admittance of Vi••i•s into the place of Divinity professor at Leiden, or into their countrey;
but also how solicitously he interposed with the States General of the United Provinces against their admittance of Vi••i•s into the place of Divinity professor At Leiden, or into their country;
And that he might decline the envy of being in aliena republica curiosus, he beares himselfe upon that common rule paries eum pr••••ius •rdet, when a neighbours house is on fire it concernes all in the neighbourhood to looke about them, this vigilancy condem• our (I know not what to call it, I wish no worse might be said then) insensiblenesse and security.
And that he might decline the envy of being in Aliena Republic Curious, he bears himself upon that Common Rule paries Eum pr••••ius •rdet, when a neighbours house is on fire it concerns all in the neighbourhood to look about them, this vigilancy condem• our (I know not what to call it, I wish no Worse might be said then) insensibleness and security.
For what were those sparkes at that time smoaking in a remote corner in comparison of that fire which now flames forth at every corner of our house, blowne up by that NONLATINALPHABET or liberty of all religions, which may be justly called the golden Calfe of these times, Where unto many are not unwilling to contribute their strength & pollicy,
For what were those sparks At that time smoking in a remote corner in comparison of that fire which now flames forth At every corner of our house, blown up by that or liberty of all Religions, which may be justly called the golden Calf of these times, Where unto many Are not unwilling to contribute their strength & policy,
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Are not the errours which are rife amongst us, either by infecting persons of place and quality growne into that boldnesse? or by carrying away Barnabas also crept into that credit? or by spreading farre and wide risen to that strength? that they do face, if not seem able to put into danger of rowting, our common faith, publike worship, authorized ministry, long and much expected and promised reformation.
are not the errors which Are rife among us, either by infecting Persons of place and quality grown into that boldness? or by carrying away Barnabas also crept into that credit? or by spreading Far and wide risen to that strength? that they do face, if not seem able to put into danger of routing, our Common faith, public worship, authorized Ministry, long and much expected and promised Reformation.
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yet moveing upon one axletree, or tyed together by the tayles of Common interest, Doubt not but by laying their stockes together, they shall be able to bid faire for a Toleration. And that we might not be left alone to wonder at our selves, our sympathizing brethren abroad do wonder also, That we should be made the common sewreto receive the garbage of other Churches,
yet moving upon one axletree, or tied together by the tails of Common Interest, Doubt not but by laying their stocks together, they shall be able to bid fair for a Toleration. And that we might not be left alone to wonder At our selves, our sympathizing brothers abroad do wonder also, That we should be made the Common sewreto receive the garbage of other Churches,
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In this sad posture of things, All mens eyes have beene upon the Parliament, and every one saith Is there no balme in Gilead? is there no Physitian there? why then is not the health of the daughter of my people recovered? And the truth is neither your diversion by sudden and difficult emergents,
In this sad posture of things, All men's eyes have been upon the Parliament, and every one Says Is there no balm in Gilead? is there no physician there? why then is not the health of the daughter of my people recovered? And the truth is neither your diversion by sudden and difficult emergents,
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untill they espied this day breake of hope given to them by your declaration, in which you take notice of a doublebond or obligation that lyes upon you.
until they espied this day break of hope given to them by your declaration, in which you take notice of a doublebond or obligation that lies upon you.
It will doe very much good abroad when men shall see that you feele the obligation of that Covenant which some do widen into such a latitude of sence and consequently into such a loosenesse, that they may be easily said to keep that which hardly any man can breake;
It will do very much good abroad when men shall see that you feel the obligation of that Covenant which Some do widen into such a latitude of sense and consequently into such a looseness, that they may be Easily said to keep that which hardly any man can break;
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2. The second is the bond of Gods mercies, miracles rather, in bringing you cleare out of the fiery furnace and therefore lesse you cannot doe than Nebuchadnezzar, who being convinced,
2. The second is the bound of God's Mercies, Miracles rather, in bringing you clear out of the fiery furnace and Therefore less you cannot do than Nebuchadnezzar, who being convinced,
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and astonisht by the miraculous deliverance of the three servants of the Lord, made a decree that none should speake any errour against the God of Shadrach Meshach and Abednego, because there is no other God that can deliver after this sort.
and astonished by the miraculous deliverance of the three Servants of the Lord, made a Decree that none should speak any error against the God of Shadrach Meshach and Abednego, Because there is no other God that can deliver After this sort.
so it is a new and strong ingagement and demonstration of your zeale and resolution to endeavour, to draine these fens which have so over spread the face of Gods Church.
so it is a new and strong engagement and demonstration of your zeal and resolution to endeavour, to drain these fens which have so over spread the face of God's Church.
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The Apostle in the latter end of the foregoing chapter recommends to Christians the holy Scriptures as the fixed pole and un-varying compasse by which they should steere their course, It seemes he knew nothing of any such high forme of Christians in the Schoole of Christ which should (as I may say) be got above the Scriptures or have learn'd beyond them.
The Apostle in the latter end of the foregoing chapter recommends to Christians the holy Scriptures as the fixed pole and un-varying compass by which they should steer their course, It seems he knew nothing of any such high Form of Christians in the School of christ which should (as I may say) be god above the Scriptures or have learned beyond them.
For he commends them who had obtained like pretious faith with himselfe and others of highest ranke. 2 Pet. 1. 1. for giving heed to the word of prophecy vers. 19. and as appeares by that expression ver. 20. NONLATINALPHABET, knowing this first, He would have it said downe as a principle,
For he commends them who had obtained like precious faith with himself and Others of highest rank. 2 Pet. 1. 1. for giving heed to the word of prophecy vers. 19. and as appears by that expression for. 20., knowing this First, He would have it said down as a principle,
and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sence or interpretation. because it came not by the will of man, but holy men of God spake as they were carried by the holy Ghost.
and Set as a strong fort against the battery of all false Teachers That no prophecy of Scripture is of any private sense or Interpretation. Because it Come not by the will of man, but holy men of God spoke as they were carried by the holy Ghost.
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as himselfe declares, Chap. 3. vers. 1, 2. & 17. And that it might appeare to them how necessary and seasonable it was to stirre them up to adhere to the sure word of God,
as himself declares, Chap. 3. vers. 1, 2. & 17. And that it might appear to them how necessary and seasonable it was to stir them up to adhere to the sure word of God,
and the true and genuine sence thereof, Hee foretells the comming in of False teachers and Scoffers, False teachers that would overthrow the truth of doctrine, which is according to godlinesse, by bringing in damnable heresies,
and the true and genuine sense thereof, He foretells the coming in of False Teachers and Scoffers, False Teachers that would overthrow the truth of Doctrine, which is according to godliness, by bringing in damnable heresies,
even denying the Lord that bought them, chap. 2. ver. 1. Scoffers that would undermine and elude the truth of Gods promises. There shall come in the last dayes Scoffers, walking after their owne lusts,
even denying the Lord that bought them, chap. 2. ver. 1. Scoffers that would undermine and elude the truth of God's promises. There shall come in the last days Scoffers, walking After their own Lustiest,
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and saying, where is the promise of his comming, Chap. 3. vers. 3, 4. And because the Scriptures themselves were not likely to escape the racke, the Apostle gives a double character of such as would crooken it,
and saying, where is the promise of his coming, Chap. 3. vers. 3, 4. And Because the Scriptures themselves were not likely to escape the rack, the Apostle gives a double character of such as would crooken it,
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lest they being carried away together, by the seducement of wicked men, or (NONLATINALPHABET) lawlesse Libertines of opinion and practise, fall from their owne stedfastnesse, Chap. 3. vers. 16, 17.
lest they being carried away together, by the seducement of wicked men, or () lawless Libertines of opinion and practice, fallen from their own steadfastness, Chap. 3. vers. 16, 17.
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In this Chapter the Apostle foretells the comming of false teachers into the Gospell Churches, and describes their doctrines, their destruction, their manners.
In this Chapter the Apostle foretells the coming of false Teachers into the Gospel Churches, and describes their doctrines, their destruction, their manners.
Their destruction is exemplified and paralleld in three terrible examples, the casting down of the Angells that fell, the destruction of the olde world, the overthrow of Sodom and Gomorrha. It may make the eares of all haeresie-Masters and their followers to tingle when they heare that the three great and famous monuments of Gods sore wrath executed by his owne immediate hand are brought in as examples of his vengeance against that wickednesse which above all other pretends exemption and liberty from the stroke of men.
Their destruction is exemplified and paralleled in three terrible Examples, the casting down of the Angels that fell, the destruction of the old world, the overthrow of Sodom and Gomorrha. It may make the ears of all haeresie-Masters and their followers to tingle when they hear that the three great and famous monuments of God's soar wrath executed by his own immediate hand Are brought in as Examples of his vengeance against that wickedness which above all other pretends exemption and liberty from the stroke of men.
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Their manners (in the description of which the greatest part of this Chapter is taken up) are drawn out in so foule colours, that every man may make the observation, That monstrous doctrines are accompanied with monstrious lusts.
Their manners (in the description of which the greatest part of this Chapter is taken up) Are drawn out in so foul colours, that every man may make the observation, That monstrous doctrines Are accompanied with monstrious Lustiest.
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There shall be false teachers NONLATINALPHABET amongst you in the Churches of the Gospell, as there were false prophets NONLATINALPHABET among the people of God of olde.
There shall be false Teachers among you in the Churches of the Gospel, as there were false Prophets among the people of God of old.
Which way went the Spirit of the Lord from mee to speake to thee? 1 Kings 22. 24. which is the false prophet we shall see anon, in the meane time thus farre we are agreed, that there were such then,
Which Way went the Spirit of the Lord from me to speak to thee? 1 Kings 22. 24. which is the false Prophet we shall see anon, in the mean time thus Far we Are agreed, that there were such then,
and that there shall bee such amongst Christians under the Gospell, though they that are guilty are wiser than to make such a description of a false teacher,
and that there shall be such among Christians under the Gospel, though they that Are guilty Are Wiser than to make such a description of a false teacher,
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1. As God then sent Prophets to teach his people, Jer. 7. 25. Since the day that your Fathers came forth out of the land of Aegypt vnto this day, I have sent you all my servants the Prophets, and there were then false prophets also saith my Text. So God hath set in his Church under the Gospell Teachers, 1 Cor. 12. 28. and there shall be also false teachers;
1. As God then sent prophets to teach his people, Jer. 7. 25. Since the day that your Father's Come forth out of the land of Egypt unto this day, I have sent you all my Servants the prophets, and there were then false Prophets also Says my Text. So God hath Set in his Church under the Gospel Teachers, 1 Cor. 12. 28. and there shall be also false Teachers;
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so the Gospell Churches even in the Apostles times, 1 John 4. 1. and notwithstanding the fulnesse and perspicuity of Evangelicall doctrine given by inspiration of God, shall have false teachers in them;
so the Gospel Churches even in the Apostles times, 1 John 4. 1. and notwithstanding the fullness and perspicuity of Evangelical Doctrine given by inspiration of God, shall have false Teachers in them;
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Who shall come up in Samuels mantle, and putting the Scriptures to the racke, shall NONLATINALPHABET (as one saith of Philo ) force things into allegories and conceited extractions,
Who shall come up in Samuels mantle, and putting the Scriptures to the rack, shall (as one Says of Philo) force things into allegories and conceited extractions,
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Here also are the resistings of Jannes and Jambres, by men of corrupt mindes, reprobate concerning the faith, 2 Tim. 3. 8. Here are the contradictions of Core, Jude. vers. 11. Here is the doctrine of Balaam, Rev. 2. 14. and here are the false teachers answering to the false Prophets,
Here also Are the resistings of Jannes and Jambres, by men of corrupt minds, Reprobate Concerning the faith, 2 Tim. 3. 8. Here Are the contradictions of Core, U^de. vers. 11. Here is the Doctrine of balaam, Rev. 2. 14. and Here Are the false Teachers answering to the false prophets,
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but yet it is argued by some that the Analogy betweene the Old and New Testament, doth not hold in regard of the punishment of false Prophets and blasphemers,
but yet it is argued by Some that the Analogy between the Old and New Testament, does not hold in regard of the punishment of false prophets and blasphemers,
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for the greater liberty of Conscience under the Gospell, cannot extenuate the sinne of blasphemy, because this liberty is accompanied with greater light.
for the greater liberty of Conscience under the Gospel, cannot extenuate the sin of blasphemy, Because this liberty is accompanied with greater Light.
1. In the first notion he is a false prophet that teacheth lies, or delivers forth the visions and deceit of his own heart, which he covers over with Thus saith the Lord Ezech. 13. 6. Ier. 28. 2. and so fathers his false dreames upon God,
1. In the First notion he is a false Prophet that Teaches lies, or delivers forth the visions and deceit of his own heart, which he covers over with Thus Says the Lord Ezekiel 13. 6. Jeremiah 28. 2. and so Father's his false dreams upon God,
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and rather to tickle than to prick them, Saying to Ahab, go up & prosper, 1 King. 22. 12. or God hath broken the yoke of Babylon, Jer. 28. 2. which was the advantage that Ahabs false prophets had of Micajah, and Hananiah had of Ieremy, & this observation the Scripture makes upon them, Thy prophets have not discovered thine iniquity, to turn away thy captivity.
and rather to tickle than to prick them, Saying to Ahab, go up & prosper, 1 King. 22. 12. or God hath broken the yoke of Babylon, Jer. 28. 2. which was the advantage that Ahabs false Prophets had of Micajah, and Hananiah had of Ieremy, & this observation the Scripture makes upon them, Thy Prophets have not discovered thine iniquity, to turn away thy captivity.
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Ier. 22. 27. Whence it is that they are applauded and that all men speake well of them Luk. 6 26. They are wiser then to marre their owne markets by sharpe reproofes,
Jeremiah 22. 27. Whence it is that they Are applauded and that all men speak well of them Luk. 6 26. They Are Wiser then to mar their own Markets by sharp reproofs,
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and are therefore called spirits of errour 1. Tim. 4. 1. as we are forbidden to beleeve every spirit. 1. Iohn. 4. 1. that is every doctrine though pretended to be from the spirit,
and Are Therefore called spirits of error 1. Tim. 4. 1. as we Are forbidden to believe every Spirit. 1. John. 4. 1. that is every Doctrine though pretended to be from the Spirit,
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being like to the false prophets in this mis-fathering of their doctrines, as also in that other thing, which is the bayteing of their hookes with sweet & pleasing baytes.
being like to the false Prophets in this mis-fathering of their doctrines, as also in that other thing, which is the bayteing of their hooks with sweet & pleasing baits.
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2. Pet. 2. 18. And they promise liberty ver. 19. which are takeing things, that it is no wonder there are many that follow their pernicious wayes. ver. 2. 2. In the second notion he is a false prophet who runs indeed but is not sent, I have not sent these prophets yet they ran Ier. 23. 22. They can say I have dreamed, I have dreamed, ver.
2. Pet. 2. 18. And they promise liberty ver. 19. which Are taking things, that it is no wonder there Are many that follow their pernicious ways. ver. 2. 2. In the second notion he is a false Prophet who runs indeed but is not sent, I have not sent these Prophets yet they ran Jeremiah 23. 22. They can say I have dreamed, I have dreamed, ver.
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as Cyprian said once to one that was inquisitive what doctrine Novatian did teach, we need not (saith he) be carefull or curious to know quid ille doceat cum foris deat, the like may be justly said of false teachers.
as Cyprian said once to one that was inquisitive what Doctrine Novatian did teach, we need not (Says he) be careful or curious to know quid Isle doceat cum Foris Deat, the like may be justly said of false Teachers.
Its no asking what they teach since they have no calling to teach, There are found in the new Testamēt, (I had almost said in England) False Christs, false Apostles, false Prophets, false teachers, all these rankes are counterfeited,
Its no asking what they teach since they have no calling to teach, There Are found in the new Testament, (I had almost said in England) False Christ, false Apostles, false prophets, false Teachers, all these ranks Are counterfeited,
because it hath been generally received in the Church that both matter and forme, mission and vision, gifts and calling must concurr to the constitution of him who exercises a publike ministry.
Because it hath been generally received in the Church that both matter and Form, mission and vision, Gifts and calling must concur to the constitution of him who exercises a public Ministry.
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glorified not himselfe to be made a high Priest, but was called of God as was Aaron. Heb. 5. 4. 5. and the rule is there given, that no man takes NONLATINALPHABET an honour or office to himselfe, whatsoever be his parts or abilities,
glorified not himself to be made a high Priest, but was called of God as was Aaron. Hebrew 5. 4. 5. and the Rule is there given, that no man Takes an honour or office to himself, whatsoever be his parts or abilities,
except they be sent Rom. 10. 15. It must not be denyed, that every member in the body hath NONLATINALPHABET, his proper office, Rom. 12. 4. 5. wherby it may contribute to the good and edification of the whole.
except they be sent Rom. 10. 15. It must not be denied, that every member in the body hath, his proper office, Rom. 12. 4. 5. whereby it may contribute to the good and edification of the Whole.
but every starr in his owne orbe or Sphaere, diversa est ratio membri & instrumenti publici there is a difference betweene a private member of the Church, and a publike instrument.
but every star in his own orb or Sphere, diversa est ratio Members & Instrument publici there is a difference between a private member of the Church, and a public Instrument.
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and by membership are plainely distinguisht, Eph. 4. ver 11. and 16. If every Phaeton that thinkes himselfe able may drive the charriot of the sun no wonder if the world be set on fire, I should not doubt to say, that as in some cases Omnis homo miles against a suddaine assaulter or invader, every man is a souldier,
and by membership Are plainly distinguished, Ephesians 4. for 11. and 16. If every Phaeton that thinks himself able may drive the chariot of the sun no wonder if the world be Set on fire, I should not doubt to say, that as in Some cases Omnis homo miles against a sudden assaulter or invader, every man is a soldier,
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so, as the case may bee, omnis Christianus Evangelista every Christian is an Evangelist, as Edesius & Frumentius publisht the Gospell to the Indies, and the woman to the Iberians, as the Ecclesiasticall story reporteth,
so, as the case may be, omnis Christian Evangelist every Christian is an Evangelist, as Edesius & Frumentius published the Gospel to the Indies, and the woman to the Iberians, as the Ecclesiastical story Reporteth,
And it is said Acts. 8. 4. those that were dispersed by the persecution against the Church at Ierusalem, went every where preaching the word, They disseminated the knowledge of Christ, to the ignorant Iewes and Hellenists. Acts. 11. 20. the circumstance defends the action,
And it is said Acts. 8. 4. those that were dispersed by the persecution against the Church At Ierusalem, went every where preaching the word, They disseminated the knowledge of christ, to the ignorant Iewes and Hellenists. Acts. 11. 20. the circumstance defends the actium,
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before they were scattered thence, it would be some thing to the purpose, The noble Mornay puts another case, that if the sentinells be in a dead sleep any common souldier or man, may give the alarum to the City,
before they were scattered thence, it would be Some thing to the purpose, The noble Mornay puts Another case, that if the sentinels be in a dead sleep any Common soldier or man, may give the alarm to the city,
as when the dogs do not barke the geese do save the capitol, and yet it remaines good, that there is an office, in the hands whereof Christ hath lodged the stewardship of the misteries of God, the word and sacraments,
as when the Dogs do not bark the geese do save the capitol, and yet it remains good, that there is an office, in the hands whereof christ hath lodged the stewardship of the Mysteres of God, the word and Sacraments,
and had the skill to dresse a sacrifice, and performe all the outward work thereabout as well as any Priest, Must hee therefore take upon him to usurpe the Priests Office? I think none will say it, No constituted Church either under the Law or Gospel can be denied to have had Officer's appointed for the worke of the Ministry and dispensation of the holy things of God;
and had the skill to dress a sacrifice, and perform all the outward work thereabouts as well as any Priest, Must he Therefore take upon him to usurp the Priests Office? I think none will say it, No constituted Church either under the Law or Gospel can be denied to have had Officer's appointed for the work of the Ministry and Dispensation of the holy things of God;
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As concerning the Church under the Law who can doubt of it? And for the Churches under the Gospel that they should be constituted and founded by Christ and the Apostles who were sent, (for its said John 20. 21.) As my Father hath sent me,
As Concerning the Church under the Law who can doubt of it? And for the Churches under the Gospel that they should be constituted and founded by christ and the Apostles who were sent, (for its said John 20. 21.) As my Father hath sent me,
what else should bee the meaning of those words, Elders, Rulers, Bishops, Pastors, Governours, which are contradistinguisht to the Community of the Church.
what Else should be the meaning of those words, Elders, Rulers, Bishops, Pastors, Governors, which Are contradistinguished to the Community of the Church.
As the Elders and whole Church Acts 15. Rulers and Saints, Heb. 13. verse 24. Angells and Churches, Revel. 1. 20. and the one sort are said to Rule and governe.
As the Elders and Whole Church Acts 15. Rulers and Saints, Hebrew 13. verse 24. Angels and Churches, Revel. 1. 20. and the one sort Are said to Rule and govern.
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for otherwise it would be more like a Cyclops den then an ordered family, If any shall say that NONLATINALPHABET and NONLATINALPHABET doe signifie nothing but one that carries the lanthorne of doctrine,
for otherwise it would be more like a Cyclops den then an ordered family, If any shall say that and do signify nothing but one that carries the lanthorn of Doctrine,
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or goes before others by good example, let him say also that a Master or a father of a family doth NONLATINALPHABET, 1. Tim. 3. 4. 5. give but a good example, to his house,
or Goes before Others by good Exampl, let him say also that a Master or a father of a family does, 1. Tim. 3. 4. 5. give but a good Exampl, to his house,
Acts. 7. 10. a good example to Egypt, and no more, The word NONLATINALPHABET, to preach is in the new testament most usually and for the most part appropriated to preaching by office and authority,
Acts. 7. 10. a good Exampl to Egypt, and no more, The word, to preach is in the new Testament most usually and for the most part appropriated to preaching by office and Authority,
and when the Apostle saith 1. Tim. 2. 12. I permit not a woman to teach NONLATINALPHABET nor to exercise authority (as the word signifies) it is plainely signified that to teach in the Church is an act of authority;
and when the Apostle Says 1. Tim. 2. 12. I permit not a woman to teach nor to exercise Authority (as the word signifies) it is plainly signified that to teach in the Church is an act of Authority;
and upon whom that comfortable promise is entaild, I will be with you alwayes unto the end of the world, Matth. 28. 20. are men in office, not indeed called unto Lordship and dominion,
and upon whom that comfortable promise is entailed, I will be with you always unto the end of the world, Matthew 28. 20. Are men in office, not indeed called unto Lordship and dominion,
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but to a ministry and stewardship which is to be regulated by that most excellent rule and to that onely end For your edification and not for your destruction 2. Cor. 10. 8.
but to a Ministry and stewardship which is to be regulated by that most excellent Rule and to that only end For your edification and not for your destruction 2. Cor. 10. 8.
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and being so why may it not be laid aside as well as that ceremony of laying the Bible on the head, which is spoken of in the counsell of Carthage? concerning imposition of hands in the generall this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualnesse of the Gospell for 'tis one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation, Heb. 6. 1. 2. and for the particular place it hath in ordination, let it first be settled & agreed that the ministry being an office or calling hath some way of entrance into it appointed by him that hath appointed the office,
and being so why may it not be laid aside as well as that ceremony of laying the bible on the head, which is spoken of in the counsel of Carthage? Concerning imposition of hands in the general this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualness of the Gospel for it's one of those which the Apostle calls the Doctrine of the beginning of christ and the Foundation, Hebrew 6. 1. 2. and for the particular place it hath in ordination, let it First be settled & agreed that the Ministry being an office or calling hath Some Way of Entrance into it appointed by him that hath appointed the office,
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and then the modus is to be inquired into as touching which, it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the māner of entrance. Essentiall is a great word.
and then the modus is to be inquired into as touching which, it is argued that ordination by imposition of hands as contradistinguished from the election of the people is not essential to the manner of Entrance. Essential is a great word.
It may suffice, that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from, nor maimed.
It may suffice, that there is so much in the word for ordination as that the Way of the word in that case is neither to be laid aside nor receded from, nor maimed.
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The engine planted for battery and overthrow of ordination is the election of the people that is the idipsum wherein the separation of a man to the ministry doth consist,
The engine planted for battery and overthrow of ordination is the election of the people that is the idipsum wherein the separation of a man to the Ministry does consist,
and imposition of hands, without any election of people, Act. 13. 1. 2. I am of Spalato his minde that this was not a separation to an office which Paul and Barnabas before had not,
and imposition of hands, without any election of people, Act. 13. 1. 2. I am of Spalato his mind that this was not a separation to an office which Paul and Barnabas before had not,
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Acts. 14. 23. 24. 25. 26. If any man can shew throughout the New-Testament that any did impose hands for separation of men to the office or worke of the ministry but onely such as were in office themselves, Apostles, Evangelists, Eldership, and these Teachers and Prophets at Antioch, or that the election of the people is the id ipsum of separation, let it be done,
Acts. 14. 23. 24. 25. 26. If any man can show throughout the New testament that any did impose hands for separation of men to the office or work of the Ministry but only such as were in office themselves, Apostles, Evangelists, Eldership, and these Teachers and prophets At Antioch, or that the election of the people is the id ipsum of separation, let it be done,
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or let us have lesse dictating and lesse begging, for by the way let me tell you, wee live in the beggarliest age that ever was, I meane for begging of the question.
or let us have less dictating and less begging, for by the Way let me tell you, we live in the beggarliest age that ever was, I mean for begging of the question.
And if the meere election of the people be sufficient, what neede was there that the Apostle should leave Titus in Crete, for this cause, that hee might ordaine Elders in every City, Titus 1. 5. For if it be said that NONLATINALPHABET, that thou mightest ordain, be no more then that thou mightest looke on while the people did it,
And if the mere election of the people be sufficient, what need was there that the Apostle should leave Titus in Crete, for this cause, that he might ordain Elders in every city, Titus 1. 5. For if it be said that, that thou Mightest ordain, be no more then that thou Mightest look on while the people did it,
Then why may not Pharaoh (of whom it is said NONLATINALPHABET, hee constituted Joseph Governour over Aegypt) bee said to looke on only, while the people did it.
Then why may not Pharaoh (of whom it is said, he constituted Joseph Governor over Egypt) be said to look on only, while the people did it.
And what need was there that Paul and Barnabas should be separated and sent forth to ordaine Elders in every Church, Acts 14. 23. If the Churches election had beene the id ipsum of ordination;
And what need was there that Paul and Barnabas should be separated and sent forth to ordain Elders in every Church, Acts 14. 23. If the Churches election had been the id ipsum of ordination;
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And why are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus, 1 Tim. 3. Tit. 1. Not so much to the people, by which they should proceede in their elections,
And why Are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus, 1 Tim. 3. Tit. 1. Not so much to the people, by which they should proceed in their elections,
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as to them who were appointed to ordaine them, that they might not lay on hands suddenly, 1 Tim. 5. 22. In which place laying on of hands (as NONLATINALPHABET with the Hebrews) is put for ordination,
as to them who were appointed to ordain them, that they might not lay on hands suddenly, 1 Tim. 5. 22. In which place laying on of hands (as with the Hebrews) is put for ordination,
may not they chuse a Minister? and he perform the office without ordination? such cases may bee formed to overthrow any common rule or law of Ministery or Magistracy either.
may not they choose a Minister? and he perform the office without ordination? such cases may be formed to overthrow any Common Rule or law of Ministry or Magistracy either.
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If David eate the Shew-bread, or the Levites performe that office which belongs to the Priests (2 Chron. 29. 34. with Levit. 1. 6.) in case of necessity;
If David eat the Shewbread, or the Levites perform that office which belongs to the Priests (2 Chronicles 29. 34. with Levit. 1. 6.) in case of necessity;
but no argument against laying on of hands by the Eldership in ordination, for there were divers reasons and occasions of laying on of hands besides in ordination:
but no argument against laying on of hands by the Eldership in ordination, for there were diverse Reasons and occasions of laying on of hands beside in ordination:
& in this sense (as Beza saith) if that NONLATINALPHABET or grace be taken, 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery.
& in this sense (as Beza Says) if that or grace be taken, 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery.
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yet if any shall plead the necessity of it as essentiall to the calling of a Minister, I should not stick to say, that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands,
yet if any shall plead the necessity of it as essential to the calling of a Minister, I should not stick to say, that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands,
then he that affirmes that it may, can prove Luke to bee an Apostle (as he stiles him.) I deny not that Cheirotonia in the original and first rise of the word signifies a giving vote or suffrage by stretching forth the hand,
then he that affirms that it may, can prove Lycia to be an Apostle (as he stile him.) I deny not that Cheirotonia in the original and First rise of the word signifies a giving vote or suffrage by stretching forth the hand,
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as is observed by Hesychius, as they doe also NONLATINALPHABET to reckon or give sentence, though there be no use of counters or little stones: and NONLATINALPHABET to bee chosen to a place,
as is observed by Hesychius, as they do also to reckon or give sentence, though there be no use of counters or little stones: and to be chosen to a place,
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or to obtaine a possession, though there be no use of any Lot therein, accordingly to wch a man may bee said pedibus ire in sententiam, though he have no feet to goe upon:
or to obtain a possession, though there be no use of any Lot therein, accordingly to which a man may be said pedibus ire in sententiam, though he have no feet to go upon:
for it is plaine that they put forth some particular act, when ' its said they ordained for them or unto them Elders, did they ordaine by imposition of hands? as the word NONLATINALPHABET signifies in the Greeke Fathers and counsells who may be thought to understand the language) It is not unlikely that those very men that had been sent forth upon this expedition by imposition of hands, fasting & prayer should i• the like manner ordaine Elders,
for it is plain that they put forth Some particular act, when ' its said they ordained for them or unto them Elders, did they ordain by imposition of hands? as the word signifies in the Greek Father's and Counsels who may be Thought to understand the language) It is not unlikely that those very men that had been sent forth upon this expedition by imposition of hands, fasting & prayer should i• the like manner ordain Elders,
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or did they elect Elders for them? as Grotius seemes to interpret it, but those that contend for that sense of the word, to signify election, will not easily disgest the interpretation, and the truth is, They that argue the peoples election of Ministers, from the election of the seven, Acts. 6. which the Apostles permitted to the people there, cannot easily grant that Paul and Barnabas did assume it to themselves here,
or did they elect Elders for them? as Grotius seems to interpret it, but those that contend for that sense of the word, to signify election, will not Easily digest the Interpretation, and the truth is, They that argue the peoples election of Ministers, from the election of the seven, Acts. 6. which the Apostles permitted to the people there, cannot Easily grant that Paul and Barnabas did assume it to themselves Here,
namely because in a lesser matter their consent was sometime taken in, quite overthrowes that which is contended for ex vi verbi out of the word NONLATINALPHABET, used in the text,
namely Because in a lesser matter their consent was sometime taken in, quite overthrows that which is contended for ex vi verbi out of the word, used in the text,
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and we know that where the Apostles, Elders, and Brethren concurred in an act they are all named Acts. 15. 23. which as here it is not said so it cannot hence be proved;
and we know that where the Apostles, Elders, and Brothers concurred in an act they Are all nam Acts. 15. 23. which as Here it is not said so it cannot hence be proved;
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or in the last place, if it be said that the word translated, ordaine, signifies an ordination upon a previous or antecedent election of the people, then ' its cleare that election doth not thrust out ordination nor the act of the people justle out the act of Paul and Barnabas, and so that engine workes not by this Text, which is so much clearer for ordination than election,
or in the last place, if it be said that the word translated, ordain, signifies an ordination upon a previous or antecedent election of the people, then ' its clear that election does not thrust out ordination nor the act of the people justle out the act of Paul and Barnabas, and so that engine works not by this Text, which is so much clearer for ordination than election,
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and so relate to the act of Paul and Barnabas, (without thrusting into the notion of the word either imposition of hands (which may be made good elswhere in Scripture to have beene used in ordination,
and so relate to the act of Paul and Barnabas, (without thrusting into the notion of the word either imposition of hands (which may be made good elsewhere in Scripture to have been used in ordination,
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and that is out of Acts 6. where it is cleare that there was an election of the seven, and as cleare, that the constitution or ordination of them was reserved unto the Apostles, vers. 6. Looke yee out seven men whom wee may appoint or constitute over this business; the people elected, the Apostles ordained, vers. 3. & 5. But the election is not called the constitution or ordination,
and that is out of Acts 6. where it is clear that there was an election of the seven, and as clear, that the constitution or ordination of them was reserved unto the Apostles, vers. 6. Look ye out seven men whom we may appoint or constitute over this business; the people elected, the Apostles ordained, vers. 3. & 5. But the election is not called the constitution or ordination,
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that poore criticisme would never have beene borne, if the Author of it had but set the words together NONLATINALPHABET the people set or presented the elected before the Apostles, they did not ordaine them before the Apostles,
that poor criticism would never have been born, if the Author of it had but Set the words together the people Set or presented the elected before the Apostles, they did not ordain them before the Apostles,
but presented them to be constituted and ordained by them over that business unto which they were chosen, vers. 3. There is not a more usuall word in the greeke tongue, to signifie the making of a Governour,
but presented them to be constituted and ordained by them over that business unto which they were chosen, vers. 3. There is not a more usual word in the greek tongue, to signify the making of a Governor,
or setling one into an office or praefecture then this word NONLATINALPHABET which is also used for the constitution of Elders and Church Officers in the new Testament, which wee call ordination.
or settling one into an office or Prefecture then this word which is also used for the constitution of Elders and Church Officers in the new Testament, which we call ordination.
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If you please to consult the practise of antiquity in the point of election of Bishops ab ordine & plebe (as they use to say) by the Church officers and community, you shall finde 1. That election was never set so high as to give checke to ordination,
If you please to consult the practice of antiquity in the point of election of Bishops ab Order & plebe (as they use to say) by the Church Officers and community, you shall find 1. That election was never Set so high as to give check to ordination,
but as a preparative to ordination by way of good testimony of the person to bee ordained. 2. When you have searcht all records (as they are laid together by a very learned hand) the result and summe will be this, that election had the force only of a nomination, presentation, postulation,
but as a preparative to ordination by Way of good testimony of the person to be ordained. 2. When you have searched all records (as they Are laid together by a very learned hand) the result and sum will be this, that election had the force only of a nomination, presentation, postulation,
or (as I may say) asked in the Church, for the very reason of Cyprians speech, that the people principally have power to chuse the worthy, or refuse the unworthy, is rendred in the same Epistle, that they do fully know the life & conversation of every man.
or (as I may say) asked in the Church, for the very reason of Cyprians speech, that the people principally have power to choose the worthy, or refuse the unworthy, is rendered in the same Epistle, that they do Fully know the life & Conversation of every man.
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who differing among themselves in principles, doe as in a common interest, joyn together to cry downe and degrade them, In order to a two-fold liberty. The one is the liberty of prophesying or preaching,
who differing among themselves in principles, do as in a Common Interest, join together to cry down and degrade them, In order to a twofold liberty. The one is the liberty of prophesying or preaching,
The other is the liberty of their lusts and ways of loosenesse, and these are such upon whom the feare of the Ministery is fallen, whose Spirit cannot bear too free reproofe,
The other is the liberty of their Lustiest and ways of looseness, and these Are such upon whom the Fear of the Ministry is fallen, whose Spirit cannot bear too free reproof,
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And hence it is that some of them having learning, doe set their wits on worke to rout this office and the power thereof, by bafling the evidences of the word,
And hence it is that Some of them having learning, do Set their wits on work to rout this office and the power thereof, by baffling the evidences of the word,
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and endeavouring to dispute the Scripture out of doores, which though God hath not pleased to deliver Systematically in a way of absolute precept or demonstrative clearnesse in every particular,
and endeavouring to dispute the Scripture out of doors, which though God hath not pleased to deliver Systematically in a Way of absolute precept or demonstrative clearness in every particular,
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and not to be out-wrangled for our ends and lusts sake, as being the becke of that great God who is able to becken us all into nothing, others that calculate by the Ephemerides of policy, doe discover or imagine future inconveniences, which may arise from the indiscretion, passion, weakenesse of the Ministers,
and not to be out-wrangled for our ends and Lustiest sake, as being the beck of that great God who is able to beckon us all into nothing, Others that calculate by the Ephemerides of policy, do discover or imagine future inconveniences, which may arise from the indiscretion, passion, weakness of the Ministers,
others whose tongues are sharper then their arguments fall foule upon the ministry, and poure treble contempt upon it, in lieu of double honour, never was ministry more blessed and witnessed unto from heaven, by the successe and fruitfullnesse of it in bringing in and bringing up, a people unto God, (though some of their chickens are caught and carried away by kites or have forsaken them,
Others whose tongues Are sharper then their Arguments fallen foul upon the Ministry, and pour triple contempt upon it, in lieu of double honour, never was Ministry more blessed and witnessed unto from heaven, by the success and fruitfullness of it in bringing in and bringing up, a people unto God, (though Some of their chickens Are caught and carried away by kites or have forsaken them,
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as duckes forsake the hen that hatched them) never more contemned That which the Donatist objected sometime to Austin is now rife againe tu quis es? Filius es Ceciliani,
as ducks forsake the hen that hatched them) never more contemned That which the Donatist objected sometime to Austin is now rife again tu quis es? Filius es Ceciliani,
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an non? who ordained you, you are the brat of Cecilian, are you not? (whom they pretended to be a traditor or to have given up the holy Scripture to the fire) so they say to the Ministers, whose sons are you? is not your pedigree by lineall descent from Antichrist? is not he the top of your kin? he that hath but halfe an eye may see the reason why the Wolves would have the Sheep to quitt their dogs.
an non? who ordained you, you Are the brat of Cecilian, Are you not? (whom they pretended to be a traditor or to have given up the holy Scripture to the fire) so they say to the Ministers, whose Sons Are you? is not your pedigree by lineal descent from Antichrist? is not he the top of your kin? he that hath but half an eye may see the reason why the Wolves would have the Sheep to quit their Dogs.
The ministry if encouraged and supported to doe their duty, will be (next under the Parliament, who, we hope, will doe theirs) the greatest bulwarke or banke against the inundation of errour, haeresy,
The Ministry if encouraged and supported to do their duty, will be (next under the Parliament, who, we hope, will do theirs) the greatest bulwark or bank against the inundation of error, heresy,
It is the lot of the Ministers of the reformed Churches to be grund betweene two Mil-stones, in the first reformation, the popish Champions fell pell-mell upon the calling of the Ministers of the reformed Churches pretending it to be null ( ac proinde nulla ecclesia, and consequently (saith Gregory de Ʋalentia ) (the Churches no Churches) because they were not ordained by Bishops. The same conclusion is now undertaken;
It is the lot of the Ministers of the reformed Churches to be ground between two Millstones, in the First Reformation, the popish Champions fell pellmell upon the calling of the Ministers of the reformed Churches pretending it to be null (ac Therefore nulla Church, and consequently (Says Gregory de Ʋalentia) (the Churches no Churches) Because they were not ordained by Bishops. The same conclusion is now undertaken;
The cauills of the Papists have been long agoe laid to sleepe by the answers of learned men, who have distinguisht betweene the corruptions in the persons ordaining or in the fieri of ordination,
The cavils of the Papists have been long ago laid to sleep by the answers of learned men, who have distinguished between the corruptions in the Persons ordaining or in the fieri of ordination,
and the substance and validity of ordination in facto esse, and the very same answers which were made for the first reformers and the Ministers ordained by them, are of as full force for the Ministers now in being with us,
and the substance and validity of ordination in facto esse, and the very same answers which were made for the First reformers and the Ministers ordained by them, Are of as full force for the Ministers now in being with us,
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and the Ministers ordained by them, nor can our Ministery fall by this argument now used against us, without the fall of all ministery in the Churches of Christ in all times and places where Bishops had a hand in ordination,
and the Ministers ordained by them, nor can our Ministry fallen by this argument now used against us, without the fallen of all Ministry in the Churches of christ in all times and places where Bishops had a hand in ordination,
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and if the Scripture doe settle the power of ordination in a Presbytery or in the Elders of the Church, it can never be made good, that a Bishops hand (who is also a presbyter ) being joyned with others, can anull the ordination,
and if the Scripture do settle the power of ordination in a Presbytery or in the Elders of the Church, it can never be made good, that a Bishops hand (who is also a presbyter) being joined with Others, can annul the ordination,
These false teachers are they that bring in damnable Heresies, Stuprant veritatem adulterio haeretico. They defloure the truth by haereticall adultery not onely those that teach without commission, but such as have a calling to teach doe by doctrines of errour bring in damnable haeresies,
These false Teachers Are they that bring in damnable Heresies, Stuprant veritatem Adultery Heretic. They deflower the truth by heretical adultery not only those that teach without commission, but such as have a calling to teach doe by doctrines of error bring in damnable heresies,
as its said Acts. 20. 30. Also of your own selves, shall men arise speaking perverse things to draw Disciples after them-They called Paul (because he was a zealous teacher of the Gospell) a ringleader of the sect of the Nazarens, Acts. 24. 5. NONLATINALPHABET signifies one that is the first man of the ranke, it is a military word,
as its said Acts. 20. 30. Also of your own selves, shall men arise speaking perverse things to draw Disciples After them-They called Paul (Because he was a zealous teacher of the Gospel) a ringleader of the sect of the Nazarens, Acts. 24. 5. signifies one that is the First man of the rank, it is a military word,
If it be said that many of those who are charged with teaching of errours or haeresy are holy men, I answer that a holy man cannot easily be a haeretick,
If it be said that many of those who Are charged with teaching of errors or heresy Are holy men, I answer that a holy man cannot Easily be a heretic,
and guilded over as a rotten nutmegge with gold, There is a NONLATINALPHABET or transformation of Satan into an Angell of light, of false Apostles into the Apostles of Christ, of Satans Ministers into the Ministers of righteousnesse 2 Cor. 11. 13. 14. 15. and therfore we must not measure or judge of faith by the person but of the person by the faith.
and Guilded over as a rotten nutmeg with gold, There is a or transformation of Satan into an Angel of Light, of false Apostles into the Apostles of christ, of Satan Ministers into the Ministers of righteousness 2 Cor. 11. 13. 14. 15. and Therefore we must not measure or judge of faith by the person but of the person by the faith.
Truth may be as a Iewell in a dunghill, and errour carried (as Hanniball carried his poyson) in a Gold-ring, That horse of superstition and idolatry, upon the back of which the Divell hath in former times made warr against the Church is slain under him,
Truth may be as a Jewel in a dunghill, and error carried (as Hannibal carried his poison) in a Gold ring, That horse of Superstition and idolatry, upon the back of which the devil hath in former times made war against the Church is slave under him,
and now he is mounted upon a fresh horse of another colour, called liberty of opinion, falsely called liberty of conscience, Lets not be ignorant of his devices.
and now he is mounted upon a fresh horse of Another colour, called liberty of opinion, falsely called liberty of conscience, Lets not be ignorant of his devices.
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The seed which these false teachers doe sow, and the text saith They shall privily bring in damnable haeresies even denying the Lord that bought them, in which wordes we take up these three things. 1. That haeresies are damnable.
The seed which these false Teachers do sow, and the text Says They shall privily bring in damnable heresies even denying the Lord that bought them, in which words we take up these three things. 1. That heresies Are damnable.
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I shall first open these in few words, and then come to the investigation or searching out what haeresie is, wch is here by the Apostle called damnable.
I shall First open these in few words, and then come to the investigation or searching out what heresy is, which is Here by the Apostle called damnable.
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but why should haeresies be emphatically called haeresies of destruction? for is not all sin of damnable guilt? and is not death the wages of sin as sin? Its true;
but why should heresies be emphatically called heresies of destruction? for is not all since of damnable guilt? and is not death the wages of since as since? Its true;
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And yet as Judas that was an Apostle, and an eminent Disciple of Christ, and betrayed and sold him for money, is called, John 17. 12. NONLATINALPHABET the son of destruction,
And yet as Judas that was an Apostle, and an eminent Disciple of christ, and betrayed and sold him for money, is called, John 17. 12. the son of destruction,
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So Haeretickes who professing Christianity, and the name of Christ, doe denye him, or adulterate his trueth for their owne ends and lusts, shall come under more heavy and sore damnation, which is aggravated by that expression, Swift destruction, which shall fall upon their heads violently and unexpectedly:
So Heretics who professing Christianity, and the name of christ, do deny him, or adulterate his truth for their own ends and Lustiest, shall come under more heavy and soar damnation, which is aggravated by that expression, Swift destruction, which shall fallen upon their Heads violently and unexpectedly:
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for their judgement lingreth not, and their damnation slumbreth not, vers. 3. And that it may appeare that God had an eye of wrath and vengeance upon this kinde of men long agoe.
for their judgement lingereth not, and their damnation Slumbereth not, vers. 3. And that it may appear that God had an eye of wrath and vengeance upon this kind of men long ago.
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and by Jude, vers. 4. that they were of olde ordained to this condemnation or judgement, which new and unusuall expressions or aggravations of the destruction of this kinde of men, doe give sufficient reason why haeresies are called haeresies of destruction: whether the word damnable be restrictive to some haeresies,
and by U^de, vers. 4. that they were of old ordained to this condemnation or judgement, which new and unusual expressions or aggravations of the destruction of this kind of men, do give sufficient reason why heresies Are called heresies of destruction: whither the word damnable be restrictive to Some heresies,
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or whether it be descriptive, as describing what haeresies are ( in suo genere ) in general, must be answered and resolved by the definition or description of haeeresie, what it is: and if we either looke at that description of it, which is implied in this Text, to bee a denying of the Lord the Redeemer, or which is given of it in any place, in the Apostolicall Epistles; we shall find, that in the Scripture acceptation & description of haeresie, All haeresie is damnable, not that every Haeretick is certainly and peremptorily damned:
or whither it be descriptive, as describing what heresies Are (in Sue genere) in general, must be answered and resolved by the definition or description of haeeresie, what it is: and if we either look At that description of it, which is implied in this Text, to be a denying of the Lord the Redeemer, or which is given of it in any place, in the Apostolical Epistles; we shall find, that in the Scripture acceptation & description of heresy, All heresy is damnable, not that every Heretic is Certainly and peremptorily damned:
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2. Damnable haeresies are brought in privily, words of this decomposition as NONLATINALPHABET doe signifie insinuation, these tares are sowne while men sleep, in a clancular or subtill way whereof men are not aware,
2. Damnable heresies Are brought in privily, words of this decomposition as do signify insinuation, these tares Are sown while men sleep, in a clancular or subtle Way whereof men Are not aware,
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as its said, Gal. 2. 4. False brethren at unawares, privily crept in, and Jude 4. Certain men are crept in privily, meaning Haeresy-masters or false teachers.
as its said, Gal. 2. 4. False brothers At unawares, privily crept in, and U^de 4. Certain men Are crept in privily, meaning Haeresy-masters or false Teachers.
Haeresie is modest at first, and insinuates as the Serpent into Eve by subtle fetches and quaeres, yea, hath God said? Gen. 3. 1. or by sweete promises and inducements, ye shall not surely dye, ye shall be as Gods, your eyes shall be opened, vers. 4. 5. So its said, vers. 3. they shall make merchandize of you.
Heresy is modest At First, and insinuates as the Serpent into Eve by subtle Fetches and quaeres, yea, hath God said? Gen. 3. 1. or by sweet promises and inducements, you shall not surely die, you shall be as God's, your eyes shall be opened, vers. 4. 5. So its said, vers. 3. they shall make merchandise of you.
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The Apostle observes that there is a subtilty, or as you might say a mystery in this Trade of corrupting mens mindes from the simplicity that is in Christ, 2 Cor. 11. 2. Eph. 4. 14. And sometimes they worke by the wife (as the Serpent did) to give her husband the apple:
The Apostle observes that there is a subtlety, or as you might say a mystery in this Trade of corrupting men's minds from the simplicity that is in christ, 2 Cor. 11. 2. Ephesians 4. 14. And sometime they work by the wife (as the Serpent did) to give her husband the apple:
The other is that of some that hence inferre an universall redemption, because that these that bring upon themselves swift destruction are said to bee bought by Christ: of both which points I cannot say a little without speaking much,
The other is that of Some that hence infer an universal redemption, Because that these that bring upon themselves swift destruction Are said to be bought by christ: of both which points I cannot say a little without speaking much,
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or shake and shiver it, therefore though they be errours yet they are not haeresie. Non omnis error est haeresis (saith Austin ) every Errour is not haeresie:
or shake and shiver it, Therefore though they be errors yet they Are not heresy. Non omnis error est Heresy (Says Austin) every Error is not heresy:
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for it is in the Confanguinity of doctrine (as Tertullian calls it) as it is in kindred, the neerenesse of kindred is to be measured by neernesse to the stocke.
for it is in the Confanguinity of Doctrine (as Tertullian calls it) as it is in kindred, the nearness of kindred is to be measured by nearness to the stock.
This denyall of the Lord that bought them, may be either expresly conceptis verbis and so with a little more height of expression may amount to blasphemy,
This denial of the Lord that bought them, may be either expressly conceptis verbis and so with a little more height of expression may amount to blasphemy,
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so that you may be able to say this or that doctrine or opinion at the next remove or at a very neer distance denyes the onely soveraigne God and our Lord Jesus Christ.
so that you may be able to say this or that Doctrine or opinion At the next remove or At a very near distance Denies the only sovereign God and our Lord jesus christ.
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so though all branches of truth have continuity with the fundamentalls or principles, yet the deniall of every truth is not a razing or overthrow of them, I instance in the great principle, Christ Jesus is the Lord that hath bought us, not because there are not other which being denyed, faith is overthrown,
so though all branches of truth have continuity with the fundamentals or principles, yet the denial of every truth is not a razing or overthrow of them, I instance in the great principle, christ jesus is the Lord that hath bought us, not Because there Are not other which being denied, faith is overthrown,
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I will give one instance or two, Suppose the resurrection future bee denyed, this overthrowes the faith, 2 Tim. 2. 18. and see how the consequence immediately shatters all principles, 1 Cor. 15. 13. If there be no resurrection of the dead, Then is Christ not risen, Then is our preaching vaine, Then is faith vaine, Then beleevers are yet in their sins.
I will give one instance or two, Suppose the resurrection future be denied, this overthrows the faith, 2 Tim. 2. 18. and see how the consequence immediately shatters all principles, 1 Cor. 15. 13. If there be no resurrection of the dead, Then is christ not risen, Then is our preaching vain, Then is faith vain, Then believers Are yet in their Sins.
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Then the dead in Christ are perisht, vers. 14, 15, 16, 17, 18. Or suppose the Law bee brought into equipage with Christ for justification, marke the consequence.
Then the dead in christ Are perished, vers. 14, 15, 16, 17, 18. Or suppose the Law be brought into equipage with christ for justification, mark the consequence.
If so (saith the Apostle) then Christ shall profit you nothing, Gal. 5. 2. Christ is become of none effect unto you, verse 4. Yee are fallen from grace, and I make no doubt to say that those of the Galatians, who for their carnall ends, Chap. 6. 12, 13. did breake the continuity and communion of the Church, by giving themselves up to this opinion, were haereticks, not while it was an opinion in debate or controversie:
If so (Says the Apostle) then christ shall profit you nothing, Gal. 5. 2. christ is become of none Effect unto you, verse 4. Ye Are fallen from grace, and I make no doubt to say that those of the Galatians, who for their carnal ends, Chap. 6. 12, 13. did break the continuity and communion of the Church, by giving themselves up to this opinion, were Heretics, not while it was an opinion in debate or controversy:
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I observe that both the Apostle in this Chapter, and Jude in his Epistle, who follows the same thred in his description of them, do characterise them by the lusts and fleshy courses wherein they live.
I observe that both the Apostle in this Chapter, and U^de in his Epistle, who follows the same thread in his description of them, do characterise them by the Lustiest and fleshy courses wherein they live.
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for so these false teachers that bring in damnable haeresies ▪ are said to allure through lusts of the flesh and much wantonesse, ver. 18. and to promise liberty, as likewise those that are entangled in their errours doe turne from the holy Commandement,
for so these false Teachers that bring in damnable heresies ▪ Are said to allure through Lustiest of the Flesh and much wantonness, ver. 18. and to promise liberty, as likewise those that Are entangled in their errors do turn from the holy Commandment,
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and turn to their former vomit and wallowing in the mire, vers. 20. 21, 22. and so the shipwrack of faith and the putting away of good conscience, 1 Tim. 1. 19. goe both together;
and turn to their former vomit and wallowing in the mire, vers. 20. 21, 22. and so the shipwreck of faith and the putting away of good conscience, 1 Tim. 1. 19. go both together;
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and therefore the Nicolaitans, whose doctrine was hatefull to Christ, Rev. 2. 15. and whose lusts and filthinesse maintained by their pernicious doctrine were monstrous, can bee accounted no other then damnable Haereticks (and we may judg the like of others of the same stamp) being the very persons (as is conceived by good Authors) whom both Peter and Iude describe as turning the grace of God into lasciviousnesse,
and Therefore the Nicolaitans, whose Doctrine was hateful to christ, Rev. 2. 15. and whose Lustiest and filthiness maintained by their pernicious Doctrine were monstrous, can be accounted no other then damnable Heretics (and we may judge the like of Others of the same stamp) being the very Persons (as is conceived by good Authors) whom both Peter and Iude describe as turning the grace of God into lasciviousness,
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So much for the opening of the three points, which you may if you please bind up together into one, That false teachers shall privily bring in damnable haeresies,
So much for the opening of the three points, which you may if you please bind up together into one, That false Teachers shall privily bring in damnable heresies,
For the word it selfe signifies election, comming not from NONLATINALPHABET to expugne or lay waste, (though that be proper enough) but from NONLATINALPHABET to chuse or adhere unto:
For the word it self signifies election, coming not from to expugn or lay waste, (though that be proper enough) but from to choose or adhere unto:
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and therefore the Septuagint Levit. 22. 18. 21. translate NONLATINALPHABET free-will offering by NONLATINALPHABET election or free-willednesse. The Rabbins call an Haeretick NONLATINALPHABET which in Scripture signifies a kinde or species, and so they denote a man to be an Haereticke, who leaving the common road or way of faith and Doctrine, sets up and followes a particular way of his own, NONLATINALPHABET one that is NONLATINALPHABET or NONLATINALPHABET without law, that will not bee bound up by the rule,
and Therefore the septuagint Levit. 22. 18. 21. translate freewill offering by election or free-willednesse. The Rabbis call an Heretic which in Scripture signifies a kind or species, and so they denote a man to be an Heretic, who leaving the Common road or Way of faith and Doctrine, sets up and follows a particular Way of his own, one that is or without law, that will not be bound up by the Rule,
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but runnes out into his owne way, and some derive it from NONLATINALPHABET which is translated NONLATINALPHABET Nehem. 9. 17. Exod. 22. 16. signifying to refuse or deny, as if you would say a renegado or denyer of the trueth.
but runs out into his own Way, and Some derive it from which is translated Nehemiah 9. 17. Exod 22. 16. signifying to refuse or deny, as if you would say a renegado or Denier of the truth.
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Its used about sixe times in the Acts of the Apostles, and whether it may not in some of those places at least, bee taken in good part or indifferently, shall not bee my dispute at this time.
Its used about sixe times in the Acts of the Apostles, and whither it may not in Some of those places At least, be taken in good part or indifferently, shall not be my dispute At this time.
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and to mee it seemes that they are neare a kinne, because the Apostle rises from one to the other, saying, there are schismes, there must also be haeresies:
and to me it seems that they Are near a kin, Because the Apostle rises from one to the other, saying, there Are schisms, there must also be heresies:
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For there must bee also haeresies, into which those that are NONLATINALPHABET do not easily fall, but are made the more conspicuous or manifest for soundnesse and integrity.
For there must be also heresies, into which those that Are do not Easily fallen, but Are made the more conspicuous or manifest for soundness and integrity.
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The formality of schisme consists in the secession or negative part, though the coalition into new bodies, which was called the setting up, altare contra altare may make it more obstinate and pernicious;
The formality of Schism consists in the secession or negative part, though the coalition into new bodies, which was called the setting up, altar contra altar may make it more obstinate and pernicious;
wherin ( as one saith) both parties might be schismaticks, dividing themselves asunder upon so triviall a matter, who were the Schismaticks when the second Councel of Nice set up Images into such honour,
wherein (as one Says) both parties might be Schismatics, dividing themselves asunder upon so trivial a matter, who were the Schismatics when the second Council of Nicaenae Set up Images into such honour,
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and thereby put the Churches into combustion? Doubtlesse the Councell was the Schismaticke? who were the Schismaticks when the reformed Churches after all means used, were either driven out, or broke off from the communion of the Church of Rome? questionlesse the Pope and his followers, not the Protestants, who departed from them,
and thereby put the Churches into combustion? Doubtless the Council was the Schismatic? who were the Schismatics when the reformed Churches After all means used, were either driven out, or broke off from the communion of the Church of Rome? questionless the Pope and his followers, not the Protestants, who departed from them,
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though the walls of Rome stood where they did before, yet Rome was not in Rome but at Veij; I shall not meddle with those Episcopal dissentions in the auncient Churches, commonly called schismes, nor those about the Popedome thirty in number, as they are reckoned:
though the walls of Room stood where they did before, yet Room was not in Room but At Veij; I shall not meddle with those Episcopal dissensions in the ancient Churches, commonly called schisms, nor those about the Popedom thirty in number, as they Are reckoned:
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Schisme simply and nakedly is a breaking off, or breaking off from the communion of the Church, upon such grounds as have no weight in the word of God to allow them,
Schism simply and nakedly is a breaking off, or breaking off from the communion of the Church, upon such grounds as have no weight in the word of God to allow them,
yet through passions and private ends or fancies, there is offence taken at lesser matters of fact or order, and so the divorce is made for such faults in the yoke-fellow as are farre short of adultery, as if the members of any of the seven Churches should have separated,
yet through passion and private ends or fancies, there is offence taken At lesser matters of fact or order, and so the divorce is made for such Faults in the yokefellow as Are Far short of adultery, as if the members of any of the seven Churches should have separated,
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and that the chaffe in the floore made the wheate uncleane, or that the communion of the godly was blasted and polluted by the mixture of ungodly ones amongst them, was in open schisme:
and that the chaff in the floor made the wheat unclean, or that the communion of the godly was blasted and polluted by the mixture of ungodly ones among them, was in open Schism:
both in breaking off from the Churches of Christ upon that reason, and in assumeing liberty to erect new Churches, onely which, he called the true Churches of Christ. Now for haeresy;
both in breaking off from the Churches of christ upon that reason, and in assuming liberty to erect new Churches, only which, he called the true Churches of christ. Now for heresy;
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or that somewhat more, the answere is given in that generally received saying of Ierome, haeresis perversum dogma habet Haeresy goes with a perverse opinion,
or that somewhat more, the answer is given in that generally received saying of Jerome, Heresy perversum dogma habet Heresy Goes with a perverse opinion,
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or errour in doctrine, which I conceive to be a very truth, (though Grotius affirme that ex vi vocis it be nihil aliud quam schisma ) because the word haeresy in all authors, from the first use of it hath signified a sentence or dogmaticall tenet or assertion,
or error in Doctrine, which I conceive to be a very truth, (though Grotius affirm that ex vi Vocis it be nihil Aliud quam schisma) Because the word heresy in all Authors, from the First use of it hath signified a sentence or dogmatical tenet or assertion,
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as the severall Sects of Philosophers who differd in their opinions are called haeresies and therefor Jamblichus haveing written of the life of Pythagoras, now saith he it remaines that I speake NONLATINALPHABET concerning his tenets or opinions,
as the several Sects of Philosophers who differed in their opinions Are called heresies and Therefore Jamblichus having written of the life of Pythagoras, now Says he it remains that I speak Concerning his tenets or opinions,
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so the sects of Saducees and Pharisees who differd in opinions are called haeresies, and the Syriake calls haeresy, doctrine, in which sense it must be taken.
so the Sects of Sadducees and Pharisees who differed in opinions Are called heresies, and the Syriac calls heresy, Doctrine, in which sense it must be taken.
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and the Apostles Peter and Jude are expresse, that these haeresies are brought in by false teachers, and are opposite to the faith, denying Christ Iesus the Lord and his redemption. 2. Pet. 2. 1. Jude. 3. 4. upon all which considerations,
and the Apostles Peter and U^de Are express, that these heresies Are brought in by false Teachers, and Are opposite to the faith, denying christ Iesus the Lord and his redemption. 2. Pet. 2. 1. U^de. 3. 4. upon all which considerations,
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and that (as Tertullian elegantly saith) haeresy is a degenerate thing, which arises from the corruption and adulterating of the truth ( tanquam caprificus a papauere fici, oleaster, ex olivae grano &c. ) I am cleer enough that in haeresy there must be matter of opinion or doctrine,
and that (as Tertullian elegantly Says) heresy is a degenerate thing, which arises from the corruption and adulterating of the truth (tanquam Caprificus a papauere fici, oleaster, ex olivae grano etc.) I am clear enough that in heresy there must be matter of opinion or Doctrine,
and dividing into parties as their partiality, affection, and selfe-respects led them, so, there must be also haeresies or errours in doctrine which should fight against the truth of the Gospell,
and dividing into parties as their partiality, affection, and self-respects led them, so, there must be also heresies or errors in Doctrine which should fight against the truth of the Gospel,
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but those that were approved and sound-hearted would be made manifest among them, and so I conclude that haeresy is a renting or tearing the communion of the Church,
but those that were approved and soundhearted would be made manifest among them, and so I conclude that heresy is a renting or tearing the communion of the Church,
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like sedition in the common wealth, (for schisme as one saith is an ecclesiastical sedition) when it is not only made against the faults of some persons,
like sedition in the Common wealth, (for Schism as one Says is an ecclesiastical sedition) when it is not only made against the Faults of Some Persons,
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or their miscarriage in government, or some abuses in fact, but ariseth from principles or errours opposite and destructive to the fundamentall lawes and justice of the Kingdom.
or their miscarriage in government, or Some Abuses in fact, but arises from principles or errors opposite and destructive to the fundamental laws and Justice of the Kingdom.
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The second place is that Gal. 5. 19. 20. The workes of the flesh are manifest which are adultery fornication. &c. Seditions, heresies, NONLATINALPHABET, translated divisions. Rom. 16. 17. is here translated seditions, seditions or divisions and haeresies may well be set together for they goe together, haeresies are workes of the flesh, manifest workes of the flesh, The workes of the flesh are said to be manifest, either because they are the product and fruites of that inward corruption called flesh, and are the tokens and markes of a carnall man,
The second place is that Gal. 5. 19. 20. The works of the Flesh Are manifest which Are adultery fornication. etc. Seditions, heresies,, translated divisions. Rom. 16. 17. is Here translated seditions, seditions or divisions and heresies may well be Set together for they go together, heresies Are works of the Flesh, manifest works of the Flesh, The works of the Flesh Are said to be manifest, either Because they Are the product and fruits of that inward corruption called Flesh, and Are the tokens and marks of a carnal man,
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Divines usually from this place doe prove against the Papists, that by flesh is not onely meant the sensuall appetite or inferiour faculties of the Soule,
Divines usually from this place do prove against the Papists, that by Flesh is not only meant the sensual appetite or inferior faculties of the Soul,
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but he comes very neere it in another place saying hee is an haeretick (in my opinion) who for some or other temporall profit especially his owne glory or dignity, doth either beget or follow false and new opinions, The Scripture notion of the word haeresy, runs very much this way,
but he comes very near it in Another place saying he is an heretic (in my opinion) who for Some or other temporal profit especially his own glory or dignity, does either beget or follow false and new opinions, The Scripture notion of the word heresy, runs very much this Way,
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and it is to be feared that mens selfe ends, wealth, eminency, interests have too much ingrediency into their opinions in these times, the Lord will discover and blast the doctrine which he hates,
and it is to be feared that men's self ends, wealth, eminency, interests have too much ingrediency into their opinions in these times, the Lord will discover and blast the Doctrine which he hates,
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In the former verse there is an exhortation to avoid foolish questions and genealogies and contentions and striveings about the Law because they are unprofitable and vaine, and then it followes.
In the former verse there is an exhortation to avoid foolish questions and genealogies and contentions and strivings about the Law Because they Are unprofitable and vain, and then it follows.
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A man that is a haeretick. &c. whence the Arminians interpret an haeretick to be one that makes contention and division upon trifling and slighty questions, who is condemned of himselfe because he litigates and makes a stirre about such things as himselfe knowes to be of small importance,
A man that is a heretic. etc. whence the Arminians interpret an heretic to be one that makes contention and division upon trifling and slighty questions, who is condemned of himself Because he litigate and makes a stir about such things as himself knows to be of small importance,
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and therefore Deut. 32. 20. where the extreamly desperate estate of a people at last cast, is exprest, the Greeke renders it by the word used in this text.
and Therefore Deuteronomy 32. 20. where the extremely desperate estate of a people At last cast, is expressed, the Greek renders it by the word used in this text.
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as the Arminians would put it off, but thus much may be collected from the cohaerence, that a man may be denominated an haeretick for doctrinall and dogmaticall errours holden and contentiously defended and maintained, and it is observed by some that wordes of this forme and termination as NONLATINALPHABET do signifie an aptitude or readinesse,
as the Arminians would put it off, but thus much may be collected from the coherence, that a man may be denominated an heretic for doctrinal and dogmatical errors held and contentiously defended and maintained, and it is observed by Some that words of this Form and termination as do signify an aptitude or readiness,
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for in that such a man hath been admonisht, he cannot reply in his owne defence NONLATINALPHABET &c. no man hath shewed me my errour, no man hath better instructed me,
for in that such a man hath been admonished, he cannot reply in his own defence etc. no man hath showed me my error, no man hath better instructed me,
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and so hath his mouth stopt and is condemned of his owne conscience, and it is not to be denyed that very many interpreters both ancient and moderne by the word NONLATINALPHABET doe understand a man that is convinced in his owne conscience that he erres,
and so hath his Mouth stopped and is condemned of his own conscience, and it is not to be denied that very many Interpreters both ancient and modern by the word do understand a man that is convinced in his own conscience that he erres,
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and that he goes contrary to his owne light, sciens, volens, but this interpretation is by many disallowd and argued against, that moderate and sweet breath'd Salvian speakeing of the Arrians saith, Haeretici sunt, non scientes, apud nos non apud se, quod illi nobis, hoc nos illis &c. They are Haereticks but not knowingly, with us they are, but not with themselves, And indeed the word in the text doth not necessarily carry so farre,
and that he Goes contrary to his own Light, sciens, volens, but this Interpretation is by many disallowd and argued against, that moderate and sweet breathed Salvian speaking of the Arians Says, Haeretici sunt, non Knowing, apud nos non apud se, quod illi nobis, hoc nos illis etc. They Are Heretics but not knowingly, with us they Are, but not with themselves, And indeed the word in the text does not necessarily carry so Far,
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and that he doth Godgood service in holding on in it, there are two things that may be cleerly taken up. 1. That it is made the character of an haeretick to sin because condemned of himselfe. 2. That another man may know that he is subverted and sins being selfe condemned,
and that he does Goodgood service in holding on in it, there Are two things that may be clearly taken up. 1. That it is made the character of an heretic to since Because condemned of himself. 2. That Another man may know that he is subverted and Sins being self condemned,
&c. But how shall this be known? Is it because he sins against common notions or principles within the ken of natures light? This restraines haeresy which is a subverting of the faith onely to that which is contrary to light of nature, which light of nature may bee in some particular so defaced,
etc. But how shall this be known? Is it Because he Sins against Common notions or principles within the ken of nature's Light? This restrains heresy which is a subverting of the faith only to that which is contrary to Light of nature, which Light of nature may be in Some particular so defaced,
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Is it then because he takes up an opinion for his lusts sake and private ends against his light and knowledge? Then indeed he sins because condemned of himselfe,
Is it then Because he Takes up an opinion for his Lustiest sake and private ends against his Light and knowledge? Then indeed he Sins Because condemned of himself,
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as they who thrust away the word from them, did judge themselves unworthy of eternall life. Acts. 13. 46. Here is (as you see) an NONLATINALPHABET or selfe condemning without conviction of conscience or knowledge of their own sin in it.
as they who thrust away the word from them, did judge themselves unworthy of Eternal life. Acts. 13. 46. Here is (as you see) an or self condemning without conviction of conscience or knowledge of their own since in it.
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The fourth place is the Text which we have in hand, and this whole chapter, compared with the Epistle of Iude, in both which haeresy is graphically described, as hath before been opend.
The fourth place is the Text which we have in hand, and this Whole chapter, compared with the Epistle of Iude, in both which heresy is graphically described, as hath before been opened.
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That which remaines to be done, is the drawing up of that hath been said concerning the meaning of the word, or the explication of the things, out of the Scriptures alleaged, into a result, and that is this.
That which remains to be done, is the drawing up of that hath been said Concerning the meaning of the word, or the explication of the things, out of the Scriptures alleged, into a result, and that is this.
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1. Dogmaticall or doctrinall errour, even over throwing the faith or subverting the pillars and foundations of the doctrine of Christ which Jude calls the common salvation ver. 3. 2. Seperation from, or renting of the unity and communion of the Church, some time schisme introduces haeresy,
1. Dogmatical or doctrinal error, even over throwing the faith or subverting the pillars and foundations of the Doctrine of christ which U^de calls the Common salvation ver. 3. 2. Separation from, or renting of the unity and communion of the Church, Some time Schism introduces heresy,
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when men are run out upon peevishnesse of spirit or some unwarrantable grounds, they commonly run on into errour of opinion and doctrine, being caught like a loose and wandring sheep, severd from the flock - by the wolves which lie in waite for such, sometimes the schisme followes upon the errour of opinion drunke in,
when men Are run out upon peevishness of Spirit or Some unwarrantable grounds, they commonly run on into error of opinion and Doctrine, being caught like a lose and wandering sheep, severed from the flock - by the wolves which lie in wait for such, sometime the Schism follows upon the error of opinion drunk in,
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and so departure from the truth, is attended with departure from the society and communion of the Church, Jude haveing described haereticks, saith ver. 19. NONLATINALPHABET these are they that separate themselves.
and so departure from the truth, is attended with departure from the society and communion of the Church, U^de having described Heretics, Says for. 19. these Are they that separate themselves.
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3. A loose and carnall course taken up and followed either privately or openly, and that under the patronage and protection of these dogmaticall errours, Their lives are as full of Athisme as their opinions of blasphemy or false-hood, all which being laid together, it appeares that an haereticke's understanding & mind is corrupted, a good conscience is thrust away, his will electively adheres to errour and false wayes;
3. A lose and carnal course taken up and followed either privately or openly, and that under the patronage and protection of these dogmatical errors, Their lives Are as full of Atheism as their opinions of blasphemy or falsehood, all which being laid together, it appears that an haereticke's understanding & mind is corrupted, a good conscience is thrust away, his will electively adheres to error and false ways;
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his affections are drowned in sensuality and lusts, he is subverted and sins being selfe condemned, either formerlly, by his owne conscience and light yet remaining,
his affections Are drowned in sensuality and Lustiest, he is subverted and Sins being self condemned, either formerlly, by his own conscience and Light yet remaining,
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and so in conclusion (except the Lord pull him out of the fire by some happy hand in the meane time) hee brings upon himselfe swift destruction. As touching pertinacy or obstinacy which is generally by Divines put into the definition of haeresie according to that saying:
and so in conclusion (except the Lord pull him out of the fire by Some happy hand in the mean time) he brings upon himself swift destruction. As touching pertinacy or obstinacy which is generally by Divines put into the definition of heresy according to that saying:
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errare possum, haereticus esse nolo, I shall say but this, that obstinacy may bee considered, either in respect of the crime of haeresie, or of the censure and rejection of an Haereticke.
errare possum, Heretic esse nolo, I shall say but this, that obstinacy may be considered, either in respect of the crime of heresy, or of the censure and rejection of an Heretic.
First, that an errour in it selfe not haeresie is made haeresie, by obstinacy, as some of the Papists will have that to be haeresie which is stifly holden by any man after the determination or admonition of the Church,
First, that an error in it self not heresy is made heresy, by obstinacy, as Some of the Papists will have that to be heresy which is stiffly held by any man After the determination or admonition of the Church,
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and hath put it under Anathema, though others of them (in my opinion) say more rightly, that an errour in faith is not therefore haeresie, because condemned by the Church:
and hath put it under Anathema, though Others of them (in my opinion) say more rightly, that an error in faith is not Therefore heresy, Because condemned by the Church:
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for as Constancy in that which is good, as namely faith or justice, doth not make faith to be faith, or justice to be justice: so neither doth obstinacy in evill,
for as Constancy in that which is good, as namely faith or Justice, does not make faith to be faith, or Justice to be Justice: so neither does obstinacy in evil,
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but as vertue is commendable, and rendred more glorious by constancy, so is haeresie aggravated and made more high by obstinacy. The essence or nature,
but as virtue is commendable, and rendered more glorious by constancy, so is heresy aggravated and made more high by obstinacy. The essence or nature,
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and so the denomination of haeresie is not to be measured by obstinacy against the decision or admonition of the Church, (for then every such obstinate errour should be haeresie) but by the contrariety and opposition of it to the principles of faith which are razed or overthrowne.
and so the denomination of heresy is not to be measured by obstinacy against the decision or admonition of the Church, (for then every such obstinate error should be heresy) but by the contrariety and opposition of it to the principles of faith which Are razed or overthrown.
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In respect of the censure and rejection of an Haeretick, (which rejection, whether it be by a private beleever or by sentence of the Church I now dispute not) I suppose obstinacy is requisite:
In respect of the censure and rejection of an Heretic, (which rejection, whither it be by a private believer or by sentence of the Church I now dispute not) I suppose obstinacy is requisite:
and so obstinacy is not essentiall to the nature or being of haeresie, Though I confesse, (and doe suggest it to your observation and saddest thoughts) that Haeretickes are generally and usually stricken with obstinacy, few of them that runne into this labyrinth doe either seeke, or finde the way out;
and so obstinacy is not essential to the nature or being of heresy, Though I confess, (and do suggest it to your observation and Saddest thoughts) that Heretics Are generally and usually stricken with obstinacy, few of them that run into this labyrinth do either seek, or find the Way out;
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when do you see such a tree recover life and fruit? Its a hard rescue to fetch a man off that is prisoner to an erring conscience, especially if he be fetter'd by both legs, his judgment being captivated by errour,
when do you see such a tree recover life and fruit? Its a hard rescue to fetch a man off that is prisoner to an erring conscience, especially if he be fettered by both legs, his judgement being captivated by error,
we must doe our duty, and of some have compassion, and others of them save with feare: NONLATINALPHABET snatching them out of the fire, Jude, verse 22. 23. Though they complaine of violence offered to their liberty, when they are pul'd out of the fire.
we must do our duty, and of Some have compassion, and Others of them save with Fear: snatching them out of the fire, U^de, verse 22. 23. Though they complain of violence offered to their liberty, when they Are pulled out of the fire.
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but that wee know there are no delusions or lies, but are strong when God delivers a man up to them in way of punishment for not receiving the truth with love thereof.
but that we know there Are no delusions or lies, but Are strong when God delivers a man up to them in Way of punishment for not receiving the truth with love thereof.
The Lord give us to receive his truth with fear and trembling, and make us thankfull (whom in this time of wantonnesse (as some call it) or rather wickednesse of opinions, hee hath kept from shipwracke of faith,
The Lord give us to receive his truth with Fear and trembling, and make us thankful (whom in this time of wantonness (as Some call it) or rather wickedness of opinions, he hath kept from shipwreck of faith,
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Haeresie is an errour or assertion contrary to the faith in points fundamentall or momentous, holden or maintain'd by a man professing the Christian faith:
Heresy is an error or assertion contrary to the faith in points fundamental or momentous, held or maintained by a man professing the Christian faith:
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This only I say to the point in hand, That the formalis ratio or nature of haeresie as it is distinguisht from schisme and fleshly lusts, is rightly stated to consist in an errour or assertion, contrary to,
This only I say to the point in hand, That the Formalis ratio or nature of heresy as it is distinguished from Schism and fleshly Lustiest, is rightly stated to consist in an error or assertion, contrary to,
and destructive of the faith, and the degree of pravity in the errour, is correspondent to the degree of importance of the truth that's destroyed by it or denied.
and destructive of the faith, and the degree of pravity in the error, is correspondent to the degree of importance of the truth that's destroyed by it or denied.
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2. The vulgar, and indeed abusive acceptation of the word, is an infamy or reproach which usually men flinge in the face of others at random, that are not of their opinion:
2. The Vulgar, and indeed abusive acceptation of the word, is an infamy or reproach which usually men fling in the face of Others At random, that Are not of their opinion:
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and its too true (as a learned man saith) that haeresie and schisme are two theologicall scare-crowes, many times set up to scare people and affright them.
and its too true (as a learned man Says) that heresy and Schism Are two theological scarecrows, many times Set up to scare people and affright them.
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The strongest party of the two commonly cries out of haeresie: the weakest party cry out of persecution, so the Papist puts a marke or brand of haereticall pravity upon,
The Strongest party of the two commonly cries out of heresy: the Weakest party cry out of persecution, so the Papist puts a mark or brand of heretical pravity upon,
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Haeresie was taken in a large sense, when the Lollards were indicted for haeresie, because they held it not meritorious to goe in pilgrimage to Saint Thomas, or Mary of Walsingham: or when Virgilius Bishop of Saltzburg was condemned for the haeresie of holding that there were Antipodes; Bellarmine tells K. Iames that for all his beleeving the Scriptures, the three Creeds, the foure great and generall Councells, yet he might be an Haereticke:
Heresy was taken in a large sense, when the Lollards were indicted for heresy, Because they held it not meritorious to go in pilgrimage to Saint Thomas, or Marry of Walsingham: or when Virgil Bishop of Saltzburg was condemned for the heresy of holding that there were Antipodes; Bellarmine tells K. James that for all his believing the Scriptures, the three Creeds, the foure great and general Counsels, yet he might be an Heretic:
and his meaning was, because the Popes infallibility or supremacy was not in any of the Kings Creeds. As the intollerable abuse of excommunication formerly, made no man to value it above the price at which he could buy it off;
and his meaning was, Because the Popes infallibility or supremacy was not in any of the Kings Creeds. As the intolerable abuse of excommunication formerly, made no man to valve it above the price At which he could buy it off;
so the abuse of this name, and throwing it about at randome, makes it not regarded, which yet is a fearfull thing in it selfe, and bringing swift destruction;
so the abuse of this name, and throwing it about At random, makes it not regarded, which yet is a fearful thing in it self, and bringing swift destruction;
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but is there not such a thing? is there not such a damnable sin? why then doe such horrible sins as the sin against the holy Ghost, and the sin of haeresie, lye like a terra incognita undiscovered, unpreacht against? Seeing there is to be found in Scripture, especially in the Apostolicall Epistles,
but is there not such a thing? is there not such a damnable since? why then do such horrible Sins as the since against the holy Ghost, and the since of heresy, lie like a terra incognita undiscovered, unpreacht against? Seeing there is to be found in Scripture, especially in the Apostolical Epistles,
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And first let me speak to you all, who professe the trueth of the Gospel of our Lord Jesus Christ, that you would be Protestants once again, by declaring your selves against the heterodoxies & dangerous errors of the present times,
And First let me speak to you all, who profess the truth of the Gospel of our Lord jesus christ, that you would be Protestants once again, by declaring your selves against the Heterodoxies & dangerous errors of the present times,
and exhort them that they should earnestly contend for the faith once delivered to the Saints, upon this ground and reason that there were certain men crept in unawares, &c. Jude 3. 4. You cannot thinke it impertinent and unseasonable at this time to be exhorted to the same earnest contending for the faith,
and exhort them that they should earnestly contend for the faith once Delivered to the Saints, upon this ground and reason that there were certain men crept in unawares, etc. U^de 3. 4. You cannot think it impertinent and unseasonable At this time to be exhorted to the same earnest contending for the faith,
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as you may easily summe it up from that which hath been said, for you have heard that there shall be false Teachers amongst you, we need not say there, shall be, but more suitable to our owne condition wee may say, There are as its said, 1 Iohn 4. 4. many false Prophets are gone out into the world;
as you may Easily sum it up from that which hath been said, for you have herd that there shall be false Teachers among you, we need not say there, shall be, but more suitable to our own condition we may say, There Are as its said, 1 John 4. 4. many false prophets Are gone out into the world;
you see they are gone out, I would we might see that they were come in againe. 2. That these are they who bring in damnable haeresies, they goe out to bring these in, they are ring-leaders,
you see they Are gone out, I would we might see that they were come in again. 2. That these Are they who bring in damnable heresies, they go out to bring these in, they Are ringleaders,
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or (as Tertullian said of Philosophers) the patriarchs of haeresies. 3. That they bring in these damnable haeresies privily, they spawn first in quaeries or plausible beginnings (the greatest Crocodile did at first lye in an egge Paulo majus anserino, little bigger then a goose-egge) themselves are transformed as Ministers of righteousnesse:
or (as Tertullian said of Philosophers) the Patriarchs of heresies. 3. That they bring in these damnable heresies privily, they spawn First in queries or plausible beginnings (the greatest Crocodile did At First lie in an egg Paul Majus anserino, little bigger then a goose-egge) themselves Are transformed as Ministers of righteousness:
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wrested to the destruction of them that wrest them, they turne grace into lasciviousnesse; deny the Lord Jesus Christ, overthrow the faith, subvert the soule, carry men down the stream of lust and liberty, and so bring swift destruction. 5. That many shall follow these pernicious wayes, the simple are deceived, the learned are given up to strong delusions, the unstable are carried about like children with every wind of doctrine: Those that by profession of the truth had escaped the pollutions of the world, are againe entangled and overcome, and so the latter end of many (that are carried away either by speciousnesse of errour or liberty of lust) is worse then the beginning. 6. That the last times shall be most of all infested with these pernicious errours.
wrested to the destruction of them that wrest them, they turn grace into lasciviousness; deny the Lord jesus christ, overthrow the faith, subvert the soul, carry men down the stream of lust and liberty, and so bring swift destruction. 5. That many shall follow these pernicious ways, the simple Are deceived, the learned Are given up to strong delusions, the unstable Are carried about like children with every wind of Doctrine: Those that by profession of the truth had escaped the pollutions of the world, Are again entangled and overcome, and so the latter end of many (that Are carried away either by speciousness of error or liberty of lust) is Worse then the beginning. 6. That the last times shall be most of all infested with these pernicious errors.
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and by this (saith the Apostle) we know that it is the last time because there are many Antichrists, and wee may very well understand by the last times, not onely the times of the Gospell in generall,
and by this (Says the Apostle) we know that it is the last time Because there Are many Antichrists, and we may very well understand by the last times, not only the times of the Gospel in general,
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For as the last times of the Jewish Church (after it had shaken off the captivity and idolatry ) were pester'd and infested most of all with haeresies untill Christ came with a new doctrine of the Gospell,
For as the last times of the Jewish Church (After it had shaken off the captivity and idolatry) were pestered and infested most of all with heresies until christ Come with a new Doctrine of the Gospel,
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so the last dayes of Gospell Churches having shaken off the second Babylonish captivity and idolatry, shall be infested with these dangerous errours and haeresies,
so the last days of Gospel Churches having shaken off the second Babylonish captivity and idolatry, shall be infested with these dangerous errors and heresies,
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and haply untill the very second comming of Christ, or at least untill he shall gloriously declare himself in the destruction of the beast and false Prophet and in the calling of the Jewes.
and haply until the very second coming of christ, or At least until he shall gloriously declare himself in the destruction of the beast and false Prophet and in the calling of the Jews.
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These things being laid together doe cry aloud unto you, to consider your danger, and to hearken to the frequent inculcations of the Apostles in their Epistles, in almost all their Epistles, describing false teachers to bee like the Serpent that beguiled Eve, branding them with the name of Jannes and Jambres, Balaam, false Apostles, deceitfull workers, ministers of Sathan, &c. stigmatizing their doctrins with the names of damnable haeresies, doctrines of Devills, &c. Fortifying Christians with effectuall arguments and exhortations against the impressions and infections of such poysonous errours.
These things being laid together do cry aloud unto you, to Consider your danger, and to harken to the frequent inculcations of the Apostles in their Epistles, in almost all their Epistles, describing false Teachers to be like the Serpent that beguiled Eve, branding them with the name of Jannes and Jambres, balaam, false Apostles, deceitful workers, Ministers of Sathan, etc. stigmatizing their doctrines with the names of damnable heresies, doctrines of Devils, etc. Fortifying Christians with effectual Arguments and exhortations against the impressions and infections of such poisonous errors.
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And if you looke upon those Epistles which were sent from heaven to the seven Churches, you shall finde that the greatest part of those comminations in them contained, are thundred forth against haeresies or doctrinall errours, maintaining or cherishing (as I may call them) haereticall lusts, there wee finde them that said they were Apostles, but were lyers, the blasphemy of such as said they were Jews, but were the Synagogue of Satan, the doctrine of Balaam, the doctrine of the Nicolaitans, the teaching and seducing of Jezebel, the depths of Sathan, &c. The Churches are commended,
And if you look upon those Epistles which were sent from heaven to the seven Churches, you shall find that the greatest part of those comminations in them contained, Are thundered forth against heresies or doctrinal errors, maintaining or cherishing (as I may call them) heretical Lustiest, there we find them that said they were Apostles, but were liars, the blasphemy of such as said they were jews, but were the Synagogue of Satan, the Doctrine of balaam, the Doctrine of the Nicolaitans, the teaching and seducing of Jezebel, the depths of Sathan, etc. The Churches Are commended,
as soone as you have said The Minister railes. Its not my meaning to poure out all this that hath beene said upon every errour either preacht or followed in our times:
as soon as you have said The Minister rails. Its not my meaning to pour out all this that hath been said upon every error either preached or followed in our times:
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corrupt manners usually and naturally follow upon corrupt minds; they that are not sound in the faith, no wonder if they be not sound in the feare, and in the wayes of God, whither will this new scepticisme come and into what will it be resolved? but into Athiesme, when men begin to fall;
corrupt manners usually and naturally follow upon corrupt minds; they that Are not found in the faith, no wonder if they be not found in the Fear, and in the ways of God, whither will this new scepticism come and into what will it be resolved? but into Athiesme, when men begin to fallen;
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And therefore I exhort and beseech you all to that which the scripture exhorts and injoynes upon Christians, who are in danger of being seduced by false teachers or their doctrines,
And Therefore I exhort and beseech you all to that which the scripture exhorts and enjoins upon Christians, who Are in danger of being seduced by false Teachers or their doctrines,
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and that is, to try the spirits whether they are of God. 1. John. 4. 1. To contend for the faith once delivered Jude. 3. To beware lest you be carried away with the errour of lawlesse men 2. Pet. 3. 17. To turne away from such as creep into houses and lead captive silly women, 2. Tim. 3. 5. 6. To avoid foolish questions which are unprofitable and vaine Titus. 3. 9. To hold faith and a good conscience.
and that is, to try the spirits whither they Are of God. 1. John. 4. 1. To contend for the faith once Delivered U^de. 3. To beware lest you be carried away with the error of lawless men 2. Pet. 3. 17. To turn away from such as creep into houses and led captive silly women, 2. Tim. 3. 5. 6. To avoid foolish questions which Are unprofitable and vain Titus. 3. 9. To hold faith and a good conscience.
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1. Tim. 1. 19. To continue in the things that you have learned and been assured of out of the word of God, 2. Tim. 3. 14. And lastly If there come any unto you, and bring not this doctrine receive him not into your house neither say to him NONLATINALPHABET 2. Epistle. of John. 10. 11. For he that bids him god speed is partaker of his evill deeds, where the Apostle supposes that false teachers are men of evill deeds, besides their false doctrines,
1. Tim. 1. 19. To continue in the things that you have learned and been assured of out of the word of God, 2. Tim. 3. 14. And lastly If there come any unto you, and bring not this Doctrine receive him not into your house neither say to him 2. Epistle. of John. 10. 11. For he that bids him god speed is partaker of his evil Deeds, where the Apostle supposes that false Teachers Are men of evil Deeds, beside their false doctrines,
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or that indeed their false doctrine is evill deeds in the plurall number, and therefore not to be slighted off as a thing of the minde or mentall mistake onely, you see that to countenance or encourage such teachers is to be partaker of their evill deeds,
or that indeed their false Doctrine is evil Deeds in the plural number, and Therefore not to be slighted off as a thing of the mind or mental mistake only, you see that to countenance or encourage such Teachers is to be partaker of their evil Deeds,
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and whatsoever credit you will give to the report of Irenaeus concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Marcion his acquaintance,
and whatsoever credit you will give to the report of Irnaeus Concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Marcion his acquaintance,
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yet, the observation which he makes upon those reports or histories, is to be taken notice of that the Apostles and their followers, would not so much as verbo tenus communicate with any of them that had adulterated the truth, how much lesse should private Christians close with such seducers who are more likely to pull them into the water,
yet, the observation which he makes upon those reports or histories, is to be taken notice of that the Apostles and their followers, would not so much as verbo tenus communicate with any of them that had adulterated the truth, how much less should private Christians close with such seducers who Are more likely to pull them into the water,
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then they to pull them out, Naturally wee are tinder too apt to take fire by their sparkes, he that fishes with an haereticall bait may haply catch more in a moneth,
then they to pull them out, Naturally we Are tinder too apt to take fire by their sparks, he that Fish with an heretical bait may haply catch more in a Monn,
for he hath the advantage of the bait and therein lies the odds of successe between preaching of errour and preaching of the truth, I maruell (saith the Apostle) that you are so soone removed from him, that called you into the grace of Christ, unto another gospell. Gal. 1. 6. there was the wonder NONLATINALPHABET that they were removed so quickly,
for he hath the advantage of the bait and therein lies the odds of success between preaching of error and preaching of the truth, I marvel (Says the Apostle) that you Are so soon removed from him, that called you into the grace of christ, unto Another gospel. Gal. 1. 6. there was the wonder that they were removed so quickly,
practicall divinity was improved to a great height of clearenesse and sweetnesse but I feare that I may truely say we were best in worst times, wee held our cloake in the winde and now are laying it off in the sun, A miserable declination from the life and power of godlinesse is come to passe within these few yeares, our practicals, our inward and close wayes of walking with God in faith and love, are sublimed into fancies and vapour out into fumes of new opinions,
practical divinity was improved to a great height of clearness and sweetness but I Fear that I may truly say we were best in worst times, we held our cloak in the wind and now Are laying it off in the sun, A miserable declination from the life and power of godliness is come to pass within these few Years, our practicals, our inward and close ways of walking with God in faith and love, Are sublimed into fancies and vapour out into fumes of new opinions,
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and which is worst of all, we take this dropsy to be growth, and conceive our selves to be more spirituall and refined because more ayry and notionall.
and which is worst of all, we take this dropsy to be growth, and conceive our selves to be more spiritual and refined Because more airy and notional.
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The Lord humble us for our declensions and swervings from the end of the commandement (which is love out of a pure heart and of a good conscience and of faith unfained) and for our turnings aside to vaine ianglings, The best way of fortification of our selves against the allurements and assaults of false teachers is 1. To be grounded in the principles of the doctrines of Christ,
The Lord humble us for our declensions and swervings from the end of the Commandment (which is love out of a pure heart and of a good conscience and of faith unfeigned) and for our turnings aside to vain janglings, The best Way of fortification of our selves against the allurements and assaults of false Teachers is 1. To be grounded in the principles of the doctrines of christ,
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or else we shall easily be tumbled up and downe like loose stones that lie not fast in the building upon the foundation. 2. To study and adhere unto the doctrine which is according to godlinesse, practicall and edifying truths, which draw up the heart into acquaintance and communion with God,
or Else we shall Easily be tumbled up and down like lose stones that lie not fast in the building upon the Foundation. 2. To study and adhere unto the Doctrine which is according to godliness, practical and edifying truths, which draw up the heart into acquaintance and communion with God,
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and draw it out in love and obedience to him, For its good that the heart be stablisht with grace, Heb. 13. 9. 3. To hold faith and a good conscience 1. Tim. 1. 19. for if we thrust away a good conscience by entertaining base lusts and ends, the shipwrack of faith will follow. 4. To pray for confirmation and establishment by the hand of God,
and draw it out in love and Obedience to him, For its good that the heart be established with grace, Hebrew 13. 9. 3. To hold faith and a good conscience 1. Tim. 1. 19. for if we thrust away a good conscience by entertaining base Lustiest and ends, the shipwreck of faith will follow. 4. To pray for confirmation and establishment by the hand of God,
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for as it is not a strong constitution that is a protection against the plague, so neither is it parts and learning which secure us from beleeving lies and delusions.
for as it is not a strong constitution that is a protection against the plague, so neither is it parts and learning which secure us from believing lies and delusions.
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5. To keep as a treasure those truths wherein you have formerly found comfort, and which have been attested and confirmed to you by your owne experience, sit upon those flowers still and sucke their fresh honey every day.
5. To keep as a treasure those truths wherein you have formerly found Comfort, and which have been attested and confirmed to you by your own experience, fit upon those flowers still and suck their fresh honey every day.
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A Christian very hardly parts with those truths that have been sealed up to his experience, but its no wonder that a man should lose that out of his head which he never had in his heart.
A Christian very hardly parts with those truths that have been sealed up to his experience, but its no wonder that a man should loose that out of his head which he never had in his heart.
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To those that bring in or follow these pernicious wayes of damnable haeresy, you shall see the crop which you shall reap, swift destruction, you are under judgement which slumbers not. It will be destructive to you to wrest the Scriptures. 2. Pet. 5. 16. and to make merchandise of mens soules for sinfull ends. 2. Pet. 2. 3. To corrupt the mindes of men from the simplicity that is in Christ. 2. Cor. 11. 3. and to cause divisions and scandalls Rom. 16. 17. are things which will cost you deare.
To those that bring in or follow these pernicious ways of damnable heresy, you shall see the crop which you shall reap, swift destruction, you Are under judgement which slumbers not. It will be destructive to you to wrest the Scriptures. 2. Pet. 5. 16. and to make merchandise of men's Souls for sinful ends. 2. Pet. 2. 3. To corrupt the minds of men from the simplicity that is in christ. 2. Cor. 11. 3. and to cause divisions and scandals Rom. 16. 17. Are things which will cost you deer.
lay to heart the terrible expressions of wrath which are fulminated against such men in Scripture, There may be differences in opinion, betweene them that are godly, which are not inconsistent, with the peace of the Churches and for which its unlawfull NONLATINALPHABET ( as the historian saith) to make butter and cheese of one another, Its a discreet rule which is laid downe by one Si non idem sentimus de veritate at saltem de pondere If we cannot agree upon the truth of every question or point of divinity yet at least lets be agreed concerning the weight and moment thereof,
lay to heart the terrible expressions of wrath which Are fulminated against such men in Scripture, There may be differences in opinion, between them that Are godly, which Are not inconsistent, with the peace of the Churches and for which its unlawful (as the historian Says) to make butter and cheese of one Another, Its a discreet Rule which is laid down by one Si non idem Sentimus de veritate At Saltem de ponder If we cannot agree upon the truth of every question or point of divinity yet At least lets be agreed Concerning the weight and moment thereof,
but to contend for, or pretend a liberty of professing or publishing such docttrins as overthrow the faith and subvert the soule under the name of liberty of conscience can be no other then NONLATINALPHABET 2. Tim. 3. 9. a manifest folly or madnesse.
but to contend for, or pretend a liberty of professing or publishing such docttrins as overthrow the faith and subvert the soul under the name of liberty of conscience can be no other then 2. Tim. 3. 9. a manifest folly or madness.
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Is this liberty any part of Christs purchase? Hath he made men free to sin and deny him that bought them? what yoake of bondage doth this liberty free us from? Gal. 5. 1. should we claime a liberty of being in bondage to errour? or promise to men a liberty of being servants to corruption, which the falseteachers in effect did 2. Pet. 2. 19. God hath (as one saith) reserved to himself as his prerogative three things.
Is this liberty any part of Christ purchase? Hath he made men free to since and deny him that bought them? what yoke of bondage does this liberty free us from? Gal. 5. 1. should we claim a liberty of being in bondage to error? or promise to men a liberty of being Servants to corruption, which the falseteachers in Effect did 2. Pet. 2. 19. God hath (as one Says) reserved to himself as his prerogative three things.
To create out of nothing, to foretell things to come, to have dominion over conscience, and it is true that while a thing is within, in the conscience, its out of mans reach,
To create out of nothing, to foretell things to come, to have dominion over conscience, and it is true that while a thing is within, in the conscience, its out of men reach,
but when ' its acted and comes abroad then it comes into mans jurisdiction and is cognizable in foro humano, God onely is judge of thoughts, men also are judges of actions, Its a great mistake and of very ill consequence to imagine that a man is alwayes bound to act or practice according to the light or judgement of conscience though rightly informed in thesi, for then I see not, that there can be any place for that rule given by the Apostle.
but when ' its acted and comes abroad then it comes into men jurisdiction and is cognizable in foro Human, God only is judge of thoughts, men also Are judges of actions, Its a great mistake and of very ill consequence to imagine that a man is always bound to act or practice according to the Light or judgement of conscience though rightly informed in Thessia, for then I see not, that there can be any place for that Rule given by the Apostle.
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Rom: 14. 22. Hast thou faith? have it to thy selfe before God, Truth it selfe though never to be denyed yet is not alwayes to be declared, for the hurt or scandall may be greater,
Rom: 14. 22. Hast thou faith? have it to thy self before God, Truth it self though never to be denied yet is not always to be declared, for the hurt or scandal may be greater,
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To make conscience the finall judge of actions, is to wipe out the hand writing of the word of God, which doth condemne many times, those things which conscience justifies,
To make conscience the final judge of actions, is to wipe out the hand writing of the word of God, which does condemn many times, those things which conscience Justifies,
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If conscience be warrant enough for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them, I cannot see but the judicatories either of Church or State may shut up their Shop,
If conscience be warrant enough for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them, I cannot see but the Judges either of Church or State may shut up their Shop,
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or their damnable haeresies, and (upon that supposed errour) should challenge a liberty of judging, as wee doe of acting, would our liberty give us any ease so long as he had his,
or their damnable heresies, and (upon that supposed error) should challenge a liberty of judging, as we do of acting, would our liberty give us any ease so long as he had his,
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and were it not better for him to judge and for us to walke by a knowne rule? and if we should say that his liberty of judging is unlawfull, it is as easy for him to say that our liberty of preaching or professing errours, is so too.
and were it not better for him to judge and for us to walk by a known Rule? and if we should say that his liberty of judging is unlawful, it is as easy for him to say that our liberty of preaching or professing errors, is so too.
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let not the Lord Jesus Christ and his offices, be denyed by false teachers and by your silence too, and the Lord grant that it may not be said of you as of the Ministers of Ephesus Acts. 20. 30. also of your owne selves shall men arise speaking perverse things to draw away Disciples after them.
let not the Lord jesus christ and his Offices, be denied by false Teachers and by your silence too, and the Lord grant that it may not be said of you as of the Ministers of Ephesus Acts. 20. 30. also of your own selves shall men arise speaking perverse things to draw away Disciples After them.
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It belongs to you NONLATINALPHABET Titus. 1. 11. to stop their mouths that is by conviction as is plaine by the ninth verse as Christ NONLATINALPHABET Matth. 22. 34. Stopt the Sadduces mouths by silencing their arguments.
It belongs to you Titus. 1. 11. to stop their mouths that is by conviction as is plain by the ninth verse as christ Matthew 22. 34. Stopped the Sadducees mouths by silencing their Arguments.
They wil tell you that arguments of vre seca, fire & faggot are not fit arguments for Ministers, that their minds ought to be enlightned, not their bodies burned, and the truth is, the keys are given to Peter not the sword, He usurps that without authority, the weapons of our warfare are not carnall, Malchus eare is not to be cut off by us.
They will tell you that Arguments of use seca, fire & faggot Are not fit Arguments for Ministers, that their minds ought to be enlightened, not their bodies burned, and the truth is, the keys Are given to Peter not the sword, He usurps that without Authority, the weapons of our warfare Are not carnal, Malchus ear is not to be Cut off by us.
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But wil they that plead exemption from violence, suffer & endure the word of conviction? will they afford their ears & patiently beare the examination of their errours? I fear they will not;
But will they that plead exemption from violence, suffer & endure the word of conviction? will they afford their ears & patiently bear the examination of their errors? I Fear they will not;
and use all stratagems to undermine it, decrying their calling and their lively-hood or tithes which among all their destructive errours must needs be confessed to bee a saveing doctrine, whatsoever be the event, you that are Gods Ministers must venture into the Lions mouth to savea sheepe,
and use all stratagems to undermine it, decrying their calling and their livelihood or Tithes which among all their destructive errors must needs be confessed to be a Saving Doctrine, whatsoever be the event, you that Are God's Ministers must venture into the Lions Mouth to savea sheep,
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I see by your order for keeping of this solemne day, that you take notice of the growth of errour, haeresie and blasphemy, I would you had taken such notice of the beginnings of them.
I see by your order for keeping of this solemn day, that you take notice of the growth of error, heresy and blasphemy, I would you had taken such notice of the beginnings of them.
If you take notice of them as our sin, then let every man labour to owne it so farre as by participation it is made his owne, that so we may be truly humbled,
If you take notice of them as our since, then let every man labour to own it so Far as by participation it is made his own, that so we may be truly humbled,
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Its a good rule, In eo serviunt reges deo, in quo non possunt illi servire nisi ut reges, Kings and Princes, and indeed all magistrates doe therein serve God, wherein they cannot serve him but as Magistrates:
Its a good Rule, In eo serviunt reges God, in quo non possunt illi Serve nisi ut reges, Kings and Princes, and indeed all Magistrates do therein serve God, wherein they cannot serve him but as Magistrates:
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we are exhorted to pray for Kings and all that are in authority, that wee may lead a quiet and peaceable life in all godlinesse and honesty, 1 Tim. 2. 2.
we Are exhorted to pray for Kings and all that Are in Authority, that we may led a quiet and peaceable life in all godliness and honesty, 1 Tim. 2. 2.
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Simple haeresie is an opinion or assertion holden and maintained contrary to, and subversive of the faith by one that professes the Christian Religion:
Simple heresy is an opinion or assertion held and maintained contrary to, and subversive of the faith by one that Professes the Christian Religion:
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The schismaticall Haereticke upon his opinion breaks off from the communion of the Church, and runs out into separation, setting up his new light (as he calls it) in a new candlestick.
The Schismatical Heretic upon his opinion breaks off from the communion of the Church, and runs out into separation, setting up his new Light (as he calls it) in a new candlestick.
The seducing Haereticke panders to his bed all hee can, and goes up and down to vent his poyson to the infection of others, privily bringing in damnable haeresies.
The seducing Heretic panders to his Bed all he can, and Goes up and down to vent his poison to the infection of Others, privily bringing in damnable heresies.
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For the blasphemous and seditious Haeretickes, both Lutherans and others of the Reformed churches do agree that they may be punished capitally, that is for their blasphemy or sedition;
For the blasphemous and seditious Heretics, both Lutherans and Others of the Reformed Churches do agree that they may be punished capitally, that is for their blasphemy or sedition;
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alleadging that the punishment of false Prophets in the old Testament was speciali jure by speciall law granted to the Israelites, and therefore you must not looke (saith the Socinian ) into the olde Testament for a rule of proceeding against false Prophets and blasphemers:
alleging that the punishment of false prophets in the old Testament was Speciali jure by special law granted to the Israelites, and Therefore you must not look (Says the Socinian) into the old Testament for a Rule of proceeding against false prophets and blasphemers:
Nor (saith Calvin and Catharinus ) can you find in the new Testament any precept for the punishment of Theeves, Traytors, Adulterers, Witches, murtherers and the like,
Nor (Says calvin and Catharinus) can you find in the new Testament any precept for the punishment of Thieves, Traitors, Adulterers, Witches, murderers and the like,
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nor answering the arguments brought against it, of which arguments this I suggest (by the way) to your observation, that some of them doe even ship in one bottome the morall duties commanded in the old Testament,
nor answering the Arguments brought against it, of which Arguments this I suggest (by the Way) to your observation, that Some of them do even ship in one bottom the moral duties commanded in the old Testament,
and some of them doe carry further then haply they are intended, even to take off civil punishments of sinnes against the s•cond Table also: neither doe I see any just reason, that if the office of a Magistrate have any place in the matters of the first Table, he can punish sedition, which is against his owne name or dignity,
and Some of them do carry further then haply they Are intended, even to take off civil punishments of Sins against the s•cond Table also: neither doe I see any just reason, that if the office of a Magistrate have any place in the matters of the First Table, he can Punish sedition, which is against his own name or dignity,
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You pull downe another mans house and that justly when 'tis on fire to prevent the burning of the whole Towne: one way to put out the fire in the Oven, is to shut it up.
You pull down Another men house and that justly when it's on fire to prevent the burning of the Whole Town: one Way to put out the fire in the Oven, is to shut it up.
Many errours and haeresies would die of themselves if they had not free vent. Falsi doctores sathanae lenones saith Calvin: False teachers are the Devils panders;
Many errors and heresies would die of themselves if they had not free vent. False Doctors Sathanae lenones Says calvin: False Teachers Are the Devils panders;
would you suffer panders to come into your houses & solicit the chastity of your children? would you suffer Mountebanks to sell poison upon a stage, to destroy the bodies and lives of people? This the Remonstrants in scorne call our palmarium argumentum: but it is not to be despised as if it was void of reason.
would you suffer panders to come into your houses & solicit the chastity of your children? would you suffer Mountebanks to fell poison upon a stage, to destroy the bodies and lives of people? This the Remonstrants in scorn call our palmarium argumentum: but it is not to be despised as if it was void of reason.
You that are Christian Magistrates should not forget the soules of them that live under your shadow, There is a learned man who argues against the punishing of Haereticks with death, and pitches upon this as the solida, vera, certa, ratio, the solid, true,
You that Are Christian Magistrates should not forget the Souls of them that live under your shadow, There is a learned man who argues against the punishing of Heretics with death, and pitches upon this as the Solid, vera, Certa, ratio, the solid, true,
For you would not (saith hee) put a Physitian to death as a murderer who upon meere mistake gives his patient a potion of poyson in stead of good medicine,
For you would not (Says he) put a physician to death as a murderer who upon mere mistake gives his patient a potion of poison in stead of good medicine,
because this proceeds from laesion of his understanding, though I doe not concur with this supposition that haeresie is a a meere act of the understanding:
Because this proceeds from laesion of his understanding, though I do not concur with this supposition that heresy is a a mere act of the understanding:
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and minister it to their Patients, are not to bee licensed to practise, nor such mad men suffered to be loose to exercise their fury; damnable haeresies can never be prevented,
and minister it to their Patients, Are not to be licensed to practise, nor such mad men suffered to be lose to exercise their fury; damnable heresies can never be prevented,
Thou hast them that hold the Doctrine of the Nicolaitans, Revel. 2. 15. Thou sufferest that woman Jezebel which calls her selfe a Prophetesse, to teach and to seduce my servants, was a sore charge laid by Christ upon those Churches.
Thou hast them that hold the Doctrine of the Nicolaitans, Revel. 2. 15. Thou sufferest that woman Jezebel which calls her self a Prophetess, to teach and to seduce my Servants, was a soar charge laid by christ upon those Churches.
and some more strange which goe vailed, and dropt into the Reader by insinuation, there seeme to be very strange dreams about the manner of Christs being in the Saints,
and Some more strange which go veiled, and dropped into the Reader by insinuation, there seem to be very strange dreams about the manner of Christ being in the Saints,
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I take notice of one thing in a late book which hath a very ill aspect, brought in by way of enquiry, what is meant by the word Scriptures when it is asserted, that the denying of the Scriptures to be the word of God, should be holden worthy of death. For saith the Author, either the English Scriptures, or Scriptures in English, are meant by the word Scriptures, or the Hebrew and Greeke Copies or originalls.
I take notice of one thing in a late book which hath a very ill aspect, brought in by Way of enquiry, what is meant by the word Scriptures when it is asserted, that the denying of the Scriptures to be the word of God, should be held worthy of death. For Says the Author, either the English Scriptures, or Scriptures in English, Are meant by the word Scriptures, or the Hebrew and Greek Copies or originals.
If this dilem be good, what is become of the certaine foundation of our hope or faith or comfort; how can we search the Scriptures without going first to schoole to learne Hebrew and Greek. Its well knowne that our Saviour himselfe and the Apostles doe usually cite the Greek translation or Septuagint, when they quote the Scriptures of the old Testament,
If this dilem be good, what is become of the certain Foundation of our hope or faith or Comfort; how can we search the Scriptures without going First to school to Learn Hebrew and Greek. Its well known that our Saviour himself and thee Apostles do usually Cite the Greek Translation or septuagint, when they quote the Scriptures of the old Testament,
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The Apostle citing a place out of the Septuagint, where they expresse not the originall NONLATINALPHABET, saith NONLATINALPHABET it is contained in Scripture, 1 Pet. 2. 6. And there is no question but the Hellenists and western Jewes scattered up and down in Greece and Italy, &c. used the Greeke translation of the Scriptures in their Synagogues,
The Apostle citing a place out of the septuagint, where they express not the original, Says it is contained in Scripture, 1 Pet. 2. 6. And there is no question but the Hellenists and western Jews scattered up and down in Greece and Italy, etc. used the Greek Translation of the Scriptures in their Synagogues,
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as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew, and yet they of Beraea, a city of Macedonia, are commended for searching the Scriptures of the old Testament,
as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew, and yet they of Beraea, a City of Macedonia, Are commended for searching the Scriptures of the old Testament,
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and in that search there were Greeks that bare the Jews company, as appears, Acts 17. 11, 12. And what Scriptures could they search but the Scriptures of the Greeke Translation;
and in that search there were Greeks that bore the jews company, as appears, Acts 17. 11, 12. And what Scriptures could they search but the Scriptures of the Greek translation;
and it will make as great a breach in the Hebrew, for when you come to find that ther are variae lectiones, and that in the Margent truer then that in the Text,
and it will make as great a breach in the Hebrew, for when you come to find that there Are Variae lectiones, and that in the Margin truer then that in the Text,
as in that famous place Psal. 22. 17. or shall question the true pointing or printing of the originall, whither will not this wild argument run away with you,
as in that famous place Psalm 22. 17. or shall question the true pointing or printing of the original, whither will not this wild argument run away with you,
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It may be the foolishness of many opinions on foot, makes you slight them, as Calvin said of Servetus his first onset, securum me reddidit ipsa dogmatum fatuitas:
It may be the foolishness of many opinions on foot, makes you slight them, as calvin said of Servetus his First onset, Secure me reddidit ipsa dogmatum fatuitas:
Let the soules of so many thousands of people be precious in your eyes, and the Lord make your name like the name of those that have built the house of God;
Let the Souls of so many thousands of people be precious in your eyes, and the Lord make your name like the name of those that have built the house of God;
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I pray you let mee not bee understood to ship in one and the same bottom every error or mistake with damnable haeresies; some differences in opinion are as the strivings (as one elegantly saith) of one Israelite with another:
I pray you let me not be understood to ship in one and the same bottom every error or mistake with damnable heresies; Some differences in opinion Are as the strivings (as one elegantly Says) of one Israelite with Another:
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and these Moses quiets and parts them fairely, and some (namely haeresies fighting against the very foundation) are like the Egyptian striving with the Israelite whom Moses smites down.
and these Moses quiets and parts them fairly, and Some (namely heresies fighting against the very Foundation) Are like the Egyptian striving with the Israelite whom Moses smites down.
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nay presse it upon those that are called pure Independents, that they would zealously and sincerely declare against the doctrinall errours and haeresies of these dayes, that such pernicious opinions may not shelter themselves under their name or wing,
nay press it upon those that Are called pure Independents, that they would zealously and sincerely declare against the doctrinal errors and heresies of these days, that such pernicious opinions may not shelter themselves under their name or wing,
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as all may come in at the same breach or port, for that would bee but a selling of the Church into a liberty of being in captivity to destructive confusions and errours. FINIS.
as all may come in At the same breach or port, for that would be but a selling of the Church into a liberty of being in captivity to destructive confusions and errors. FINIS.
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for the punishment of evil doers, and for the praise of them that do well. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. 16. As free and not using (or not having) your liberty for a cloak of maliciousnesse,
for the punishment of evil doers, and for the praise of them that do well. 15. For so is the will of God, that with well doing you may put to silence the ignorance of foolish men. 16. As free and not using (or not having) your liberty for a cloak of maliciousness,
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NO instructions are directed in the Apostolick Epistles to Civil Magistrates, as Christian, for none of them (especially which were in Supremacy) were so at that time.
NO instructions Are directed in the Apostolic Epistles to Civil Magistrates, as Christian, for none of them (especially which were in Supremacy) were so At that time.
for the Jewish Christians (unto whom dispersed, after the dissolution of their own estate, through the Asiatique regions, our Apostle is thought to write) were not quit of the reliques of that old ferment, which generally sowred that whole Nation; ( viz. a mutinous and froward disposition to all Magistracy) besides their own;
for the Jewish Christians (unto whom dispersed, After the dissolution of their own estate, through the Asiatic regions, our Apostle is Thought to write) were not quit of the Relics of that old ferment, which generally soured that Whole nation; (viz. a mutinous and froward disposition to all Magistracy) beside their own;
with which scab they might infect other Christians, who had both plausible Arguments, and great temptations to conclude it very incongruous, that the subjects of the kingdome of Christ, called to the best and highest liberty by the Gospel, should submit themselves to the sword and scepter of Infidels, Tyrants, Persecutors, whose laws forbidding the profession of the Gospel;
with which scab they might infect other Christians, who had both plausible Arguments, and great temptations to conclude it very incongruous, that the subject's of the Kingdom of christ, called to the best and highest liberty by the Gospel, should submit themselves to the sword and sceptre of Infidels, Tyrants, Persecutors, whose laws forbidding the profession of the Gospel;
and that was the very reason, that the Heathen calumninated them with open mouth, as absolute pests of the Common-Wealth, enemies of mankind, subverters of all Authority.
and that was the very reason, that the Heathen calumninated them with open Mouth, as absolute pests of the commonwealth, enemies of mankind, subverters of all authority.
Our Apostle though writing (as it is said) under Nero, whose universal wickednes, and particular cruelty against Christians might give the greatest advantage unto temptations of disobedience unto, and scorn of his authority;
Our Apostle though writing (as it is said) under Nero, whose universal wickedness, and particular cruelty against Christians might give the greatest advantage unto temptations of disobedience unto, and scorn of his Authority;
A child, a subject, a servant, not better for his religion in the duties which their relation doth bespeak, is so far from being an ornament to his profession (as the meanest may be) that they bring shame upon it,
A child, a Subject, a servant, not better for his Religion in the duties which their Relation does bespeak, is so Far from being an ornament to his profession (as the Meanest may be) that they bring shame upon it,
for so saith he, is the will of God, ver. 15. and removing that argument which as Christians they might stumble at, viz. their Gospel liberty, he grants verse 16. and then excepts against the abuse of it, As free and not using your liberty as a cloak of maliciousnesse:
for so Says he, is the will of God, ver. 15. and removing that argument which as Christians they might Stumble At, viz. their Gospel liberty, he grants verse 16. and then excepts against the abuse of it, As free and not using your liberty as a cloak of maliciousness:
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In the 13. and 14. verses you have. 1. The Magistrate NONLATINALPHABET his dignity and office. 2. The subjects NONLATINALPHABET his duty and subjection.
In the 13. and 14. Verses you have. 1. The Magistrate his dignity and office. 2. The subject's his duty and subjection.
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The Magistrate is lifted up supra alios, above others in authority; but his office is propter alios, for the benefit of others that are in society: And you have,
The Magistrate is lifted up supra Alioth, above Others in Authority; but his office is propter Alioth, for the benefit of Others that Are in society: And you have,
4. This office or authority, is exercised respectively in things, punishments and praise, and towards persons, evil doers, well doers; for the punishment, &c. From what is said to private persons, or private Christians; we may also observe.
4. This office or Authority, is exercised respectively in things, punishments and praise, and towards Persons, evil doers, well doers; for the punishment, etc. From what is said to private Persons, or private Christians; we may also observe.
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It is a creation which you are going about this day, and the Lord Major (it is not spoken per NONLATINALPHABET by diminution) is a creature of man for the civil Magistrate (not properly the lawes of men) is thus denominated as is plain by the distribution made into supreme,
It is a creation which you Are going about this day, and the Lord Major (it is not spoken per by diminution) is a creature of man for the civil Magistrate (not properly the laws of men) is thus denominated as is plain by the distribution made into supreme,
And why ordinance of man? Government is sealed in, and managed by man, and so is an ordinance of man subjective. It's exercised and conversant about men,
And why Ordinance of man? Government is sealed in, and managed by man, and so is an Ordinance of man subjective. It's exercised and conversant about men,
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and so it is an ordinance of man objectivè. It's ordained for the benefit of men and so it is an ordinance of man finalitèr. But in these sences an office immediately set up by God, suppose an Apostle in the Church may be called (as I do not find it is) an ordinance of man,
and so it is an Ordinance of man objectivè. It's ordained for the benefit of men and so it is an Ordinance of man finalitèr. But in these Senses an office immediately Set up by God, suppose an Apostle in the Church may be called (as I do not find it is) an Ordinance of man,
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and kinds of Civil Government, and divers degrees, and rankes of subordination of Magistrates doth specially signifie that the designation of the formes of Government,
and Kinds of Civil Government, and diverse Degrees, and ranks of subordination of Magistrates does specially signify that the designation of the forms of Government,
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and moulding their policies by their wisedome, for their good, nor is this contrary to Paul, who tells us that the higher powers are NONLATINALPHABET of God as the Efficient NONLATINALPHABET from God as the first and highest of the Rank and Series,
and moulding their policies by their Wisdom, for their good, nor is this contrary to Paul, who tells us that the higher Powers Are of God as the Efficient from God as the First and highest of the Rank and Series,
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nor onely by suggestion of it to our nature, wherein there is so universall an instinct towards Government for relief of our weak and impotent nature, more unarmed then bruites,
nor only by suggestion of it to our nature, wherein there is so universal an instinct towards Government for relief of our weak and impotent nature, more unarmed then bruits,
and so undefensible, that Aristotle confest man to be NONLATINALPHABET by nature inclined to society, but it is of God, by institution and appointment, by a silent word, Dixit, he said, let there be light, Dixi Psal. 82. 6. I have said ye are gods.
and so undefensible, that Aristotle confessed man to be by nature inclined to society, but it is of God, by Institution and appointment, by a silent word, Dixit, he said, let there be Light, i have said Psalm 82. 6. I have said you Are God's.
And this is the word of God which comes unto the Magistrate, as Christ saith, John 10. 35. and so is the Minister of God, saith Paul, and to be obeyed,
And this is the word of God which comes unto the Magistrate, as christ Says, John 10. 35. and so is the Minister of God, Says Paul, and to be obeyed,
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you bring your Plate to the mint, it's stamped with the superscription, then it's called Caesars coine, the States money, because it's currant by their authority.
you bring your Plate to the mint, it's stamped with the superscription, then it's called Caesars coin, the States money, Because it's currant by their Authority.
and to have extinguish'd that universal sence & instinct of all nations & of mankind; what are your Cities and Common-Wealths but heaps or heards of men rather then societies;
and to have extinguished that universal sense & instinct of all Nations & of mankind; what Are your Cities and Common-Wealths but heaps or heards of men rather then societies;
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the Jewish religion could not so well consist with other Policies, but the Gospel, which may be preached through the world, bids no defiance to the Civil magistracy.
the Jewish Religion could not so well consist with other Policies, but the Gospel, which may be preached through the world, bids no defiance to the Civil magistracy.
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It sets not the slave free from his master, but makes him a better servant, It sets not the subject free from his superiour but makes him a better subject, this is a good guest that meddles not with the houshold government where he lies,
It sets not the slave free from his master, but makes him a better servant, It sets not the Subject free from his superior but makes him a better Subject, this is a good guest that meddles not with the household government where he lies,
but payes well for his entertainment, you hear Christ say, give to Caesar, not take from Caesar that which is Caesars; therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy, which may well consist with any.
but pays well for his entertainment, you hear christ say, give to Caesar, not take from Caesar that which is Caesars; Therefore they must needs be mistaken that will have the Gospel consist with no Christian Magistracy, which may well consist with any.
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for howsoever the name of a King was hateful to the Romanes after the Regi fugnum, yet the Greek Writers do frequently call the Emperour NONLATINALPHABET King and so the Scripture, Joh. 10. 15. NONLATINALPHABET.
for howsoever the name of a King was hateful to the Romans After the King fugnum, yet the Greek Writers do frequently call the Emperor King and so the Scripture, John 10. 15..
we have no king but Caesar, and in what hand soever, one or more, that the Headship or Supremacy lies, the Scripture calls that soveraignty, Kings, Revel. 17. 10. The seven heads are seven Kings,
we have no King but Caesar, and in what hand soever, one or more, that the Headship or Supremacy lies, the Scripture calls that sovereignty, Kings, Revel. 17. 10. The seven Heads Are seven Kings,
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and in some such sense may be understood, those places in the Judges. There was no King in Israel, no Magistrate to restrain such arbitrary enormities;
and in Some such sense may be understood, those places in the Judges. There was no King in Israel, no Magistrate to restrain such arbitrary enormities;
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and that the word translated supream with reference to subordinate Governours is elsewhere, Rom. 13. 1 Tim. 2. ascribed to all Magistrates, with reference to the subject,
and that the word translated supreme with Referente to subordinate Governors is elsewhere, Rom. 13. 1 Tim. 2. ascribed to all Magistrates, with Referente to the Subject,
but is alwayes in the intention of God, that they should do so, I will not labour to destroy either sence, that which ascribes the mission of Subordinate Magistrates unto God is true and pious, that which derives their Commission from the Supream, is Supream, is true and apposite to the Text. It followes hence.
but is always in the intention of God, that they should do so, I will not labour to destroy either sense, that which ascribes the mission of Subordinate Magistrates unto God is true and pious, that which derives their Commission from the Supreme, is Supreme, is true and apposite to the Text. It follows hence.
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That not onely Magistrates, but degrees thereof are needful, God hedges in the authority of the Inferior Governour, the Presidents of Provinces, Proconsuls, Curators from contempt, they are sent, they are Ministers of God, Ministers of the Supream, under Authority, as the Centurion said, yet in command;
That not only Magistrates, but Degrees thereof Are needful, God hedges in the Authority of the Inferior Governor, the Presidents of Provinces, Proconsuls, Curators from contempt, they Are sent, they Are Ministers of God, Ministers of the Supreme, under authority, as the Centurion said, yet in command;
The Subordinate Magistrate brings the benefit of common Justice home to our own door, in Israel the small townes had a Triumvirate, three to sit in their gates, the Cities three and twenty,
The Subordinate Magistrate brings the benefit of Common justice home to our own door, in Israel the small Towns had a Triumvirate, three to fit in their gates, the Cities three and twenty,
In all Armies, all Common-wealths there must be a Supremacy lodged somewhere, else it is like a faggot without a bond, many sticks no faggot, justice cannot be finally done,
In all Armies, all Commonwealths there must be a Supremacy lodged somewhere, Else it is like a faggot without a bound, many sticks no faggot, Justice cannot be finally done,
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and determine all motions, questions, quarrells, appeales, there is no order (say Philosophers) nisi cum relatione ad aliquid primum, without reference,
and determine all motions, questions, quarrels, appeals, there is no order (say Philosophers) nisi cum Relation ad Aliquid primum, without Referente,
or respect to some First, and therefore all Common-Wealths, for the preservation of unity and peace within themselves will have some Supremacy, which as the Center of a Circle is one,
or respect to Some First, and Therefore all Common-Wealths, for the preservation of unity and peace within themselves will have Some Supremacy, which as the Centre of a Circle is one,
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and can be no more then one, I do not mean more then one man, but more then one Supream,, so our Apostle speaks of Governours, as many, of Supream, as of one.
and can be no more then one, I do not mean more then one man, but more then one Supreme,, so our Apostle speaks of Governors, as many, of Supreme, as of one.
as by names of duty, and that in respect of the whole Common-Wealth, Foundations, Corner-stones fathers of their country, in respect of the Church Nursing fathers, in respect of the laws NONLATINALPHABET, Keepers of the laws; not Lords of them:
as by names of duty, and that in respect of the Whole commonwealth, Foundations, Corner-stones Father's of their country, in respect of the Church Nursing Father's, in respect of the laws, Keepers of the laws; not lords of them:
2 For punishment, and for praise, the Apostle Paul too uses this word praise, Rom 13. 3. the praise of a private man is commendation, the praise of a Magistrate is encouragement and protection, if there were no severity in a Common-Wealth it would be quite overrun with wicked men, more intollerable then wild beasts and vermin;
2 For punishment, and for praise, the Apostle Paul too uses this word praise, Rom 13. 3. the praise of a private man is commendation, the praise of a Magistrate is encouragement and protection, if there were no severity in a commonwealth it would be quite overrun with wicked men, more intolerable then wild beasts and vermin;
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There was no Magistrate or Heyre of restraint in Laish, Judges 18. 7. and so they became a prey easily, you cōceive not their misery of that which some call a liberty to do every one what is good in their own eyes, better live where nothing,
There was no Magistrate or Heir of restraint in Laish, Judges 18. 7. and so they became a prey Easily, you conceive not their misery of that which Some call a liberty to do every one what is good in their own eyes, better live where nothing,
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And there must be praise too, a Magistrates office is executed by his tongue, as well as by his hand, this is a word that might have expressed a Magistrare even in state of Innocency, wherein (some hold) there should have been Imperium blandum though not onerosum, what need have good men, Saints (say they) of Civil Magistracy the NONLATINALPHABET of anti-Magistraticall men, of whom I may say as he said of Cato, he speaks as if we were in Platoes Common-Wealth not in Faece Romuli; if we could make men, we should have lesse need to make Magistrates,
And there must be praise too, a Magistrates office is executed by his tongue, as well as by his hand, this is a word that might have expressed a Magistrate even in state of Innocency, wherein (Some hold) there should have been Imperium blandum though not Onerous, what need have good men, Saints (say they) of Civil Magistracy the of anti-Magistraticall men, of whom I may say as he said of Cato, he speaks as if we were in plato's commonwealth not in Faece Romulus; if we could make men, we should have less need to make Magistrates,
an ill man may be right in his cause, a good man may be an evil doer, suffer not as evil doers, saith the Apostle to good Christians, in nostro Foro, we call a godly man a good man, you upon the Exchange call an able and a rich man a good man, but as to the eye of the Law & of the Magistrate, which should be but one, men are judged good or evil by their crimes,
an ill man may be right in his cause, a good man may be an evil doer, suffer not as evil doers, Says the Apostle to good Christians, in nostro Foro, we call a godly man a good man, you upon the Exchange call an able and a rich man a good man, but as to the eye of the Law & of the Magistrate, which should be but one, men Are judged good or evil by their crimes,
and all of them punished by the heathen Magistrate, and I should think that the skin of such a Judge was worthy to be flead off, to make a Cushion for other Judges to sit upon,
and all of them punished by the heathen Magistrate, and I should think that the skin of such a Judge was worthy to be flayed off, to make a Cushion for other Judges to fit upon,
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for I think that which Latimer speaks off, is worn out before now, Pardon me in this expression it's but against acceptance of persons, in them that turn Judgment into wormwood, that either justifie the wicked,
for I think that which Latimer speaks off, is worn out before now, Pardon me in this expression it's but against acceptance of Persons, in them that turn Judgement into wormwood, that either justify the wicked,
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That they are enjoyned subjection to the Magistrate whether Supream or Subordinate, NONLATINALPHABET the word used by Paul, Rom. 13. Tit. 3. and by Peter here inclosing all the duties which this relation doth bespeak;
That they Are enjoined subjection to the Magistrate whither Supreme or Subordinate, the word used by Paul, Rom. 13. Tit. 3. and by Peter Here enclosing all the duties which this Relation does bespeak;
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Nullum Animal, saith one, morosius homine, no creature more sturdy and peevish then man; subjection is a hard duty to corrupt nature, but dominion sweet;
Nullum Animal, Says one, morosius homine, no creature more sturdy and peevish then man; subjection is a hard duty to corrupt nature, but dominion sweet;
and threatens fire to come out of him to burn the Cedars, Judges 9. 15. Oh that some body would make me a Judge, saith Absalon; Subjection to obedience is not pleasing, subjection to punishment more harsh,
and threatens fire to come out of him to burn the Cedars, Judges 9. 15. O that Some body would make me a Judge, Says Absalom; Subjection to Obedience is not pleasing, subjection to punishment more harsh,
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if a City or such a Company of people should agree, and make an order that there should be no Magistracy, that agreement is null and void as against the Law of God, and Nature, as I suppose.
if a city or such a Company of people should agree, and make an order that there should be no Magistracy, that agreement is null and void as against the Law of God, and Nature, as I suppose.
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I Have not read any pleadings against Magistracie in Heathen Authours, but there are such to be found amongst Christians, against Christian Magistrates;
I Have not read any pleadings against Magistracy in Heathen Authors, but there Are such to be found among Christians, against Christian Magistrates;
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and thereby you may see what products are mis-begotten out of the Scripture, wrested, & set upon the wrack, whereby it is made to speak what it never meant, that place, 1 Cor. 7. Ye are bought with a price, be not ye servants of men;
and thereby you may see what products Are misbegotten out of the Scripture, wrested, & Set upon the wrack, whereby it is made to speak what it never meant, that place, 1 Cor. 7. You Are bought with a price, be not you Servants of men;
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and unsober wit of men, and as for those prohibitions of private revenge or retaliation, Matth. 5. They rather argue that God hath put his sword into the Magistrates hands for my good, and therefore, hath forbidden me to smite with it;
and unsober wit of men, and as for those prohibitions of private revenge or retaliation, Matthew 5. They rather argue that God hath put his sword into the Magistrates hands for my good, and Therefore, hath forbidden me to smite with it;
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How little doth he fear the face of a great Man that is Commission'd from the Highest, you shall not be afraid of the face of Man, for the judgement is Gods, Deut. 1. 17. What an awfull command layes it upon the Subject, especially, if a Christian, when he sees God in the Magistrate:
How little does he Fear the face of a great Man that is Commissioned from the Highest, you shall not be afraid of the face of Man, for the judgement is God's, Deuteronomy 1. 17. What an awful command lays it upon the Subject, especially, if a Christian, when he sees God in the Magistrate:
the clearest example whereof, We see in the Primitive Christians, whose power and number needed not to have feared the sword, had they not more feared the sinne of opposition,
the Clearest Exampl whereof, We see in the Primitive Christians, whose power and number needed not to have feared the sword, had they not more feared the sin of opposition,
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and to Ambrose himself at Millaine: How secure is that Magistrate without his bundle of rods and axe, whose Subjects have Consciences, that can see God in Magistracy, through all the Magistrate his sinnes and oppressions.
and to Ambrose himself At Milan: How secure is that Magistrate without his bundle of rods and axe, whose Subject's have Consciences, that can see God in Magistracy, through all the Magistrate his Sins and oppressions.
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Nature it self teacheth, Socrates to reply, as the Apostles did, We will obey God, rather then you, else we obey not as an Israelite, but as a Jezreelite, that took the command and destroyed Naboth.
Nature it self Teaches, Socrates to reply, as the Apostles did, We will obey God, rather then you, Else we obey not as an Israelite, but as a Jezreelite, that took the command and destroyed Naboth.
Here contrary to the sence of all good men, and of reason are those Parasites of Authoritie, Court-flatterers, that can blow up Authoritie, till it be too bigg for it selfe,
Here contrary to the sense of all good men, and of reason Are those Parasites of authority, Court flatterers, that can blow up authority, till it be too big for it self,
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It is through the Magistrate, that we live not more belluin•, as a Heard of Beasts, that every Enemy is not Master of our lives, that any man, (as Austine ) can say, Haec Villamea est, and good men have the most benefit by the Magistrate;
It is through the Magistrate, that we live not more belluin•, as a Herd of Beasts, that every Enemy is not Master of our lives, that any man, (as Augustine) can say, Haec Villamea est, and good men have the most benefit by the Magistrate;
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The sence of all Orthodoxe Christians descending from the Apostles to these dayes, makes it plain, He is the Minister of God, his sword-bearer, his sheild-bearer;
The sense of all Orthodox Christians descending from the Apostles to these days, makes it plain, He is the Minister of God, his sword-bearer, his sheild-bearer;
and the old revenge, to perform that office themselves, and therefore they are restless untill they accomplish that which Demosthenes observed, that the Wolves and Foxes would be at agreement with the sheep,
and the old revenge, to perform that office themselves, and Therefore they Are restless until they accomplish that which Demosthenes observed, that the Wolves and Foxes would be At agreement with the sheep,
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for this cause, Rom. 13. ye receive tribute because you do NONLATINALPHABET attend mainly and continually on Governing, Nehemiah upon occasion did not take it,
for this cause, Rom. 13. you receive tribute Because you do attend mainly and continually on Governing, Nehemiah upon occasion did not take it,
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3. If our subjection be propter Dominum, then use your authority propter Dominum, he that keeps sheep feeds their bodies, he that rules over men that have souls, must consider that you may not, cannot compel faith or conscience,
3. If our subjection be propter Dominum, then use your Authority propter Dominum, he that keeps sheep feeds their bodies, he that rules over men that have Souls, must Consider that you may not, cannot compel faith or conscience,
but you have a businesse in matter of Religion, not as Uzziah, but as Hezekiah (saith Dr. Reynolds ) by encouraging the Ministers and pulling down the nests of Idolatry, you know the fourth Commandement is directed to the Master, to the father, to the Magistrate, The ten Tribes after they had cast off Gods Religion never had a good King,
but you have a business in matter of Religion, not as Uzziah, but as Hezekiah (Says Dr. Reynolds) by encouraging the Ministers and pulling down the nests of Idolatry, you know the fourth Commandment is directed to the Master, to the father, to the Magistrate, The ten Tribes After they had cast off God's Religion never had a good King,
and their Kingdome unsettled and tottering, as a learned Knight observes from those words, 1 Kings 14. 15. they were as a reed shaken in the water, that moves this way and that way,
and their Kingdom unsettled and tottering, as a learned Knight observes from those words, 1 Kings 14. 15. they were as a reed shaken in the water, that moves this Way and that Way,
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and never stands quiet, and therefore let it be upon your hearts that you are the Ministers of God for Government, to punish the evil and to praise the good,
and never Stands quiet, and Therefore let it be upon your hearts that you Are the Ministers of God for Government, to Punish the evil and to praise the good,
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and therefore the soundnesse or sicknesse of the Church, is of great concernment to the Common-Wealth, both Physitian and Surgeon are conversant about one body, the one respects the inward disease, the other the outward sore,
and Therefore the soundness or sickness of the Church, is of great concernment to the commonwealth, both physician and Surgeon Are conversant about one body, the one respects the inward disease, the other the outward soar,
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we may be one without the other but not in a Christian Common-Wealth, and therefore let the one uphold the other, Ministry uphold Magistracy, Magistracy uphold Ministry, the want of the one will make too much work for the other,
we may be one without the other but not in a Christian commonwealth, and Therefore let the one uphold the other, Ministry uphold Magistracy, Magistracy uphold Ministry, the want of the one will make too much work for the other,
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the subject of the time for discourse, I have little to say, nor is it needful to speak to you (blessed be God) but this observe that God hath seated our Argument in every other mans breast;
the Subject of the time for discourse, I have little to say, nor is it needful to speak to you (blessed be God) but this observe that God hath seated our Argument in every other men breast;
It must be honour, and because that might not be interpreted by a jejune reverence, it is called a double honour, let any man in his calling, shew a title better assured. To the subject.
It must be honour, and Because that might not be interpreted by a jejune Reverence, it is called a double honour, let any man in his calling, show a title better assured. To the Subject.
but with the duty of private Christians to the Magistrate, whether supream, or subordinate; and to them I say, pay your dutie to the Magistrate for his Protection;
but with the duty of private Christians to the Magistrate, whither supreme, or subordinate; and to them I say, pay your duty to the Magistrate for his Protection;
The Donatist of old, and many now cry, Quid Imperatori cum Eeclesia? and there are in the World, that are for Root and Branch; but the Orthodox Christian,
The Donatist of old, and many now cry, Quid Imperatori cum Eccelesia? and there Are in the World, that Are for Root and Branch; but the Orthodox Christian,
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yet the Authoritie is for our good, Caesar noster est a nostro Domino constitutus (saith Tertullian) Caesar is ours, set over us by our Lord. More particularly,
yet the authority is for our good, Caesar Noster est a nostro Domino Constituted (Says Tertullian) Caesar is ours, Set over us by our Lord. More particularly,
and unquietnesse, I know you may be deceived, in your choice, the Historian saith of Galba that he was omnium judic•o dignus imperio, nisi imperasset, some mens sins go before,
and unquietness, I know you may be deceived, in your choice, the Historian Says of Galba that he was omnium judic•o Dignus Imperial, nisi imperasset, Some men's Sins go before,
It's a great liberty you have to chuse whom you must be subject unto, and a great happinesse that you have so many good men to choose out off, we undervalue the greatest benefits when they are common,
It's a great liberty you have to choose whom you must be Subject unto, and a great happiness that you have so many good men to choose out off, we undervalue the greatest benefits when they Are Common,
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First, An able man, that is as the word imports, a stout man, well resolved against bribes and fears perswasions and menaces, not like an empty ballance that stands tottering,
First, an able man, that is as the word imports, a stout man, well resolved against Bribes and fears persuasions and menaces, not like an empty balance that Stands tottering,
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for default whereof, Cyrus his Master, whipt him when he was a Boy, because he considered in the childish controversie that came before him, were like a Taylor,
for default whereof, Cyrus his Master, whipped him when he was a Boy, Because he considered in the childish controversy that Come before him, were like a Taylor,
He is the best Magistrate that is good for nothing, A rare Vertue! Fifthly, A Wise Man; One that (as they say) hath his third eye; that is, Experience:
He is the best Magistrate that is good for nothing, A rare Virtue! Fifthly, A Wise Man; One that (as they say) hath his third eye; that is, Experience:
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He gave this reason, why the old Oracles in his time grew silent, because, saith he, men are grown minus creduli, do you trust God with your self, who hath trusted you with so great a City, enter your Office with prayer & fasting, that another spirit may come upon you;
He gave this reason, why the old Oracles in his time grew silent, Because, Says he, men Are grown minus creduli, do you trust God with your self, who hath trusted you with so great a city, enter your Office with prayer & fasting, that Another Spirit may come upon you;
and because the two verses following are homogeneal to the same subject, and sutable to the season, I will proceed, Verses 15, 16. 15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men.
and Because the two Verses following Are homogeneal to the same Subject, and suitable to the season, I will proceed, Verses 15, 16. 15. For so is the will of God, that with well doing you may put to silence the ignorance of foolish men.
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whether the Magistrate was Heathen or Christian; a Nero or a Constantine. Yea, and to every rank of the scale of Magistracy, whether supreme or subordinate;
whither the Magistrate was Heathen or Christian; a Nero or a Constantine. Yea, and to every rank of the scale of Magistracy, whither supreme or subordinate;
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for the fear may force subjection rather to the Emperor, then an inferiour Curator; yet that which is for conscience sake, looks not so much at the value of the peece as at the superscription, which is propter Dominum for the Lords sake.
for the Fear may force subjection rather to the Emperor, then an inferior Curator; yet that which is for conscience sake, looks not so much At the valve of the piece as At the superscription, which is propter Dominum for the lords sake.
And this charge is reinforced, 1. By reason given for it ver. 15. 2. By their reasons against it answered ver. 16. The reason given for it is twofold, 1. That it is the will of God. 2. That so they shall stop the mouth of ignorant and foolish men, that calumniated Christians for seditious Beasts and Antimagistratical Rebels.
And this charge is reinforced, 1. By reason given for it for. 15. 2. By their Reasons against it answered for. 16. The reason given for it is twofold, 1. That it is the will of God. 2. That so they shall stop the Mouth of ignorant and foolish men, that calumniated Christians for seditious Beasts and Antimagistratical Rebels.
Christianity is a free estate redeemed from slavery, especially to such men as hate our name, our profession, our Lord, tread us down as dirt, make bonefires of us, meat and sport for lions, drudges in their mettall mines &c. Which he answers, 1. By Concession. 2. By Correction.
Christianity is a free estate redeemed from slavery, especially to such men as hate our name, our profession, our Lord, tread us down as dirt, make bonfires of us, meat and sport for Lions, drudges in their mettle mines etc. Which he answers, 1. By Concession. 2. By Correction.
1. By Concession he grants their liberty NONLATINALPHABET as free Christianity is a free state, by their redemption, by their spiritual nativity, Children of a free venter, Jerusalem which is above is free, which is the mother of us all, Gal. 4. 2. By Correction, Correcting the abuse as not using the liberty, for a cloak or vail of wickedness and sedition.
1. By Concession he grants their liberty as free Christianity is a free state, by their redemption, by their spiritual Nativity, Children of a free venture, Jerusalem which is above is free, which is the mother of us all, Gal. 4. 2. By Correction, Correcting the abuse as not using the liberty, for a cloak or Vail of wickedness and sedition.
Particularly the reasons are, 1. That this is a duty well pleasing to God, for it is his will. 2. That by so well doing they shall gain or maintain the credit of religion, by silencing the open mouth of ignorant and foolish men.
Particularly the Reasons Are, 1. That this is a duty well pleasing to God, for it is his will. 2. That by so well doing they shall gain or maintain the credit of Religion, by silencing the open Mouth of ignorant and foolish men.
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and it is to be remarked, with what importunity subjection is required of Christians in this place, in the 13th of the Romans, and the 3d of Titus, NONLATINALPHABET. Rom. 13. 5. you must needs be subject, such importunity of command and reason is used,
and it is to be remarked, with what importunity subjection is required of Christians in this place, in the 13th of the Roman, and the 3d of Titus,. Rom. 13. 5. you must needs be Subject, such importunity of command and reason is used,
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And indeed the Apostle signifies of some Pseudo-Christians in the last times. 2 Tim. 3. 1. that they shall be lovers of themselves, traytours, heady &c. having a form of godliness.
And indeed the Apostle signifies of Some Pseudochristians in the last times. 2 Tim. 3. 1. that they shall be lovers of themselves, Traitors, heady etc. having a from of godliness.
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for both the Apostles Peter and Jude, as if they spoke with one mouth, 2 Pet. 2. 10. Jude 8. do tell us of some of them that despised government, speak evil of dignities.
for both the Apostles Peter and U^de, as if they spoke with one Mouth, 2 Pet. 2. 10. U^de 8. doe tell us of Some of them that despised government, speak evil of dignities.
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All truth is ours, all truth and goodness, though the pearl be found in the dunghil yet it is set in the ring of Christianity, I speak to wisemen saith the Apostle,
All truth is ours, all truth and Goodness, though the pearl be found in the dunghill yet it is Set in the ring of Christianity, I speak to Wise men Says the Apostle,
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and again doth not nature teach you; And therefore the sence of authority must be as deeply planted in him who is NONLATINALPHABET by nature sociable as well as others and the sence of brutality as remote from him, who hath not the armour of horns and hoofs for his self-defence more then other men.
and again does not nature teach you; And Therefore the sense of Authority must be as deeply planted in him who is by nature sociable as well as Others and the sense of brutality as remote from him, who hath not the armour of horns and hoofs for his self-defence more then other men.
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That the principles of it are not of least tincture of aversness to the office is plain, by the Doctrine which reckons the resistance thereof, the resistance of the ordinance of God,
That the principles of it Are not of least tincture of averseness to the office is plain, by the Doctrine which reckons the resistance thereof, the resistance of the Ordinance of God,
and involves every resister under condemnation, Rom. 13. 2. and by the grand pattern of our profession Christ Jesus, who being tempted upon the question said, Date Caesari, and looked through Pilate to the gift of his power from above;
and involves every resister under condemnation, Rom. 13. 2. and by the grand pattern of our profession christ jesus, who being tempted upon the question said, Date Caesari, and looked through Pilate to the gift of his power from above;
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The reason of this point is, that howsoever the Jewish religion in their nation might have a government calculated and cut out unto it in some respects;
The reason of this point is, that howsoever the Jewish Religion in their Nation might have a government calculated and Cut out unto it in Some respects;
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yet Christianity is so compounded and made up of spirituals, as may well comply with any form of civil Common-wealth in the world with every ordinance of man, whether monarchical &c. Or mixt;
yet Christianity is so compounded and made up of spirituals, as may well comply with any from of civil Commonwealth in the world with every Ordinance of man, whither monarchical etc. Or mixed;
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for a Christian hath a greater fraught in this ship then another man, His life, liberty, safety, property, peace, is secured to him by the common Justice, as he is a subject;
for a Christian hath a greater fraught in this ship then Another man, His life, liberty, safety, property, peace, is secured to him by the Common justice, as he is a Subject;
1. The reason that respects the Christians of those times is, that so great was the provocation offer'd to this profession at that time, that the pot had need to be cooled for running over, never was any religion of any kinde so universally and implacably entertained with causless outrage;
1. The reason that respects the Christians of those times is, that so great was the provocation offered to this profession At that time, that the pot had need to be cooled for running over, never was any Religion of any kind so universally and implacably entertained with causeless outrage;
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2. The other respects Christians of all times, for they by their Christianity have such Dignity, priviledges and liberties of spiritual nature, that through pride and corruption are very obnoxious to be abused to carnal liberty,
2. The other respects Christians of all times, for they by their Christianity have such Dignity, privileges and Liberties of spiritual nature, that through pride and corruption Are very obnoxious to be abused to carnal liberty,
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for obedience to their commands is often unjust, because the thing commanded is unlawfull, but subjection respects the authority, which is the image of God and not to be resisted. So much for the general.
for Obedience to their commands is often unjust, Because the thing commanded is unlawful, but subjection respects the Authority, which is the image of God and not to be resisted. So much for the general.
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untill we arise up to the supreme, for there is in every Common-wealth whether in one hand or in more, some supreme, wherein there must be some arbitrariness in legislation or law-making.
until we arise up to the supreme, for there is in every Commonwealth whither in one hand or in more, Some supreme, wherein there must be Some arbitrariness in legislation or lawmaking.
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2. The will of God is most obliging of a Christian, whose prayer is fiat voluntas Domini; It hath the greatest awe upon him above all interests and all reasons, it is the welspring of all saving grace,
2. The will of God is most obliging of a Christian, whose prayer is fiat Voluntas Domini; It hath the greatest awe upon him above all interests and all Reasons, it is the wellspring of all Saving grace,
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and the presence and favour of God accompanies our obedience to his will, the father hath not left me alone John 8. 29. for I do alwayes those things that please him.
and the presence and favour of God Accompanies our Obedience to his will, the father hath not left me alone John 8. 29. for I do always those things that please him.
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1. The ordinance of Magistracy is of God, the powers that be are ordained of God Rom. 13. 1. 2. This ordination is for the good of man, for he is the Minister of God for good;
1. The Ordinance of Magistracy is of God, the Powers that be Are ordained of God Rom. 13. 1. 2. This ordination is for the good of man, for he is the Minister of God for good;
the heathen could say the Common-wealth is not for the Magistrate, but he for the Common-wealth, and therefore they are called Healers, Shields, Comers, &c. 3. It makes all sufferings tolerable, even though the Magistrate use us harshly, for it is the will of God.
the heathen could say the Commonwealth is not for the Magistrate, but he for the Commonwealth, and Therefore they Are called Healers, Shields, Comers, etc. 3. It makes all sufferings tolerable, even though the Magistrate use us harshly, for it is the will of God.
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4. Its practical godliness of conversation, of which subjection to Authority is a part, that puts to silence the mouthes of profane men that are opened against Religion; for he saith NONLATINALPHABET.
4. Its practical godliness of Conversation, of which subjection to authority is a part, that puts to silence the mouths of profane men that Are opened against Religion; for he Says.
but a practical conversation that gains reputation to Religion, and cleares off seandals; but Religion without honesty is but for the stage, brings Infamy from very Heathens; hardens men in their sins; opens the mouth of scandals;
but a practical Conversation that gains reputation to Religion, and clears off seandals; but Religion without honesty is but for the stage, brings Infamy from very heathens; hardens men in their Sins; Opens the Mouth of scandals;
I confels Christianity is a free state, but the freedoms of this city of God, this kingdom of Christ, are as the city and kingdom is not of this world.
I confels Christianity is a free state, but the freedoms of this City of God, this Kingdom of christ, Are as the City and Kingdom is not of this world.
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A Christian is free from servility of a legal spirit, by the spirit of Adoption, from the yoak of legal bondage, by Gospel doctrine, from dominion of sin, by renewing grace;
A Christian is free from servility of a Legal Spirit, by the Spirit of Adoption, from the yoke of Legal bondage, by Gospel Doctrine, from dominion of since, by renewing grace;
of subjects to magistrates is not dissolved, but strengthened and sweetened by Christianity, we are free from dominion of mens lusts, not of mens laws.
of subject's to Magistrates is not dissolved, but strengthened and sweetened by Christianity, we Are free from dominion of men's Lustiest, not of men's laws.
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The zelots among the Jews, who were the greatest vipers that ever breathed, had the Temple, the Religion, the freedom of that people for the cloak of their horrible outrages.
The zealots among the jews, who were the greatest vipers that ever breathed, had the Temple, the Religion, the freedom of that people for the cloak of their horrible outrages.
3. For deceiving of simple men into their snare, by promise of sanctity and liberty. 4. For defending their abominable and scandalous practises, tantum religio potuit suadere malorum. Oh Religion!
3. For deceiving of simple men into their snare, by promise of sanctity and liberty. 4. For defending their abominable and scandalous practises, Tantum Religio Potuit suadere malorum. O Religion!
let your service limit and bound your freedom, Gal. 5. 13. Brethren ye have bin called to liberty, only use not your liberty for an occasion to the flesh.
let your service limit and bound your freedom, Gal. 5. 13. Brothers you have been called to liberty, only use not your liberty for an occasion to the Flesh.
for it is the universal sence of all men, that we must not give the things of God to Caesar, whether it be fit to obey God rather then men, was a speech of natural light spoken by Socrates before the Apostle was born:
for it is the universal sense of all men, that we must not give the things of God to Caesar, whither it be fit to obey God rather then men, was a speech of natural Light spoken by Socrates before the Apostle was born:
and in a common shipwrack no particular man can expect to save his own cabbin. 3. Abuse not Christian liberty into looseness of life, or opposition to just authority;
and in a Common shipwreck no particular man can expect to save his own cabin. 3. Abuse not Christian liberty into looseness of life, or opposition to just Authority;
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Others there are for a fifth Monarchy, and I doubt upon a like designe, let us not be taken with new words, Christs kingdom doth not come into rank or order with secular Monarchies,
Others there Are for a fifth Monarchy, and I doubt upon a like Design, let us not be taken with new words, Christ Kingdom does not come into rank or order with secular Monarchies,
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but my kingdom is not of this world, else would my children fight, this kingdom of Christ is already set up Dan. 2, 24. in the dayes of these kings saith the Text, Messiah the Prince is the king,
but my Kingdom is not of this world, Else would my children fight, this Kingdom of christ is already Set up Dan. 2, 24. in the days of these Kings Says the Text, Messiah the Prince is the King,
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because I believe he is already conceived in your thoughts, and this day only to be born by the midwifry of your hands. Its said by Plato, NONLATINALPHABET.
Because I believe he is already conceived in your thoughts, and this day only to be born by the midwifery of your hands. Its said by Plato,.
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but for to guide you in your Election, you have (as I shewed in my last,) certain characters given of a good and fit Magistrate, and shall not now repea•.
but for to guide you in your Election, you have (as I showed in my last,) certain characters given of a good and fit Magistrate, and shall not now repea•.
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2. To you, nameless Sir, into whose hand the Lord Mayor that now is shall resign up the sword of his authority, which with much wisdom and moderation he hath thus far executed and honoured;
2. To you, nameless Sir, into whose hand the Lord Mayor that now is shall resign up the sword of his Authority, which with much Wisdom and moderation he hath thus Far executed and honoured;
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Remember that this great people are yours, to serve and observe your just commands; and you are their servant to serve their just rights and priviledges.
remember that this great people Are yours, to serve and observe your just commands; and you Are their servant to serve their just rights and privileges.
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but with the lives, liberties, and welfare of the whole City, and so as your wisdom may dictate to you labour in such emergents, to put them into a safe harbour, if it may be.
but with the lives, Liberties, and welfare of the Whole city, and so as your Wisdom may dictate to you labour in such emergents, to put them into a safe harbour, if it may be.
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And let your courage and diligence run out against those flagitious sins that undermine the peace of our Common-wealth, swearing, drunkenness, whoredome and their nests;
And let your courage and diligence run out against those flagitious Sins that undermine the peace of our Commonwealth, swearing, Drunkenness, whoredom and their nests;
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It may be your sword will not reach all of this sort, but you must know, that the moral acts of a Magistrate may work much, his tongue, his frown, his word of counsel and reproof, in all which he may worthily exercise his zeal for God.
It may be your sword will not reach all of this sort, but you must know, that the moral acts of a Magistrate may work much, his tongue, his frown, his word of counsel and reproof, in all which he may worthily exercise his zeal for God.
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Subjection to Magistrates both Supream and Subordinate, The Third Sermon, at the Election of the Lord Major of LONDON. TITUS 3. 1. Put them in minde to be subject to Principalities and Powers, to obey Magistrates, &c. SUbjection to Civil Magistracie, even that, which obtained in the world at that time prest upon them of Christian profession with such cogent Arguments;
Subjection to Magistrates both Supreme and Subordinate, The Third Sermon, At the Election of the Lord Major of LONDON. TITUS 3. 1. Put them in mind to be Subject to Principalities and Powers, to obey Magistrates, etc. SUbjection to Civil Magistracy, even that, which obtained in the world At that time pressed upon them of Christian profession with such cogent Arguments;
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as are used by St. Paul, Rom. 13. 1, 2, &c. and by St Peter, 1. Epist. Cap. 2. vers. 13, 14, 15. doth perspicuously intimate that which Calvin observeth, what adoe the Apostles had to contain the new World of Christianity within the true bounds of this duty, which he calls in my text NONLATINALPHABET, obedience to Magistracie. For
as Are used by Saint Paul, Rom. 13. 1, 2, etc. and by Saint Peter, 1. Epistle Cap. 2. vers. 13, 14, 15. does perspicuously intimate that which calvin observeth, what ado the Apostles had to contain the new World of Christianity within the true bounds of this duty, which he calls in my text, Obedience to Magistracy. For
3 That old ferment of the Jews, being a mutinous and seditions temper against all Forreigne and Gentile authority, in defence of their own NONLATINALPHABET, had with either Jewish Fables, Titus 1. 14. spread into the Island,
3 That old ferment of the jews, being a mutinous and seditions temper against all Foreign and Gentile Authority, in defence of their own, had with either Jewish Fables, Titus 1. 14. spread into the Island,
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and whose infamous character given of them by Epimenides, one of their own, even a Prophet of their own, the Apostle verifies, Titus 1. vers. 12, 13. The Cretians are alwayes lyars, evil beasts, idle bellies.
and whose infamous character given of them by Epimenides, one of their own, even a Prophet of their own, the Apostle verifies, Titus 1. vers. 12, 13. The Cretians Are always liars, evil beasts, idle bellies.
Whether some particular Reason at that timeindisposed Christians to subjection unto Magistracie? or whether the universal pride of man aspiring Adam-like to a condition above himself? be the reason, that every Absalon aspires to be made Judge,
Whither Some particular Reason At that timeindisposed Christians to subjection unto Magistracy? or whither the universal pride of man aspiring Adam-like to a condition above himself? be the reason, that every Absalom aspires to be made Judge,
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but observe that not onely the Apostles do inculcate this point of subjection, but also in this text the Apostle charges the local Minister to put the Christians, his Auditors in minde to be subject to principalities and powers, to obey Magistrates, and so leaves the Doctrine,
but observe that not only the Apostles do inculcate this point of subjection, but also in this text the Apostle charges the local Minister to put the Christians, his Auditors in mind to be Subject to principalities and Powers, to obey Magistrates, and so leaves the Doctrine,
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1 Who the Remembrancer is, whom the Apostle doth charge NONLATINALPHABET, to put them in minde, and that is Titus, and all Colleagues with him in the Ministerial Office, the Apostle one of the highest authority Ecclesiastical, provides for the maintenance of the highest authority Political in the Common-wealth,
1 Who the Remembrancer is, whom the Apostle does charge, to put them in mind, and that is Titus, and all Colleagues with him in the Ministerial Office, the Apostle one of the highest Authority Ecclesiastical, provides for the maintenance of the highest Authority Political in the Commonwealth,
and if the people will submit to the Minister of Doctrine, it may be presumed they will subject themselves to the Magistrate, who is the Minister of God for government, this first part I sum up into this point.
and if the people will submit to the Minister of Doctrine, it may be presumed they will Subject themselves to the Magistrate, who is the Minister of God for government, this First part I sum up into this point.
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1 That the Minister of the Word ought in his place and office to endeavour that the Scepter of Majesty in the highest, the Sword of Magistratical authority in the lower hand, be kept in possession of their rights and dues, which are subjection and obedience of the people.
1 That the Minister of the Word ought in his place and office to endeavour that the Sceptre of Majesty in the highest, the Sword of Magistratical Authority in the lower hand, be kept in possession of their rights and dues, which Are subjection and Obedience of the people.
2 Whose Remembrancer the Minister is, and they are Christians by their profession, who come to his crib to feed, Not heathens, who neither acknowledge any authority of God in the Minister,
2 Whose Remembrancer the Minister is, and they Are Christians by their profession, who come to his crib to feed, Not Heathens, who neither acknowledge any Authority of God in the Minister,
nor are much moved to this duty of obedience for conscience towards God, but rather for fear, whereof (I mean the punishment) the Magistrate himself, not the Minister, is the proper executioner or Minister NONLATINALPHABET, saith the text, put them in minde, and so the second point is.
nor Are much moved to this duty of Obedience for conscience towards God, but rather for Fear, whereof (I mean the punishment) the Magistrate himself, not the Minister, is the proper executioner or Minister, Says the text, put them in mind, and so the second point is.
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3 These things wherewith Christians must be charged in relation to civil authority are summ'd up under two heads, subjection, obedience, put them in minde NONLATINALPHABET.
3 These things wherewith Christians must be charged in Relation to civil Authority Are summed up under two Heads, subjection, Obedience, put them in mind.
and therefore what the Higher powers may look for of inferiour subjects, what the master though crabbed and crooked, may expect of his servants, that is, subjection, you must perform, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9. 1 Pet. 2. 18, &c.
and Therefore what the Higher Powers may look for of inferior subject's, what the master though crabbed and crooked, may expect of his Servants, that is, subjection, you must perform, Rom. 13. 1. 1 Pet. 2. 13, 14. Titus 2. 9. 1 Pet. 2. 18, etc.
The other of these calls for obedience to their Laws and Commands, and that is NONLATINALPHABET, which though in the notion of the word it signifie to obey Magistrates or Rulers,
The other of these calls for Obedience to their Laws and Commands, and that is, which though in the notion of the word it signify to obey Magistrates or Rulers,
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and is so turned in our last English Translation in this place, yet is applyed to obedience to God, Acts 5. 29, 32. or unto our listenings to the perswasions of men,
and is so turned in our last English translation in this place, yet is applied to Obedience to God, Acts 5. 29, 32. or unto our listenings to the persuasions of men,
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When the word obedient is set alone without a second it comprehends subjection, Acts 5. 29, &c. (I mean this of a voluntary and not enforced subjection.
When the word obedient is Set alone without a second it comprehends subjection, Acts 5. 29, etc. (I mean this of a voluntary and not Enforced subjection.
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as they are in this text, they may be more accurately distinguisht. Subjection relates to the person, that is supream in place, function office, and the contrary, or opposite hereunto is resistance;
as they Are in this text, they may be more accurately distinguished. Subjection relates to the person, that is supreme in place, function office, and the contrary, or opposite hereunto is resistance;
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NONLATINALPHABET & NONLATINALPHABET, are opposed, Rom. 13. 2. that is, subjection and resistance. Obedience properly relates to the Magistrate his Edicts, Laws, lawful and honest commands.
&, Are opposed, Rom. 13. 2. that is, subjection and resistance. obedience properly relates to the Magistrate his Edicts, Laws, lawful and honest commands.
but we dare not, we will not perform the command enjoyned, Dan. 3. 18. and thus its plain, there may be subjection to just authority (for that is good and lawful) when there is not obedience unto unjust commands:
but we Dare not, we will not perform the command enjoined, Dan. 3. 18. and thus its plain, there may be subjection to just Authority (for that is good and lawful) when there is not Obedience unto unjust commands:
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I might say honest obedience, but that I look not to be carped, no more then the Apostles did, that gave this command to servants, to obey their masters in all things, Col. 3. 22. nor yet (though I acknowledge the subject,
I might say honest Obedience, but that I look not to be carped, no more then the Apostles did, that gave this command to Servants, to obey their Masters in all things, Col. 3. 22. nor yet (though I acknowledge the Subject,
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or the servant to be (as he said) NONLATINALPHABET a rational instrument) would I open a gap for every unquiet & unsober dispute, that on purpose, to shift off the Magistrates or the Masters commands, may think it enough to pretend they are not honest, and so the Master shall indeed be the Master, but the servant is the Judge, the Magistrate is the Magistrate, but the subject is the Judge, which indeed he is of his own action, by the judgement of Discretion, but not of the command by the judgement of Authority, for that would be an easie way to overturn both authority and obedience,
or the servant to be (as he said) a rational Instrument) would I open a gap for every unquiet & unsober dispute, that on purpose, to shift off the Magistrates or the Masters commands, may think it enough to pretend they Are not honest, and so the Master shall indeed be the Master, but the servant is the Judge, the Magistrate is the Magistrate, but the Subject is the Judge, which indeed he is of his own actium, by the judgement of Discretion, but not of the command by the judgement of authority, for that would be an easy Way to overturn both Authority and Obedience,
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4 Those to whom this debt is to be paid, are the principalities & powers, they are all that are in rank of Magistracy respectively, both the Highest and the Subordinate in this Scale;
4 Those to whom this debt is to be paid, Are the principalities & Powers, they Are all that Are in rank of Magistracy respectively, both the Highest and the Subordinate in this Scale;
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Principalities and Powers, saith the text, NONLATINALPHABET, principalities, that is NONLATINALPHABET, supereminent, or superexcellent powers, Rom. 13. 1. that are in highest orbe NONLATINALPHABET powers, those that are Presidents of Provinces, who though not in highest orbe of Supremacy, are yet in a neerer orbe to you,
Principalities and Powers, Says the text,, principalities, that is, supereminent, or superexcellent Powers, Rom. 13. 1. that Are in highest orb Powers, those that Are Presidents of Provinces, who though not in highest orb of Supremacy, Are yet in a nearer orb to you,
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So the Apostle Peter, 1 Pet. 2. 14. Commands subjection, whether to them he calls NONLATINALPHABET Kings, so the Greek Authors call the Roman Emperours, meaning by Kings, such as was at that time NONLATINALPHABET in the Soverignty,
So the Apostle Peter, 1 Pet. 2. 14. Commands subjection, whither to them he calls Kings, so the Greek Authors call the Roman emperors, meaning by Kings, such as was At that time in the Sovereignty,
and by NONLATINALPHABET Governours, the inferiour Officers and Governours under the Supream, and the Apostle Paul thus expresses the several ranks of Magistrates, 1 Tim. 2. 2. Kings,
and by Governors, the inferior Officers and Governors under the Supreme, and the Apostle Paul thus Expresses the several ranks of Magistrates, 1 Tim. 2. 2. Kings,
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That this debt of subjection and obedience is due to all that have share in the Civil Government respectively, whether they be in the Supremacy or in Subordination.
That this debt of subjection and Obedience is due to all that have share in the Civil Government respectively, whither they be in the Supremacy or in Subordination.
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The superscription that is upon a two pence, owns the same authority as that which is upon a twelvepence, that word, Rom. 13. 4, 6, the Ruler is, NONLATINALPHABET, Gods Minister to thee for good, Gods publick officer commends all Magistracy to us.
The superscription that is upon a two pence, owns the same Authority as that which is upon a twelvepence, that word, Rom. 13. 4, 6, the Ruler is,, God's Minister to thee for good, God's public officer commends all Magistracy to us.
but himself, but he is like the Sea that having all fulness in it self, sends from it self foun•ains and rivers to water all the Continent whither the Sea it self cannot come;
but himself, but he is like the Sea that having all fullness in it self, sends from it self foun•ains and Rivers to water all the Continent whither the Sea it self cannot come;
And God while he kept the chief Government over Israel (as I way say in his own hand, whereupon Josephus calls it a Theocracy ) did as we know, erect under himself Judges or Dictators in their necessities who (as one observes) did alwayes prosper in their atchievements, being (as I may say) Gods Lievtenants. In want of which we read, that there was no King in Israel, not because the Sanhedrin did not sit at those times,
And God while he kept the chief Government over Israel (as I Way say in his own hand, whereupon Josephus calls it a Theocracy) did as we know, erect under himself Judges or Dictators in their necessities who (as one observes) did always prosper in their achievements, being (as I may say) God's Lieutenants. In want of which we read, that there was no King in Israel, not Because the Sanhedrin did not fit At those times,
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but because there was no Chief or Sovereign Magistrate that might exercise coercion, and work deliverance in Gods stead. As for the dispensation of common Justice they had the Seventy, the Viginti Triumvirate in the greater,
but Because there was no Chief or Sovereign Magistrate that might exercise coercion, and work deliverance in God's stead. As for the Dispensation of Common justice they had the Seventy, the Viginti Triumvirate in the greater,
and a Triumvirate in the lesser Towns, and thus the publick Justice was brought home to them, till there arose some hard matter to be determined by Appeal, whose judgement was final in the case, Deut. 17. 9, 10, 11, 12.
and a Triumvirate in the lesser Towns, and thus the public justice was brought home to them, till there arose Some hard matter to be determined by Appeal, whose judgement was final in the case, Deuteronomy 17. 9, 10, 11, 12.
And therefore, if there be any (as there are) that think it necessary that the Judicials of the Jewes, and that the form and mode of Government that obtain'd amongst them be re-introduced into other States & Kingdoms they may please to consider, that even the Iewish form was variable, that the Apostle Peter commands Christian subjection to every humane ordinance, and that Paul saith, that the powers that be (that is in the world at that time) are ordained of God, Rom. 13. 2. These are the four points, which being thus cut out shall be made up into further use in their order.
And Therefore, if there be any (as there Are) that think it necessary that the Judicials of the Jews, and that the from and mode of Government that obtained among them be reintroduced into other States & Kingdoms they may please to Consider, that even the Jewish from was variable, that the Apostle Peter commands Christian subjection to every humane Ordinance, and that Paul Says, that the Powers that be (that is in the world At that time) Are ordained of God, Rom. 13. 2. These Are the four points, which being thus Cut out shall be made up into further use in their order.
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1 This duty is charged upon the Minister as the publick remembrancer of the people to whom is committed the dispensation of sound doctrine, Titus 2. 1. serving to keep them right in the duties of their relations towards one another,
1 This duty is charged upon the Minister as the public remembrancer of the people to whom is committed the Dispensation of found Doctrine, Titus 2. 1. serving to keep them right in the duties of their relations towards one Another,
and therefore it appears that God will honour the standing Ministery with this publick service, that the flock may not stand at any mans courtesie that will feed them (I say not poison them) but expect it from some hand of standing duty,
and Therefore it appears that God will honour the standing Ministry with this public service, that the flock may not stand At any men courtesy that will feed them (I say not poison them) but expect it from Some hand of standing duty,
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2 A faithful Ministery is very useful to Civil Magistracie in discharge of this office of putting the people in minde of their subjection to authority,
2 A faithful Ministry is very useful to Civil Magistracy in discharge of this office of putting the people in mind of their subjection to Authority,
for commonly people are querulous and waspishly froward against authority, and subjection to mans nature is grievous, good service doth the Minister of Gods Word do for the Magistrate, who is also called the Minister of God in bearing of his sword,
for commonly people Are querulous and waspishly froward against Authority, and subjection to men nature is grievous, good service does the Minister of God's Word do for the Magistrate, who is also called the Minister of God in bearing of his sword,
and let these two Ministers like twins supporting one the other flourish and live together, good service doth the Minister also for the people in warning them of their duty,
and let these two Ministers like twins supporting one the other flourish and live together, good service does the Minister also for the people in warning them of their duty,
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and of their doing it for conscience sake, for heathen Kingdoms and Policies that want this office of remembrancers do usually more obey for wrath then conscience.
and of their doing it for conscience sake, for heathen Kingdoms and Policies that want this office of remembrancers do usually more obey for wrath then conscience.
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Oh! let not the Minister of the Word who is their Remembrancer cut the girdle of this relation between Magistrate and subject by blowing the one up into Tyranny,
Oh! let not the Minister of the Word who is their Remembrancer Cut the girdle of this Relation between Magistrate and Subject by blowing the one up into Tyranny,
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for surely you ought not to turn your host out of dores, that gives the Gospel house-room and hospitality in his Territories, no though he were a Heathen, vae soli, wo be to either of them that is alone, I know and am sorry that the Pulpit which is the Watch-tower whence this Remembrancer gives warning, is sometimes so partial and so passionate as rather to seem to blow Sheba his Trumpet,
for surely you ought not to turn your host out of doors, that gives the Gospel houseroom and hospitality in his Territories, no though he were a Heathen, vae soli, woe be to either of them that is alone, I know and am sorry that the Pulpit which is the Watchtower whence this Remembrancer gives warning, is sometime so partial and so passionate as rather to seem to blow Sheba his Trumpet,
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or to throw dirt in the face of Authority, for I believe that God hath put this office on the Gospel Minister, partly to sweeten and make the Gospel acceptable to States and Magistrates, which otherwise as a Boutefeau would (to speak humanely) have been hunted out of all places.
or to throw dirt in the face of authority, for I believe that God hath put this office on the Gospel Minister, partly to sweeten and make the Gospel acceptable to States and Magistrates, which otherwise as a Boutefeau would (to speak humanely) have been hunted out of all places.
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I confess, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, such have produced unhappy Empericks of the Body Politick,
I confess, it is not our place as the Heralds to blazon titles, or pragmatically to model forms and modes of Policy, such have produced unhappy Empirics of the Body Politic,
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& wives to be subject, NONLATINALPHABET, 1 Pet. 3. 1. to their own husbands, so the people to be subject to their own Magistrates, viz. the powers that be in place and possession of Magistracy.
& wives to be Subject,, 1 Pet. 3. 1. to their own Husbands, so the people to be Subject to their own Magistrates, viz. the Powers that be in place and possession of Magistracy.
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And therefore according to their partiality and fancy do cry up a Magistrate, that is of their own party or opinion, and the same man they cry down that is otherwise minded, seem to me to miss the true grounds of subjection to him, which Sophocles hit better upon, saying, what then? Must we obey? Why not, saith he? NONLATINALPHABET,
And Therefore according to their partiality and fancy do cry up a Magistrate, that is of their own party or opinion, and the same man they cry down that is otherwise minded, seem to me to miss the true grounds of subjection to him, which Sophocles hit better upon, saying, what then? Must we obey? Why not, Says he?,
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but irregularly and surreptitiously, as most of them had done since the time of the Macchabees, and our Saviour told the captious Jews, that they receiving Caesars Coine a signe of his Soverignty must in reason give to Caesar what was his.
but irregularly and surreptitiously, as most of them had done since the time of the Maccabees, and our Saviour told the captious jews, that they receiving Caesars Coin a Signen of his Sovereignty must in reason give to Caesar what was his.
3 God is the countenancer and approver of Civil Magistracy, as appears in that he will have the Minister of his Word to put the people in mind to be subject to it,
3 God is the countenancer and approver of Civil Magistracy, as appears in that he will have the Minister of his Word to put the people in mind to be Subject to it,
and such are Magistrates though Heathen, but you must distinguish between the function or office it self, which maintains peace and safety, a peaceable and quiet life in godliness and honesty,
and such Are Magistrates though Heathen, but you must distinguish between the function or office it self, which maintains peace and safety, a peaceable and quiet life in godliness and honesty,
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If Jeroboam set up his Calves, or Nebuchadnezzar his Image, We will not serve thy gods, Dan. 3. 38. is the best answer, our disobedience is our best obedience, God hath countenanced and honoured disobeyers of sinful commands,
If Jeroboam Set up his Calves, or Nebuchadnezzar his Image, We will not serve thy God's, Dan. 3. 38. is the best answer, our disobedience is our best Obedience, God hath countenanced and honoured disobeyers of sinful commands,
or exempt from the civil authority, that is over him though it be Heathenish for this you shall neither learn from the head, nor from the Doctrine of our Christian profession.
or exempt from the civil Authority, that is over him though it be Heathenish for this you shall neither Learn from the head, nor from the Doctrine of our Christian profession.
& our doctrine is, that every man wherein he is called must therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his cōdition (if we may) but to use it rather, v. 21. but shewing that his priviledges though they be great,
& our Doctrine is, that every man wherein he is called must therein abide with God, 1 Cor. 7. 24. not forbidding a man thereby to better his condition (if we may) but to use it rather, v. 21. but showing that his privileges though they be great,
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yet are they spirituall, and that his outward condition and state is not changed, or bettered by becomming Christian, the wife is not freed from her heathen husband, the bond servant is not made free from his master, the Subject not exempt from his tyrant,
yet Are they spiritual, and that his outward condition and state is not changed, or bettered by becoming Christian, the wife is not freed from her heathen husband, the bound servant is not made free from his master, the Subject not exempt from his tyrant,
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but we have a better rule religio christiana non tollit ordinationes politicus the Christian religion doth not abrogate the wholsome ordinances of the State.
but we have a better Rule Religio Christian non Tollit ordinationes Politicus the Christian Religion does not abrogate the wholesome ordinances of the State.
2 Neither doth Christianity, prohibit a Christian to be a Magistrate, nor a Christian subject to pay him subjection, It is true unto the unlawfull commands either of the heathen or Christian Magistrate it may be pleaded in barre, Acts 5. 29. We ought to obey God rather then men,
2 Neither does Christianity, prohibit a Christian to be a Magistrate, nor a Christian Subject to pay him subjection, It is true unto the unlawful commands either of the heathen or Christian Magistrate it may be pleaded in bar, Acts 5. 29. We ought to obey God rather then men,
but it was a spice of that desperate Doctrine of those Pseudochristians the Gnosticks to please their deluded followers and themselves by promising liberty, 2 Pet. 2. 19. An egge of the same bird was that fury (call yee it) or delusion of those Rustick Peasants, Libertines of Germany in our ancestors days, who arose in such swarms to take the sword out of the Magistrates hand to put it into their owne scabbard,
but it was a spice of that desperate Doctrine of those Pseudochristians the Gnostics to please their deluded followers and themselves by promising liberty, 2 Pet. 2. 19. an egg of the same bird was that fury (call ye it) or delusion of those Rustic Peasants, Libertines of Germany in our Ancestors days, who arose in such swarms to take the sword out of the Magistrates hand to put it into their own scabbard,
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and to level their estates, into more plainness and evenness, pretending that the sword of civil Authority becomes not a Christian hand, nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge because he judged Christ; no other must fit us.
and to level their estates, into more plainness and evenness, pretending that the sword of civil authority becomes not a Christian hand, nor do we say they find it in such a hand in all the New Testament as if it might please them to have Pilate a Judge Because he judged christ; no other must fit us.
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Are the Jewish Magistrates called Gods? and do the Prophets call them Shields for their protection, Corners for their support, Nayles for their uniting of the people.
are the Jewish Magistrates called God's? and do the prophets call them Shields for their protection, Corners for their support, Nails for their uniting of the people.
Zac. 10. 6. Isa. 22. 23. Hos. 4. 18. Doth the New Testament call them Dignities, Principalities, Powers, yea the very heathen Magistrates, Ministers and Officers for God and for thy Good. Rom. 13. Doe the Heathens Plato and Homer call them NONLATINALPHABET, Saviours and Shepheards of the people, (for so they are by the intention of their office and place,
Zac. 10. 6. Isaiah 22. 23. Hos. 4. 18. Does the New Testament call them Dignities, Principalities, Powers, yea the very heathen Magistrates, Ministers and Officers for God and for thy Good. Rom. 13. Doe the heathens Plato and Homer call them, Saviors and Shepherds of the people, (for so they Are by the intention of their office and place,
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though they be Nero's for blood and lust,) and shall they that are promised to be nursing fathers, Isa. 49. that are commanded to be so wise as to kisse the son, Psal 2. that are prophefied to tread upon the Heathen Empire,
though they be Nero's for blood and lust,) and shall they that Are promised to be nursing Father's, Isaiah 49. that Are commanded to be so wise as to kiss the son, Psalm 2. that Are Prophesied to tread upon the Heathen Empire,
and make them incapable of Government of Christians that are most fit for it, and for whom we must pray that we may live, a peaceable life in all godlinesse and honesty,
and make them incapable of Government of Christians that Are most fit for it, and for whom we must pray that we may live, a peaceable life in all godliness and honesty,
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for this is good and acceptable in the sight of God, our Saviour, 1 Tim. 2. 13 Qui regna dat coelestia, non adimit terrena, Will Christ take mens kingdoms away if they turn Christians? Will he that is King of Kings have under his Empire no Christian Kings? surely the Apostle commands, 1 Tim. 6. 2. Those servants that have believing masters, the rather to do them service, and why the subject that hath a believing Magistrate should not do so too, I know not.
for this is good and acceptable in the sighed of God, our Saviour, 1 Tim. 2. 13 Qui regna that coelestia, non adimit Terrena, Will christ take men's kingdoms away if they turn Christians? Will he that is King of Kings have under his Empire no Christian Kings? surely the Apostle commands, 1 Tim. 6. 2. Those Servants that have believing Masters, the rather to do them service, and why the Subject that hath a believing Magistrate should not do so too, I know not.
In fine, I might argue against this denial of Christian Magistracie by argument drawn from the scanpall which it draws upon Religion (whereof Christ teaches every Christian to be chary, Matth. 17. 27.) but that I finde this kind of Libertines are not much moved with such arguments,
In fine, I might argue against this denial of Christian Magistracy by argument drawn from the scanpall which it draws upon Religion (whereof christ Teaches every Christian to be chary, Matthew 17. 27.) but that I find this kind of Libertines Are not much moved with such Arguments,
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That this great debt of subjection and obedience be duly paid without grudging, two things call for payment. 1 The command of God whose Officer the Magistrate is. 2 Your own good by whom you sleepe, you walke, you are masters of your own, you are Masters of your lives, you hold all these at this Rent-service, your subjection.
That this great debt of subjection and Obedience be duly paid without grudging, two things call for payment. 1 The command of God whose Officer the Magistrate is. 2 Your own good by whom you sleep, you walk, you Are Masters of your own, you Are Masters of your lives, you hold all these At this Rent-service, your subjection.
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There is a certain light in mans minde, that tels them they cannot live together in society without this nail, the mutinous members that rose up against the belly for eating up their labours were quieted by this oratory, that it did but digest the meat for them, nothing more pernicions then the inferiour his refusal of obedience to the Magistrate, especially you that are Christians have most benefit by Magistracy,
There is a certain Light in men mind, that tells them they cannot live together in society without this nail, the mutinous members that rose up against the belly for eating up their labours were quieted by this oratory, that it did but digest the meat for them, nothing more pernicious then the inferior his refusal of Obedience to the Magistrate, especially you that Are Christians have most benefit by Magistracy,
except the Magistrate shall profess himself a Gallio that cares for no such thing, or be like Esarhaddon, that sent into the Kingdom of subdued Israel, a mixture or gallimaufrey of several Religions in designe, ut in commune consulere non sineret religionum diversitas, that is, That diversity of Religion might hinder common counsels.
except the Magistrate shall profess himself a Gallio that Cares for no such thing, or be like Esarhaddon, that sent into the Kingdom of subdued Israel, a mixture or gallimaufry of several Religions in Design, ut in commune Consult non sineret Religions diversitas, that is, That diversity of Religion might hinder Common Counsels.
as the cause of the false prophet pertained to the Supream Judicature, therefore our Saviour saith (as Cunaeus observes) that a Prophet could not perish out of Jerusalem. Blasphemy hurts the name, Heresie the Truth, Idolatry the worship of God, of these the Magistrate is as he is called the heir of restraint, Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a private man, I bespeak this at the Magistrates hand, I mean restraint, for that God expects it at his hand is plain by that, that Idolatry was set up in Micah his house, Judges 17. 8. because at that time there was no King in Israel. Those that said, Quid Imperatoricum Ecclesia (the Donatists ) are justly upbraided by Augustine, that when the Emperour was against them, they cryed that cry,
as the cause of the false Prophet pertained to the Supreme Judicature, Therefore our Saviour Says (as Cunaeus observes) that a Prophet could not perish out of Jerusalem. Blasphemy hurts the name, Heresy the Truth, Idolatry the worship of God, of these the Magistrate is as he is called the heir of restraint, Judges 18. 17. for in this the Prince as a Prince may serve God and cannot do it as he is as a private man, I bespeak this At the Magistrates hand, I mean restraint, for that God expects it At his hand is plain by that, that Idolatry was Set up in micah his house, Judges 17. 8. Because At that time there was no King in Israel. Those that said, Quid Imperial Church (the Donatists) Are justly upbraided by Augustine, that when the Emperor was against them, they cried that cry,
The Doctrine of this Church always was, that the intermedling of the Civil Magistrate in sacris, was not that of Uzzia, but of Hezekiah, Josiah, &c. not to perform them,
The Doctrine of this Church always was, that the intermeddling of the Civil Magistrate in sacris, was not that of Uzzia, but of Hezekiah, Josiah, etc. not to perform them,
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1 To put you in minde of the Extent of this duty of subjection and obedience, it reaches from him that is in highest, to him that is of lowest rank in Magistracy, all that have the stamp or mark of authority upon them,
1 To put you in mind of the Extent of this duty of subjection and Obedience, it reaches from him that is in highest, to him that is of lowest rank in Magistracy, all that have the stamp or mark of Authority upon them,
though the money differ in value, yet there is a superscription on the least piece, which speaks the same authority, the image of Caesar was upon a peny.
though the money differ in valve, yet there is a superscription on the least piece, which speaks the same Authority, the image of Caesar was upon a penny.
The lower Officers are the Supream, his eyes, eares, hands, and therefore in them Magistracy may be wounded, be subject, (saith the Apostle) to every ordinance of man,
The lower Officers Are the Supreme, his eyes, ears, hands, and Therefore in them Magistracy may be wounded, be Subject, (Says the Apostle) to every Ordinance of man,
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for the Lords sake, for conscience sake, Rom. 13. The honour of a childe due to his father, ther, the subjection of a servant to a Master, the respect of a wife towards a Husband, and so the subjection of a subject to a Magistrate are not paid according to the grandeur of the person of the Superiour,
for the lords sake, for conscience sake, Rom. 13. The honour of a child due to his father, there, the subjection of a servant to a Master, the respect of a wife towards a Husband, and so the subjection of a Subject to a Magistrate Are not paid according to the grandeur of the person of the Superior,
2 To encourage the Magistrate what he may justly expect from the people under him, while he acts within his sphere, and stretches not his commands beyond his place;
2 To encourage the Magistrate what he may justly expect from the people under him, while he acts within his sphere, and stretches not his commands beyond his place;
so though he be in lowestorbe, yet he hath by office a share, and some pittance of authority wherein as Gods Minister for the conservation of the Peace and safety of the body he may expect protection and act (boldly,
so though he be in lowestorbe, yet he hath by office a share, and Some pittance of Authority wherein as God's Minister for the conservation of the Peace and safety of the body he may expect protection and act (boldly,
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for though the zeal of Phineas be highly commended by God in such a case as many men doe not understand the warrant, which doubtlesse was unquestionable,
for though the zeal of Phinehas be highly commended by God in such a case as many men do not understand the warrant, which doubtless was unquestionable,
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as also that of Moses in his killing the Egyptian, yet ordinarily, the subordinate Magistrate shall do well to observe the law of his place and verge of his power,
as also that of Moses in his killing the Egyptian, yet ordinarily, the subordinate Magistrate shall do well to observe the law of his place and verge of his power,
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as the Cedar doth the shrub, yet that God doth cōmand subjection & obedience to the Magistrate both supream and lower, not meerly for or according to the length of his sword,
as the Cedar does the shrub, yet that God does command subjection & Obedience to the Magistrate both supreme and lower, not merely for or according to the length of his sword,
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I shall conclude with a word to you that are the Electors of this next years Lord Major, know that your NONLATINALPHABET or Suffrage, is a talent that is put into your hand, of which you must give account, it was an ancient constitution in the Election of a Bishop, Ut non ordo, sed meritum crearet Episcopum:
I shall conclude with a word to you that Are the Electors of this next Years Lord Major, know that your or Suffrage, is a talon that is put into your hand, of which you must give account, it was an ancient constitution in the Election of a Bishop, Ut non ordo, sed Merit crearet Bishop:
but look unto those seven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod. 18. 21. Deut. 1. 15. which are all required (as is observed) to be found in him that is but one of Triumvirate, or but a Captain of Tens,
but look unto those seven qualifications, (as the Hebrews number them) which God requires in a Head or Judge, Exod 18. 21. Deuteronomy 1. 15. which Are all required (as is observed) to be found in him that is but one of Triumvirate, or but a Captain of Tens,
And therefore it is the scope of the Gospel-Ministers whom God sends (as Abraham did his servant with Commission to procure a wife for his son) NONLATINALPHABET to fit and treat a match to espouse chaste virgins unto Christ, ver. 2.
And Therefore it is the scope of the Gospel ministers whom God sends (as Abraham did his servant with Commission to procure a wife for his son) to fit and Treat a match to espouse chaste Virgins unto christ, ver. 2.
We may justly ask the cause of our Apostle his feare, lest this Corinthian virgin should become a Thais; for unjust suspition is a kind of slander to chastity:
We may justly ask the cause of our Apostle his Fear, lest this Corinthian Virgae should become a Thais; for unjust suspicion is a kind of slander to chastity:
for the virgin was not espoused to him, but Christs Ministers are but the spokes-men, the NONLATINALPHABET, treating for Christ, 2 Cor. 5. 10. they neither sowe nor mowe for themselvs,
for the Virgae was not espoused to him, but Christ Ministers Are but the spokesmen, the, treating for christ, 2 Cor. 5. 10. they neither sow nor mow for themselves,
The first Adams Eve was corrupted from her virgin righteousness, and so may the second Adams espoused virgin (the Corinthian Church) be corrupted from the simplicity that is in Christ.
The First Adams Eve was corrupted from her Virgae righteousness, and so may the second Adams espoused Virgae (the Corinthian Church) be corrupted from the simplicity that is in christ.
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1 By the seat of it, the minde, NONLATINALPHABET lest your mindes be corrupted, for the foul vessell corrupts the purest liquor, corruption begins in the minde,
1 By the seat of it, the mind, lest your minds be corrupted, for the foul vessel corrupts the Purest liquour, corruption begins in the mind,
for, we cannot say of any of these virgins espoused to Christ, as was said of that virgin, the mother of our Lord, that before they came together, she was found to be with child by the holy Ghost.
for, we cannot say of any of these Virgins espoused to christ, as was said of that Virgae, the mother of our Lord, that before they Come together, she was found to be with child by the holy Ghost.
2 The instance or example made use of for describing the way of corrupting the minde from the simplicity that is in Christ, is the first and ancientest example in the world,
2 The instance or Exampl made use of for describing the Way of corrupting the mind from the simplicity that is in christ, is the First and Ancientest Exampl in the world,
for the Devil appears not in his own colours, the Serpent doth not alwayes weare the same slough or skin, the Devil sheaths himself in a fit case for his purpose,
for the devil appears not in his own colours, the Serpent does not always wear the same slough or skin, the devil sheaths himself in a fit case for his purpose,
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therefore hath his ministers, ver. 15. deceitful workers, false Apostles, and these instruments he puts on, he tempts the proud by, ye shall be as Gods, the sensual by the promise, liberty, & some by ostentation of holiness;
Therefore hath his Ministers, ver. 15. deceitful workers, false Apostles, and these Instruments he puts on, he tempts the proud by, you shall be as God's, the sensual by the promise, liberty, & Some by ostentation of holiness;
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as Eve was to the first as a chaste virgin, and there are Serpents now, as there was one then, that attempt the corrupting of the virginity of this Church;
as Eve was to the First as a chaste Virgae, and there Are Serpents now, as there was one then, that attempt the corrupting of the virginity of this Church;
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The virgin chastity of the soul espoused to Christ Jesus, which loves not to be painted with any Fucus of meretricious gaudiness, simpleness or simplicity in vulgar speech,
The Virgae chastity of the soul espoused to christ jesus, which loves not to be painted with any Fucus of meretricious gaudiness, simpleness or simplicity in Vulgar speech,
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But in the true notion of the word it signifies a freedom from composition, and so we call the simplicity of Gods being, which is without all composition.
But in the true notion of the word it signifies a freedom from composition, and so we call the simplicity of God's being, which is without all composition.
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In Doctrine unlearnedness, in faith unfainedness in love sincerity, in worship chastity, in life and conversation integrity, do make up that we call simplicity of Christ, which I shall compendiate into these three. 1 Simplicity of Doctrine. 2 Of Worship. 3 Of life.
In Doctrine unlearnedness, in faith unfainedness in love sincerity, in worship chastity, in life and Conversation integrity, do make up that we call simplicity of christ, which I shall compendiate into these three. 1 Simplicity of Doctrine. 2 Of Worship. 3 Of life.
But now I speak of the simplicity of his Doctrine, the Doctrine of the Gospel which is a mistery that exceeds in glory, 2 Cor. 3. 9. and which the Angels stoop down to pry into,
But now I speak of the simplicity of his Doctrine, the Doctrine of the Gospel which is a mystery that exceeds in glory, 2 Cor. 3. 9. and which the Angels stoop down to pry into,
whereas that which the Apostle calls vain Philosophy, and NONLATINALPHABET, science falsly so called, hath been entertained with Sit thou here in a good place.
whereas that which the Apostle calls vain Philosophy, and, science falsely so called, hath been entertained with Fit thou Here in a good place.
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The Doctrine of which you are born, is called NONLATINALPHABET, incorruptible sad, and which you are nourished by, is called NONLATINALPHABET, sincere milk, which denotes simplicity.
The Doctrine of which you Are born, is called, incorruptible sad, and which you Are nourished by, is called, sincere milk, which denotes simplicity.
2 Simplicity of worship, which is called spirit, and truth Joh. 4. 23. not Judaicall and shadowish, not Samaritan & idolatrous, but spiritual and inward.
2 Simplicity of worship, which is called Spirit, and truth John 4. 23. not Judaical and shadowish, not Samaritan & idolatrous, but spiritual and inward.
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In matter of worship, that of Austin is the truth, and Socrates had seen it before, colendus est quomodo se colendum praeceperit, as himself hath commanded.
In matter of worship, that of Austin is the truth, and Socrates had seen it before, colendus est quomodo se colendum praeceperit, as himself hath commanded.
If we look into Justin Martyr, and see how the dresse of worship was changed, by degrees we shal finde, that it became at length quasi reductus in Ecclesiam Judaismus, unbecoming the purity of this virgin. 3 The simplicity of life;
If we look into Justin Martyr, and see how the dress of worship was changed, by Degrees we shall find, that it became At length quasi reductus in Church Judaismus, unbecoming the purity of this Virgae. 3 The simplicity of life;
It was an excellent testimoniall subscribed by the Apostle his conscience, 2 Cor. 1. 2. that in simplicity and godly sincerity, we have had our conversation in this world.
It was an excellent testimonial subscribed by the Apostle his conscience, 2 Cor. 1. 2. that in simplicity and godly sincerity, we have had our Conversation in this world.
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The form of godliness, is but a Mathematicall body, consisting of lineaments onely: Religion is practicall and alwayes married to honesty and righteousness towards men;
The from of godliness, is but a Mathematical body, consisting of lineaments only: Religion is practical and always married to honesty and righteousness towards men;
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And the simplicity of Christ, is broken into a multiplicity of senses and wayes. Let this Point for use recommend to Ministers and people both the simplicity of Christ. 1 To the Ministery;
And the simplicity of christ, is broken into a Multiplicity of Senses and ways. Let this Point for use recommend to Ministers and people both the simplicity of christ. 1 To the Ministry;
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1 Simplicity for the matter of the Doctrine, I am not ashamed of the Gospel of Christ, faith he that had sitten at the feet of Gamaliel; for (though that of Justin Martyr be true, NONLATINALPHABET, All truth spoken by Plato or Aristotle is ours,
1 Simplicity for the matter of the Doctrine, I am not ashamed of the Gospel of christ, faith he that had sitten At the feet of Gamaliel; for (though that of Justin Martyr be true,, All truth spoken by Plato or Aristotle is ours,
In breaking down strong holds, meeting with subtilty of mens hearts, raising up the dejected Spirit prostrate under sin, counter-mining the methods and stratagems of the Devill,
In breaking down strong holds, meeting with subtlety of men's hearts, raising up the dejected Spirit prostrate under since, countermining the methods and stratagems of the devil,
2 Simplicity for manner of delivery for painted glasse is more gaudy, but cleer glass transmits more light, the rule is to clothe spiritual things with spiritual words 1 Cor. 2. 13. Its vain oile that's spent in strong lines, that hang together, as sand without lime, standing together as letters in the Hebrew, one not touching another.
2 Simplicity for manner of delivery for painted glass is more gaudy, but clear glass transmits more Light, the Rule is to cloth spiritual things with spiritual words 1 Cor. 2. 13. Its vain oil that's spent in strong lines, that hang together, as sand without lime, standing together as letters in the Hebrew, one not touching Another.
he was then swathed up in types, he is now unvaled in a rich plainnes of the Gospel, those precious stones which God promises to build his Church, Isa. 54. 13. Do all come but to this, All thy children shall be taught of God.
he was then swathed up in types, he is now unvaled in a rich plainness of the Gospel, those precious stones which God promises to built his Church, Isaiah 54. 13. Do all come but to this, All thy children shall be taught of God.
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In worship, spirit and truth are better than Jerusalem and this mountain, therefore be satisfied in simplicity of Gospel-sacraments, which as DuPlessis observs, have been made by men, the port-gates of superstititon and curiosity,
In worship, Spirit and truth Are better than Jerusalem and this mountain, Therefore be satisfied in simplicity of gospel-sacraments, which as Duplessis observs, have been made by men, the port-gates of superstititon and curiosity,
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To conclude, let it be our joynt aime, the simplicity that is in Christ, and be not too indulgent to your ears, which hath sometime been the vanity of hearers of those Sermons at Pauls, coming hither for Jewels to hang in their ears, rather then for wholsom Bread.
To conclude, let it be our joint aim, the simplicity that is in christ, and be not too indulgent to your ears, which hath sometime been the vanity of hearers of those Sermons At Paul's, coming hither for Jewels to hang in their ears, rather then for wholesome Bred.
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Let not the tree of Knowledge be preferred before the tree of life, lest when you come to die, you cry out with Croesus, Solon, Solon, who had before time taught him of blessedness without regard.
Let not the tree of Knowledge be preferred before the tree of life, lest when you come to die, you cry out with Croesus, Solon, Solon, who had before time taught him of blessedness without regard.
There is such multiplicity of opinions, that most men count it impossible to reduce the swarm into one hive, especially because men usually lay so much weight, every man upon his own opinion, not considering that the kingdom of God consists not in meat and drink,
There is such Multiplicity of opinions, that most men count it impossible to reduce the swarm into one hive, especially Because men usually lay so much weight, every man upon his own opinion, not considering that the Kingdom of God consists not in meat and drink,
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and unchrists another, & solos credit habendos esse deos quos ipse colit, as the Poet anciently leaves the question about the bigness, distance, motion of the Sun, to Mathematicians, thou mayest have as much benefit by the Sun,
and unchrists Another, & solos credit habendos esse Gods quos ipse colit, as the Poet anciently leaves the question about the bigness, distance, motion of the Sun, to Mathematicians, thou Mayest have as much benefit by the Sun,
Above all things lay not the foundation of your communion in the agreement one of another with you in all your private opinions, that's a principle that will divide the Church in semper divisibilia, that makes the foundation of the house of the twig of a tree, not of the body.
Above all things lay not the Foundation of your communion in the agreement one of Another with you in all your private opinions, that's a principle that will divide the Church in semper divisibilia, that makes the Foundation of the house of the twig of a tree, not of the body.
if a man hold fast the simplicity of Christ in Doctrine, worship, life; though not admitted into your fellowship, yet they will be in your Communion through Christ, whether you will or no.
if a man hold fast the simplicity of christ in Doctrine, worship, life; though not admitted into your fellowship, yet they will be in your Communion through christ, whither you will or no.
the word NONLATINALPHABET sometimes signifies plots, devices, 2 Cor. 2. 11 ordinarily the reasonings, apprehension, judgement, the leading faculty of the soule, which is the subject and seat of this corruption.
the word sometime signifies plots, devices, 2 Cor. 2. 11 ordinarily the reasonings, apprehension, judgement, the leading faculty of the soul, which is the Subject and seat of this corruption.
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This is not meant of natural corruption, which is a part of original fin, for it is the corruption of Gospel-truth formerly received, especially doctrinall corruption:
This is not meant of natural corruption, which is a part of original fin, for it is the corruption of Gospel truth formerly received, especially doctrinal corruption:
and therefore the Apostle having said, Christ, the same yesterday, to day and for ever; presently adds, Be not carried away by divers and strange Doctrines, Heb. 13. 9. The Text affords me three things, for the opening of this Point.
and Therefore the Apostle having said, christ, the same yesterday, to day and for ever; presently adds, Be not carried away by diverse and strange Doctrines, Hebrew 13. 9. The Text affords me three things, for the opening of this Point.
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as if it was nothing to have the leprosie in the head, to make shipwrack of faith, to corrupt the simplicity of Christ to beare that fearfull brand, 2 Tim. 3. 8. men of corrupt mindes, reprobate concerning the faith, The light of the body (saith our Saviour) is the eye. If that be single, the whole body is full of light;
as if it was nothing to have the leprosy in the head, to make shipwreck of faith, to corrupt the simplicity of christ to bear that fearful brand, 2 Tim. 3. 8. men of corrupt minds, Reprobate Concerning the faith, The Light of the body (Says our Saviour) is the eye. If that be single, the Whole body is full of Light;
how many stairs do men fall? how many floores high, untill they fall even into Atheisme, from a zealous profession? A reprobate mind is the punishment of a corrupt mind, Ro. 1. 28 They did not like to retein God in their knowledge,
how many stairs do men fallen? how many floors high, until they fallen even into Atheism, from a zealous profession? A Reprobate mind is the punishment of a corrupt mind, Ro. 1. 28 They did not like to retain God in their knowledge,
they did not receive the truth with love of the truth, and therefore God gave them up to efficacy of errour, 2 Thess. 2. 10. 4 A satiety or dislike of saving doctrine:
they did not receive the truth with love of the truth, and Therefore God gave them up to efficacy of error, 2 Thess 2. 10. 4 A satiety or dislike of Saving Doctrine:
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as namely, the dangerousnesse of this disease which seizes on the head, from whence (as saith the Greek Proverb) the fish doth first begin to be corrupted,
as namely, the dangerousness of this disease which seizes on the head, from whence (as Says the Greek Proverb) the Fish does First begin to be corrupted,
3 Errour is many times more specious to our shallow, proud, corrupt reason, than the truth of God, whose depths and mysteries cannot otherwise be answered,
3 Error is many times more specious to our shallow, proud, corrupt reason, than the truth of God, whose depths and Mysteres cannot otherwise be answered,
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but rather as Peter observes, 2 Pet. 2. 19. they promise liberty, which is so taking a thing, that looking humanely, we may wonder that Christ preaching repentance, self-deniall, the crosse, should gain any.
but rather as Peter observes, 2 Pet. 2. 19. they promise liberty, which is so taking a thing, that looking humanely, we may wonder that christ preaching Repentance, self-denial, the cross, should gain any.
therefore they in the Council of Trent (as the history relates) would hardly be drawn to admit of any recess from their former errours, ne viderentur errasse, lest they might seem to have erred,
Therefore they in the Council of Trent (as the history relates) would hardly be drawn to admit of any recess from their former errors, ne viderentur errasse, lest they might seem to have erred,
or do otherwise recompence their errour, by delivering them up to vile affections and lusts, Rom. 1. 27. who shall then pull off that fearfull seal of God, that seals them up in stupidity, and under a reprobate minde.
or do otherwise recompense their error, by delivering them up to vile affections and Lustiest, Rom. 1. 27. who shall then pull off that fearful seal of God, that Seals them up in stupidity, and under a Reprobate mind.
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the second part is the resemblance of false teachers to the serpent, and this manner of beguiling Eve by subtilty, lest as the serpent, &c. From which words the Point is obvious.
the second part is the resemblance of false Teachers to the serpent, and this manner of beguiling Eve by subtlety, lest as the serpent, etc. From which words the Point is obvious.
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Doct. 2. As Eve was beguiled by the subtilty of the serpent, so are mens mindes corrupted by false teachers from the simplicity of Christ; False Doctors;
Doct. 2. As Eve was beguiled by the subtlety of the serpent, so Are men's minds corrupted by false Teachers from the simplicity of christ; False Doctors;
Satanae lenones, saith one, they are Satans instruments, as the serpent was, the Devil his Pandors, worsting to the deflowering of Christs espoused Virgins.
Satan lenones, Says one, they Are Satan Instruments, as the serpent was, the devil his Panders, worsting to the deflowering of Christ espoused Virgins.
The wisdome of the serpent is commanded and warranted to Gods people, the subtilty of the serpent is found in these subverters of the chastity of Doctrine;
The Wisdom of the serpent is commanded and warranted to God's people, the subtlety of the serpent is found in these subverters of the chastity of Doctrine;
for it's no wonder, saith the Apostle, that if Satan be transformed into an Angel of light, his Ministers also be transformed or disguised, as the Ministers of righteousnesse.
for it's no wonder, Says the Apostle, that if Satan be transformed into an Angel of Light, his Ministers also be transformed or disguised, as the Ministers of righteousness.
5 That corrupters come with subtilty, and have their slights, Ephes. 4. 14. they come with good words, Rom. 16. 17. they beguile with enticing words, Col. 2. 4. they speak lies in hypocrisie: 1 Tim. 4. 2. they can wear the rough garment, and sheeps cloathing.
5 That corrupters come with subtlety, and have their slights, Ephesians 4. 14. they come with good words, Rom. 16. 17. they beguile with enticing words, Col. 2. 4. they speak lies in hypocrisy: 1 Tim. 4. 2. they can wear the rough garment, and Sheep clothing.
2 They are subtil in being modest at first, millea erroris sunt verecunda, Hath God said, Gen. 3. saith the serpent, the deceiver begins with queries rather then down-right assertions.
2 They Are subtle in being modest At First, millea Error sunt verecunda, Hath God said, Gen. 3. Says the serpent, the deceiver begins with queries rather then downright assertions.
4 They promise magnificent and great things, they promise them liberty, saith Peter. 2 Pet. 2. 18. Ye shall be as gods, saith the serpent, what great bubbles are usually spoken of glory, joy, familiarity with God, &c. 5 They comply with mans pride, with self, &c. and fit the bait to the fish.
4 They promise magnificent and great things, they promise them liberty, Says Peter. 2 Pet. 2. 18. You shall be as God's, Says the serpent, what great bubbles Are usually spoken of glory, joy, familiarity with God, etc. 5 They comply with men pride, with self, etc. and fit the bait to the Fish.
6 They draw a man from practical obedience unto extrinsecal, and meer empty speculations (for the theorie is pleasant and easie, but the truth is bitter.
6 They draw a man from practical Obedience unto extrinsical, and mere empty speculations (for the theory is pleasant and easy, but the truth is bitter.
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the tree of knowledge is fair to look on, the tree of life better to feed on. 3 Affect not things above the Word, a holiness, a zeal, a knowledge, above what is written:
the tree of knowledge is fair to look on, the tree of life better to feed on. 3 Affect not things above the Word, a holiness, a zeal, a knowledge, above what is written:
so there are many will say, This is the holier way, this is the better, not having any Word for it. 4. Avoid the house of infection, the Fowlers net, From such turn away, faith the Scripture,
so there Are many will say, This is the Holier Way, this is the better, not having any Word for it. 4. Avoid the house of infection, the Fowlers net, From such turn away, faith the Scripture,
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Fatemur quidem novas quasdam & antea non auditas sectas, Anabaptistas Libertinos, Mennonios, Zwenkfeldianos statim ad exortum Evangelii extitisse, Juel Apol. Eccle. Anglicanae. Vide Sleidanum in commentariis.
Fatemur quidem novas quasdam & Antea non auditas sectas, Anabaptistas Libertines, Mennonios, Zwenkfeldianos Immediately ad exortum Evangelii extitisse, Jewel Apollinarian Eccle. Anglicanae. Vide Sleidanum in commentariis.
Arist. politic. passim. Acts 7. 10. 27. 35. Mat. 24. 47. & 25. 41. Lu. 12. 14. Acts 6. 3. Titus 1. 5. usually w••• •he preposition NONLATINALPHABET, signifying the place or the subject matter of their office & goverment.
Arist. politic. passim. Acts 7. 10. 27. 35. Mathew 24. 47. & 25. 41. Lu. 12. 14. Acts 6. 3. Titus 1. 5. usually w••• •he preposition, signifying the place or the Subject matter of their office & government.
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Schisma ni fallor est eadem opinantem at { que } e•dem ritu colentem quo caeteri, solo congregationis delectari dissidio. Aug. contra Faustum. lib. 20. et contra Cresconium grammat.
Schisma ni fallor est Same opinantem At { que } e•dem ritu colentem quo Caeteri, solo congregationis delectari dissidio. Aug. contra Faustum. lib. 20. et contra Krisios Grammar.
Error in fide non ideo haeresis quia ab ecclesia damnatus sed quia fidei contrarius. Altenstaig, &c. verbo, haeresis & T•rre crem, summa, lib. 4. 2 part. cap. 3.
Error in fide non ideo Heresy quia ab Church Damnatus sed quia fidei contrarius. Altenstaig, etc. verbo, Heresy & T•rre crem, summa, lib. 4. 2 part. cap. 3.
Haereticum seditiosum & blasphemum capitali supplicio dignum nemo ex nostris facile impugnabit. Tota quaestio est de haeretico simplici. Meisnerus Philos. sobsect 2 cap. 4.
Hereticum Seditious & blasphemum capitali Supplicio dignum nemo ex nostris facile impugnabit. Tota Question est de Heretic Simple. Meisnerus Philos. sobsect 2 cap. 4.
