A TEMPER FOR Loyal Joy and Grief. Delivered in a Sermon, preached upon Sunday Feb. 15. An. Dom. 1684. being the Day of Proclaiming His present Majesty, James the Second, King of Great Britain, &c. in the City of Cork. The Text, Psal. xlvi. v. 10, 11. Be still, and know that I am God:
A TEMPER FOR Loyal Joy and Grief. Delivered in a Sermon, preached upon Sunday Feb. 15. Nias Dom. 1684. being the Day of Proclaiming His present Majesty, James the Second, King of Great Britain, etc. in the city of Cork. The Text, Psalm xlvi. v. 10, 11. Be still, and know that I am God:
but th• quiet and peaceable Succession of his Brother, our present Sovereign, to the Crown ▪ We cannot indeed but still retain a tender sense of so great a Loss;
but th• quiet and peaceable Succession of his Brother, our present Sovereign, to the Crown ▪ We cannot indeed but still retain a tender sense of so great a Loss;
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some, remembring the first Temple, wept with a loud voice, and others shouted for joy, that they were now founding a second; so that the noise of the shout of joy could scarce be discerned from the noise of them that wept.
Some, remembering the First Temple, wept with a loud voice, and Others shouted for joy, that they were now founding a second; so that the noise of the shout of joy could scarce be discerned from the noise of them that wept.
Yet when we consider, that, notwithstanding all our fears, and others malice, James the Second, the Dear and Faithful Brother of Charles the Second of blessed memory, the Son of Charles the First, that glorious Martyr for his Religion and the Laws, the Grandson of the great and happy King, James the First, in whom the three Crowns were happily united, •as succeeded, and that without any Stir, Tumults or Blood-shed,
Yet when we Consider, that, notwithstanding all our fears, and Others malice, James the Second, the Dear and Faithful Brother of Charles the Second of blessed memory, the Son of Charles the First, that glorious Martyr for his Religion and the Laws, the Grandson of the great and happy King, James the First, in whom the three Crowns were happily united, •as succeeded, and that without any Stir, Tumults or Bloodshed,
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but with the •reatest Peace and Ease imaginable, unto •he Throne of his Royal Father (and may we long hold it so, may these days of •eace long continue to Him and us) when •e consider this, I say, we ought to cheer •ur selves,
but with the •reatest Peace and Ease imaginable, unto •he Throne of his Royal Father (and may we long hold it so, may these days of •eace long continue to Him and us) when •e Consider this, I say, we ought to cheer •ur selves,
and that as he hath often here•ofore ventur'd his Life in Defence of the Na•ion, so he will still do his utmost to •re•erve us in our just Rights and Libe•ties, of all which we have this day a full and publick assurance:
and that as he hath often here•ofore ventured his Life in Defence of the Na•ion, so he will still do his utmost to •re•erve us in our just Rights and Libe•ties, of all which we have this day a full and public assurance:
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When we add this, I •ay, we ought to banish Grief from our hearts, in our Souls to rejoyce, to fall down before God and bless him, concluding we have Charles the Second still,
When we add this, I •ay, we ought to banish Grief from our hearts, in our Souls to rejoice, to fallen down before God and bless him, concluding we have Charles the Second still,
after a sort, alive and entire in Jame• •he Second, whom God long preserve. Yet because it is impossible on a suddain to rid the world of Fears, Jealousies, and the like uneasie Affections;
After a sort, alive and entire in Jame• •he Second, whom God long preserve. Yet Because it is impossible on a sudden to rid the world of Fears, Jealousies, and the like uneasy Affections;
because also what I have said may not haply be by all believed, or my self be deemed too credulous, it may not be amiss or unseasonable to entertain you upon occasion of this Solemnity with some thoughts on this calming passage of the Royal Psalmist.
Because also what I have said may not haply be by all believed, or my self be deemed too credulous, it may not be amiss or unseasonable to entertain you upon occasion of this Solemnity with Some thoughts on this calming passage of the Royal Psalmist.
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In what particular Crisis of the Jewish affairs, or on what occasion this Psalm was first penned, I have not found any so bold as peremptorily to ascertain.
In what particular Crisis of the Jewish affairs, or on what occasion this Psalm was First penned, I have not found any so bold as peremptorily to ascertain.
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Therefore will we not fear though the Earth be moved, and though the Mountains be cast into the midst of the Sea. Though the Waters thereof roar and be troubled,
Therefore will we not Fear though the Earth be moved, and though the Mountains be cast into the midst of the Sea. Though the Waters thereof roar and be troubled,
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and their being thrown into the midst of the Sea, are all but lofty Poetical ways of speaking, design'd to express great Commotions in the State, the unsettling or removing Foundations of Government.
and their being thrown into the midst of the Sea, Are all but lofty Poetical ways of speaking, designed to express great Commotions in the State, the unsettling or removing Foundations of Government.
But there was the Brook Kidron, which as 'tis described, above Jerusalem Eastward, imparted a clear and gentle Stream for the watering of the lower City;
But there was the Brook Kidron, which as it's described, above Jerusalem Eastward, imparted a clear and gentle Stream for the watering of the lower city;
And there were besides the Waters of Siloah, which, augmented by a small Stream from the Fountain Gihon, passed softly (Isai. viii. 6.) into Sion, and in a manner close up to the foot of the Temple.
And there were beside the Waters of Siloam, which, augmented by a small Stream from the Fountain Gihon, passed softly (Isaiah viii. 6.) into Sion, and in a manner close up to the foot of the Temple.
To which soever of these two our Royal Poet alludes, either of them aptly resembles those secret and soft Refreshments, which at all times relieve and bear up the Spirits of the true Israel. They have not ever perhaps an irresistible Torrent of all the worldly Power, Security and Interests, that some could wish, running strongly for them;
To which soever of these two our Royal Poet alludes, either of them aptly resembles those secret and soft Refreshments, which At all times relieve and bear up the Spirits of the true Israel. They have not ever perhaps an irresistible Torrent of all the worldly Power, Security and Interests, that Some could wish, running strongly for them;
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but in their most forlorn circumstances that their enemies can imagine them in, they have easie, secret and spiritual Comforts, in a way of humble affiance in God ▪ and committing themselves and their affairs to his Gracious Conduct.
but in their most forlorn Circumstances that their enemies can imagine them in, they have easy, secret and spiritual Comforts, in a Way of humble affiance in God ▪ and committing themselves and their affairs to his Gracious Conduct.
and more lately in a glorious sort for our establish'd Church) the Emanations of his Power, Wisdom and Goodness are in no cases more conspicuous than in their Protection.
and more lately in a glorious sort for our established Church) the Emanations of his Power, Wisdom and goodness Are in no cases more conspicuous than in their Protection.
And now why should his Church at any time droop in Spirit, or be dejected? This Lord of Hosts is with us, this God of Jacob is our Refuge: to which he puts a Selah, that is, sing this Strain in your highest and fullest Musick:
And now why should his Church At any time droop in Spirit, or be dejected? This Lord of Hosts is with us, this God of Jacob is our Refuge: to which he puts a Selac, that is, sing this Strain in your highest and Fullest Music:
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And having thus far proceeded, our sacred Authors Breast was now full enough of God, to publish a kind of Summons or Challenge to the whole world, to behold or consider the mighty Acts of Gods particular Providence in behalf of his Church.
And having thus Far proceeded, our sacred Authors Breast was now full enough of God, to publish a kind of Summons or Challenge to the Whole world, to behold or Consider the mighty Acts of God's particular Providence in behalf of his Church.
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Which being done, towards, or in, the days of Solomon, he crowned the foregoing Victories and Deliverances with a deep Peace, ver. 9. He maketh Wars to cease unto the ends of the Earth;
Which being done, towards, or in, the days of Solomon, he crowned the foregoing Victories and Deliverances with a deep Peace, ver. 9. He makes Wars to cease unto the ends of the Earth;
But such deep Peace, as I conceive not yet in perfect being at the penning of this Psalm, (which, I say, by the whole tenor of it, manifestly bespeaks it self to have been writ in tottering or turbulent times):
But such deep Peace, as I conceive not yet in perfect being At the penning of this Psalm, (which, I say, by the Whole tenor of it, manifestly bespeaks it self to have been writ in tottering or turbulent times):
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Words indifferently applicable, either to the Turbulent and Enemies of the Church, and of Davids Kingdom; (as if he had said, Desist from your fruitless Combinations, and malicious Contrivances:
Words indifferently applicable, either to the Turbulent and Enemies of the Church, and of Davids Kingdom; (as if he had said, Desist from your fruitless Combinations, and malicious Contrivances:
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or to the faithful and firm Adherents of David, who, inclining to diffidence and fears of the worst, might be in impatient hurries, and uncertain Counsels.
or to the faithful and firm Adherents of David, who, inclining to diffidence and fears of the worst, might be in impatient hurries, and uncertain Counsels.
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for that it is an ungrateful thing, on this good day, to take the words in their worst acceptation, I shall chiefly insist on them as directed to the Church,
for that it is an ungrateful thing, on this good day, to take the words in their worst acceptation, I shall chiefly insist on them as directed to the Church,
that as poo• men die from their Cottages, and greate• persons from their Houses, which the• have called by their own Names, so eve• Princes from the Throne, alas! I nee• not insist.
that as poo• men die from their Cottages, and greate• Persons from their Houses, which the• have called by their own Names, so eve• Princes from the Throne, alas! I nee• not insist.
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Only when these last leave th• Stage, as it is in great Buildings, whe• Pillars fall, there is, at least, a dreadfu• Concussion of the whole Fabrick: so in Frame of State;
Only when these last leave th• Stage, as it is in great Buildings, whe• Pillars fallen, there is, At least, a dreadfu• Concussion of the Whole Fabric: so in Frame of State;
as well as speedily and most seasonably, succeeded, I cannot but believe (and I hope it will be esteemed no fault to profess plainly that I do believe) the Loyallest hearts amongst us all really tremble:
as well as speedily and most seasonably, succeeded, I cannot but believe (and I hope it will be esteemed no fault to profess plainly that I do believe) the Loyalest hearts among us all really tremble:
Wherefore being we must acknowledge the publick Amusement, not to say Consternation, not yet to be quite over, it cannot be amiss to press, what the Text in such shaking junctures injoyns, (which I have named) an holy Quiet: and I dare say it will contribute much to the Ease of all their Hearts, who will practice it.
Wherefore being we must acknowledge the public Amusement, not to say Consternation, not yet to be quite over, it cannot be amiss to press, what the Text in such shaking junctures enjoins, (which I have nam) an holy Quiet: and I Dare say it will contribute much to the Ease of all their Hearts, who will practice it.
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excluding •ll Despondency and Pusillanimity. (3.) In •obriety, Peaceableness and observance of Or•er; excluding Temerity, Faction and •rivy Combinations upon any pretences •f publick Jealousies and Dangers.
excluding •ll Despondency and Pusillanimity. (3.) In •obriety, Peaceableness and observance of Or•er; excluding Temerity, Faction and •rivy Combinations upon any pretences •f public Jealousies and Dangers.
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Let us therefore on this occasion not fall into that iniquity of Impatience taxed by the Heathen Moralist (Iniquiores esse erga relicta ereptor•m desiderio) to be unjust estimators of what God has left us, through too impatient a sense of what he has taken away.
Let us Therefore on this occasion not fallen into that iniquity of Impatience taxed by the Heathen Moralist (Iniquiores esse Erga relicta ereptor•m Desire) to be unjust estimators of what God has left us, through too impatient a sense of what he has taken away.
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Whereas then we have lost a most Gracious King must we not confess our selves to have deserved it, by the abuse of that Ease, Peace ▪ Liberty and Plenty that we enjoyed under him,
Whereas then we have lost a most Gracious King must we not confess our selves to have deserved it, by the abuse of that Ease, Peace ▪ Liberty and Plenty that we enjoyed under him,
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And secondly, there is yet a nobler de•ree of Quiet, which also becomes us, the Quiet of Faith and good Hope, in opposition •o a base Abjectness of Mind and Despon•ency.
And secondly, there is yet a Nobler de•ree of Quiet, which also becomes us, the Quiet of Faith and good Hope, in opposition •o a base Abjectness of Mind and Despon•ency.
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Give me leave here to demand what reason have we not to hope well • What, almost, colour have we for ou• Despondencies? If we look up to God w• know that all things shall work together fo• good to those who love him.
Give me leave Here to demand what reason have we not to hope well • What, almost, colour have we for ou• Despondencies? If we look up to God w• know that all things shall work together fo• good to those who love him.
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My Brethren, the case is not with us as it seems to have been with the Faithful in this Psalm. The Earth is not removed, nor the Mountains carried into the midst of the Sea, (the Concussions are not so great as might have been feared,
My Brothers, the case is not with us as it seems to have been with the Faithful in this Psalm. The Earth is not removed, nor the Mountains carried into the midst of the Sea, (the Concussions Are not so great as might have been feared,
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Lastly, the other part of holy Quiet lies •n the exercise of Sobriety: that we all of •s observe Order, keep each of us within his •wn sphere, enterfere not with one another, •r exceed not the bounds of our Cal•ing.
Lastly, the other part of holy Quiet lies •n the exercise of Sobriety: that we all of •s observe Order, keep each of us within his •wn sphere, enterfere not with one Another, •r exceed not the bounds of our Cal•ing.
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Let no one be a Busiebody, or Intermedler in other men• matters, and above all, not in State-Affairs. I have heard by them that have been in Battles, that if a Body can be but disordered and huddled, they are presently routed: they then destroy one another.
Let no one be a Busiebody, or Intermeddler in other men• matters, and above all, not in State affairs. I have herd by them that have been in Battles, that if a Body can be but disordered and huddled, they Are presently routed: they then destroy one Another.
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For a man would think some late practices amongst our Neighbours, if not yet amongst us, may have taught this part of the world Wit enough to be easily perswaded to regulate their Talk, or hold their Tongue.
For a man would think Some late practices among our Neighbours, if not yet among us, may have taught this part of the world Wit enough to be Easily persuaded to regulate their Talk, or hold their Tongue.
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an holy Quiet much becomes us, and will be very serviceable to us, which is, as you have heard, made up of Patience, Faith and Soberness. Now to perswade hereto,
an holy Quiet much becomes us, and will be very serviceable to us, which is, as you have herd, made up of Patience, Faith and Soberness. Now to persuade hereto,
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The first Argument in the Text is Gods general Providence; Know, saith the Lord, that I am God. In other terms, God rules the World. A Sense of this, one should think, would easily quiet the most imbroiled or imbroiling Spirits.
The First Argument in the Text is God's general Providence; Know, Says the Lord, that I am God. In other terms, God rules the World. A Sense of this, one should think, would Easily quiet the most embroiled or embroiling Spirits.
nor concerns himself about me, why should I consecrate and resign my self and all my concerns to him, which is the primary and most essential act of all true Religion? No, no, my Brethren, both our Reason and Christianity will teach us better things than these;
nor concerns himself about me, why should I consecrate and resign my self and all my concerns to him, which is the primary and most essential act of all true Religion? No, no, my Brothers, both our Reason and Christianity will teach us better things than these;
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And that God all along, in all vicissitudes and changes of things, does whatsoever pleaseth him in Heaven and Earth, in the Sea and in all deep places;
And that God all along, in all vicissitudes and changes of things, does whatsoever Pleases him in Heaven and Earth, in the Sea and in all deep places;
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when they set themselves and to be counsel together, Ps. ii. 1, 2, &c. (that is, to speak more in the language of the times) amidst all the Cabals and Consults of men of malicious and unquiet Spirits, He that sitteth in the Heavens laughs,
when they Set themselves and to be counsel together, Ps. ii. 1, 2, etc. (that is, to speak more in the language of the times) amid all the Cabals and Consults of men of malicious and unquiet Spirits, He that Sitteth in the Heavens laughs,
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And who shall say to the great King of Heaven and Earth what doest thou? Let none be apt so much as to say in their hearts, God appears not in the present Course of things, but Men rule all. Alas!
And who shall say to the great King of Heaven and Earth what dost thou? Let none be apt so much as to say in their hearts, God appears not in the present Course of things, but Men Rule all. Alas!
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And lastly, as to the Quiet of Sobriety; can any thing more powerfully perswade us to keep our station than this Consideration, that the great Lord of all, in his course of Government of things, has here and thus placed every one of us,
And lastly, as to the Quiet of Sobriety; can any thing more powerfully persuade us to keep our station than this Consideration, that the great Lord of all, in his course of Government of things, has Here and thus placed every one of us,
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which most inevitably enforces, Let every man do his own business; let every man keep within the Calling wheren he is called by God. Thus of the first Argument.
which most inevitably inforces, Let every man do his own business; let every man keep within the Calling wheren he is called by God. Thus of the First Argument.
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This, I say, cre•tes much concernment to many, what shall become of the Glory, what of the Truth of God? To this God in the Text answers, I will be exalted amongst the Hea•hen;
This, I say, cre•tes much concernment to many, what shall become of the Glory, what of the Truth of God? To this God in the Text answers, I will be exalted among the Hea•hen;
The Earth is a more comprehensive Name, and besides the Heathen, besides all that do not and all that will not know God, comprehends all that know and love him too;
The Earth is a more comprehensive Name, and beside the Heathen, beside all that do not and all that will not know God, comprehends all that know and love him too;
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and when thou comest thither, anoint Hazael to be King of Syria, &c. Yet have I left me seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that hath not kissed him.
and when thou Comest thither, anoint hazael to be King of Syria, etc. Yet have I left me seven thousand in Israel, all the knees that have not bowed to Baal, and every Mouth that hath not kissed him.
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In Israel it self (as corrupt as it is) besides the vast numbers in the Kingdom of Judah; In Israel it self I have seven thousand to the one thou hast named.
In Israel it self (as corrupt as it is) beside the vast numbers in the Kingdom of Judah; In Israel it self I have seven thousand to the one thou hast nam.
nor is he now less solicitous of his Glory than then he was Can any of us pretend to be wiser than the Omniscient? He must know therefore how more fitly to order all things to his own Glory than do we:
nor is he now less solicitous of his Glory than then he was Can any of us pretend to be Wiser than the Omniscient? He must know Therefore how more fitly to order all things to his own Glory than do we:
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if we are not content with Gods Methods, or go about to disturb the course he puts things into? I do not disswade any from being concerned for the Honour of God. Far be it from me!
if we Are not content with God's Methods, or go about to disturb the course he puts things into? I do not dissuade any from being concerned for the Honour of God. far be it from me!
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And particularly, this Argument will perswade first the Quiet of Patience. For being we have seen God so infinitely qualified for the supreme Superintendency over all things and persons;
And particularly, this Argument will persuade First the Quiet of Patience. For being we have seen God so infinitely qualified for the supreme Superintendency over all things and Persons;
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being also we cannot believe, he will be true to himself, we ought to conclude he will gain Glory to himself even by those very things, by which we may foolishly imagine he forfeits or hazards his Glory.
being also we cannot believe, he will be true to himself, we ought to conclude he will gain Glory to himself even by those very things, by which we may foolishly imagine he forfeits or hazards his Glory.
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Again, this Consideration also enforces particularly the Quiet of Faith. If the Almighty and the Alwise has resolved that he will be exalted amongst the Heathen,
Again, this Consideration also inforces particularly the Quiet of Faith. If the Almighty and the Alwise has resolved that he will be exalted among the Heathen,
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than for us to interpose and disturb this Order? And yet every man does disturb that Order, who makes a step out of his Calling, that is, out of the Order, Place and Degree God has put him into.
than for us to interpose and disturb this Order? And yet every man does disturb that Order, who makes a step out of his Calling, that is, out of the Order, Place and Degree God has put him into.
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if the Glory of God be dear to us, as we profess it is, and if we believe that God is God, let us be quiet with a Quiet both of Patience, Faith and Sobriety.
if the Glory of God be dear to us, as we profess it is, and if we believe that God is God, let us be quiet with a Quiet both of Patience, Faith and Sobriety.
The third and last Argument in the Text perswading still the same Duty, is Gods Presence, Patronage and everlasting Constancy to his Church, celebrated here by the Psalmist in the name of the Church; (for in the last verse he brings in the Church speaking thus) The Lord of Hosts is with us, the God of Jacob is our Refuge, And it it is observable this is the great Chorus in this most glorious and lofty Anthem.
The third and last Argument in the Text persuading still the same Duty, is God's Presence, Patronage and everlasting Constancy to his Church, celebrated Here by the Psalmist in the name of the Church; (for in the last verse he brings in the Church speaking thus) The Lord of Hosts is with us, the God of Jacob is our Refuge, And it it is observable this is the great Chorus in this most glorious and lofty Anthem.
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When poor Croesus (not long before as much a prodigy of Wealth as then of Misery) was led captive in Chains at the Command of his Conqueror Cyrus, into whose hands he had fallen by the Fraud of Apollo (otherwise to be called the Devil) of Delphos, whom alone above all their Deities he had honoured with Gifts, he requested of his Conquerour one small Boon,
When poor Croesus (not long before as much a prodigy of Wealth as then of Misery) was led captive in Chains At the Command of his Conqueror Cyrus, into whose hands he had fallen by the Fraud of Apollo (otherwise to be called the devil) of Delphos, whom alone above all their Deities he had honoured with Gifts, he requested of his Conqueror one small Boon,
namely, NONLATINALPHABET, that sending those Chains then as a Present, he might ask that Grecian God, NONLATINALPHABET Whether it were his Ʋsage to put Cheats upon Benefactors his Worshippers.
namely,, that sending those Chains then as a Present, he might ask that Grecian God, Whither it were his Ʋsage to put Cheats upon Benefactors his Worshippers.
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Our Fathers trusted in thee, they trusted and thou didst deliver them. They cryed unto thee and were delivered, they trusted in thee and were not confounded.
Our Father's trusted in thee, they trusted and thou didst deliver them. They cried unto thee and were Delivered, they trusted in thee and were not confounded.
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Particularly again, this Consideration also most reasonably may induce the Quiet of Patience: For whose Will ought we to pay more absolute Deference to,
Particularly again, this Consideration also most reasonably may induce the Quiet of Patience: For whose Will ought we to pay more absolute Deference to,
And the Quiet of Sobriety: For if by exceeding our Calling, or going out of our place we come into misery, it is not so much God that has brought it upon us,
And the Quiet of Sobriety: For if by exceeding our Calling, or going out of our place we come into misery, it is not so much God that has brought it upon us,
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such, I mean, who have long hoped for, and otherwise, as well as in their mad Carouses, prayed for the Confusion of our Church and Religion, that is (I may say it without the least Arrogancy or Prevarication) the most loyal Church and Religion in the World;
such, I mean, who have long hoped for, and otherwise, as well as in their mad Carouses, prayed for the Confusion of our Church and Religion, that is (I may say it without the least Arrogance or Prevarication) the most loyal Church and Religion in the World;
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We can with the assurance of good Conscience take up the words of that holy King Ahijah, animating himself and his People in a more difficult condition than, God be blessed, ours is,
We can with the assurance of good Conscience take up the words of that holy King Ahijah, animating himself and his People in a more difficult condition than, God be blessed, ours is,
laying aside our private Humours and little mutual Piques at Persons and Parties too, if possible, let us all joyn in a Quiet of Peace and Christian Charity, which I toucht not till now, resolving to close with it.
laying aside our private Humours and little mutual Piques At Persons and Parties too, if possible, let us all join in a Quiet of Peace and Christian Charity, which I touched not till now, resolving to close with it.
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Here are a multitude of us present that are old enough to remember what our eyes have seen, (and may we never see the second time!) the Miseries and Desolations, the Cruelties and Ravages of Civil Wars.
Here Are a multitude of us present that Are old enough to Remember what our eyes have seen, (and may we never see the second time!) the Misery's and Desolations, the Cruelties and Ravages of Civil Wars.
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And if we meet with any, who either by their secret Perswasions, or Combinations, or by their whispering Fears and Jealousies, Designs and Stories contrary to what you have heard of His Majesties Royal Intentions and Declaration;
And if we meet with any, who either by their secret Persuasions, or Combinations, or by their whispering Fears and Jealousies, Designs and Stories contrary to what you have herd of His Majesties Royal Intentions and Declaration;
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God in his mercy restored all, King, and Church, and Religion. The same Fears and Jealousies have bid fair to destroy all again. God has hitherto hindred it.
God in his mercy restored all, King, and Church, and Religion. The same Fears and Jealousies have bid fair to destroy all again. God has hitherto hindered it.
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In a word, as I have said before, but repeat, that it may be more surely practised. Let us trust God, and next trust our King, be quiet, loyal and circumspect in our places;
In a word, as I have said before, but repeat, that it may be more surely practised. Let us trust God, and next trust our King, be quiet, loyal and circumspect in our places;
THE Reasons and Need OF Loyal Devotion. Set forth in a SERMON, before the Mayor, Aldermen and Citizens of Cork, and many of the Gentry, assembled in Christchurch, in the City of Cork, on St. Georges day, Apr. 23. 1685. being the Day of the Coronation of His Gracious Majesty James II. The Text 1 Tim. ii. 1, 2. I exhort therefore that first of all Supplications, Prayers, Intercessions,
THE Reasons and Need OF Loyal Devotion. Set forth in a SERMON, before the Mayor, Aldermen and Citizens of Cork, and many of the Gentry, assembled in Christchurch, in the city of Cork, on Saint George's day, Apr. 23. 1685. being the Day of the Coronation of His Gracious Majesty James II The Text 1 Tim. ii. 1, 2. I exhort Therefore that First of all Supplications, Prayers, Intercessions,
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WE are here assembled of our own free accord, and by a general agreement amongst our selves, upon occasion of His Majesties (we trust) most happy Coronation in England this present day,
WE Are Here assembled of our own free accord, and by a general agreement among our selves, upon occasion of His Majesties (we trust) most happy Coronation in England this present day,
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and, as we may guess, about this time, I believe, if we think never so much on the Subject, we can devise no other thing we can do whereby we can in this instant contribute to make his Crown sit long, easie and secure on his Head,
and, as we may guess, about this time, I believe, if we think never so much on the Subject, we can devise no other thing we can do whereby we can in this instant contribute to make his Crown fit long, easy and secure on his Head,
which, because in the present instance a free-will Offering, ought for that reason, after the manner of all free-will Offerings, to be the more cheerful and affectionate.
which, Because in the present instance a freewill Offering, ought for that reason, After the manner of all freewill Offerings, to be the more cheerful and affectionate.
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Which Exhortation manifestly depends on the 18th verse of the foregoing chapter; This Charge I commit to thee, Son Timothy, that according to the Prophesies which have been of thee, thou warr a good warfare, that is, thou diligently and strenuously discharge the Office of a Bishop.
Which Exhortation manifestly depends on the 18th verse of the foregoing chapter; This Charge I commit to thee, Son Timothy, that according to the prophecies which have been of thee, thou war a good warfare, that is, thou diligently and strenuously discharge the Office of a Bishop.
As the Roman Emperors used when they sent forth their Prefects or Governours into their Provinces, to give them their Instructions with them, so says Grotius, does St. Paul here to Timothy, and in him to other Bishops, sent forth unto their Churches.
As the Roman Emperor's used when they sent forth their Prefects or Governors into their Provinces, to give them their Instructions with them, so Says Grotius, does Saint Paul Here to Timothy, and in him to other Bishops, sent forth unto their Churches.
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Now as to the Contents of the publick Prayers, or of Liturgies, he requires that they consist of Supplications, Prayers, Intercessions and giving of Thanks:
Now as to the Contents of the public Prayers, or of Liturgies, he requires that they consist of Supplications, Prayers, Intercessions and giving of Thanks:
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Petitions, NONLATINALPHABET as they express the desires of our Souls: and NONLATINALPHABET Intercessions, as asking with humble boldness, and not diffidently.
Petitions, as they express the Desires of our Souls: and Intercessions, as asking with humble boldness, and not diffidently.
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NONLATINALPHABET, Supplications are generally understood such Prayers, by which we deprecate Evils, whence the word is anciently by St. Ambrose and St. Austin, as well as by more modern Writers, rendred Deprecations. In plain terms, we may conceive for our distincter understanding hereby meant such Prayers as now we style Litanies, wherein we pray that God would deliver us from the several evils of Soul and Body.
, Supplications Are generally understood such Prayers, by which we deprecate Evils, whence the word is anciently by Saint Ambrose and Saint Austin, as well as by more modern Writers, rendered Deprecations. In plain terms, we may conceive for our distincter understanding hereby meant such Prayers as now we style Litanies, wherein we pray that God would deliver us from the several evils of Soul and Body.
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NONLATINALPHABET, Petitions (or Prayers in a stricter sense of the name are such Addresses to God, by which we ask that good things may be bestowed on us.
, Petitions (or Prayers in a Stricter sense of the name Are such Addresses to God, by which we ask that good things may be bestowed on us.
NONLATINALPHABET, Intercessions, or interposing with God for the Safety of others, seems very properly to denote such Prayers as have been ever since the primitive age used at the Communion for the whole Estate of Christs Church militant on Earth.
, Intercessions, or interposing with God for the Safety of Others, seems very properly to denote such Prayers as have been ever since the primitive age used At the Communion for the Whole Estate of Christ Church militant on Earth.
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but in an especial manner, the close of the forementioned Prayer, blessing the Name of God for all his Saints (which is a very ancient part of the Office of the Eucharist) will properly suit thereto:
but in an especial manner, the close of the forementioned Prayer, blessing the Name of God for all his Saints (which is a very ancient part of the Office of the Eucharist) will properly suit thereto:
and that consisting of such parts and Offices as our present Service Book consists of. And this he gives as the very first point in charge to Timothy. To proceed:
and that consisting of such parts and Offices as our present Service Book consists of. And this he gives as the very First point in charge to Timothy. To proceed:
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or the Words understood in a way more accommodate to the present forms of Government, 1 Pet. ii. 13, 14. Submit your selves, saith he, to every Ordinance of Man,
or the Words understood in a Way more accommodate to the present forms of Government, 1 Pet. ii. 13, 14. Submit your selves, Says he, to every Ordinance of Man,
By Kings we understand those who are supreme, those who have within their Dominions the highest Authority under God and Christ, independant on any other.
By Kings we understand those who Are supreme, those who have within their Dominions the highest authority under God and christ, independent on any other.
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I will speak a few things briefly of the first, as a good and proper foundation (for it hath seemed such to the Holy Ghost in the Text) as a proper foundation, I say, to the second.
I will speak a few things briefly of the First, as a good and proper Foundation (for it hath seemed such to the Holy Ghost in the Text) as a proper Foundation, I say, to the second.
We are in our publick Prayers to make Supplications, Petitions and Thanksgivings for all men. And I have already suggested the indefensible ground or foundation hereof.
We Are in our public Prayers to make Supplications, Petitions and Thanksgivings for all men. And I have already suggested the indefensible ground or Foundation hereof.
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I cannot therefore simply either approve or justifie that distinction (which the parsimonious Charity of some applies here) interpreting the All men in the Text meerly of the Genera singul•rum, not the singuli Generum. We are here commanded, say they, to pray for all sorts and degrees of men,
I cannot Therefore simply either approve or justify that distinction (which the parsimonious Charity of Some Applies Here) interpreting the All men in the Text merely of the Genera singul•rum, not the Singuli Generum. We Are Here commanded, say they, to pray for all sorts and Degrees of men,
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1, What is a Sin unto Death (pro hic & nunc) we know not, I mean in this or that mans ordinary practice, we are not able, (I am sure I have not met with that judicious person living who has dared) to determine.
1, What is a since unto Death (Pro hic & nunc) we know not, I mean in this or that men ordinary practice, we Are not able, (I am sure I have not met with that judicious person living who has dared) to determine.
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If God would be severe, or but exactly just, if, as the Prophet speaks, he should lay Judgment to the Line, and Righteousness to the Plummet, there is no Sin at all which would not be unto death:
If God would be severe, or but exactly just, if, as the Prophet speaks, he should lay Judgement to the Line, and Righteousness to the Plummet, there is no since At all which would not be unto death:
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but now that through Christ Jesus all who believe are justified from all things from which they could not be justified by the Law of Moses, (Act. xxii. 39.) we know no Sins unpardonable, that is,
but now that through christ jesus all who believe Are justified from all things from which they could not be justified by the Law of Moses, (Act. xxii. 39.) we know no Sins unpardonable, that is,
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unto Death, but either (1.) Blasphemy against the Holy Ghost, (which if we know what it is, we cannot, I think, judge properly incident into the present age;
unto Death, but either (1.) Blasphemy against the Holy Ghost, (which if we know what it is, we cannot, I think, judge properly incident into the present age;
and till men are dead in their unbelief and impenitence we are not sure (though we may strongly fear) that God will not give them Faith and Repentance, that is, we are not sure their Unbelief or Impenitence will be final, that is, we know not that they have yet sinned unto Death:
and till men Are dead in their unbelief and impenitence we Are not sure (though we may strongly Fear) that God will not give them Faith and Repentance, that is, we Are not sure their Unbelief or Impenitence will be final, that is, we know not that they have yet sinned unto Death:
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Besides, as just now intimated, none can be said to be incredulous or impenitent finally, that is, to their end, till their end, that is till their death:
Beside, as just now intimated, none can be said to be incredulous or impenitent finally, that is, to their end, till their end, that is till their death:
and by him eternally rejected from all Grace, and so by immediate Inspiration, or voice from Heaven, interdict us to pray for them, I conceive in the present ••ate of the Church we stand bound in charity to pray for all men, (at least, that God would give them repentance) as long as they are in this life,
and by him eternally rejected from all Grace, and so by immediate Inspiration, or voice from Heaven, interdict us to pray for them, I conceive in the present ••ate of the Church we stand bound in charity to pray for all men, (At least, that God would give them Repentance) as long as they Are in this life,
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or that which is to come, were, as in all probability it was, the Jews malicious ascribing those Miracles to Beelzebub the Prince of Devils, which in their Consciences they were convinced he did by the power of the Holy Ghost,
or that which is to come, were, as in all probability it was, the jews malicious ascribing those Miracles to Beelzebub the Prince of Devils, which in their Consciences they were convinced he did by the power of the Holy Ghost,
In a word, as the world goes, I know not how there is any maintaining Charity or the true Christian Temper, without strict observing the Apostles injunction in my Text. For allow this, that we are not to pray for those who have sinned a sin unto death,
In a word, as the world Goes, I know not how there is any maintaining Charity or the true Christian Temper, without strict observing the Apostles injunction in my Text. For allow this, that we Are not to pray for those who have sinned a since unto death,
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as they are commonly committed, there will be few men, if they have but ill nature enough to maintain enmities, whose Malice will not byass their Judgments to pronounce their Enemies to have sinned a sin unto death,
as they Are commonly committed, there will be few men, if they have but ill nature enough to maintain enmities, whose Malice will not bias their Judgments to pronounce their Enemies to have sinned a since unto death,
Wherefore, by the way, give me leave from hence to recommend unto you the Prudence, Piety and Integrity of the first Reformers of our Church, and consequently the Soundness of the Reformation it self.
Wherefore, by the Way, give me leave from hence to recommend unto you the Prudence, Piety and Integrity of the First Reformers of our Church, and consequently the Soundness of the Reformation it self.
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The first thing the Apostle gives in charge here to Timothy, in order to the settling the Church of Ephesus, is the due constituting the publick Prayers.
The First thing the Apostle gives in charge Here to Timothy, in order to the settling the Church of Ephesus, is the due constituting the public Prayers.
The primitive publick Prayers by the Apostolical Injunction in the Text were to consist of Supplications Petitions, Intercessions and giving of Thanks.
The primitive public Prayers by the Apostolical Injunction in the Text were to consist of Supplications Petitions, Intercessions and giving of Thanks.
Our Liturgy does consist of Confessions, Suffrages or Litanies, of Collects, of Prayers for the whole Church, Hymns and Eucharistical Devotions, parts perfectly conformable to what was then both enjoyned and practised.
Our Liturgy does consist of Confessions, Suffrages or Litanies, of Collects, of Prayers for the Whole Church, Hymns and Eucharistical Devotions, parts perfectly conformable to what was then both enjoined and practised.
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or in what days the Apostle laid this Charge on Timothy; namely, in the first year of Nero 's being Emperor of Rome, according to Baronius, in his third year, say others;
or in what days the Apostle laid this Charge on Timothy; namely, in the First year of Nero is being Emperor of Room, according to Baronius, in his third year, say Others;
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And such a long time continued the Emperours and the other Powers; NONLATINALPHABET as S. Chrysostome expresses it, ungodly men succeeding ungodly men:
And such a long time continued the emperors and the other Powers; as S. Chrysostom Expresses it, ungodly men succeeding ungodly men:
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We have a King most Gracious, who protects us in our Religion, and has again and again promised so to do, of which we have most publick and ample assurance.
We have a King most Gracious, who protects us in our Religion, and has again and again promised so to do, of which we have most public and ample assurance.
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However, as long as there are such infernal Spirits in humane shape, as are at this day many of the Scotch Covenanters, who will not so much as say God save or God bl•ss the King to save themselves from the Gallows, it was not fit to omit this observation of the Date of this Epistle.
However, as long as there Are such infernal Spirits in humane shape, as Are At this day many of the Scotch Covenanters, who will not so much as say God save or God bl•ss the King to save themselves from the Gallows, it was not fit to omit this observation of the Date of this Epistle.
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For hereby, let the King have been what he could be to them, they are convicted by our Apostles Doctrine, to have renounced their Christianity in this case, with their Allegiance and Duty to their King:
For hereby, let the King have been what he could be to them, they Are convicted by our Apostles Doctrine, to have renounced their Christianity in this case, with their Allegiance and Duty to their King:
Wherefore give me leave here, besides the meer Evidence of the Text, to add some other, that the Duty we hence learn may appear to be of no such indifferent or inferiour rank,
Wherefore give me leave Here, beside the mere Evidence of the Text, to add Some other, that the Duty we hence Learn may appear to be of no such indifferent or inferior rank,
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Besides the Obligation from human Laws, which I will not yet touch on, we have all obligation I can conceive possible, 1. From Scripture and our common Christianity, And 2. From Reason and Prudence.
Beside the Obligation from human Laws, which I will not yet touch on, we have all obligation I can conceive possible, 1. From Scripture and our Common Christianity, And 2. From Reason and Prudence.
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From Scripture or common Christianity: The sum of the Obligations we can have thence can well amount no higher than express Commands (and them urged with the greatest instance) and constant Practice or Example. As to Command.
From Scripture or Common Christianity: The sum of the Obligations we can have thence can well amount no higher than express Commands (and them urged with the greatest instance) and constant Practice or Exampl. As to Command.
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However 'tis well worthy our notice, what sense the Jewish Doctors had of this Precept, who tell us generally, that throughout their whole Law, Thoughts are no were forbidden,
However it's well worthy our notice, what sense the Jewish Doctors had of this Precept, who tell us generally, that throughout their Whole Law, Thoughts Are no were forbidden,
When they chose all of the rather to dye, than place Caius 's Statue in their Temple, they at the same time professed, that they daily offered Sacrifice to the true God in their Temple for him. Joseph. de Bello Judaic. lib.
When they chosen all of thee rather to die, than place Caius is Statue in their Temple, they At the same time professed, that they daily offered Sacrifice to the true God in their Temple for him. Joseph. de Bello Judaic. lib.
before Christ, was it that the Apostles here so earnestly gives this in charge to Timothy. We have seen thus the Christian Law o• Command and the ancient occasion ther•of. Now as to Christian Example.
before christ, was it that the Apostles Here so earnestly gives this in charge to Timothy. We have seen thus the Christian Law o• Command and the ancient occasion ther•of. Now as to Christian Exampl.
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and to wave that multitude of other Testimonies, and some of the very Forms of Prayer, which might be produced in this case, we will content our selves with that known and most full one (of undoubted authority) in Tertullian, who wrote about 200 years after Christ;
and to wave that multitude of other Testimonies, and Some of the very Forms of Prayer, which might be produced in this case, we will content our selves with that known and most full one (of undoubted Authority) in Tertullian, who wrote about 200 Years After christ;
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without any instigator, because from our hearts, we pray for all Emperors, beseeching to them a long Life, a secure Reign, a safe Family, valiant Armies, a faithful Senate, a loyal Commonalty,
without any instigator, Because from our hearts, we pray for all Emperor's, beseeching to them a long Life, a secure Reign, a safe Family, valiant Armies, a faithful Senate, a loyal Commonalty,
and a peaceable World, and whatsoever are the wishes of men, or of the Cesars themselves. This was he able then most truly to plead in apology for Christianity:
and a peaceable World, and whatsoever Are the wishes of men, or of the Caesars themselves. This was he able then most truly to plead in apology for Christianity:
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or constant Practice of the Christian Church (which is the sum of what Obligations we can have thence) will make it an indispensible Duty, to pray for Kings, we have both.
or constant Practice of the Christian Church (which is the sum of what Obligations we can have thence) will make it an indispensible Duty, to pray for Kings, we have both.
Now as to Obligations from Reason and Prudence; perhaps that of our own Interest, the Benefit which hence amounts, to the publick, and so to all private persons of whom the publick body is made up, may be looked upon as the most effectual reason, or best prudential ground assignable.
Now as to Obligations from Reason and Prudence; perhaps that of our own Interest, the Benefit which hence amounts, to the public, and so to all private Persons of whom the public body is made up, may be looked upon as the most effectual reason, or best prudential ground assignable.
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which is most plain by the foregoing verses, ver 7. God is King over all the Earth. Then he divides Earth into the Heathen and Jews, ver. 8. God reigneth over the Heathen.
which is most plain by the foregoing Verses, for 7. God is King over all the Earth. Then he divides Earth into the Heathen and jews, ver. 8. God Reigneth over the Heathen.
Nor will any doubt the truth of this Scripture assertion, or justice of the phrase, who shall but think with himself what a forlorn, helpless, despicable thing the most populous Nation is without an Head ▪ In 1 Sam xi. we have a Story which will fully illustrate this matter, ver. 2. Nahush the King of the Ammonites offers these insolent Conditions to the Israelites, upon which he will accept them for his Servants;
Nor will any doubt the truth of this Scripture assertion, or Justice of the phrase, who shall but think with himself what a forlorn, helpless, despicable thing the most populous nation is without an Head ▪ In 1 Same xi. we have a Story which will Fully illustrate this matter, ver. 2. Nahush the King of the Ammonites offers these insolent Conditions to the Israelites, upon which he will accept them for his Servants;
ver. 8. The Children of Israel were three hundred tho•sand, and the Men of Judah thirty thous•nd. A pretty number indeed to lift up their voice and weep at a vain mans scornful Rodomantade!
for. 8. The Children of Israel were three hundred tho•sand, and the Men of Judah thirty thous•nd. A pretty number indeed to lift up their voice and weep At a vain men scornful Rodomantade!
What's the matter with them? The point was, there was yet, in effect, no King in Israel. Saul indeed was just anointed King, chap. x. but he had not yet taken upon him the actual Exercise of his Kingly Power:
What's the matter with them? The point was, there was yet, in Effect, no King in Israel. Saul indeed was just anointed King, chap. x. but he had not yet taken upon him the actual Exercise of his Kingly Power:
cap. xi. 5. But when Saul heads them, they had now one to save them, as the expression is, ver 3. and having put the people into three Companies (drawn them into three Squadrons) they slew the Ammonites until the heat of the day,
cap. xi. 5. But when Saul Heads them, they had now one to save them, as the expression is, for 3. and having put the people into three Companies (drawn them into three Squadrons) they slew the Ammonites until the heat of the day,
and they that remained of them were so scattered, that t•o of them were not left together, ver. 11. so great a Strength and Shield was their new King already become to Israel. And I beseech you, Brethren consider it,
and they that remained of them were so scattered, that t•o of them were not left together, ver. 11. so great a Strength and Shield was their new King already become to Israel. And I beseech you, Brothers Consider it,
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To their Enemies shall I say? Nay, there is nothing more exposeth them to themselves In those disorders and dreadful civil Wars which ensued thereon, the History of which makes up the five last Chapters of the Book of Judges; the reason of all that fatal series of Events is no less than four times incul•aled in these numerical words, In those days there was no King in Israel, chap. xvii. 4. xviii. 1. xix. 1. and xxi. 25. I will not •ub on old sores;
To their Enemies shall I say? Nay, there is nothing more exposeth them to themselves In those disorders and dreadful civil Wars which ensued thereon, the History of which makes up the five last Chapters of the Book of Judges; the reason of all that fatal series of Events is no less than four times incul•aled in these numerical words, In those days there was no King in Israel, chap. xvii. 4. xviii. 1. xix. 1. and xxi. 25. I will not •ub on old sores;
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but we may remember what days they were when there was no King in our Israel. Wherefore if we love our own and three Nations Safety, let this reason move us to be constan• in our Prayers for our King and Governours.
but we may Remember what days they were when there was no King in our Israel. Wherefore if we love our own and three nations Safety, let this reason move us to be constan• in our Prayers for our King and Governors.
B•t we may hope, where all joyn with united and constant Devotion therein he that •ear••h Prayer ▪ will not be deaf to his Servants who •ry night and day to him:
B•t we may hope, where all join with united and constant Devotion therein he that •ear••h Prayer ▪ will not be deaf to his Servants who •ry night and day to him:
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Oh ▪ how much to be wished for to the Church of God ▪ and that happy outward advantage hereto, publick Peace and Quiet which gives all sorts of men all •pportunies of Godliness and Ho•esty. No •e•s than these are the fruits of Kings good Administration, Prov. xx. 8, 26. A wise King that sitte•h on the To••ne, scattere•h •ay all evil with his eyes.
O ▪ how much to be wished for to the Church of God ▪ and that happy outward advantage hereto, public Peace and Quiet which gives all sorts of men all •pportunies of Godliness and Ho•esty. No •e•s than these Are the fruits of Kings good Administration, Curae xx. 8, 26. A wise King that sitte•h on the To••ne, scattere•h •ay all evil with his eyes.
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•nd 'tis here put in all•sion thereto, to •ignifie the infliction of such punishment, which either severs the sound and useful from the rotten and unprofitable ▪ or •reaks in piec•s what withstands ▪ Now •he issue thereof the same holy Author tell; •s;
•nd it's Here put in all•sion thereto, to •ignifie the infliction of such punishment, which either severs the found and useful from the rotten and unprofitable ▪ or •reaks in piec•s what withstands ▪ Now •he issue thereof the same holy Author tell; •s;
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If then the concerns of Religion and the prosperity of our Souls depend so much on the Princes pious and prudent Administration, much more do those of our civil Liberties and Property. The better the publick affairs are managed, the better it is generally for all private persons;
If then the concerns of Religion and the Prosperity of our Souls depend so much on the Princes pious and prudent Administration, much more do those of our civil Liberties and Property. The better the public affairs Are managed, the better it is generally for all private Persons;
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for the happiest Effects of his best and wisest Councils cannot well be greater than these two, Either first, continued Peace, Or secondly, victorious Arms.
for the Happiest Effects of his best and Wisest Councils cannot well be greater than these two, Either First, continued Peace, Or secondly, victorious Arms.
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Nay when the Providence of God, whose peculiar care Kings are, in the midst of many publick calamities, preserves their persons safe and untouched, very often, according the methods and ancient proceedings of his sovereign Wisdom, great numbers of the people fall.
Nay when the Providence of God, whose peculiar care Kings Are, in the midst of many public calamities, preserves their Persons safe and untouched, very often, according the methods and ancient proceedings of his sovereign Wisdom, great numbers of the people fallen.
For that the Princes Sins, for which God at any time immediately or proximately takes punishment, are usually the Effect of some other Sins of the People;
For that the Princes Sins, for which God At any time immediately or proximately Takes punishment, Are usually the Effect of Some other Sins of the People;
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Through the anger of the Lord it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the King of Babylon.
Through the anger of the Lord it Come to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the King of Babylon.
whatsoever there is, that in our judgment is amiss in our Gracious King His present Majesty, is the Effect of the Sins of a great multitude of his people, either now living,
whatsoever there is, that in our judgement is amiss in our Gracious King His present Majesty, is the Effect of the Sins of a great multitude of his people, either now living,
then murdered the Father, afterwards drove the whole Royal Progeny into strange Countries, where they found more kindness from them of a foreign Religion,
then murdered the Father, afterwards drove the Whole Royal Progeny into strange Countries, where they found more kindness from them of a foreign Religion,
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let, I say, this most reasonable consideration move all of us to be duly devout in offering Supplications, Prayers and Intercessions for our King, and all sent by him.
let, I say, this most reasonable consideration move all of us to be duly devout in offering Supplications, Prayers and Intercessions for our King, and all sent by him.
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Who will not think himself bound to pity, and as long as he lives pray for those, whom his own Sins have provoked God to suffer to fall into Sin? But to wave any such consideration:
Who will not think himself bound to pity, and as long as he lives pray for those, whom his own Sins have provoked God to suffer to fallen into since? But to wave any such consideration:
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to say nothing of perpetual cares, waking nights, and thoughts (which the hearing of Chronicles read will not always divert) of the most poynant sense of publick Straits, national Affronts and a thousand things that will not enter into my head;
to say nothing of perpetual Cares, waking nights, and thoughts (which the hearing of Chronicles read will not always divert) of the most poignant sense of public Straits, national Affronts and a thousand things that will not enter into my head;
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either his male-administration, or some other his Personal guilt, is still cryed out of though he in the mean time be never so wise, vigilant, virtuous or innocent Thus (1 Sam. xxx 6) the Amalekites invade Ziklag, and carry the Women away captive, and the people instead of rescuing them talk of stoning David. These and such like miseries whoso consider, will surely never think he can pray too often for his King.
either his maladministration, or Some other his Personal guilt, is still cried out of though he in the mean time be never so wise, vigilant, virtuous or innocent Thus (1 Sam. xxx 6) the Amalekites invade Ziklag, and carry the Women away captive, and the people instead of rescuing them talk of stoning David. These and such like misery's whoso Consider, will surely never think he can pray too often for his King.
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Thus Darius, when he ordered a kind of Endowment of the Jewish Temple, required that the Priests should offer Sacrifices of sweet Savours unto the God of Heaven,
Thus Darius, when he ordered a kind of Endowment of the Jewish Temple, required that the Priests should offer Sacrifices of sweet Savours unto the God of Heaven,
Ezr. vi. 9, 10. And it may be collected by parity of Reason, from 1 Macc. xii. 11. as well as more expresly by what is above said out of Josephus, that the Jews practised accordingly.
Ezra vi. 9, 10. And it may be collected by parity of Reason, from 1 Maccabees xii. 11. as well as more expressly by what is above said out of Josephus, that the jews practised accordingly.
The primitive Christians, we have seen, did it without any Imperial Laws, and sine Monitore: But what should I speak of such Laws amongst us? In a word,
The primitive Christians, we have seen, did it without any Imperial Laws, and sine Monitore: But what should I speak of such Laws among us? In a word,
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But because if even new Grounds of Duties could be assigned, and humane Nature and Society should come hereafter to be regulated according to other measures than the World has hitherto known,
But Because if even new Grounds of Duties could be assigned, and humane Nature and Society should come hereafter to be regulated according to other measures than the World has hitherto known,
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In those publick Prayers which the Church has provided for us, and most Christianly, according to the Apostolical Injunction and primitive Pattern put into our mouths, let us be cordial and sincere: let them not pass over with us as matter of meer Form and Custom,
In those public Prayers which the Church has provided for us, and most Christianly, according to the Apostolical Injunction and primitive Pattern put into our mouths, let us be cordial and sincere: let them not pass over with us as matter of mere From and Custom,
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I have heard it has been objected against our Liturgy, that Prayers for the King occur therein too often, that there is in this behalf a great deal of vain Repetition, a Fault taxed by our Lord in the Prayers of Heathens.
I have herd it has been objected against our Liturgy, that Prayers for the King occur therein too often, that there is in this behalf a great deal of vain Repetition, a Fault taxed by our Lord in the Prayers of heathens.
It were an easie thing to vindicate our Service-Book from Tautology, even in this regard, were there now either Time or Need. In a word, there never comes two Prayers for the King in the same Office, of the same kind, or to the same purpose.
It were an easy thing to vindicate our Service book from Tautology, even in this regard, were there now either Time or Need. In a word, there never comes two Prayers for the King in the same Office, of the same kind, or to the same purpose.
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And it is to be remembred, diverse kinds of Prayers are commanded; Supplications, Petitions, Intercessions and giving of Thanks are to be made for all men:
And it is to be remembered, diverse Kinds of Prayers Are commanded; Supplications, Petitions, Intercessions and giving of Thanks Are to be made for all men:
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We will tell the world, that what some scrupulous persons thus plead against our Liturgy, that it too frequently applies to God in behalf of the King, will ever, we hope, operate to the maintaining it.
We will tell the world, that what Some scrupulous Persons thus plead against our Liturgy, that it too frequently Applies to God in behalf of the King, will ever, we hope, operate to the maintaining it.
In private, let us imitate the Primitive Christians; of our own accord, and without any Remembrancer, recommending our King, his Person, Government, Family,
In private, let us imitate the Primitive Christians; of our own accord, and without any Remembrancer, recommending our King, his Person, Government, Family,
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If after all I have said, I thought any thing wanting to press this Exhortation, I could add, what me thinks would put every one of us on our knees in this behalf as frequently before God as might be desired;
If After all I have said, I Thought any thing wanting to press this Exhortation, I could add, what me thinks would put every one of us on our knees in this behalf as frequently before God as might be desired;
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or at least say, God bless the King. Now, that our Prayers may be effectual this Day, I will exhort only, that we keep our selves all in such a Temper, as to be able devoutly and in a true Christian Temper to pray so, when we go to bed.
or At least say, God bless the King. Now, that our Prayers may be effectual this Day, I will exhort only, that we keep our selves all in such a Temper, as to be able devoutly and in a true Christian Temper to pray so, when we go to Bed.
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Is it Sense or Loyalty to be drunk for the King? Or, if the KING should see it, would He thank or commend or think the better of any man for it? For shame, Good Christian People, beware of such unreasonableness, such Barbarity.
Is it Sense or Loyalty to be drunk for the King? Or, if the KING should see it, would He thank or commend or think the better of any man for it? For shame, Good Christian People, beware of such unreasonableness, such Barbarity.
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As it was delivered in a SERMON in Christs Church in Cork, and elsewhere, in the heat of the late REBELLION of Argile and Monmouth. The TEXT. 1 Pet. III. 11. — Seek Peace and ensue it.
As it was Delivered in a SERMON in Christ Church in Cork, and elsewhere, in the heat of the late REBELLION of Argyll and Monmouth. The TEXT. 1 Pet. III. 11. — Seek Peace and ensue it.
In the eighth Verse of this Chapter begins, as I compute, the eighth Exhortation; and it is to Ʋnity in Judgment and Affection (but especially in Affection) and then to the proper Product hereof Sweetness in Conversation. Finally be ye all of one mind, having compassion one of another, love as Brethren, be pitiful.
In the eighth Verse of this Chapter begins, as I compute, the eighth Exhortation; and it is to Ʋnity in Judgement and Affection (but especially in Affection) and then to the proper Product hereof Sweetness in Conversation. Finally be you all of one mind, having compassion one of Another, love as Brothers, be pitiful.
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but contrariwise Blessing, knowing that thereunto are ye called, that ye should inherit a Blessing. Now to back, or further enforce, the latter part of this Exhortation, he brings in,
but contrariwise Blessing, knowing that thereunto Are you called, that you should inherit a Blessing. Now to back, or further enforce, the latter part of this Exhortation, he brings in,
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as a proof of what he had last said (namely, that peaceable and sweet tempered men should inherit a Blessing) two or three Verses out of the Old Testament (Psal. xxxiv. 13.) directing such Life and Temper as the true way to Blessedness, part of which citation is our present Text, Seek Peace and ensue it.
as a proof of what he had last said (namely, that peaceable and sweet tempered men should inherit a Blessing) two or three Verses out of the Old Testament (Psalm xxxiv. 13.) directing such Life and Temper as the true Way to Blessedness, part of which Citante is our present Text, Seek Peace and ensue it.
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By which account thus given of the connexion of the Words, it appears, that amongst the several Christian Duties which concern us in order to present and future Happiness, (in order to inheriting the Blessing) the study of Peace is one of principal note.
By which account thus given of the connexion of the Words, it appears, that among the several Christian Duties which concern us in order to present and future Happiness, (in order to inheriting the Blessing) the study of Peace is one of principal note.
Seek Peace, say both the blessed Psalmist, and the Apostle, (and in them, both Old Testament and New) if you would inherit the Blessing promised in either.
Seek Peace, say both the blessed Psalmist, and the Apostle, (and in them, both Old Testament and New) if you would inherit the Blessing promised in either.
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And if you remark it, most of the foregoing Beatitudes Blessed be the poor in spirit, that is, the humble and lowly minded, Blessed be thee meek, blessed the merciful, &c. are accommodable to the peaceable Spirit;
And if you remark it, most of thee foregoing Beatitudes Blessed be the poor in Spirit, that is, the humble and lowly minded, Blessed be thee meek, blessed the merciful, etc. Are accommodable to the peaceable Spirit;
and withal so often repeated (in the Old Testament and in the New, by our Lord himself, by the Apostle of the Circumcision in the Text, by the Apostle of the Gentiles in the places mentioned,
and withal so often repeated (in the Old Testament and in the New, by our Lord himself, by the Apostle of the Circumcision in the Text, by the Apostle of the Gentiles in the places mentioned,
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And these shall be proportionate to the several sorts of Peace, and as neerly attemperated to the present publick Circumstances and Necessities as I can.
And these shall be proportionate to the several sorts of Peace, and as nearly attemperated to the present public circumstances and Necessities as I can.
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Now in our setting forth, it will be meet to remember, that Peace may be opposed to Discontent, as well as to Strife and War. Those, who have inward Grudging and Dissatisfactions, are as far from some sort of Peace, as those who are engaged in actual or open Quarrels.
Now in our setting forth, it will be meet to Remember, that Peace may be opposed to Discontent, as well as to Strife and War. Those, who have inward Grudging and Dissatisfactions, Are as Far from Some sort of Peace, as those who Are engaged in actual or open Quarrels.
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First then as to Publick Civil Peace. By Gods great Blessing we enjoy this here, while our Neighbors every where, on the other sides of the Water, are embroiled.
First then as to Public Civil Peace. By God's great Blessing we enjoy this Here, while our Neighbours every where, on the other sides of the Water, Are embroiled.
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And I must tell you, it is the peculiar Glory of the Reformation of the Church of England, that as it was made by an happy Consent and Union of the Royal and Ecclesiastical Power of the Realm,
And I must tell you, it is the peculiar Glory of the Reformation of the Church of England, that as it was made by an happy Consent and union of the Royal and Ecclesiastical Power of the Realm,
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so the Professors of it can never be taxed in any points either of resisting or descrting their Prince. In all the Wars since the Reformation, in all the Plots, old and new, not one true Church of England-man to be found all along;
so the Professors of it can never be taxed in any points either of resisting or descrting their Prince. In all the Wars since the Reformation, in all the Plots, old and new, not one true Church of England-man to be found all along;
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before any fell into such designs, they were either leavened with Fanaticism, and secretly fallen off from the Principles and Unity of our Church, or open Apostates from her;
before any fell into such designs, they were either leavened with Fanaticism, and secretly fallen off from the Principles and Unity of our Church, or open Apostates from her;
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though yet but secretly, that such person is neither Christian nor Protestant, whatever he pretends. He's fallen off from his Christianity, which commands Subjection and loyal Adhesion:
though yet but secretly, that such person is neither Christian nor Protestant, whatever he pretends. He's fallen off from his Christianity, which commands Subjection and loyal Adhesion:
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And perhaps if any one were to define the Peace we are now speaking of, (viz. Publick Civil Peace) he could not give a better or plainer account of it,
And perhaps if any one were to define the Peace we Are now speaking of, (viz. Public Civil Peace) he could not give a better or plainer account of it,
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But I will quit the positive part, and on the contrary only tell you, what is a great but sad truth, that the Pragmatical Humour, which is abroad, much disturbs the Peace, at least one kind of it, the Quiet of mens Minds, throughout the Country.
But I will quit the positive part, and on the contrary only tell you, what is a great but sad truth, that the Pragmatical Humour, which is abroad, much disturbs the Peace, At least one kind of it, the Quiet of men's Minds, throughout the Country.
will not our own Callings, common or Christian (of the discharge of both which, one day we must give an Account) find us work enough? If I am an Artificer or a Tradesman, there is no doubt of it: one thing or other in my way I may find regularly to employ me. And there's encouragement for it;
will not our own Callings, Common or Christian (of the discharge of both which, one day we must give an Account) find us work enough? If I am an Artificer or a Tradesman, there is no doubt of it: one thing or other in my Way I may find regularly to employ me. And there's encouragement for it;
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Am I so happy in my Education, or even in my natural Endowments, that I can find no Books which I can read with advantage, no Studies Historical, Mathematical,
Am I so happy in my Education, or even in my natural Endowments, that I can find no Books which I can read with advantage, no Studies Historical, Mathematical,
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or up and down in the Countrey) who have no Calling at all, who wear good Cloaths, go Gent (as some speak) ride good Horses, and are otherwise accoutred;
or up and down in the Country) who have no Calling At all, who wear good Clothes, go Gent (as Some speak) ride good Horses, and Are otherwise accoutered;
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and secure them, as being matter prepared and ready dryed for publick Flames and Combustions. And in saying thus much I am still but upon the same Point.
and secure them, as being matter prepared and ready dried for public Flames and Combustions. And in saying thus much I am still but upon the same Point.
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3. As a farther means of maintaining Peace, Let us avoid the Company, at least the Familiarity, of men of Turbulent Spirits. This indeed is but prudence, in regard of our own private safety:
3. As a farther means of maintaining Peace, Let us avoid the Company, At least the Familiarity, of men of Turbulent Spirits. This indeed is but prudence, in regard of our own private safety:
For we have late Instances enough before us, what fatal Ends the Conversation and Society of unquiet designing Achitophels has brought many (perhaps formerly) Vertuous Persons to.
For we have late Instances enough before us, what fatal Ends the Conversation and Society of unquiet designing Achitophels has brought many (perhaps formerly) Virtuous Persons to.
For hear the Apostle, 2 Thess. iii. 6. Now we command you, Brethren, in the Name of the Lord Jesus Christ, (observe both his Earnestness and Sweetness, Brethren, saith he, In the Name of the Lord Jesus Christ, we Command you) that ye withdraw your selves from every Brother that walketh disorderly,
For hear the Apostle, 2 Thess iii. 6. Now we command you, Brothers, in the Name of the Lord jesus christ, (observe both his Earnestness and Sweetness, Brothers, Says he, In the Name of the Lord jesus christ, we Command you) that you withdraw your selves from every Brother that walks disorderly,
Now can any single act be more disorderly, that is, as the Apostle himself explains his own Term, more contrary to the Tradition or Doctrine of Christ and his Apostles;
Now can any single act be more disorderly, that is, as the Apostle himself explains his own Term, more contrary to the Tradition or Doctrine of christ and his Apostles;
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or encourage any such practises, or not rather the direct contraries? Subjection, Obedience, Peaceableness, Giving Caesar his due, as well as God his; was both their Doctrine and Practice.
or encourage any such practises, or not rather the Direct contraries? Subjection, obedience, Peaceableness, Giving Caesar his endue, as well as God his; was both their Doctrine and Practice.
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These little Caballing Politicians of the Age, have a most pestilent Infection about them, a seditious, unquiet, pragmatical Spirit, and 'tis very catching.
These little Caballing Politicians of the Age, have a most pestilent Infection about them, a seditious, unquiet, pragmatical Spirit, and it's very catching.
Let not that false opinion of I know not what vain honour, which has made some men, to their costs, shy of impeaching others, betray you to conceal what may operate to your own and the publick Ruine.
Let not that false opinion of I know not what vain honour, which has made Some men, to their costs, shy of impeaching Others, betray you to conceal what may operate to your own and the public Ruin.
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And I pray you remember, concealing Treason is Treason, not only by the Laws of England, but by the Old Judicial Law amongst the Jews, which derived from God himself.
And I pray you Remember, concealing Treason is Treason, not only by the Laws of England, but by the Old Judicial Law among the jews, which derived from God himself.
and said to be laid up before the Lord, 1 Sam. x. 25. Saul pronounces them guilty of High-Treason, who knew when David fled and did not shew it, 1 Sam. xxii. 17. And his Sentence had undoubtedly been just, had either David or the Priests been guilty of the matter of Fact, charged respectively on them:
and said to be laid up before the Lord, 1 Sam. x. 25. Saul pronounces them guilty of High treason, who knew when David fled and did not show it, 1 Sam. xxii. 17. And his Sentence had undoubtedly been just, had either David or the Priests been guilty of the matter of Fact, charged respectively on them:
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Wherefore we ought to look upon it as a matter against good Conscience, as well as against Prudence and Common Law, to conceal such treasonable discourses or designs as come to our knowledge.
Wherefore we ought to look upon it as a matter against good Conscience, as well as against Prudence and Common Law, to conceal such treasonable discourses or designs as come to our knowledge.
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5. Spread not those Idle Stories or Suspicions which go up and down of publick Dangers. If you can in the beginning trace them to their head, to any true or probable Original,
5. Spread not those Idle Stories or Suspicions which go up and down of public Dangers. If you can in the beginning trace them to their head, to any true or probable Original,
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and put into Fools Mouths to report, that the Devisers may take their advantages of those reports, either by affixing their own Malice on innocent Men,
and put into Fools Mouths to report, that the Devisers may take their advantages of those reports, either by affixing their own Malice on innocent Men,
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so that they may be able, when time comes, with some colour, to call Spite and Wrong by the names of Justice or Self-Defence. In Levit. xix. 16. we have a peculiar precept, which explains the ninth Commandment fitly to our present purpose.
so that they may be able, when time comes, with Some colour, to call Spite and Wrong by the names of justice or Self-Defence. In Levit. xix. 16. we have a peculiar precept, which explains the ninth Commandment fitly to our present purpose.
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On neither side, in the present circumstances of both, is the thing either probable, or so much as possible. As to the English, was there ever yet such a thing heard of, upon the face of the Earth,
On neither side, in the present Circumstances of both, is the thing either probable, or so much as possible. As to the English, was there ever yet such a thing herd of, upon the face of the Earth,
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for fear of two or three Families, in which there are not Seven persons able to bear Arms? For shame let not people suffer themselves to be thus abused.
for Fear of two or three Families, in which there Are not Seven Persons able to bear Arms? For shame let not people suffer themselves to be thus abused.
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Then as to the other side, touching the rumoured danger of a Massacre upon the English by the Irish. Is not this, at present, a plain, abominable Device to put us together by the Ears? set on foot by them who desire an advantage against us, to the end that if by these affrightments they can tempt any weak persons of us to any irregular actions, they may more justly seek occasion of Revenge by their own hands,
Then as to the other side, touching the rumoured danger of a Massacre upon the English by the Irish. Is not this, At present, a plain, abominable Device to put us together by the Ears? Set on foot by them who desire an advantage against us, to the end that if by these affrightments they can tempt any weak Persons of us to any irregular actions, they may more justly seek occasion of Revenge by their own hands,
I pray you remember, Charity ever requires us to think the best, 1 Cor. xiii. 5, 6, 7. Charity thinketh no evil, rejoyceth not in iniquity, (which as appears by the opposites, may be interpreted maketh not advantage of falshoods) but rejoyceth in the truth, beareth all things, believeth all things, hopeth all things (does not readily give men up for desperate and incorrigible) endureth all things, or grows not impatient upon every matter of suspicion, that offers it self.
I pray you Remember, Charity ever requires us to think the best, 1 Cor. xiii. 5, 6, 7. Charity Thinketh no evil, Rejoiceth not in iniquity, (which as appears by the opposites, may be interpreted makes not advantage of falsehoods) but Rejoiceth in the truth, bears all things, Believeth all things, Hopes all things (does not readily give men up for desperate and incorrigible) Endureth all things, or grows not impatient upon every matter of suspicion, that offers it self.
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but do I owe all these Offices of Charity to each private man, and not to the most considerable body of men which I can pick out in the Kingdoms, to Magistrates and Governours? To deal more roundly;
but do I owe all these Offices of Charity to each private man, and not to the most considerable body of men which I can pick out in the Kingdoms, to Magistrates and Governors? To deal more roundly;
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nor silently admit them, when we hear them made by others. Let us at least profess our Charity, and that we hope better, than some interpret, or others fear.
nor silently admit them, when we hear them made by Others. Let us At least profess our Charity, and that we hope better, than Some interpret, or Others Fear.
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But that Men should allow our Doctrine to be sound, our Worship so far forth pure, that they can with good Conscience joyn therein, our Sacraments valid,
But that Men should allow our Doctrine to be found, our Worship so Far forth pure, that they can with good Conscience join therein, our Sacraments valid,
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so as that they do and must derive their being Members of Christs visible Church from hence, that they or their Principals were baptized in our Church,
so as that they do and must derive their being Members of Christ visible Church from hence, that they or their Principals were baptised in our Church,
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and in a word, our Church to have reformed from all gross Corruption, and yet that they should think themselves bound in Conscience to separate from us, to set up themselves against us, (Church against Church, Altar against Altar) to the weakening both of themselves and us;
and in a word, our Church to have reformed from all gross Corruption, and yet that they should think themselves bound in Conscience to separate from us, to Set up themselves against us, (Church against Church, Altar against Altar) to the weakening both of themselves and us;
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In such exigences will they allow nothing to be sacrificed to publick Peace? Nothing to publick Safety? They must needs see by their own Obstinacy they have put it out of our hands to help them ▪ and will they notwithstanding still continue their Separation? I have at other times put the Question, whom,
In such exigences will they allow nothing to be sacrificed to public Peace? Nothing to public Safety? They must needs see by their own Obstinacy they have put it out of our hands to help them ▪ and will they notwithstanding still continue their Separation? I have At other times put the Question, whom,
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or any manner of Union and Coalition? In the name of God, if nothing else, let what they are still crying out of the publick Dangers (if they believe themselves that there are such) let, I say, their Sense of the publick Danger drive them to take refuge in the Arms of their forsaken Mother, which are ever open to receive them. I will add no more.
or any manner of union and Coalition? In the name of God, if nothing Else, let what they Are still crying out of the public Dangers (if they believe themselves that there Are such) let, I say, their Sense of the public Danger drive them to take refuge in the Arms of their forsaken Mother, which Are ever open to receive them. I will add no more.
When men are discontent at home, or in the Neighbour hood, they are ready for any turbulent and desperate Imployment, which may capacitate them to revenge themselves,
When men Are discontent At home, or in the Neighbour hood, they Are ready for any turbulent and desperate Employment, which may capacitate them to revenge themselves,
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and pretend the Cause of God and Religion, when all that is at bottom is only Rapine or Revenge. Wherefore it being not at all out of the way to publick Peace, to provide for keeping the private, admit a few words thereof.
and pretend the Cause of God and Religion, when all that is At bottom is only Rapine or Revenge. Wherefore it being not At all out of the Way to public Peace, to provide for keeping the private, admit a few words thereof.
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And the first means hereto, is for men to be fully and honestly imployed. I• would be much for the Happiness and Quiet of every Neighbourhood and Family,
And the First means hereto, is for men to be Fully and honestly employed. I• would be much for the Happiness and Quiet of every Neighbourhood and Family,
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if as every one has, or may find, a Calling (though some of more liberal Imployments than others) so every one would as before advised, be assiduous and diligent th•••in.
if as every one has, or may find, a Calling (though Some of more liberal Employments than Others) so every one would as before advised, be assiduous and diligent th•••in.
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Is the Vindication of thy self, or gaining Right in so trivial points worth the inquietude of mind, the disturbance and turmoil it costs? most times also it requires more than meerly work of Thought to right our selves;
Is the Vindication of thy self, or gaining Right in so trivial points worth the inquietude of mind, the disturbance and turmoil it costs? most times also it requires more than merely work of Thought to right our selves;
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This inquisitive Humour is a sore and frequent evil, so frequent that in most Cities or populous Towns there are several Houses, whither a man may go and be informed better of the little affairs of his own Family, Children and Servants,
This inquisitive Humour is a soar and frequent evil, so frequent that in most Cities or populous Towns there Are several Houses, whither a man may go and be informed better of the little affairs of his own Family, Children and Servants,
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An accursed Quality this, and which generally proceeds from a very ill Nature, and therefore it is no wonder if it be of so ill a Tendency, as I have affirm'd it:
an accursed Quality this, and which generally proceeds from a very ill Nature, and Therefore it is no wonder if it be of so ill a Tendency, as I have affirmed it:
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then much more neither will it be virtuous to search out iniquities, yea to accomplish a diligent search after other mens manners, who are to stand or fall to their own Masters.
then much more neither will it be virtuous to search out iniquities, yea to accomplish a diligent search After other men's manners, who Are to stand or fallen to their own Masters.
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Fourthly, Let me add, as another mean to private Peace, what is much akin to the former Advice, Listen not to Talebearers. There is scarce any Friendship so strong, which a Generation of Tatlers will not sever.
Fourthly, Let me add, as Another mean to private Peace, what is much akin to the former advice, Listen not to Talebearers. There is scarce any Friendship so strong, which a Generation of Tattlers will not sever.
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and the former part of the verse tells us how he does it, namely, by sowing strife. It is no wonder therefore if in Neighbourhoods, where the ties of mutual Love are, God knows, too too weak, (where it is well if one Family have not a Jealousy over another) one Tatling person makes more Feuds than an hundred wise or good men can compose.
and the former part of the verse tells us how he does it, namely, by sowing strife. It is no wonder Therefore if in Neighbourhoods, where the ties of mutual Love Are, God knows, too too weak, (where it is well if one Family have not a Jealousy over Another) one Tattling person makes more Feuds than an hundred wise or good men can compose.
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For where there is no Wood the Fire goeth out, so where there is no Talebearer the strife ceaseth, (Prov. xxvi. 20.) And if Strife cease, Peace therefore must needs ensue.
For where there is no Wood the Fire Goes out, so where there is no Talebearer the strife ceases, (Curae xxvi. 20.) And if Strife cease, Peace Therefore must needs ensue.
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Lastly, if at any time Displeasure or ground of Discord be conceived by thee against any Friend or Neighbour, esteem the Wisemans Counsel in such case both Christian and Prudent.
Lastly, if At any time Displeasure or ground of Discord be conceived by thee against any Friend or Neighbour, esteem the Wiseman's Counsel in such case both Christian and Prudent.
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If this Advice were more practised, in fit and meet seasons, in convenient place and other due circumstances, many fallings out amongst Friends and Neighbours would need no other Umpire to end them,
If this advice were more practised, in fit and meet seasons, in convenient place and other due Circumstances, many fallings out among Friends and Neighbours would need no other Umpire to end them,
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Immediately therefore, if thou intendest to have a 〈 ◊ 〉 Mind, break off every sinful or suspicion practice, to which thou hast addicted •• self. Secondly.
Immediately Therefore, if thou intendest to have a 〈 ◊ 〉 Mind, break off every sinful or suspicion practice, to which thou hast addicted •• self. Secondly.
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Whereas therefore Christ has appointed and provided Ministers of Peace and Reconciliation, make use of their private Ministry as well as their publick. Lastly.
Whereas Therefore christ has appointed and provided Ministers of Peace and Reconciliation, make use of their private Ministry as well as their public. Lastly.
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Of all Evils, beware of such which may any wise involve thee in Bloudguiltine•s. I have heard it reported of the Garments of some Murderers, that the Spots of the Bloud they spilt could never be washt out of them:
Of all Evils, beware of such which may any wise involve thee in Bloudguiltine•s. I have herd it reported of the Garments of Some Murderers, that the Spots of the Blood they spilled could never be washed out of them:
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and I have been shewed a Sword, out of which, as has been affirm'd to me, the Skill and Pains of all the Sword-Dressers could never work the Stain of Bloud.
and I have been showed a Sword, out of which, as has been affirmed to me, the Skill and Pains of all the Sword-Dressers could never work the Stain of Blood.
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Wherefore it is no less necessary even to Peace in your selves, than to Peace in the Kingdom, that you listen not to the Counsels or Seductions of men, who are so ready for Wars.
Wherefore it is no less necessary even to Peace in your selves, than to Peace in the Kingdom, that you listen not to the Counsels or Seductions of men, who Are so ready for Wars.
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but General, that is, to all Christian People, chiefly indeed designed to the dispersed Christian Jews, to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, (cap. I. 1.) but not so particularly to them,
but General, that is, to all Christian People, chiefly indeed designed to the dispersed Christian jews, to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bythynia, (cap. I. 1.) but not so particularly to them,
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as to exclude the Gentile Christians, amongst whom they lived, and whither they were scattered. (For such early was the Condition of the Christian Church, that its Members really were,
as to exclude the Gentile Christians, among whom they lived, and whither they were scattered. (For such early was the Condition of the Christian Church, that its Members really were,
From which Inscription it follows that the Duties here prescribed and pressed must be of general concernment and obligation to all Christian Ages, Nations, Sexes and Conditions whatsoever.
From which Inscription it follows that the Duties Here prescribed and pressed must be of general concernment and obligation to all Christian Ages, nations, Sexes and Conditions whatsoever.
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But it is the form, manner, or particular frame of Government in every Kingdom or Nation, which he calls NONLATINALPHABET, a Creature of Mans, an Human Constitution.
But it is the from, manner, or particular frame of Government in every Kingdom or nation, which he calls, a Creature of men, an Human Constitution.
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as we speak, ever from the beginning. (For Moses was King in Jeshurun, when the Heads of the People and Tribes of Israel were gathered together. Deut. xxxiii. 5. And the introducing the seventy Elders,
as we speak, ever from the beginning. (For Moses was King in Jeshurun, when the Heads of the People and Tribes of Israel were gathered together. Deuteronomy xxxiii. 5. And the introducing the seventy Elders,
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and so reducing the Form of the Government of Israel into a kind of Republick, was upon the importunity and some degree of impatience of Moses, Numb. xi. 11, 12, &c. at which God seems there not to be well pleased.
and so reducing the From of the Government of Israel into a kind of Republic, was upon the importunity and Some degree of impatience of Moses, Numb. xi. 11, 12, etc. At which God seems there not to be well pleased.
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But to return.) This same Exhortation he amplifies and presses, ver. 14, 15. and so on till in ver. 17. he concludes its general part in these words, Fear God, honour the King.
But to return.) This same Exhortation he amplifies and presses, ver. 14, 15. and so on till in ver. 17. he concludes its general part in these words, fear God, honour the King.
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Of each of these we will treat, first singly, or apart; then of the Connexion of both, which I affirm to be so far constant (at least of the one side) and so indissoluble, that whosoever does fear God will honour the King.
Of each of these we will Treat, First singly, or apart; then of the Connexion of both, which I affirm to be so Far constant (At least of the one side) and so indissoluble, that whosoever does Fear God will honour the King.
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When our Lord had occasion to touch on the true and natural Order of Christian Duties, he tells us this is the first and great Commandment (Matth. xxii. 37, 38.) that we love the Lord our God with all our Heart, with all our Mind, with all our Soul, and with all our Strength.
When our Lord had occasion to touch on the true and natural Order of Christian Duties, he tells us this is the First and great Commandment (Matthew xxii. 37, 38.) that we love the Lord our God with all our Heart, with all our Mind, with all our Soul, and with all our Strength.
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The vilest men may be subject for Wrath, but good men only will be subject, as the Holy Ghost directs, for Conscience sake. And such Loyalty will be impartial, indefectible, and eternally cordial.
The Vilest men may be Subject for Wrath, but good men only will be Subject, as the Holy Ghost directs, for Conscience sake. And such Loyalty will be impartial, indefectible, and eternally cordial.
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He who doubts whether there be a God, or is either ignorant or dubious of the truth of his infinite Perfections, can never have in his heart a true Fear of him.
He who doubts whither there be a God, or is either ignorant or dubious of the truth of his infinite Perfections, can never have in his heart a true fear of him.
For as that Fear presupposes, I say, such Understanding and Belief, so [ secondly ] it consists in (at least most proximately and immediately flows from or depends upon) a constant (actual or virtual) Attention to what we thus understand and believe of him.
For as that fear presupposes, I say, such Understanding and Belief, so [ secondly ] it consists in (At least most proximately and immediately flows from or depends upon) a constant (actual or virtual) Attention to what we thus understand and believe of him.
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The thoughts of him, and of these his Perfections are generally, ever and anon recurring, and by that means habitually fixed in the mind. The Thoughts I mean,
The thoughts of him, and of these his Perfections Are generally, ever and anon recurring, and by that means habitually fixed in the mind. The Thoughts I mean,
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for begetting in it that Temper which we call the Fear of God, Psalm cxxxix. 2, 3, 4, 6. Thou knowest my down-sitting and mine up-rising, thou understandest my thoughts afar off;
for begetting in it that Temper which we call the fear of God, Psalm cxxxix. 2, 3, 4, 6. Thou Knowest my downsit and mine uprising, thou Understandest my thoughts afar off;
Such Knowledge is too wonderful for me, it is high, I cannot attain unto it. In other words, it is not possible for any of us so intimately to know our our selves, as God knows us.
Such Knowledge is too wondered for me, it is high, I cannot attain unto it. In other words, it is not possible for any of us so intimately to know our our selves, as God knows us.
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The Lord searcheth the Hearts, and tryeth the Reins of the Children of Men, all their Counsels and Contrivances, all their hidden acts of Malice or Concupiscence are open and bare to him.
The Lord Searches the Hearts, and trieth the Reins of the Children of Men, all their Counsels and Contrivances, all their hidden acts of Malice or Concupiscence Are open and bore to him.
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3. That this same Omniscient God is also most just and holy. Most holy, so as that he can no wise approve or allow Sin. Habbak I. 13. Thou art of purer Eyes than to behold Evil,
3. That this same Omniscient God is also most just and holy. Most holy, so as that he can no wise approve or allow Sin. Habakkuk I. 13. Thou art of Purer Eyes than to behold Evil,
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and canst not look on Iniquity: that is, God most perfectly abhors it. And therefore he will most certainly punish it, where persisted in, or not repented of.
and Canst not look on Iniquity: that is, God most perfectly abhors it. And Therefore he will most Certainly Punish it, where persisted in, or not repented of.
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Yea, so severe is Gods hatred of Sin, that sometimes when upon mens Repentance, he forgives their sin as to the eternal punishments, he yet in his Wisdom and Justice sees fit to inflict upon them here some temporary punishments.
Yea, so severe is God's hatred of since, that sometime when upon men's Repentance, he forgives their since as to the Eternal punishments, he yet in his Wisdom and justice sees fit to inflict upon them Here Some temporary punishments.
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Add hereto, lastly, the attending to, or consideration of his infinite Might & Power. As he hath resolved and will bring every work into Judgment, with every secret thing,
Add hereto, lastly, the attending to, or consideration of his infinite Might & Power. As he hath resolved and will bring every work into Judgement, with every secret thing,
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And all shall appear before the Judgement-seat of Christ, that every one may receive the things done in his body, according to that he hath done, 2 Cor. v. 10. Let us now put all these together:
And all shall appear before the Judgement-seat of christ, that every one may receive the things done in his body, according to that he hath done, 2 Cor. v. 10. Let us now put all these together:
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must not there needs amount hence a most profound Aw and Dread of this great God? And must not this Fear both restrain such in whose Breasts it is conceived from wicked practices,
must not there needs amount hence a most profound Awe and Dread of this great God? And must not this fear both restrain such in whose Breasts it is conceived from wicked practices,
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Thus in the beginning of this verse, Honour all men: For some Excellency there is in all men, that is, in every man, more than in any other Creatures we know.
Thus in the beginning of this verse, Honour all men: For Some Excellency there is in all men, that is, in every man, more than in any other Creatures we know.
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The Image of God is impress'd upon the poorest, which whoso observes, or acknowledges, must needs pay an Esteem and Respect, that is, an Honour thereto.
The Image of God is impressed upon the Poorest, which whoso observes, or acknowledges, must needs pay an Esteem and Respect, that is, an Honour thereto.
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They are the Ordinance of God, Rom. xiii. 2. the Ministers, or immediate Agents, of God ver. 4. and therefore frequently in Scripture called Gods; twice even in one Psalm lxxxii. 1, and 6. Now because greater Excellency cannot be in any than in God;
They Are the Ordinance of God, Rom. xiii. 2. the Ministers, or immediate Agents, of God ver. 4. and Therefore frequently in Scripture called God's; twice even in one Psalm lxxxii. 1, and 6. Now Because greater Excellency cannot be in any than in God;
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because some people will admit nothing to be our Duty, which is not plainly made so by one of the Ten Commandments, I could be content at present to go no further than the Fifth Commandment; Honour thy Father and Mother;
Because Some people will admit nothing to be our Duty, which is not plainly made so by one of the Ten commandments, I could be content At present to go no further than the Fifth Commandment; Honour thy Father and Mother;
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Civil as well as Natural. Thy King as well as Parents. That Father and Mother ought to be interpreted here with this Latitude, I prove from hence, that there is no other of the Ten Commandments, which will take in the Sixth of these Seven Precepts which the Jewish Doctors call the Precepts of the Sons of Noah, and tell us they were in the world as the great Rule of Life or Manners long before Moses 's Law.
Civil as well as Natural. Thy King as well as Parents. That Father and Mother ought to be interpreted Here with this Latitude, I prove from hence, that there is no other of the Ten commandments, which will take in the Sixth of these Seven Precepts which the Jewish Doctors call the Precepts of the Sons of Noah, and tell us they were in the world as the great Rule of Life or Manners long before Moses is Law.
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But if we please to look into the New Testament, and will take satisfaction thence of our Christian Duty (as I think is most proper) we need not go so far about.
But if we please to look into the New Testament, and will take satisfaction thence of our Christian Duty (as I think is most proper) we need not go so Far about.
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To obey Magistrates. And if we understand the words as we ought, and as parallel places enforce, of submitting our selves or being obedient to the King as Supream,
To obey Magistrates. And if we understand the words as we ought, and as parallel places enforce, of submitting our selves or being obedient to the King as Supreme,
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before those of Calvin & Geneva. And whether put in only, that the Text might more expresly favour the popular Government here may be worth consideration.
before those of calvin & Geneva. And whither put in only, that the Text might more expressly favour the popular Government Here may be worth consideration.
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And if we will have any critical difference betwixt the two Verbs, To be subject and To obey, the first, NONLATINALPHABET, signifies more strictly, Being subject out of necessity and for Wrath, (as our Apostle elsewhere expresses it;) and this word NONLATINALPHABET, To obey voluntarily and out of choice, for Conscience sake. It is Promptè, libenter & ex animo obedire, says Cornel à Lapide. And thus taken,
And if we will have any critical difference betwixt the two Verbs, To be Subject and To obey, the First,, signifies more strictly, Being Subject out of necessity and for Wrath, (as our Apostle elsewhere Expresses it;) and this word, To obey voluntarily and out of choice, for Conscience sake. It is Promptè, Libenter & ex animo Obedire, Says Cornelius à Lapide. And thus taken,
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Yet we must know, Actions in themselves but indifferent become good works, when done in Obedience to lawful Authority, such as I hope none of us doubt His Majesties to be. As for instance;
Yet we must know, Actions in themselves but indifferent become good works, when done in obedience to lawful authority, such as I hope none of us doubt His Majesties to be. As for instance;
at least, I could never find an ill one amongst those now in force. This Supposition therefore is you see unreasonable, and not to be put. But you will say;
At least, I could never find an ill one among those now in force. This Supposition Therefore is you see unreasonable, and not to be put. But you will say;
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Rom. xiii. 2. This is the Doctrine of St. Paul, and it ever has been the Doctrine of our Church, [ See the Book of Homilies. ] And thus as to the first branch of Honour due to the King, the Honour of Obedience.
Rom. xiii. 2. This is the Doctrine of Saint Paul, and it ever has been the Doctrine of our Church, [ See the Book of Homilies. ] And thus as to the First branch of Honour due to the King, the Honour of obedience.
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A second Honour, which we owe to him, is that of Fealty and Allegiance. The word Fealty signifies only Fidelity or Faithfulness: and what the particulars of the Faith we owe to our Sovereign Lord the King are, we know all of us by the Oath of Allegiance.
A second Honour, which we owe to him, is that of Fealty and Allegiance. The word Fealty signifies only Fidis or Faithfulness: and what the particulars of the Faith we owe to our Sovereign Lord the King Are, we know all of us by the Oath of Allegiance.
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or to our Christian Liberty, behold it in the very Kingdom of Judah; that is, in the Kingdom which of all ever on Earth was that of Gods most peculiar Erection and Care.
or to our Christian Liberty, behold it in the very Kingdom of Judah; that is, in the Kingdom which of all ever on Earth was that of God's most peculiar Erection and Care.
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And what that kind of speech signifies, you may learn out of the Story of Abrahams Servant, Gen. xxiv. 2, 3. Put, I pray thee, (saith Abraham to his Servant) thine Hand under my Thigh,
And what that kind of speech signifies, you may Learn out of the Story of Abrahams Servant, Gen. xxiv. 2, 3. Put, I pray thee, (Says Abraham to his Servant) thine Hand under my Thigh,
or if any of us be so young as not to have taken it, such are to be minded, that we here all of us call our selves English-men. And every English-man is born, as I may say, with the Oath of Allegiance in his mouth:
or if any of us be so young as not to have taken it, such Are to be minded, that we Here all of us call our selves Englishmen. And every Englishman is born, as I may say, with the Oath of Allegiance in his Mouth:
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2. We are bound hereto by the Principles of Equity and Justice, those common grounds of the Laws of Nations, and indeed the true Law of Nature. We expect Protection from the King, his Laws and Government;
2. We Are bound hereto by the Principles of Equity and justice, those Common grounds of the Laws of nations, and indeed the true Law of Nature. We expect Protection from the King, his Laws and Government;
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Now is it not just, that as we have Safety from him, so he should have Security from us? What Nation is there, which gives not this Security to their Government? Indeed it is the very Bond of Government, without which it cannot subsist,
Now is it not just, that as we have Safety from him, so he should have Security from us? What nation is there, which gives not this Security to their Government? Indeed it is the very Bound of Government, without which it cannot subsist,
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You know whose Command it is, Render unto Cesar the things that are Cesars, and unto God the things that are Gods. Matth. xxii. 21. The Justice of which debt the Apostle gives us an account, Rom. xiii. 6. For this cause pay we Tribute also,
You know whose Command it is, Render unto Cesar the things that Are Caesars, and unto God the things that Are God's Matthew xxii. 21. The justice of which debt the Apostle gives us an account, Rom. xiii. 6. For this cause pay we Tribute also,
Now there is no greater burden than the perpetual Care, Toil and Difficulty which lies on Kings and Persons in the highest Power, in reference to such Administration of Justice, and other like publick affairs.
Now there is no greater burden than the perpetual Care, Toil and Difficulty which lies on Kings and Persons in the highest Power, in Referente to such Administration of justice, and other like public affairs.
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as the undergoing such publick Cares and perpetual Anxieties deserves a publick and ample Reward (greater Wealth and Revenues than those of any private man) so the Necessiities of publick Business require greater Treasures to discharge them.
as the undergoing such public Cares and perpetual Anxieties deserves a public and ample Reward (greater Wealth and Revenues than those of any private man) so the Necessiities of public Business require greater Treasures to discharge them.
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and particularly the benefit of Protection by the Laws, both as to his Person, Fortunes, Liberty, good Name and the like? except he have deserved otherwise.
and particularly the benefit of Protection by the Laws, both as to his Person, Fortune's, Liberty, good Name and the like? except he have deserved otherwise.
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and they who say it would do well to consider, whether they so contentedly submit to legal Forfeitures as they pretend in this plea) if we submit to the Penalty, say they, we are guiltless, we have fulfilled the Law.
and they who say it would do well to Consider, whither they so contentedly submit to Legal Forfeitures as they pretend in this plea) if we submit to the Penalty, say they, we Are guiltless, we have fulfilled the Law.
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and be Guilt still, though not so great, in case of lesser Penalties and Forfeitures. Wherefore we see we owe the King the Honour of Supplies, Custom or Tribute. Fourthly.
and be Gilded still, though not so great, in case of lesser Penalties and Forfeitures. Wherefore we see we owe the King the Honour of Supplies, Custom or Tribute. Fourthly.
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You never knew a person, who truly honoured another, but he would be so far from thinking vilely of his indifferent actions (mean of such actions, which might be capable of being done wisely,
You never knew a person, who truly honoured Another, but he would be so Far from thinking vilely of his indifferent actions (mean of such actions, which might be capable of being done wisely,
at least, let none of us be guilty of interpreting to the worst, such Counsels and Actions, the reasons of which we do not yet (and perhaps it is not fit we should at present) understand.
At least, let none of us be guilty of interpreting to the worst, such Counsels and Actions, the Reasons of which we do not yet (and perhaps it is not fit we should At present) understand.
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for it would prevent a multitude of those causeless, but very tormenting, Fears and Jealoufies, nay even many divers reports too, which are very frequent all over the Kingdoms.
for it would prevent a multitude of those causeless, but very tormenting, Fears and Jealoufies, nay even many diverse reports too, which Are very frequent all over the Kingdoms.
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And 'tis most sure no person of any serious Religion ever honoured and loved any man, whom he did not pray for * [ and in whose good he would not cordially rejoyce and praise God for it.
And it's most sure no person of any serious Religion ever honoured and loved any man, whom he did not pray for * [ and in whose good he would not cordially rejoice and praise God for it.
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It is plain hence, that in the settling of the Service of God in the Church of Ephesus, one of St. Pauls first and chiefest cares, one of his strictest Injunctions was, that all sorts of Prayers should be offered up in the behalf of Kings; which I have otherwise more largely discoursed,
It is plain hence, that in the settling of the Service of God in the Church of Ephesus, one of Saint Paul's First and chiefest Cares, one of his Strictest Injunctions was, that all sorts of Prayers should be offered up in the behalf of Kings; which I have otherwise more largely discoursed,
The Honour of Obedience, of Faith and Allegiance, of Supplies and Tributes, of Candour and charitable Thoughts, and lastly of our Prayers of all kinds.
The Honour of obedience, of Faith and Allegiance, of Supplies and Tributes, of Candour and charitable Thoughts, and lastly of our Prayers of all Kinds.
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Answ. 1. As to this vile Suggestion (which it is too plain many more men harbour than dare speak out) I might only give again the same Answer, I have formerly given, and say, in one word;
Answer 1. As to this vile Suggestion (which it is too plain many more men harbour than Dare speak out) I might only give again the same Answer, I have formerly given, and say, in one word;
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Our former Crimes therefore, and the Effects they have had upon him, cannot but most iniquitously and unchristianly be made Arguments for withdrawing our present Duties. Answ. 2. But once again; Secondly:
Our former Crimes Therefore, and the Effects they have had upon him, cannot but most iniquitously and unchristianly be made Arguments for withdrawing our present Duties. Answer 2. But once again; Secondly:
but villanously vitious Then as to the Persons, if we consider to whom the Apostle directs these his Commands, not only in general to all the Christian multitude,
but villanously vicious Then as to the Persons, if we Consider to whom the Apostle directs these his Commands, not only in general to all the Christian multitude,
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but more especially to the dispersed Christian Jews in Pontus, Asia, &c. this contributes further to the utter avoiding all the force can be conceived in this Objection.
but more especially to the dispersed Christian jews in Pontus, Asia, etc. this contributes further to the utter avoiding all the force can be conceived in this Objection.
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But even to this people, and to the Christian (that is, the best) part of them, doth the very Apostle of the Circumcision preach Subjection, Honour and Obedience even towards Heathen Emperours and Princes. Now weigh the whole Emphasis:
But even to this people, and to the Christian (that is, the best) part of them, does the very Apostle of the Circumcision preach Subjection, Honour and obedience even towards Heathen emperors and Princes. Now weigh the Whole Emphasis:
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Was it thus particularly and expresly commanded to the primitive (that is, the purest and most excellent Race of) Christians, that have lived in any ages of the world, that they should be dutiful and obedient to their Princes,
Was it thus particularly and expressly commanded to the primitive (that is, the Purest and most excellent Raze of) Christians, that have lived in any ages of the world, that they should be dutiful and obedient to their Princes,
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as it would seem, to the contrary? Nay, were they, as by name required to be subject and obedient to all the Kings of the Nations they should live under? Were the Sons of God (as I may stile them) thus required to yield Subjection to Aliens,
as it would seem, to the contrary? Nay, were they, as by name required to be Subject and obedient to all the Kings of the nations they should live under? Were the Sons of God (as I may style them) thus required to yield Subjection to Aliens,
or do not owe, like Duty to our Native Liege-Lord and Sovereign, the same a mo•• Gracious, Wise, Just and Virtuous Prince? for shame let us banish out of our Souls such Suggestions.
or do not owe, like Duty to our Native Liege-Lord and Sovereign, the same a mo•• Gracious, Wise, Just and Virtuous Prince? for shame let us banish out of our Souls such Suggestions.
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Answ. 1. I answer, first there was never any Title so just and indisputable, but some unreasonable men have contested it. We find by the sacred Story, that when God appointed Kings, by immediate nomination from Heaven, there arose certain men, Sons of Beliel, who refused to own them;
Answer 1. I answer, First there was never any Title so just and indisputable, but Some unreasonable men have contested it. We find by the sacred Story, that when God appointed Kings, by immediate nomination from Heaven, there arose certain men, Sons of Beliel, who refused to own them;
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But as to the Title of our present Sovereign, I protest before God, I cannot see any colour, any shadow of plausible appearance, that can be brought against it. What man of any Face, Reason,
But as to the Title of our present Sovereign, I protest before God, I cannot see any colour, any shadow of plausible appearance, that can be brought against it. What man of any Face, Reason,
or Conscience can disbelieve our late Gracious Kings voluntary Protestation, both by Word of Mouth, and under his Hand to his Privy Council, and after publisht to the World? Consider, at what time it was made, on what Inducements possible it could be made? Had he not the Affections of a Father, as well as of a Brother? Was he likely to gain any thing by violating Honour and Conscience, in avowing a falshood? Or could any thing but Justice, Care of his Peoples Peace and Safety, together with pure Conscience, and an entire regard of Truth, move him to give his Royal Word, Hand, and in a sort Oath, and that, of his own accord to attest the No-title of the present Rebellious Pretender, and the most just and full Title of our present Sovereign Lord and King? This one thing, in may apprehension, must for ever stop the mouths,
or Conscience can disbelieve our late Gracious Kings voluntary Protestation, both by Word of Mouth, and under his Hand to his Privy Council, and After published to the World? Consider, At what time it was made, on what Inducements possible it could be made? Had he not the Affections of a Father, as well as of a Brother? Was he likely to gain any thing by violating Honour and Conscience, in avowing a falsehood? Or could any thing but justice, Care of his Peoples Peace and Safety, together with pure Conscience, and an entire regard of Truth, move him to give his Royal Word, Hand, and in a sort Oath, and that, of his own accord to attest the No-title of the present Rebellious Pretender, and the most just and full Title of our present Sovereign Lord and King? This one thing, in may apprehension, must for ever stop the mouths,
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Answ. 2. Again, as to all that can be done by way of Ratification, or to speak more properly, Recognition of our Sovereigns just Title, has it not been done? If you consider the way of his coming to the Crown, can it at all be said that he set up himself? Was he not immediately recognized and proclaimed by the Nobility, Privy Council,
Answer 2. Again, as to all that can be done by Way of Ratification, or to speak more properly, Recognition of our Sovereigns just Title, has it not been done? If you Consider the Way of his coming to the Crown, can it At all be said that he Set up himself? Was he not immediately recognized and proclaimed by the Nobilt, Privy Council,
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and the whole body of his People (as far as then appeared) from the chief City of his Kingdoms, throughout City and Country every where in the whole three Kingdoms.
and the Whole body of his People (as Far as then appeared) from the chief city of his Kingdoms, throughout city and Country every where in the Whole three Kingdoms.
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nay, pardon the expression, 'tis Rebellion against the Laws and Statutes of the Realm, against Acts of Parliament, (if such a thing as Rebellion against them be possible) as well as Rebellion against the King, for us to stagger or be falling off now.
nay, pardon the expression, it's Rebellion against the Laws and Statutes of the Realm, against Acts of Parliament, (if such a thing as Rebellion against them be possible) as well as Rebellion against the King, for us to stagger or be falling off now.
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Now the general Ground of this Conclusion is, that the Fear of God is an universal and invariable Principle of most impartial Obedience to the whole Law of Christ.
Now the general Ground of this Conclusion is, that the fear of God is an universal and invariable Principle of most impartial obedience to the Whole Law of christ.
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now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law, Jam. II. 11. And the same God, you have heard, said further, Honour thy Father and thy Mother, that is, in one sense of the Command, Pay thy King,
now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law, Jam. II 11. And the same God, you have herd, said further, Honour thy Father and thy Mother, that is, in one sense of the Command, Pay thy King,
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and if in one point we cast off the Fear of God, 'tis vain to pretend it in another the same Fear ▪ were it sincere and real, would operate to all cases as well as one.
and if in one point we cast off the fear of God, it's vain to pretend it in Another the same fear ▪ were it sincere and real, would operate to all cases as well as one.
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for some vain Honours sake, he may regard Men. When Judas is thrifty, and cannot endure that so much waste should be made of a Box of Ointment (though it was a kind of fore-embalming his Master) but in Charity had much rather it had been sold and given to the poor, yet can upon the first occasion play the Traytor, in the vilest and most mercinary sort, we may be sure the Devil has entred him, the Fear of God possesseth him not;
for Some vain Honours sake, he may regard Men. When Judas is thrifty, and cannot endure that so much waste should be made of a Box of Ointment (though it was a kind of fore-embalming his Master) but in Charity had much rather it had been sold and given to the poor, yet can upon the First occasion play the Traitor, in the Vilest and most mercenary sort, we may be sure the devil has entered him, the fear of God Possesses him not;
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1. We have heard that Kings are on Earth Gods Vicegerents: now can any man pretend Faith and Duty to his Sovereign in person, and at the same time defie, vilifie or depose him in his Viceroy? Is it not the same Royal Power that resides in both as such? And is not the Undutifulness and Disloyalty to the Kings Majesty in his Viceroy, still an Offence against the Kings Majesty? Hear God himself deciding the case expresly, 1 Sam. viii. 7. They have not rejected thee,
1. We have herd that Kings Are on Earth God's Vicegerents: now can any man pretend Faith and Duty to his Sovereign in person, and At the same time defy, vilify or depose him in his Viceroy? Is it not the same Royal Power that resides in both as such? And is not the Undutifulness and Disloyalty to the Kings Majesty in his Viceroy, still an Offence against the Kings Majesty? Hear God himself deciding the case expressly, 1 Sam. viii. 7. They have not rejected thee,
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2. Can any of us after such express Texts produced doubt, but it is Gods declared Will and peremptory Command that we should be obedient to the King, and them which are sent by him? Is the fifth Commandment no part of the Moral Law? Or are the 13th of the Romans (Let every Soul be subject to the higher Powers) and this Paragraph of St. Peters Epistle, whence the Text is taken, no Gospel? Did not Christ and his Apostles,
2. Can any of us After such express Texts produced doubt, but it is God's declared Will and peremptory Command that we should be obedient to the King, and them which Are sent by him? Is the fifth Commandment no part of the Moral Law? Or Are the 13th of the Roman (Let every Soul be Subject to the higher Powers) and this Paragraph of Saint Peter's Epistle, whence the Text is taken, no Gospel? Did not christ and his Apostles,
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as Resistance of Powers, or Plots and Designs against Government, though then the Government was in the hands of the unjustest and most tyrannical persons the Earth ever bore? Did not Christianity grow up under Persecutions,
as Resistance of Powers, or Plots and Designs against Government, though then the Government was in the hands of the unjustest and most tyrannical Persons the Earth ever boar? Did not Christianity grow up under Persecutions,
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when particularly prest to produce Divine Warrant for Subjects taking Arms against the King, or to shew where it might be found written in the Gospel, that it was lawful to rise up against the Government some of them ingenuously confest, that there was no Text for it,
when particularly pressed to produce Divine Warrant for Subject's taking Arms against the King, or to show where it might be found written in the Gospel, that it was lawful to rise up against the Government Some of them ingenuously confessed, that there was no Text for it,
but they had it from the Spirit of God dwelling in themselves, and it was a secret reserved by God to be revealed in the later age of the world, when it would come to be more seasonable than it would have been in the Infancy of Christianity. Ingenuè Peribonius, a fair Confession indeed:
but they had it from the Spirit of God Dwelling in themselves, and it was a secret reserved by God to be revealed in the later age of the world, when it would come to be more seasonable than it would have been in the Infancy of Christianity. Ingenuè Peribonius, a fair Confessi indeed:
First. As the foundation of all Sincerity, of all Honesty and Duty both to God and Man, study and endeavour above all things to possess your hearts with a fixed and unmovable Fear of God The way and means thereto, has been most plainly laid open in the beginning.
First. As the Foundation of all Sincerity, of all Honesty and Duty both to God and Man, study and endeavour above all things to possess your hearts with a fixed and unmovable fear of God The Way and means thereto, has been most plainly laid open in the beginning.
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We have seen the true rise of that Fear, and its genuine Nature. It is a lasting sense of the Being, Sovereignty, Omniscience, Justice and Power of God.
We have seen the true rise of that fear, and its genuine Nature. It is a lasting sense of thee Being, Sovereignty, Omniscience, justice and Power of God.
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Now thou canst not partake with those who do resist, but thou must resist also Certainly if these things be laid to heart, we shall all be no less good Subjects to our King, than to God;
Now thou Canst not partake with those who do resist, but thou must resist also Certainly if these things be laid to heart, we shall all be no less good Subject's to our King, than to God;
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Kings succeeding in a right Line a National Blessing. Proved in a SERMON preached in Christ church at Cork, Octob. 14. 1685. being His Majesties Birth-day. The TEXT.
Kings succeeding in a right Line a National Blessing. Proved in a SERMON preached in christ Church At Cork, October 14. 1685. being His Majesties Birthday. The TEXT.
Now these things being designed by us upon his Birth-day, as this is, whatever Advantages his Descent, Family or Extraction (which certainly have operated more to our Happiness,
Now these things being designed by us upon his Birthday, as this is, whatever Advantages his Descent, Family or Extraction (which Certainly have operated more to our Happiness,
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than most are aware of) may be conceived to add, either to the quickening our Gratitude, or fixing in us a more lasting sense of our Obligations and Duty, ought not, on this Solemnity, in all reason to be omitted, or to pass unconsidered.
than most Are aware of) may be conceived to add, either to the quickening our Gratitude, or fixing in us a more lasting sense of our Obligations and Duty, ought not, on this Solemnity, in all reason to be omitted, or to pass unconsidered.
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The Text very pertinently suits with our designs; and especially, in that it asserts and celebrates, as most conducive to the publick Good, such peculiar circumstances and qualifications as, God be blessed, are most eminent and exemplary in our present Sovereign.
The Text very pertinently suits with our designs; and especially, in that it asserts and celebrates, as most conducive to the public Good, such peculiar Circumstances and qualifications as, God be blessed, Are most eminent and exemplary in our present Sovereign.
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consisting only of two Aphorisms, and those containing matter of his Observations, or his Sense in brief, touching the different Estate of Kingdoms according to the different Qualifications or Circumstances of their Princes.
consisting only of two Aphorisms, and those containing matter of his Observations, or his Sense in brief, touching the different Estate of Kingdoms according to the different Qualifications or circumstances of their Princes.
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And it is in Scripture applied (1.) To Age, so as to signifie a young person. (2.) Because young persons used to be imployed in Attendance and Services, to Condition (and thus the young men in Scripture language very often is as much as the Servants or Attendants.) Or (3.) To Ʋnderstanding: in which regard, King Rehoboam though then above one and forty years was said NONLATINALPHABET young and tender-hearted, 2 Chron. xiii. 7. All which acceptations are necessary here to be noted, that the opposite hereof, the Son of Nobles, in the Text, may be better understood.
And it is in Scripture applied (1.) To Age, so as to signify a young person. (2.) Because young Persons used to be employed in Attendance and Services, to Condition (and thus the young men in Scripture language very often is as much as the Servants or Attendants.) Or (3.) To Ʋnderstanding: in which regard, King Rehoboam though then above one and forty Years was said young and tender-hearted, 2 Chronicles xiii. 7. All which acceptations Are necessary Here to be noted, that the opposite hereof, the Son of Nobles, in the Text, may be better understood.
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In the mean while the sum of this his first Observation is, That it is generally a great unhappiness for a Nation to have either a young, ignoble, shallow or voluptuous Prince.
In the mean while the sum of this his First Observation is, That it is generally a great unhappiness for a nation to have either a young, ignoble, shallow or voluptuous Prince.
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God be blessed, our Kings vilest Enemies can affix none of these to him. But contrarily, Blessed art thou, O Land, when thy King is the Son of Nobles,
God be blessed, our Kings Vilest Enemies can affix none of these to him. But contrarily, Blessed art thou, Oh Land, when thy King is the Son of Nobles,
But taken according to the Hebrew Idiom, as we say the Sons of Men, that is Men; so the Son of Nobles will be a Person of a noble Spirit, generous, great and brave.
But taken according to the Hebrew Idiom, as we say the Sons of Men, that is Men; so the Son of Nobles will be a Person of a noble Spirit, generous, great and brave.
Nothing hinders but we may understand the term both ways. And in the Interpretation of Scriptures, where several senses are probable and wholesome, it is,
Nothing hinders but we may understand the term both ways. And in the Interpretation of Scriptures, where several Senses Are probable and wholesome, it is,
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And if we regard what was said before in the Explication of the word Child in the former verse, that it signifies not only what we commonly mean by the name [ a person of few years, ] but also either one of a mean or servile condition, or even of a weak and mean Soul, the Opposition which must be admitted between these two branches [ Wo be to thee, O Land,
And if we regard what was said before in the Explication of the word Child in the former verse, that it signifies not only what we commonly mean by the name [ a person of few Years, ] but also either one of a mean or servile condition, or even of a weak and mean Soul, the Opposition which must be admitted between these two branches [ Woe be to thee, Oh Land,
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when thy King is a Child ] and [ Blessed be thou, O Land, when thy King is the Son of Nobles ] will enforce us to take this term in both the senses mentioned.
when thy King is a Child ] and [ Blessed be thou, Oh Land, when thy King is the Son of Nobles ] will enforce us to take this term in both the Senses mentioned.
Eating in due season, for Strength, and not for Drunkenness, seems at first only a description of temperate Diet. Eating in due season, is opposed to Eating in the morning. The morning is no season for men to set themselves to Eating;
Eating in due season, for Strength, and not for drunkenness, seems At First only a description of temperate Diet. Eating in due season, is opposed to Eating in the morning. The morning is no season for men to Set themselves to Eating;
These three therefore, To Eat and Drink in due season, in due measure, and of such viands as are convenient for us, make up what we call Temperance in Diet. But this single Virtue, as being the principal part of Sobriety, and that which is mainly instrumental to preserve Reason and Consideration, is put Synecdochically for a considerative Virtuous Temper and Practice; in opposition, especially, to a voluptuous and sensual Life;
These three Therefore, To Eat and Drink in due season, in due measure, and of such viands as Are convenient for us, make up what we call Temperance in Diet. But this single Virtue, as being the principal part of Sobriety, and that which is mainly instrumental to preserve Reason and Consideration, is put Synecdochically for a considerative Virtuous Temper and Practice; in opposition, especially, to a voluptuous and sensual Life;
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'Tis a singular Blessing to a Nation to have a King nobly descended, of a noble Mind, not young or unexperienc'd, not giving himself over to Pleasures and excess,
It's a singular Blessing to a nation to have a King nobly descended, of a noble Mind, not young or unexperienced, not giving himself over to Pleasures and excess,
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It being a compound or copulative Proposition, consists evidently of two simple ones, the first whereof is, Blessed art thou, O Land, when thy King is the Son of Nobles.
It being a compound or copulative Proposition, consists evidently of two simple ones, the First whereof is, Blessed art thou, Oh Land, when thy King is the Son of Nobles.
Publick Ease, or Liberty to enjoy what they have; And Publick Quiet and Peace. Blessings! which one would think should endear the Government to us, and which, I am sure,
Public Ease, or Liberty to enjoy what they have; And Public Quiet and Peace. Blessings! which one would think should endear the Government to us, and which, I am sure,
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And these, I say, by Gods Blessing, and upon our own Loyalty, we may reasonably expect the continuance of, under our Sovereign and the present Constitution, that is,
And these, I say, by God's Blessing, and upon our own Loyalty, we may reasonably expect the Continuance of, under our Sovereign and the present Constitution, that is,
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With Noble Personages generally go Noble Estates and Revenues. When men who were born Princes come to the Throne, they carry with them thither their private Fortunes and former Principalities, joyning all to the Crowns they take.
With Noble Personages generally go Noble Estates and Revenues. When men who were born Princes come to the Throne, they carry with them thither their private Fortune's and former Principalities, joining all to the Crowns they take.
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A great Felicity this to the Publick, and much for the aggrandising a Nation, as well as for the Ease of the middle rate of men, on whom commonly all burdens fall.
A great Felicity this to the Public, and much for the aggrandising a nation, as well as for the Ease of the middle rate of men, on whom commonly all burdens fallen.
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For what vast Treasures are cessary to settle a new Prince? What unthought of Expences incident? Extraordinary Exigents of State, private Accidents, Families to be raised, Dependants to be advanced,
For what vast Treasures Are cessary to settle a new Prince? What unthought of Expenses incident? Extraordinary Exigents of State, private Accidents, Families to be raised, Dependants to be advanced,
Though therefore it was a King in the Text that said it, yet it would seem of all Degrees the Commonality may in this respect most justly pronounce, Blessed art thou, O Land,
Though Therefore it was a King in the Text that said it, yet it would seem of all Degrees the Commonality may in this respect most justly pronounce, Blessed art thou, Oh Land,
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There is a Royal Spirit runs in Royal Bloud. And it has been observed by the wisest and most impartial men, such which are best Judges in these matters, I mean, least obnoxious to mistake and freest from Flattery, that many Princes even while young, and within those years which ordinarily denominate Children, have far surpast in ripeness of Wit, Prudence, Counsel or like Qualifications, the generality of adult persons, of above twice their years,
There is a Royal Spirit runs in Royal Blood. And it has been observed by the Wisest and most impartial men, such which Are best Judges in these matters, I mean, least obnoxious to mistake and Freest from Flattery, that many Princes even while young, and within those Years which ordinarily denominate Children, have Far surpassed in ripeness of Wit, Prudence, Counsel or like Qualifications, the generality of adult Persons, of above twice their Years,
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King of England, whom Cardan (an Italian by Birth as well as Religion, but one of the most learned men and greatest Philosophers then in the world) having visited, could not forbear wonder,
King of England, whom Cardan (an Italian by Birth as well as Religion, but one of the most learned men and greatest Philosophers then in the world) having visited, could not forbear wonder,
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It is too long to repeat the whole, but in the end he expresly stiles him the Miracle of Nature. And it is truly much, to have been ever from the Cradle fill'd with great thoughts, possest with Principles and Designs of publick Good,
It is too long to repeat the Whole, but in the end he expressly stile him the Miracle of Nature. And it is truly much, to have been ever from the Cradle filled with great thoughts, possessed with Principles and Designs of public Good,
and bred by Art, as well as by Nature dispos'd and fram'd for Government. Now this may be expected from the Sons of Nobles, and is almost ever found in those who are born Princes.
and bred by Art, as well as by Nature disposed and framed for Government. Now this may be expected from the Sons of Nobles, and is almost ever found in those who Are born Princes.
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On the contrary, when men either by the Sword, or Popular Favour and Factions, come to the Throne, they retain dreadful tinctures of the Cruelty, Bloudiness, Partiality or other base Arts, that advanced them.
On the contrary, when men either by the Sword, or Popular Favour and Factions, come to the Throne, they retain dreadful tinctures of the Cruelty, Bloodiness, Partiality or other base Arts, that advanced them.
Whence it comes to pass that they rule with Tyranny and Oppression, at least, that they generally administer (pardon the solecism) unequal and partial Justice:
Whence it comes to pass that they Rule with Tyranny and Oppression, At least, that they generally administer (pardon the solecism) unequal and partial justice:
The Bramble is no such tall, erect or strong plant, that its shadow was likely, I should have said possible, to defend the Trees, from the injuries either of Storms or scorching Heat:
The Bramble is no such tall, erect or strong plant, that its shadow was likely, I should have said possible, to defend the Trees, from the injuries either of Storms or scorching Heat:
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Yet if the Trees would not accept of this its shelter, as insignificant and ridiculous as it was, from such a King, nothing but consuming Fire was to be expected even to the very goodliest Cedar.
Yet if the Trees would not accept of this its shelter, as insignificant and ridiculous as it was, from such a King, nothing but consuming Fire was to be expected even to the very Goodliest Cedar.
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The men of Shechem (ver. 2. that is, the Manassites and Ephraimites, that inhabited that City and its Territories) forgetting the Benefits they had received from Jerubaal, upon Abimelechs insinuations and wheadling of them, chose him, who was only Jerubaals Natural Son by an Handmaid of his,
The men of Shechem (ver. 2. that is, the Manassites and Ephraimites, that inhabited that city and its Territories) forgetting the Benefits they had received from Jerubbaal, upon Abimelechs insinuations and wheadling of them, chosen him, who was only Jerubaals Natural Son by an Handmaid of his,
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for their King, rejecting Jerubaals legitimate Issue; they furnish him with Treasure, wherewith he hired vain and light men that followed him, that is, wherewith he raised a kind of a paltry Army:
for their King, rejecting Jerubaals legitimate Issue; they furnish him with Treasure, wherewith he hired vain and Light men that followed him, that is, wherewith he raised a kind of a paltry Army:
he chaseth them out of their City, kills and slays as many as he could, drives the rest into a Castle, and by a stratagem burns a thousand of them in the Castle, into which he had driven them.
he chases them out of their city, kills and slays as many as he could, drives the rest into a Castle, and by a stratagem burns a thousand of them in the Castle, into which he had driven them.
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And in the end besieging a Tower, into which another party of them had fled, he is himself knockt on the head by a piece of a Milstone thrown down from the top of the Portal by a Woman. Thus back again Destruction comes out from a Shrub to consume the very Bramble. They rend and tear one another, till the Bastard Prince and his People mutually perish by one anothers hand.
And in the end besieging a Tower, into which Another party of them had fled, he is himself knocked on the head by a piece of a Millstone thrown down from the top of the Portal by a Woman. Thus back again Destruction comes out from a Shrub to consume the very Bramble. They rend and tear one Another, till the Bastard Prince and his People mutually perish by one another's hand.
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The Title of Kings the Sons of Nobles is generally certain, and their succeeding, or coming to the Crown, peaceable, uncontroverted, submitted to and quiesced in by all.
The Title of Kings the Sons of Nobles is generally certain, and their succeeding, or coming to the Crown, peaceable, uncontroverted, submitted to and quiesced in by all.
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when there are no Earthquakes, as I may call them, in the Commonwealth, but as in the Succession of other Noble Men to their Palaces, Lands and Honours, there is only the alteration of a single person or two:
when there Are no Earthquakes, as I may call them, in the Commonwealth, but as in the Succession of other Noble Men to their Palaces, Lands and Honours, there is only the alteration of a single person or two:
And in all these stages of its progress a Plague to the People This is so clear, that I confess I am amazed, that any men, who pretend to Sense and Judgment, should be so fond of an Elective form of Kingship, or (what is much the same) altering the true legitmate Succession. And now I have named it, (and indeed I named it with design,
And in all these stages of its progress a Plague to the People This is so clear, that I confess I am amazed, that any men, who pretend to Sense and Judgement, should be so found of an Elective from of Kingship, or (what is much the same) altering the true legitmate Succession. And now I have nam it, (and indeed I nam it with Design,
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And here give me leave in a few words, as the last Argument, to assert the Peoples Happiness in being under Kings the Sons of Nobles, to shew you out of Scripture something of the mischief of Elective Kingdoms, which too many in these Nations, of late years, have madly driven at.
And Here give me leave in a few words, as the last Argument, to assert the Peoples Happiness in being under Kings the Sons of Nobles, to show you out of Scripture something of the mischief of Elective Kingdoms, which too many in these nations, of late Years, have madly driven At.
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but in the general it is most certain the people must suffer much, at least, all mens Rights, Families and even persons must be in perpetual turmoil and danger by reason of the uncertainty as well as variations of Kings, or of the particular methods of Government, sometimes it will not be known who is King:
but in the general it is most certain the people must suffer much, At least, all men's Rights, Families and even Persons must be in perpetual turmoil and danger by reason of the uncertainty as well as variations of Kings, or of the particular methods of Government, sometime it will not be known who is King:
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The People of Israel, who I am sure were no Islanders, I mean the ten Tribes fell off from the House or Line of David, which God had chosen and set over them,
The People of Israel, who I am sure were not Islanders, I mean the ten Tribes fell off from the House or Line of David, which God had chosen and Set over them,
and during which, in one Battel there fell of the Israelites five hundred thousand chosen men (which would make five greater Armies than, I think, we have usually heard of in this age,
and during which, in one Battle there fell of the Israelites five hundred thousand chosen men (which would make five greater Armies than, I think, we have usually herd of in this age,
and perhaps is a greater number of fighting men, than many populous Kingdoms, such as are now adays can send forth) and from which neither Jeroboam nor his People ever recovered themselves. (ver. 20.) After Jeroboams two and twenty years Rebellion against God (in corrupting his Worship and People with Idolatry for which they were finally destroyed) as well as against two of his lawful Sovereigns successively;
and perhaps is a greater number of fighting men, than many populous Kingdoms, such as Are now adais can send forth) and from which neither Jeroboam nor his People ever recovered themselves. (for. 20.) After Jeroboams two and twenty Years Rebellion against God (in corrupting his Worship and People with Idolatry for which they were finally destroyed) as well as against two of his lawful Sovereigns successively;
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but who might quickly have as good a Title to it as either Jeroboam or Nadab had) conspired against him and slew him, as would seem, in the head of his Army, and reigned in his stead, 1 King. xv. 27, 28. But how long will this new Title stand? After Wars again upon Wars, all his days, his Son Ela succeeds him:
but who might quickly have as good a Title to it as either Jeroboam or Nadab had) conspired against him and slew him, as would seem, in the head of his Army, and reigned in his stead, 1 King. xv. 27, 28. But how long will this new Title stand? After Wars again upon Wars, all his days, his Son Ela succeeds him:
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as he was drinking himself drunk in the House of Arza his Steward. Upon this Zimri sets up himself (chap. xvi. 9. 11.) and immediately slew all of Baasha 's House: (Here was a Recompence for Baasha 's Treason.) But before Zimri had reigned over part of Israel full one week, another part of the people would have another King,
as he was drinking himself drunk in the House of Arza his Steward. Upon this Zimri sets up himself (chap. xvi. 9. 11.) and immediately slew all of Baasha is House: (Here was a Recompense for Baasha is Treason.) But before Zimri had reigned over part of Israel full one Week, Another part of the people would have Another King,
and set up Omri: on which Zimri burns himself in his own Palace. And now (ver. 21.) Israel is divided, not only from Judah, as before, but within themselves:
and Set up Omri: on which Zimri burns himself in his own Palace. And now (ver. 21.) Israel is divided, not only from Judah, as before, but within themselves:
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only out of what you have heard of the deplorable state, into which this People brought themselves, by breaking off the Succession, and running into this kind of Elective Kingdom, I cannot but note to you,
only out of what you have herd of the deplorable state, into which this People brought themselves, by breaking off the Succession, and running into this kind of Elective Kingdom, I cannot but note to you,
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though it were Baasha 's Wickedness, and Gods just Judgment, executed on Jeroboams Family (however by a villanous Agent) yet in point of Policy and Security to himself, he was in a sort necessitated to it;
though it were Baasha is Wickedness, and God's just Judgement, executed on Jeroboams Family (however by a villainous Agent) yet in point of Policy and Security to himself, he was in a sort necessitated to it;
Whereas it is ordinarily pretended by our modern State-menders, that reducing Kingdoms, as near as may be, to an Elective form, is the best method to secure a Succession of good and virtuous Princes, the contrary hereto appears by this instance; The People of Israel, after this new modelling their Kingdom, upon rejecting the true Heir descendent, and electing out of themselves a King, had through the Judgment of God withdrawing his Grace in punishment of their Rebellion and Revolt, from this time till the utter Dissolution of their Kingdome, nineteen Kings successively,
Whereas it is ordinarily pretended by our modern State menders, that reducing Kingdoms, as near as may be, to an Elective from, is the best method to secure a Succession of good and virtuous Princes, the contrary hereto appears by this instance; The People of Israel, After this new modelling their Kingdom, upon rejecting the true Heir descendent, and electing out of themselves a King, had through the Judgement of God withdrawing his Grace in punishment of their Rebellion and Revolt, from this time till the utter Dissolution of their Kingdom, nineteen Kings successively,
and not one good amongst them all: And no wonder, saith a sober Author: For, First. It was a Kingdome whose Foundation was laid in 1. Rebellion. 2. Schism.
and not one good among them all: And no wonder, Says a Sobrium Author: For, First. It was a Kingdom whose Foundation was laid in 1. Rebellion. 2. Schism.
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Secondly: It was maintained by a Politick Idolatry: in the continuance of Jeroboams Golden Calves. Thirdly. Polluted with the Bloud of many of their Kings;
Secondly: It was maintained by a Politic Idolatry: in the Continuance of Jeroboams Golden Calves. Thirdly. Polluted with the Blood of many of their Kings;
And therefore having continued two hundred forty one, or as others calculate, two hundred fifty eight, years, in the ninth year of Hosea 's Reign (which was the seventh of Hezekiah King of Judah) the King and People of Israel were carried away Captives by Shalmanezer King of Assyria, and never returned again: for God removed Israel out of his sight? 'Tis so said twice, 2 King. xvii. 18, 23. And 'tis observable, no one knows to this day whats become of these ten Tribes.
And Therefore having continued two hundred forty one, or as Others calculate, two hundred fifty eight, Years, in the ninth year of Hosea is Reign (which was the seventh of Hezekiah King of Judah) the King and People of Israel were carried away Captives by Shalmanezer King of Assyria, and never returned again: for God removed Israel out of his sighed? It's so said twice, 2 King. xvii. 18, 23. And it's observable, no one knows to this day whats become of these ten Tribes.
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On the other side, the Kingdome of Judah, which continued under the Rightful Succession and was Hereditary, stood near one hundred and forty years longer,
On the other side, the Kingdom of Judah, which continued under the Rightful Succession and was Hereditary, stood near one hundred and forty Years longer,
Which Cure when wrought (though there still remained a general Cachexy or disorder of Manners) yet it pleased God to bring back for a while their Captivity,
Which Cure when wrought (though there still remained a general Cachexy or disorder of Manners) yet it pleased God to bring back for a while their Captivity,
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till out of that Royal Stem was born our Lord Jesus, the promised Seed of Abraham, the Son of David according to the Flesh, but declared, by Power and Resurrection from the dead, the Son of God, the Lord of Lords and King of Kings, blessed for evermore, of whose Kingdom there shall be no end. To sum up all;
till out of that Royal Stem was born our Lord jesus, the promised Seed of Abraham, the Son of David according to the Flesh, but declared, by Power and Resurrection from the dead, the Son of God, the Lord of lords and King of Kings, blessed for evermore, of whose Kingdom there shall be no end. To sum up all;
If then there be any men, to whom perpetual unsettledness and dangers to themselves and theirs, to whom continued ages of War, to whom ever and anon recurring Murder of Kings, Massacres of Families, together with all Violence and Tyranny over the people,
If then there be any men, to whom perpetual unsettledness and dangers to themselves and theirs, to whom continued ages of War, to whom ever and anon recurring Murder of Kings, Massacres of Families, together with all Violence and Tyranny over the people,
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and even Arbitrary Religion, as well as Government (Ʋsurpation on God and Man) be pleasing, such men may plead these Arguments to enamour the world with the model of Elective Kingdoms. But on the contrary;
and even Arbitrary Religion, as well as Government (Ʋsurpation on God and Man) be pleasing, such men may plead these Arguments to enamour the world with the model of Elective Kingdoms. But on the contrary;
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I may add, if continued Liberties, settled Religion, and general Stability (as far as the state of sublunary affairs does admit) be more amiable, we have reason to stick to a true Legitimate Succession. For it was the Observation of the wisest of Kings, Blessed art thou, O Land,
I may add, if continued Liberties, settled Religion, and general Stability (as Far as the state of sublunary affairs does admit) be more amiable, we have reason to stick to a true Legitimate Succession. For it was the Observation of the Wisest of Kings, Blessed art thou, Oh Land,
I before intimated another sense of them, by which Son of Nobles came to denote persons in themselves truely Noble, that is, of generous, brave and virtuous Souls:
I before intimated Another sense of them, by which Son of Nobles Come to denote Persons in themselves truly Noble, that is, of generous, brave and virtuous Souls:
But this we have in part seen to be a frequent consequent of Lineal Nobility: and withal the second member of the Text will lead us into its consideration.
But this we have in part seen to be a frequent consequent of Lineal Nobilt: and withal the second member of the Text will led us into its consideration.
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And thus taken, this our second part not only in general asserts, the Sovereigns Virtue to be the Peoples Blessedness, but gives us a main specialty of that Blessedness, Virtue and good Manners will generally prevail in such a Kingdome;
And thus taken, this our second part not only in general asserts, the Sovereigns Virtue to be the Peoples Blessedness, but gives us a main specialty of that Blessedness, Virtue and good Manners will generally prevail in such a Kingdom;
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And this we will take as the first point of Advantage accruing to a People by their Kings being virtuous, His Example will take: It will have influence first on them that that are next him, the Nobles, Grandees or Favourites:
And this we will take as the First point of Advantage accrueing to a People by their Kings being virtuous, His Exampl will take: It will have influence First on them that that Are next him, the Nobles, Grandees or Favourites:
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so, I say, no greater Blessing, than the Melioration of them. The Roman Empire, say its Historians, grew to its height by Temperance, Industry and Justice.
so, I say, no greater Blessing, than the Melioration of them. The Roman Empire, say its Historians, grew to its height by Temperance, Industry and justice.
When its Cesars became wicked, and meer voluptuaries, it soon fell, [ stantibus Moenibus, ruentibus Moribus ] by the decay of its Manners, though its Walls stood.
When its Caesars became wicked, and mere voluptuaries, it soon fell, [ stantibus Moenibus, ruentibus Moribus ] by the decay of its Manners, though its Walls stood.
What an Influence upon the Justice of the Nation must the general Virtue of the Prince and Grandees have? For certainly the more virtuous they are, who administer Justice, the more equal Justice will be administred.
What an Influence upon the justice of the nation must the general Virtue of the Prince and Grandees have? For Certainly the more virtuous they Are, who administer justice, the more equal justice will be administered.
Vice discountenanc'd and punisht; serious Religion as well as civil Rights maintained, and all the honest Designs and Desires of good men will generally succeed.
Vice discountenanced and punished; serious Religion as well as civil Rights maintained, and all the honest Designs and Desires of good men will generally succeed.
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and to foresee publick Evils in their remote causes, while they yet want strength to be mischievous, what may not be hoped for? From hence it is plain, those forementioned so popular Goods of Wealth, Ease, and Quiet are in the fairest way to be provided for.
and to foresee public Evils in their remote Causes, while they yet want strength to be mischievous, what may not be hoped for? From hence it is plain, those forementioned so popular Goods of Wealth, Ease, and Quiet Are in the Fairest Way to be provided for.
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If we reflect and consider with our selves, we shall certainly find we are a blessed Land, and that in both the regards specified in the Text. We cannot surely but be sensible of that profound Peace and general Prosperity which God has vouchsafed us in this Kingdom under our present Sovereign:
If we reflect and Consider with our selves, we shall Certainly find we Are a blessed Land, and that in both the regards specified in the Text. We cannot surely but be sensible of that profound Peace and general Prosperity which God has vouchsafed us in this Kingdom under our present Sovereign:
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But perhaps the immediate Combination, and happy Conspiracy of Causes, which God makes use of to effect these, all of us do not consider. Now I cannot tell whether any truer causes can be assigned hereof than these in my Text. We have a King both who is the Son of Nobles, and who eats in due season,
But perhaps the immediate Combination, and happy conspiracy of Causes, which God makes use of to Effect these, all of us do not Consider. Now I cannot tell whither any truer Causes can be assigned hereof than these in my Text. We have a King both who is the Son of Nobles, and who eats in due season,
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What Blessing could you desire (at least, which you can prove to be a publick Blessing) what Blessing, I say, could you desire to enjoy, from or under any Prince, which is not at present indulged under our Gracious Sovereign.
What Blessing could you desire (At least, which you can prove to be a public Blessing) what Blessing, I say, could you desire to enjoy, from or under any Prince, which is not At present indulged under our Gracious Sovereign.
and we are most vilely ungrateful, if being sensible thereof, we pay not our ardent and cordial Praise to God for His Majesty, under whom we enjoy them.
and we Are most vilely ungrateful, if being sensible thereof, we pay not our Ardent and cordial Praise to God for His Majesty, under whom we enjoy them.
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2. Because true Gratitude lies not only in Words and Professions, nor yet in some high-flown Ceremonies and Rodomontades amidst our Jollities and Revels, let us be careful (what we have been often exhorted to do) that both our selves and all under us maintain unspotted Loyalty to our King:
2. Because true Gratitude lies not only in Words and Professions, nor yet in Some high-flown Ceremonies and Rodomontades amid our Jollities and Revels, let us be careful (what we have been often exhorted to do) that both our selves and all under us maintain unspotted Loyalty to our King:
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but give me leave to tell you, there are other Violations of Loyalty, besides running out into open Arms or Warlike Hostility against our Kings, to which Violations the Manners and Humours of the late Age have rendred most of us, of the present Age, too much addicted.
but give me leave to tell you, there Are other Violations of Loyalty, beside running out into open Arms or Warlike Hostility against our Kings, to which Violations the Manners and Humours of the late Age have rendered most of us, of the present Age, too much addicted.
In the first place I name unreasonable fears: so unreasonable indeed as to be grosly unjust; because they are both against what His Majesty has promised,
In the First place I name unreasonable fears: so unreasonable indeed as to be grossly unjust; Because they Are both against what His Majesty has promised,
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if they of all men are the persons, who on no terms may be credited or trusted? Let us in the name of God take heed of such monstrous Disloyalty. Akin hereunto are,
if they of all men Are the Persons, who on no terms may be credited or trusted? Let us in the name of God take heed of such monstrous Disloyalty. Akin hereunto Are,
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Now what an unreasonable thing is it to imagine any Prince should wittingly set himself to destroy his People? Does he not thereby, not only manifestly every minute hazard his own Life (for every minute may malice be working) but even directly destroy himself as a Prince.
Now what an unreasonable thing is it to imagine any Prince should wittingly Set himself to destroy his People? Does he not thereby, not only manifestly every minute hazard his own Life (for every minute may malice be working) but even directly destroy himself as a Prince.
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And certainly, if there be any Prince living, that by his Actions may seem to have been prodigal of his peoples Lives, of all the Princes in Christendom our present Sovereign never did (nor indeed any of this Line ever) give any reasons to be suspected hereof.
And Certainly, if there be any Prince living, that by his Actions may seem to have been prodigal of his peoples Lives, of all the Princes in Christendom our present Sovereign never did (nor indeed any of this Line ever) give any Reasons to be suspected hereof.
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Lastly, As to Misreports, which are as frequent as Misconstructions, and but the effects of them; (for still, Out of the abundance of the heart the mouth will speak.) This is an Evil expresly forbidden within two verses of my Text. Curse not the King, no not in thy thought, ver. 20. Cursing in the Hebrew Idiom usually signifies only speaking evil of: Now,
Lastly, As to Misreports, which Are as frequent as Misconstructions, and but the effects of them; (for still, Out of the abundance of the heart the Mouth will speak.) This is an Evil expressly forbidden within two Verses of my Text. Curse not the King, no not in thy Thought, ver. 20. Cursing in the Hebrew Idiom usually signifies only speaking evil of: Now,
Let us next maintain our Duty to our King, trusting him also, as under God our Safeguard and Defender, conceiving of, interpreting and reporting all his Actions as fairly as we can, which is no more,
Let us next maintain our Duty to our King, trusting him also, as under God our Safeguard and Defender, conceiving of, interpreting and reporting all his Actions as fairly as we can, which is no more,
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THE CHRISTIAN Law of the Sword, Both as to its Publick and Private Use. Briefly stated in a Sermon preach'd at Christchurch Cork, &c. Octob. xxiii. 1685. The TEXT.
THE CHRISTIAN Law of the Sword, Both as to its Public and Private Use. Briefly stated in a Sermon preached At Christchurch Cork, etc. October xxiii. 1685. The TEXT.
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TO the end we may more perfectly comprehend the true occasion and full import of these words, it will be expedient to look back to the forty seventh verse, where we find our Lord betrayed into the hands of an armed Rabble, a great multitude with Swords and Staves, they are there called.
TO the end we may more perfectly comprehend the true occasion and full import of these words, it will be expedient to look back to the forty seventh verse, where we find our Lord betrayed into the hands of an armed Rabble, a great multitude with Swords and Staves, they Are there called.
and strook a Servant of the High Priests, and cut off his Ear (ver. 51.) As to the hurt done to the person wounded, our Lord forthwith miraculously cured that:
and strook a Servant of the High Priests, and Cut off his Ear (ver. 51.) As to the hurt done to the person wounded, our Lord forthwith miraculously cured that:
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But as to Good St. Peters Officiousness (for so it is to be named rather than Service) that received no other entertainment but check and chiding, and that in three verses together;
But as to Good Saint Peter's Officiousness (for so it is to be nam rather than Service) that received no other entertainment but check and chiding, and that in three Verses together;
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Si Clericus Arma ferens verberetur, non incidit in Canonem verberans. vid. Gloss. ad Causam 17. Quest. 4. Cap. Quisquis inventus fuerit. But this by the by. ]
Si Clericus Arma ferens verberetur, non incidit in Canonem verberans. vid. Gloss. and Causam 17. Quest. 4. Cap. Quisquis inventus fuerit. But this by the by. ]
Gratians answer in the Canon Law is much better, and indeed very full and clear (Ille Gladium accipit, qui nullâ superiori ac legitimâ Potestate jubente vel concedente in sanguinem alicujus armatur.
Gratians answer in the Canon Law is much better, and indeed very full and clear (Isle Gladium accipit, qui nullâ superiori ac legitimâ Potestate jubente vel concedente in sanguinem alicujus armatur.
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Caus. 23. Qu. 4. Ille Gladium) He takes the Sword, says he, who is armed against the Life of any one, without the Command or Commission of a superiour lawful Power.
Cause 23. Qu. 4. Isle Gladium) He Takes the Sword, Says he, who is armed against the Life of any one, without the Command or Commission of a superior lawful Power.
The supreme Magistrate and those commissionated by him receive or undertake the Sword; the Magistrate from God, who has committed it to him by putting him in the place he holds;
The supreme Magistrate and those commissionated by him receive or undertake the Sword; the Magistrate from God, who has committed it to him by putting him in the place he holds;
But is this true? Have all Murderers or Rebels since our Lords saying these words gone out of the world by violent Deaths? Or have not some (most notorious & principal ones,
But is this true? Have all Murderers or Rebels since our lords saying these words gone out of the world by violent Death's? Or have not Some (most notorious & principal ones,
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This Fear, or Expectation of his, could arise from nothing else, but the demerit of his Sin, by reason of some Law, either innate or even then promulgate for the punishing Murder with death.
This fear, or Expectation of his, could arise from nothing Else, but the demerit of his since, by reason of Some Law, either innate or even then promulgate for the punishing Murder with death.
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But upon the reinstating mankind upon earth, after the Floud, it was immediately in terminis or expresly publisht, Genes. ix. 6. Whoso sheddeth mans Bloud, by Man shall his Bloud be shed.
But upon the reinstating mankind upon earth, After the Flood, it was immediately in terminis or expressly published, Genesis. ix. 6. Whoso sheds men Blood, by Man shall his Blood be shed.
for amongst the Jews, at Common Law, if I may so speak in their State, the person or persons next akin were the Avengers of Bloud, and they slew the Murderer as soon as they could meet him;
for among the jews, At Common Law, if I may so speak in their State, the person or Persons next akin were the Avengers of Blood, and they slew the Murderer as soon as they could meet him;
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nor do I find any Tryal in case of Murder amongst the Jews till the Cities of Refuge were set up, and even then, in case of manifest and plain Murder, the Tryal did not lie;
nor do I find any Trial in case of Murder among the jews till the Cities of Refuge were Set up, and even then, in case of manifest and plain Murder, the Trial did not lie;
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xxxv. 15, 16, &c. Thus was the Law in this matter before our Lords time; and he in the Text rather gives it an Evangelical Sanction, than mitigates it.
xxxv. 15, 16, etc. Thus was the Law in this matter before our lords time; and he in the Text rather gives it an Evangelical Sanction, than mitigates it.
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Now we see our Lord was here most forcibly seised, and that as was evident in order to suffer all the Violence and Cruelty, which Malice could exercise upon him:
Now we see our Lord was Here most forcibly seized, and that as was evident in order to suffer all the Violence and Cruelty, which Malice could exercise upon him:
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Further, St. Peter was one of our Lords Followers, and, if the Holy Jesus had had an House, Menials. Add hereto, the Person in whose defence he drew was so extraordinary, that not only his Words,
Further, Saint Peter was one of our lords Followers, and, if the Holy jesus had had an House, Menials. Add hereto, the Person in whose defence he drew was so extraordinary, that not only his Words,
What a multitude of concurrent circumstances are there here to justifie St. Peters act? Especially, I say, his own defence, the defence of his Brethren; nay, the defence of God himself in humane Nature, and all in a most just Cause, against Power more unjustly and more hellishly used, than ever any Power was or could be on the face of the Earth;
What a multitude of concurrent Circumstances Are there Here to justify Saint Peter's act? Especially, I say, his own defence, the defence of his Brothers; nay, the defence of God himself in humane Nature, and all in a most just Cause, against Power more unjustly and more hellishly used, than ever any Power was or could be on the face of the Earth;
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No Cause then so just, which can warrant private men to attempt the Life of others, without Authority from them, to whom God has entrusted the Power of the Sword.
No Cause then so just, which can warrant private men to attempt the Life of Others, without authority from them, to whom God has Entrusted the Power of the Sword.
when given, at least to the term we would, is beyond the power of Art, Industry, Strength or even that little Omnipotent (as it is too usually looked upon) Money it self.
when given, At least to the term we would, is beyond the power of Art, Industry, Strength or even that little Omnipotent (as it is too usually looked upon) Money it self.
Psal. xlix. 8, 9. The Redemption of the Soul, that is, the prorogation of Life (as there the phrase most certainly signifies) is precious, and it ceaseth for ever:
Psalm xlix. 8, 9. The Redemption of the Soul, that is, the prorogation of Life (as there the phrase most Certainly signifies) is precious, and it ceases for ever:
Any and all the least retrievals from it are of God alone, and proper to his Almighty Power, Psal. lxviii. 20. He is the God of Salvation even in this kind, and to God the Lord belong the Issues from Death.
Any and all the least retrievals from it Are of God alone, and proper to his Almighty Power, Psalm lxviii. 20. He is the God of Salvation even in this kind, and to God the Lord belong the Issues from Death.
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so that Man became a living Soul, seeing also it is he, whose Visitation preserveth mans Spirit, how can it in Reason or Justice be conceived, that any besides him should have Sovereign Power of Life and Death? How should any have right to take away, what neither they by themselves,
so that Man became a living Soul, seeing also it is he, whose Visitation Preserveth men Spirit, how can it in Reason or justice be conceived, that any beside him should have Sovereign Power of Life and Death? How should any have right to take away, what neither they by themselves,
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or (which is the same, for he there uses the terms Powers and Rulers indifferently for one another) touching such Ruler, he says expresly, ver. 4. He is the Minister of God (Gods Agent or Vicegerent) a Revenger to execute wrath upon every one that doth evil.
or (which is the same, for he there uses the terms Powers and Rulers indifferently for one Another) touching such Ruler, he Says expressly, ver. 4. He is the Minister of God (God's Agent or Vicegerent) a Revenger to execute wrath upon every one that does evil.
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Nor can there be a greater proof hereof than our Lords Practice here in the Text. Might any person, not being Supreme Magistrate, claim to himself a right to take the Sword,
Nor can there be a greater proof hereof than our lords Practice Here in the Text. Might any person, not being Supreme Magistrate, claim to himself a right to take the Sword,
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how is it possible that St. Peter should have been reprehensible in drawing his Sword, in the circumstances he did, upon the mixed multitude of Jews and Romans sent by the Authority of the Sanhedrim and Roman Prefect? If there had been any Power of this nature in any private person, not derived from the Supreme Power, certainly he could not have wanted it in the present juncture.
how is it possible that Saint Peter should have been reprehensible in drawing his Sword, in the Circumstances he did, upon the mixed multitude of jews and Roman sent by the authority of the Sanhedrim and Roman Prefect? If there had been any Power of this nature in any private person, not derived from the Supreme Power, Certainly he could not have wanted it in the present juncture.
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When Pilate after our Lords first Arraignment before him, and upon a strict Examination, a little arrogantly thus expostulates with him, viz. Knowest thou not that I have power to crucifie thee,
When Pilate After our lords First Arraignment before him, and upon a strict Examination, a little arrogantly thus expostulates with him, viz. Knowest thou not that I have power to crucify thee,
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John xix. 10, 11. In which words, if we consider who Pilate was, namely, the Roman Governour sent to them by Cesar (the Supreme) we have a most plain Testimony, that however wicked Supreme Powers may be,
John xix. 10, 11. In which words, if we Consider who Pilate was, namely, the Roman Governor sent to them by Cesar (the Supreme) we have a most plain Testimony, that however wicked Supreme Powers may be,
I know the contrary practice, namely dispatching a mans self out of life has been celebrated as an heroically virtuous act by divers Heathens, and some great persons amongst them have been admired and commended for it extremely.
I know the contrary practice, namely dispatching a men self out of life has been celebrated as an heroically virtuous act by diverse heathens, and Some great Persons among them have been admired and commended for it extremely.
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[ There is a Book also writ by a Christian Doctor of our Church, which is rather slandred than truly reported to maintain the Lawfulness of Self-slaughter. But those who have read and understand that Book, know, the Authors design therein was but to move men to more charitable Judgment than usually is put on such, who lay violent hands upon themselves;
[ There is a Book also writ by a Christian Doctor of our Church, which is rather slandered than truly reported to maintain the Lawfulness of Self-slaughter. But those who have read and understand that Book, know, the Authors Design therein was but to move men to more charitable Judgement than usually is put on such, who lay violent hands upon themselves;
that the Act does not ever preclude Repentance, but that 'tis possible the very Attrition, which some such persons may be thought to have (in articulo mortis) in the very expiring, their Souls may be interpreted by God as a sincere Sorrow.
that the Act does not ever preclude Repentance, but that it's possible the very Attrition, which Some such Persons may be Thought to have (in articulo mortis) in the very expiring, their Souls may be interpreted by God as a sincere Sorrow.
The like deplorable and dreadful condition, as to his spiritual concerns at least, may we reasonably conclude that Devilish Counsellor Achitophel to have been in,
The like deplorable and dreadful condition, as to his spiritual concerns At least, may we reasonably conclude that Devilish Counsellor Ahithophel to have been in,
Sampson indeed, as in case of other Miracles done by him, so by immediate and extraordinary impulse of the Spirit of God (that is, by Divine Warrantie and Command) pull'd down the Philistines great Hall of Judgment upon them and himself amongst them:
Sampson indeed, as in case of other Miracles done by him, so by immediate and extraordinary impulse of the Spirit of God (that is, by Divine Warranty and Command) pulled down the philistines great Hall of Judgement upon them and himself among them:
first falling on his own Sword, and then pulling out his very own Bowels, and throwing them amongst his Enemies, rather than he would fall into their hand to dye by them:
First falling on his own Sword, and then pulling out his very own Bowels, and throwing them among his Enemies, rather than he would fallen into their hand to die by them:
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and he is there commended for that inhumane act, which is stiled dying manfully. 2 Maccab. xiv. 42, &c. But as that Book, according to what the Author of it himself in the two last verses confesses in effect, was not written by Divine Inspiration,
and he is there commended for that inhumane act, which is styled dying manfully. 2 Maccab xiv. 42, etc. But as that Book, according to what the Author of it himself in the two last Verses Confesses in Effect, was not written by Divine Inspiration,
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so were there nothing else in it to prove it Apocryphal, this alone that it commends what is so much against Nature both for the matter and manner of the Action were abundantly sufficient.
so were there nothing Else in it to prove it Apocryphal, this alone that it commends what is so much against Nature both for the matter and manner of the Actium were abundantly sufficient.
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But besides, [ it is most true, what was well said in another case by an old Bishop of Carlisle in Richard the Seconds time, We are not to live by examples, but by Laws.
But beside, [ it is most true, what was well said in Another case by an old Bishop of Carlisle in Richard the Seconds time, We Are not to live by Examples, but by Laws.
] The Law of God runs indefinitely, and so (because there is no ground for a Restriction as to this case) universally, thou shalt not murder; that is, neither another, nor thy self.
] The Law of God runs indefinitely, and so (Because there is no ground for a Restriction as to this case) universally, thou shalt not murder; that is, neither Another, nor thy self.
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And though there be not in the Law of God any Precept more particular or more expresly prohibitive as to this act, (as neither is there upon very grounds, against several other most unnatural Sins that might be named,) yet is there all Reason in the world against it.
And though there be not in the Law of God any Precept more particular or more expressly prohibitive as to this act, (as neither is there upon very grounds, against several other most unnatural Sins that might be nam,) yet is there all Reason in the world against it.
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For, let us faithfully examine, Is the Root whence this act proceeds such from whence good Fruit may be expected? Is its true cause at any time good or truly praise-worthy? Was there ever person,
For, let us faithfully examine, Is the Root whence this act proceeds such from whence good Fruit may be expected? Is its true cause At any time good or truly praiseworthy? Was there ever person,
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or out of Cowardice, as afraid to suffer what his Enemies might put him to; (now in both these cases, is it not more brave to dare to live? or out of Rashness and Madness, or Despair; as impatient of present evils,
or out of Cowardice, as afraid to suffer what his Enemies might put him to; (now in both these cases, is it not more brave to Dare to live? or out of Rashness and Madness, or Despair; as impatient of present evils,
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The true Christian, like a good Soldier, must not forsake his post, except the great Emperor of the world, the Almighty God, by his Law or Providence, command him thence.
The true Christian, like a good Soldier, must not forsake his post, except the great Emperor of the world, the Almighty God, by his Law or Providence, command him thence.
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[ Malus servus creditus est, saith Ʋlpian, qui aliquid facit, quo magis se rebus humanis extrahat, ut puta laqueum torsit, &c. He's adjudged an ill Servant (by the Civil Laws) who but prepares any thing to dispatch himself out of this world;
[ Malus servus creditus est, Says Ʋlpian, qui Aliquid facit, quo magis se rebus humanis extrahat, ut puta laqueum torsit, etc. He's adjudged an ill Servant (by the Civil Laws) who but prepares any thing to dispatch himself out of this world;
For such a Servant plainly steals himself thereby out of his Masters Service, and so does every man himself out of Gods, who removes himself hence before God dismisses him.
For such a Servant plainly steals himself thereby out of his Masters Service, and so does every man himself out of God's, who removes himself hence before God dismisses him.
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and I believe not unjustly, some of the wisest in the world) that there is no one of so private a condition, in whom his Prince and Countrey may not so far challenge a right,
and I believe not unjustly, Some of the Wisest in the world) that there is no one of so private a condition, in whom his Prince and Country may not so Far challenge a right,
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I will conclude this point of Self-slaughter (which, by this time, I think I may be bold to stile Self-murder) with a famous passage of St. Austin, transcribed out of him into the body of the Canon Law.
I will conclude this point of Self-slaughter (which, by this time, I think I may be bold to style Self-murder) with a famous passage of Saint Austin, transcribed out of him into the body of the Canon Law.
This, saith he, we say, this we affirm, this we by all possible ways avow, that no one may bring voluntary death upon himself, to escape thereby any temporal pains,
This, Says he, we say, this we affirm, this we by all possible ways avow, that no one may bring voluntary death upon himself, to escape thereby any temporal pains,
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Whosoever therefore pretends or exercises a Power over other mens Lives, must either derive that Power from the Supreme Magistrate to whose Dominions he belongs,
Whosoever Therefore pretends or exercises a Power over other men's Lives, must either derive that Power from the Supreme Magistrate to whose Dominions he belongs,
as generally it comes to pass in all Usurpers, is as much as a publick Murderer. If he exercise only a private Power, as suppose in righting or avenging himself or any third person against some single injurious man, he hereby becomes a private Murderer: at least before God, in case the Life of himself,
as generally it comes to pass in all Usurpers, is as much as a public Murderer. If he exercise only a private Power, as suppose in righting or avenging himself or any third person against Some single injurious man, he hereby becomes a private Murderer: At least before God, in case the Life of himself,
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Thus, though the whole remains of Sauls House were in open Hostility against David, and Ishbosheth particularly so keen an Enemy to Davids person that he sought his Life, yet when Baanah and Rechab under pretence to do David a Service,
Thus, though the Whole remains of Saul's House were in open Hostility against David, and Ishbosheth particularly so keen an Enemy to Davids person that he sought his Life, yet when Baanah and Rechab under pretence to do David a Service,
because though there were a publick Quarrel, yet these two officious wretches, having no Commission to act or interpose therein, could not derive any Right or Authority for what they did either from God or Man. 2 Sam iv. 9, &c. Admit Ishbosheth did deserve Death,
Because though there were a public Quarrel, yet these two officious wretches, having no Commission to act or interpose therein, could not derive any Right or authority for what they did either from God or Man. 2 Same iv. 9, etc. Admit Ishbosheth did deserve Death,
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and therefore, as we will more fully touch by and by, whosoever pretend to have received Power of Life and Death from the Magistrate but are neither Civil Officers,
and Therefore, as we will more Fully touch by and by, whosoever pretend to have received Power of Life and Death from the Magistrate but Are neither Civil Officers,
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or those who execute them, as Sheriffs and Ʋnder-Officers. That both these sorts of men must derive their Power from the King as Supreme, or else cannot act warrantably, I think none will question.
or those who execute them, as Sheriffs and Ʋnder-Officers. That both these sorts of men must derive their Power from the King as Supreme, or Else cannot act warrantably, I think none will question.
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Jehosophat there set Judges in the Land, some fixed, as it would seem, through all the fenced Cities of Judah City by City: others itiner ant, who went out and returned to Jerusalem. ver. 8. And the Subordination of Officers to the ordinary Judges,
Jehoshaphat there Set Judges in the Land, Some fixed, as it would seem, through all the fenced Cities of Judah city by city: Others Itinerary Ant, who went out and returned to Jerusalem. ver. 8. And the Subordination of Officers to the ordinary Judges,
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When Civil Justice cannot take place, the Magistrate exercises the Power of the Sword in lawful War. Sometimes Offenders are too numerous for civil Punishments,
When Civil justice cannot take place, the Magistrate exercises the Power of the Sword in lawful War. Sometime Offenders Are too numerous for civil Punishments,
And in such case Justice cannot be done without War. Now here also the Magistrate bears not the Sword in vain: but he is to raise what armed Force he sees fit,
And in such case justice cannot be done without War. Now Here also the Magistrate bears not the Sword in vain: but he is to raise what armed Force he sees fit,
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And whomsoever he Commissions, not only may, according to the tenor of their Commission (which by the way they are to take care they do not exceed) but ought, to use the Sword;
And whomsoever he Commissions, not only may, according to the tenor of their Commission (which by the Way they Are to take care they do not exceed) but ought, to use the Sword;
and when the Benefit, which is sought by it, is ample enough to countervail all the visible mischiefs of the War. In which case the Supreme Power is Judge; not the people, who cannot be supposed competently to understand the publick state of things and circumstances.
and when the Benefit, which is sought by it, is ample enough to countervail all the visible mischiefs of the War. In which case the Supreme Power is Judge; not the people, who cannot be supposed competently to understand the public state of things and Circumstances.
3. In the general, it is requisite also to a lawful War, that it be publickly proclaimed: that is, Justice should be demanded, the obstinate summoned to their Duty,
3. In the general, it is requisite also to a lawful War, that it be publicly proclaimed: that is, justice should be demanded, the obstinate summoned to their Duty,
Somewhat very near this God expresly commanded the people of the Jews, Deuteronom. xx. 10, 11, &c. When thou comest to a City to fight against it, thou shalt proclaim Peace to it — And if it will make no Peace with thee,
Somewhat very near this God expressly commanded the people of the jews, Deuteronomy. xx. 10, 11, etc. When thou Comest to a city to fight against it, thou shalt proclaim Peace to it — And if it will make no Peace with thee,
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or ought to have designed, was only disabling him, and thereby securing my self: the killing the man in this behalf falls out beyond my intention, in case I am innocent.
or ought to have designed, was only disabling him, and thereby securing my self: the killing the man in this behalf falls out beyond my intention, in case I am innocent.
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In case I am set upon by Robbers, or by like unreasonable men, who attempt my Life, besides that the Law of Nature gives me a Warrant to defend my self against lawless Violence, every honest peaceable Subject may in such circumstances where other Officers cannot be had, be supposed by an implicit or virtual Concession or Commission of the Magistrate, to be an Officer to bring such miscreants to Justice;
In case I am Set upon by Robbers, or by like unreasonable men, who attempt my Life, beside that the Law of Nature gives me a Warrant to defend my self against lawless Violence, every honest peaceable Subject may in such Circumstances where other Officers cannot be had, be supposed by an implicit or virtual Concession or Commission of the Magistrate, to be an Officer to bring such miscreants to justice;
I cannot therefore but interpret I have his Leave to fight in Defence of the Peace and my self, against the Enemies of the Prince, of his Laws, and Government;
I cannot Therefore but interpret I have his Leave to fight in Defence of the Peace and my self, against the Enemies of the Prince, of his Laws, and Government;
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therefore the levying or waging War without or against his Commission is (by the Text) Murder, and perhaps upon other grounds more. It is certainly such a taking the Sword,
Therefore the levying or waging War without or against his Commission is (by the Text) Murder, and perhaps upon other grounds more. It is Certainly such a taking the Sword,
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For any person or persons to levy or make War within these Kingdoms without the Kings Commission or against those who are commissionated by him, is, I say,
For any person or Persons to levy or make War within these Kingdoms without the Kings Commission or against those who Are commissionated by him, is, I say,
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namely, Rebellion and Treason. It is indeed the most dreadful and complicate Murder imaginable. It is first direct and plain Murder of all who fall by our hands.
namely, Rebellion and Treason. It is indeed the most dreadful and complicate Murder imaginable. It is First Direct and plain Murder of all who fallen by our hands.
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We may see by what has been said the ture Nature, and learn the true Names of many of those our Sins, in the view of style of which possibly we have been too favourable.
We may see by what has been said the ture Nature, and Learn the true Names of many of those our Sins, in the view of style of which possibly we have been too favourable.
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All the rash Attempts we have made on our own or others Life, however they have escaped the Sentence of human Laws, are by the Law of God no less than Murder:
All the rash Attempts we have made on our own or Others Life, however they have escaped the Sentence of human Laws, Are by the Law of God no less than Murder:
All those Duels and Rencounters, which our Wine, Passions, or other disorders, nay which the Importunity of Associates, which false-named Friendship and vain Honour, have at any time engaged us in, however we have come off, are before God so many acts of Murder,
All those Duels and Rencounters, which our Wine, Passion, or other disorders, nay which the Importunity of Associates, which false-named Friendship and vain Honour, have At any time engaged us in, however we have come off, Are before God so many acts of Murder,
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To which private Sins of our own, if we add those direct and actual Murders which are and have been committed in this Nation, not only in Duels (a barbarous Custome yet in all ages, especially these later most impiously frequent) but Massacres and Rebellions (not to speak of other more private methods of Murders on occasion of Robberies and by malicious lying in wait, Poison, Trechery, false Accusations, and some like ways of killing men, under pretence of Justice;) if, I say, we add all these together, good God! under what a weight of Bloudguiltiness does this Nation lye!
To which private Sins of our own, if we add those Direct and actual Murders which Are and have been committed in this nation, not only in Duels (a barbarous Custom yet in all ages, especially these later most impiously frequent) but Massacres and Rebellions (not to speak of other more private methods of Murders on occasion of Robberies and by malicious lying in wait, Poison, Treachery, false Accusations, and Some like ways of killing men, under pretence of justice;) if, I say, we add all these together, good God! under what a weight of Bloudguiltiness does this nation lie!
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if any of them, who had their hands in the work of this time was four and forty years, do yet survive, what need have they) to be not only in Prayers but Tears night and day,
if any of them, who had their hands in the work of this time was four and forty Years, do yet survive, what need have they) to be not only in Prayers but Tears night and day,
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nay, I have read some of their Papers giving an account of those Commotions, as they would be content to have them termed, that style them [ Justissimum sanctimúmque Bellum pro Fide. ] A most just and holy War for the Faith.
nay, I have read Some of their Papers giving an account of those Commotions, as they would be content to have them termed, that style them [ Justissimum sanctimúmque Bellum Pro Fide. ] A most just and holy War for the Faith.
First then, admitting, but not granting, that All That was the true Christian Faith, which the Natives generally then professed, Did they not then enjoy it,
First then, admitting, but not granting, that All That was the true Christian Faith, which the Natives generally then professed, Did they not then enjoy it,
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that is for them, who like not that Form of Religion, as well as for them who like it? This is not only unchristian, but most unreasonable to affirm. But,
that is for them, who like not that From of Religion, as well as for them who like it? This is not only unchristian, but most unreasonable to affirm. But,
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and commissionated by him? It was, I confess, a Calumny cast upon that glorious King and Martyr, Charles the First, that one of the Chieftains of the Rebels had produced His Majesties Commission for taking Arms;
and commissionated by him? It was, I confess, a Calumny cast upon that glorious King and Martyr, Charles the First, that one of the Chieftains of the Rebels had produced His Majesties Commission for taking Arms;
But I owe such Justice as well as Veneration to the Memory of that blessed Prince, that I cannot forbear openly to avow, I my self know the men yet living, who can attest they heard that very person,
But I owe such justice as well as Veneration to the Memory of that blessed Prince, that I cannot forbear openly to avow, I my self know the men yet living, who can attest they herd that very person,
before his Execution, confess, the Royal Seal was taken off from an Instrument of another nature, (Letters Patents as I remember for some Lands) and cunningly affixed to that forged Commission, His Majesty having been never in the least acquainted with any of their designs.
before his Execution, confess, the Royal Seal was taken off from an Instrument of Another nature, (Letters Patents as I Remember for Some Lands) and cunningly affixed to that forged Commission, His Majesty having been never in the least acquainted with any of their designs.
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Thirdly, Let me demand, Was it a War lawfully proclaimed? Or was it not most industriously and marvellously concealed, not discovered but in one place,
Thirdly, Let me demand, Was it a War lawfully proclaimed? Or was it not most industriously and marvellously concealed, not discovered but in one place,
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and that but a few hours (comparatively) before it broke out? Instead of thinking of any Hostility, were not the poor English, that suffered, secure in the Friendship and Familiarity of their Neighbours,
and that but a few hours (comparatively) before it broke out? Instead of thinking of any Hostility, were not the poor English, that suffered, secure in the Friendship and Familiarity of their Neighbours,
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Lastly. Was it managed in a lawful and Christian sort? Were the Qualities and Condition of the persons, who fell in the first five months, such as constituted them fit Objects for the Sword of a just War? Or were the kinds of Death, by which they dyed, becoming Christians to inflict? Or was the number of the slain proportionable to any damages could be pretended to have been sustained by the assailants,
Lastly. Was it managed in a lawful and Christian sort? Were the Qualities and Condition of the Persons, who fell in the First five months, such as constituted them fit Objects for the Sword of a just War? Or were the Kinds of Death, by which they died, becoming Christians to inflict? Or was the number of the slave proportionable to any damages could be pretended to have been sustained by the assailants,
even according to the Rules of the most rigorous Justice? [ One hundred and fifty four thousand Protestants, Men, Women and Children massacred between the Three and twentieth of October and the First of March following, by computation of the Priests themselves that were present,
even according to the Rules of the most rigorous justice? [ One hundred and fifty four thousand Protestants, Men, Women and Children massacred between the Three and twentieth of October and the First of March following, by computation of the Priests themselves that were present,
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Wherefore as to those, who are so impenitent and remorsless as not to allow it to have been, what it has been proved, a Rebellion; I will only desire of them,
Wherefore as to those, who Are so impenitent and remorseless as not to allow it to have been, what it has been proved, a Rebellion; I will only desire of them,
as these Gentlemen would style it, is expresly called a Rebellion, (with some aggravating Epithets) and its Authors Rebels (not to speak I say of these,
as these Gentlemen would style it, is expressly called a Rebellion, (with Some aggravating Epithets) and its Authors Rebels (not to speak I say of these,
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because some may say a Fanatick Parliament pen'd them) what will they say of that (now blessed) Kings dying Penitentials? Did he in them utter any thing,
Because Some may say a Fanatic Parliament penned them) what will they say of that (now blessed) Kings dying Penitentials? Did he in them utter any thing,
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Nay, let any one look upon the Statute for the observing of this Day made in the Reign of our late gracious Sovereign Charles the Second, which according to Order was even now read, see what terms are used there. (Now this being the Kings Law, must be taken to be the Kings Language.) See in the name of God;
Nay, let any one look upon the Statute for the observing of this Day made in the Reign of our late gracious Sovereign Charles the Second, which according to Order was even now read, see what terms Are used there. (Now this being the Kings Law, must be taken to be the Kings Language.) See in the name of God;
I will only add, that I am my self far from thinking, and would have others far from believing, that all the Irish Nation are people of such an Humour,
I will only add, that I am my self Far from thinking, and would have Others Far from believing, that all the Irish nation Are people of such an Humour,
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And if after all there be any of a contrary strain, whom what hath been said will not convince of their Sin, I only pray the Lord have mercy on them. — To proceed. Secondly.
And if After all there be any of a contrary strain, whom what hath been said will not convince of their since, I only pray the Lord have mercy on them. — To proceed. Secondly.
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Yet had it been most easie for him, had it been consistent with the Laws, which he was to enact, to have baffled all the Violence, with which he was, or could be assaulted.
Yet had it been most easy for him, had it been consistent with the Laws, which he was to enact, to have baffled all the Violence, with which he was, or could be assaulted.
yet could not I, saith he, have asked of my Father, and he would have given me more than twelve Legions of Angels? But this would neither have stood with his Sufferings,
yet could not I, Says he, have asked of my Father, and he would have given me more than twelve Legions of Angels? But this would neither have stood with his Sufferings,
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And therefore, as, in the Text, he most expresly delivers the Doctrine of Non-resistance (Put up thy Sword into its Sheath;) so in the whole Context he practiseth it: Wherefore none can esteem themselves Followers, either of Christs Doctrine,
And Therefore, as, in the Text, he most expressly delivers the Doctrine of Nonresistance (Put up thy Sword into its Sheath;) so in the Whole Context he Practiseth it: Wherefore none can esteem themselves Followers, either of Christ Doctrine,
When men do any unlawful or unwarrantable act to themselves or others, by which, though not intentionally, the untimely End of either ensue (as drinking themselves or others into mortal Fevours, Frenz••s,
When men do any unlawful or unwarrantable act to themselves or Others, by which, though not intentionally, the untimely End of either ensue (as drinking themselves or Others into Mortal Fevers, Frenz••s,
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but frequent practice of Duelling. I beseech and conjure all men to consider, neither the Old Law of God nor the Gospel make any difference betwixt Murder, and what our Common Law calls Man-slaughter. To attempt or design taking away the Life of any,
but frequent practice of Duelling. I beseech and conjure all men to Consider, neither the Old Law of God nor the Gospel make any difference betwixt Murder, and what our Common Law calls Manslaughter. To attempt or Design taking away the Life of any,
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On what Trifles and ridiculous Puncti•io's do you generally venture both? For when was there almost any private Duel heard of, the Occasion whereof was such a wrong, as the Law assigns a man Satisfaction for? This is the general Resolution in these cases — I can have no Satisfaction by Law, therefore I'll fight him.
On what Trifles and ridiculous Puncti•io's do you generally venture both? For when was there almost any private Duel herd of, the Occasion whereof was such a wrong, as the Law assigns a man Satisfaction for? This is the general Resolution in these cases — I can have no Satisfaction by Law, Therefore I'll fight him.
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Now let us but attend how unreasonable this Resolution is: It amounts plainly to thus much, the Affront or (pretended) Injury I have received, is so small, that the Law takes no notice of it:
Now let us but attend how unreasonable this Resolution is: It amounts plainly to thus much, the Affront or (pretended) Injury I have received, is so small, that the Law Takes no notice of it:
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[ Nay perhaps, what I design, as a Satisfaction, may be the greatest wrong to my self, the loss of Body and Soul, I may dye by it in my Sin. Now is this reasonable, such an one has done me a small wrong, (perhaps none, perhaps has only cross'd me in my humour, possibly too only in my Vices;) but admit he has done me a small wrong, what then? Why,
[ Nay perhaps, what I Design, as a Satisfaction, may be the greatest wrong to my self, the loss of Body and Soul, I may die by it in my Sin. Now is this reasonable, such an one has done me a small wrong, (perhaps none, perhaps has only crossed me in my humour, possibly too only in my Vices;) but admit he has done me a small wrong, what then? Why,
In case for our Sins God should so punish this Nation, that we should live to see the Sword of War drawn again, let us remember we have been this day taught our Duty in such times.
In case for our Sins God should so Punish this nation, that we should live to see the Sword of War drawn again, let us Remember we have been this day taught our Duty in such times.
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Let us all, that are able or qualified, to take the Sword, take it at his Hands, and in his Defence, who has received the Sword from God; our King's I mean.
Let us all, that Are able or qualified, to take the Sword, take it At his Hands, and in his Defence, who has received the Sword from God; our King's I mean.
Quomodo hic se habeat Magni Erasmi versio, mihi compertum non est: nec enim ed manum est, ut consulam. Certe quod Erasmus in Annotatis suis, aliique (eum forsan secuti) asseruerint NONLATINALPHABET proprie esse parere Magistratibus, id gratis dictum est. Nam cum NONLATINALPHABET sit ad Literam NONLATINALPHABET Principium, Principatum, Imperium sone•, non Magistratus, reddendum potius foret parere imperie. vel principatui. At hoc prius positum erat, & quam proxime; viz. NONLATINALPHABET. Cujus rei memor forte Interpres vulgatus NONLATINALPHABET redd•dit dicto obedire; nihilo sane felicius. Constat enim ex usu Novi Test. NONLATINALPHABET significare simpliciter parere, obedire. Videatur Actorum. cap. v. 29, 32. & xxvii. 21.
Quomodo hic se habeat Magni Erasmi Version, mihi compertum non est: nec enim ed manum est, ut consulam. Certain quod Erasmus in Annotatis suis, aliique (Eum Perhaps secuti) asseruerint Properly esse parere Magistratibus, id gratis dictum est. Nam cum fit ad Literam Principium, Principatum, Imperium sone•, non Magistratus, reddendum potius foret parere impery. vel principatui. At hoc prius positum erat, & quam proxime; viz.. Cujus rei memor forte Interpret Vulgatus redd•dit Dicto Obedire; nihilo sane Felicius. Constat enim ex usu Novi Test. significare simpliciter parere, Obedire. Videatur Actorum. cap. v. 29, 32. & xxvii. 21.
Summa [ Potestas Civilis ] illa dicitur, cujus actus alterius juri non subsunt, ita ut alterius voluntatis humanae arbitrio irriti possint reddi. Grot. de Jur. Bell. & par. l. 1. c. 3. §. 7.
Summa [ Potestas Civilis ] illa dicitur, cujus actus alterius juri non subsunt, ita ut alterius voluntatis humanae arbitrio irriti possint reddi. Grot. de Jur. Bell. & par. l. 1. c. 3. §. 7.
Hoc dicimus, hoc asserimus, hoc modis omnibus approbamus, neminem spontaneam mortem sibi inferre debere, velut fugiendo &c. De Civitat. Dei, l. cap. vide plura causa, 23. Qu. 5. Si non licet.
Hoc dicimus, hoc Asserimus, hoc modis omnibus approbamus, neminem spontaneam mortem sibi infer Debere, velut fugiendo etc. De Civitat. Dei, l. cap. vide plura causa, 23. Qu. 5. Si non licet.
