A sermon preached before the Right Honorable the Lord Mayor and Aldermen of the city of London at the Guild-Hall Chappel October 26, 1679 by Benjamin Woodroffe ...
as a Bird pursued by the Fowler, to be chased into the mountains, verse 1. and as the Metaphor is carried on verse 2. to have the bow still bent against them, the arrow made ready upon the string;
as a Bird pursued by the Fowler, to be chased into the Mountains, verse 1. and as the Metaphor is carried on verse 2. to have the bow still bent against them, the arrow made ready upon the string;
and that if possible, to wound them in the very soul, verse 1. so to shoot privily at the upright in heart, as to aim the blow at that Uprightness, that Integrity,
and that if possible, to wound them in the very soul, verse 1. so to shoot privily At the upright in heart, as to aim the blow At that Uprightness, that Integrity,
According to which design of theirs, the Holy Ghost elsewhere describes them travelling with iniquity, and conceiving mischief, in the seventh Psalm at the 14. verse, 'tis the Birth which their Brain and Imagination is in pain to bring forth:
According to which Design of theirs, the Holy Ghost elsewhere describes them traveling with iniquity, and conceiving mischief, in the seventh Psalm At the 14. verse, it's the Birth which their Brain and Imagination is in pain to bring forth:
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tis in their hands, Psal. xxvi. 10. Under their Tongues, Psalm x. 7. and in their hearts, Psalm. xxviii. 3. 'tis what they sport to do, Proverbs x. 23. and boast that they are mighty in it, Psalm lii. 1. Little mattering what desolations they make in the Earth;
this in their hands, Psalm xxvi. 10. Under their Tongues, Psalm x. 7. and in their hearts, Psalm. xxviii. 3. it's what they sport to do, Proverbs x. 23. and boast that they Are mighty in it, Psalm lii. 1. Little mattering what desolations they make in the Earth;
and his wicked Instruments, if it be not every where so) as it follows in the Text, What can the Righteous do? What defence and protection can he hope for, whom the Innocence, which should be his safeguard,
and his wicked Instruments, if it be not every where so) as it follows in the Text, What can the Righteous doe? What defence and protection can he hope for, whom the Innocence, which should be his safeguard,
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As, 'tis against that Heart, and the uprightness of it, at they which privily shoot, whose Security as well as Religion it is, to put its Trust in the Lord, verse 1. So, 'tis not without the good Providence of Him, in whom he Trusts;
As, it's against that Heart, and the uprightness of it, At they which privily shoot, whose Security as well as Religion it is, to put its Trust in the Lord, verse 1. So, it's not without the good Providence of Him, in whom he Trusts;
and securing it from becoming a Ruinous, and Disordered Heap, that are these with reference to Human Society, as serving to support the several Members,
and securing it from becoming a Ruinous, and Disordered Heap, that Are these with Referente to Human Society, as serving to support the several Members,
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and parts of it, in a Settled, Regular, and Establisht dependence on each other. 'Tis by Government, Good Laws, and Religion that this Rational Building is held. up:
and parts of it, in a Settled, Regular, and Established dependence on each other. It's by Government, Good Laws, and Religion that this Rational Building is held. up:
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That the Whole world is preserved from falling back into a worse disorder, and confusion, than that Natural Chaos, that void formless State was, out of which 'twas at first taken.
That the whole world is preserved from falling back into a Worse disorder, and confusion, than that Natural Chaos, that void formless State was, out of which 'twas At First taken.
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Hence the Royal Psalmist reflecting on the Corruptions, which in his time had prevailed in Church, and State, When He was put by the exercise of his just Authority, speaketh of them, as of what tended to the utter dissolution of the Earth, and the Inhabitants thereof, Psalm lxxv. 3. and of Himself, to whom the Care of their Laws, and Religion was committed,
Hence the Royal Psalmist reflecting on the Corruptions, which in his time had prevailed in Church, and State, When He was put by the exercise of his just authority, speaks of them, as of what tended to the utter dissolution of the Earth, and the Inhabitants thereof, Psalm lxxv. 3. and of Himself, to whom the Care of their Laws, and Religion was committed,
Psalm 14. he tells us, speaking of God himself, that Judgment and Justice are the habitation of his Throne NONLATINALPHABET says the Hebrew, It's Foundation or Establishment.
Psalm 14. he tells us, speaking of God himself, that Judgement and justice Are the habitation of his Throne Says the Hebrew, It's Foundation or Establishment.
So that we see, what it is, we are to understand by Foundations, namely those Righteous Laws, which are necessary to support the Government of God and Man, and serve to hold the several parts of the Rational Creation from starting aside from the Square and Rule, by which they subsist, the next thing we have to consider, is
So that we see, what it is, we Are to understand by Foundations, namely those Righteous Laws, which Are necessary to support the Government of God and Man, and serve to hold the several parts of the Rational Creation from starting aside from the Square and Rule, by which they subsist, the next thing we have to Consider, is
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2. What the Interest and true Grounds are which move the wicked to their attempts against the Righteous; and that is, nothing else but their being wicked, i. e.
2. What the Interest and true Grounds Are which move the wicked to their attempts against the Righteous; and that is, nothing Else but their being wicked, i. e.
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How doth it grieve them that Authority hath set those Bounds, and Landmarks to the Property of their Neighbour, which the unjust cannot remove without invading his own quiet? That there is that Yoke on the Neck of the Sons of Belial, which will gall the Disobedient and Rebellious in all their strugglings against it? That to resist the Scepter their Lawful Soveraign holds over them, is but to turn it into a Rod of Iron.
How does it grieve them that authority hath Set those Bounds, and Landmarks to the Property of their Neighbour, which the unjust cannot remove without invading his own quiet? That there is that Yoke on the Neck of the Sons of Belial, which will Gall the Disobedient and Rebellious in all their strugglings against it? That to resist the Sceptre their Lawful Sovereign holds over them, is but to turn it into a Rod of Iron.
and in the neglect thereof, of a day of Reckoning; of that fearful expectation of Judgment, which is always shaking the Rod over them? This is that, which makes them so much concerned to destroy these Foundations, at once to quit themselves of those Fetters which not only tye their hands from outward wrongs,
and in the neglect thereof, of a day of Reckoning; of that fearful expectation of Judgement, which is always shaking the Rod over them? This is that, which makes them so much concerned to destroy these Foundations, At once to quit themselves of those Fetters which not only tie their hands from outward wrongs,
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but what is much severer, bind up their minds too, So perplex and intangle their Consciences, that they can have no comfort, no freedom in their most prosperous Mischiefs.
but what is much severer, bind up their minds too, So perplex and entangle their Consciences, that they can have no Comfort, no freedom in their most prosperous Mischiefs.
Alas could they but once cast off these cords from them, and break these Bonds asunder, Psalm ii. 3. Were there no heir of restraint as the Magistrate is stiled Judg. xviii. 7. No King in Israel to hinder every man from doing that which was right in his own Eyes, Judges xvii. 6. None to curb the humour, or fury of the multitude:
Alas could they but once cast off these cords from them, and break these Bonds asunder, Psalm ii. 3. Were there no heir of restraint as the Magistrate is styled Judges xviii. 7. No King in Israel to hinder every man from doing that which was right in his own Eyes, Judges xvii. 6. None to curb the humour, or fury of the multitude:
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in the heart and inward man, made use of by the Enthusiast, and Fanatick to discharge them from all Conscience of their Duty? And can there be any grosser Scandal cast upon the Gospel, than to make it thus contrary to the Law!
in the heart and inward man, made use of by the Enthusiast, and Fanatic to discharge them from all Conscience of their Duty? And can there be any grosser Scandal cast upon the Gospel, than to make it thus contrary to the Law!
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Is there any greater indignity can be offered to our good Master, who was himself so observant of all the Laws of his Nation, so tender of his Obedience to the Magistrate, as by a Miracle to pay Tribute to Cesar? and hath by himself, and his Apostles so strictly injoined subjection to the higher Powers, than, that either he by whom Kings Reign, and Princes decree Justice, or his Religion, should be traduced as destructive of both?
Is there any greater indignity can be offered to our good Master, who was himself so observant of all the Laws of his nation, so tender of his obedience to the Magistrate, as by a Miracle to pay Tribute to Cesar? and hath by himself, and his Apostles so strictly enjoined subjection to the higher Powers, than, that either he by whom Kings Reign, and Princes Decree justice, or his Religion, should be traduced as destructive of both?
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whether the Heats, and Divisions, the Jealousies, and Heart-burnings, which are at present so much among us, do not most effectually carry on their work: If the wicked, our Enemies, have bent the bow, and made ready the arrow upon the string, as 'tis in the context, are not they who promote these, the men who have discharged it for them, have shot out the others arrows, in their bitter words?
whither the Heats, and Divisions, the Jealousies, and Heartburnings, which Are At present so much among us, do not most effectually carry on their work: If the wicked, our Enemies, have bent the bow, and made ready the arrow upon the string, as it's in the context, Are not they who promote these, the men who have discharged it for them, have shot out the Others arrows, in their bitter words?
Those, whatever they say, who strike at the very Foundations, whose greatest Joy 'twould be to see the Nation bereft of the Security of her Laws, and the Comforts of her Religion: Only I cannot but rejoice too,
Those, whatever they say, who strike At the very Foundations, whose greatest Joy 'twould be to see the nation bereft of the Security of her Laws, and the Comforts of her Religion: Only I cannot but rejoice too,
as all good men must, that in such Times as these, wherein to be open, and plaindealing, to dare to love, and vindicate Truth, is to expose ones self to the Calumny of every Scurrilous Libeller, I,
as all good men must, that in such Times as these, wherein to be open, and plaindealing, to Dare to love, and vindicate Truth, is to expose ones self to the Calumny of every Scurrilous Libeler, I,
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and all good men cannot but rejoice in our hearts, I speak it to the Honour of this great and Royal City, and the good and wise Government thereof, that like what is given in the Character of the heavenly Jerusalem, (and may Jerusalem, the City where they shall see Peace, be always its name) that, I say,
and all good men cannot but rejoice in our hearts, I speak it to the Honour of this great and Royal city, and the good and wise Government thereof, that like what is given in the Character of the heavenly Jerusalem, (and may Jerusalem, the city where they shall see Peace, be always its name) that, I say,
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like what is given in the Character of the heavenly Jerusalem, you have made it your singular Care, that whosoever loveth and maketh a lye, barking, snarling wretches as they are, should be shut out with Dogs.
like what is given in the Character of the heavenly Jerusalem, you have made it your singular Care, that whosoever loves and makes a lie, barking, snarling wretches as they Are, should be shut out with Dogs.
For what else is their unbounded Primacy of the Pope, but the overthrowing all Government in the World? The wresting the Scepter out of the Princes hand, which God Himself put there? And giving such Laws and Rules of Obedience as are utterly inconsistent with all Civil Power! And,
For what Else is their unbounded Primacy of the Pope, but the overthrowing all Government in the World? The wresting the Sceptre out of the Princes hand, which God Himself put there? And giving such Laws and Rules of obedience as Are utterly inconsistent with all Civil Power! And,
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by giving that absurd Licence, and impunity to all manner of Transgressions, which he were not God, must forfeit the Holiness, and Justice of the Divine Nature, should he permit? Again, Is there any Prerogative of Heaven equal to the Infallibility they usurp? Or can any thing reconcile the Infallibility they pretend to, with the many Contradictions their Religion defends!
by giving that absurd Licence, and impunity to all manner of Transgressions, which he were not God, must forfeit the Holiness, and justice of the Divine Nature, should he permit? Again, Is there any Prerogative of Heaven equal to the Infallibility they usurp? Or can any thing reconcile the Infallibility they pretend to, with the many Contradictions their Religion defends!
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'Twould be no difficulty to demonstrate, that they who so far depose Christ in his Kingly Office, as to set up another in his stead, to dispense with his Laws, and give new Rules and measures of Obedience to his Subjects.
'twould be no difficulty to demonstrate, that they who so Far depose christ in his Kingly Office, as to Set up Another in his stead, to dispense with his Laws, and give new Rules and measures of obedience to his Subject's.
That they who so far evacuate his Prophetick Office, as in fact at least to deny, that he led his Apostles into all Truth, as appears by their Doctrines concerning Civil Powers and submissions due to them;
That they who so Far evacuate his Prophetic Office, as in fact At least to deny, that he led his Apostles into all Truth, as appears by their Doctrines Concerning Civil Powers and submissions due to them;
Or to take it, in their own language, they, who in Consecrating the Host put it in the Power of the Priest to make his God, and most blasphemously give him the same attributes, we ascribe to the great Creator of all things: I say, 'twould certainly be no difficulty to demonstrate, that, they, who do this, can have no design,
Or to take it, in their own language, they, who in Consecrating the Host put it in the Power of the Priest to make his God, and most blasphemously give him the same attributes, we ascribe to the great Creator of all things: I say, 'twould Certainly be no difficulty to demonstrate, that, they, who do this, can have no Design,
but to destroy all Foundations: to banish God and Religion out of the World, and according to the profest practice of some among them, who have been the most Zealous in making Proselytes,
but to destroy all Foundations: to banish God and Religion out of the World, and according to the professed practice of Some among them, who have been the most Zealous in making Proselytes,
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only for the Rise of all 'twill be sufficient to observe, that 'tis the same Malice and Envy, which inspiaes the Devil and his wicked Instruments: That 'tis the common Interest both have against Christ and his Members, the Enmity which was begun in Heaven itself by the Apostacy of Lucifer and his Adherents, who rebelled against God and his Government there; and 'tis not at all to be admired If they have been still propagating the same in all the successive Treasons and Rebellions against his Vicegerents to this day.
only for the Rise of all it'll be sufficient to observe, that it's the same Malice and Envy, which inspiaes the devil and his wicked Instruments: That it's the Common Interest both have against christ and his Members, the Enmity which was begun in Heaven itself by the Apostasy of Lucifer and his Adherents, who rebelled against God and his Government there; and it's not At all to be admired If they have been still propagating the same in all the successive Treasons and Rebellions against his Vicegerents to this day.
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No wonder that the best of Governments have been always most exposed to their Malice, when the Tongues that are so keen against them have been as sharply whetted against the Justice of Divine Providence; an effectual instance whereof, we have Ezekiel xviii. verse 2. and 25. Where the blasphemous Jews in their affliction stick not to charge their Grievances on God himself:
No wonder that the best of Governments have been always most exposed to their Malice, when the Tongues that Are so keen against them have been as sharply whetted against the justice of Divine Providence; an effectual instance whereof, we have Ezekielem xviii. verse 2. and 25. Where the blasphemous jews in their affliction stick not to charge their Grievances on God himself:
not considering that 'twas not the Fathers eating the sour Grapes (as they most impiously apply the Proverb there) but the Childrens chewing them, (as I may say) after them, I mean their following their ill example, which set their Teeth on edge:
not considering that 'twas not the Father's eating the sour Grapes (as they most impiously apply the Proverb there) but the Children's chewing them, (as I may say) After them, I mean their following their ill Exampl, which Set their Teeth on edge:
3. And this one would think, (which was the last thing we propos'd to speak to under this Head) should be sufficient to convince the wicked of the Folly of all their ill Practices, that as 'tis from themselves, that all theirs,
3. And this one would think, (which was the last thing we proposed to speak to under this Head) should be sufficient to convince the wicked of the Folly of all their ill Practices, that as it's from themselves, that all theirs,
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For, besides that all Wickedness in its own nature is unbounded and infinite; such the overflowing of these waters (as the Scripture often compares them) that he who once pulls up the Sluces cannot assure himself that he shall not be swept away in the common Inundation; he that removes the Hedg, as the Jews stile the Law, cannot be secure, that he shall never suffer by the Trespass:
For, beside that all Wickedness in its own nature is unbounded and infinite; such the overflowing of these waters (as the Scripture often compares them) that he who once pulls up the Sluices cannot assure himself that he shall not be swept away in the Common Inundation; he that removes the Hedge, as the jews style the Law, cannot be secure, that he shall never suffer by the Trespass:
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how can they, who are so forward to drudge in the service of the Devil, but think that that Apollyon, or destroyer, as he is called Revel. ix. 11. will be as ready to stir up others to practise the same,
how can they, who Are so forward to drudge in the service of the devil, but think that that Apollyon, or destroyer, as he is called Revel. ix. 11. will be as ready to stir up Others to practise the same,
Can they consider that the Change they drive at, is in that variable Subject (for such are the people, such are all human Affairs ) which is still capable of new alterations! And can they hope that the same inconstancy they make use of in them, may not be turn'd to their own Ruin? Or can they reasonably expect that the various Temper and Complexion of the multitude, (who seldom know what they would have) should just jump with their present designs? Or to take the measure by themselves, have their own designs, their own counsels, been,
Can they Consider that the Change they drive At, is in that variable Subject (for such Are the people, such Are all human Affairs) which is still capable of new alterations! And can they hope that the same inconstancy they make use of in them, may not be turned to their own Ruin? Or can they reasonably expect that the various Temper and Complexion of the multitude, (who seldom know what they would have) should just jump with their present designs? Or to take the measure by themselves, have their own designs, their own Counsels, been,
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how to make a shew of one thing, whilst they designe quite another? Whose Craft, and Subtilty 'tis to carry on men by degrees to what they never intended? And in a quite different way of Policy, under the very Guise of Religion,
how to make a show of one thing, while they Design quite Another? Whose Craft, and Subtlety it's to carry on men by Degrees to what they never intended? And in a quite different Way of Policy, under the very Guise of Religion,
like what we read of the Adversaries of Judah and Benjamin, Ezra, 4. 2. who know how to ruine the Temple, by building with them, by seeming to be in the very work, which 'tis their chief purpose to hinder, and under the glorious pretence of Reformation there, of cutting off only what's luxuriant, or peccant, in Church and State, so to prune the Tree till at last they cut it up Root and Branch.
like what we read of the Adversaries of Judah and Benjamin, Ezra, 4. 2. who know how to ruin the Temple, by building with them, by seeming to be in the very work, which it's their chief purpose to hinder, and under the glorious pretence of Reformation there, of cutting off only what's luxuriant, or peccant, in Church and State, so to prune the Tree till At last they Cut it up Root and Branch.
and make ready the Arrow upon the string, there were none could outshoot them at their own Mark: none, who could outgoe them in the base and unmanly pleasures of delighting in Mischief:
and make ready the Arrow upon the string, there were none could outshoot them At their own Mark: none, who could outgo them in the base and unmanly pleasures of delighting in Mischief:
yet can they set bounds too to the Justice of Divine Providence? Are they well advised that He neither can nor will infatuate thier Counsels? That He who made Pharaoh, notwithstanding all his proud Boasts, know who the Lord was, that he should obey him:
yet can they Set bounds too to the justice of Divine Providence? are they well advised that He neither can nor will infatuate their Counsels? That He who made Pharaoh, notwithstanding all his proud Boasts, know who the Lord was, that he should obey him:
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as the wicked Multitude is in the Psalms compared to them, the Noise of the Seas, and the Noise of their Waves, that He, who sets bounds to the Sea, cannot say to these proud Billows, hitherto shall ye come, and no farther.
as the wicked Multitude is in the Psalms compared to them, the Noise of the Seas, and the Noise of their Waves, that He, who sets bounds to the Sea, cannot say to these proud Billows, hitherto shall you come, and no farther.
I have done with the first Head, which was to consider, 1. the Foundations the wicked are sosolicitous to destroy, in the mischiefs they design against the Righteous, with, 2. what the Interest and true grounds are, which move them to such attempts, and, 3. Their great Folly in such their designs:
I have done with the First Head, which was to Consider, 1. the Foundations the wicked Are sosolicitous to destroy, in the mischiefs they Design against the Righteous, with, 2. what the Interest and true grounds Are, which move them to such attempts, and, 3. Their great Folly in such their designs:
For how can we imagine, that He who is himself of the greatest Purity, should not favour those who endeavour to make good the Image and similitude of God in which they were made, by cleansing themselves, as the Apostle expresses it, 2 Cor. 7. 1. from all filthiness of flesh and spirit.
For how can we imagine, that He who is himself of the greatest Purity, should not favour those who endeavour to make good the Image and similitude of God in which they were made, by cleansing themselves, as the Apostle Expresses it, 2 Cor. 7. 1. from all filthiness of Flesh and Spirit.
Or with reference to his Religion, to be exercis'd in his holy Temple, can there be any thing more reasonable, than for them to expect the Blessings of the Temple, who are so faithful to attend its Worship?
Or with Referente to his Religion, to be exercised in his holy Temple, can there be any thing more reasonable, than for them to expect the Blessings of the Temple, who Are so faithful to attend its Worship?
Was not this the place towards which, under the Law, his eyes were open'd night and day? as we read, 1 Kings 8. 29. the place where he put his Name? where his honour was said to dwell? the place towards which whoever,
Was not this the place towards which, under the Law, his eyes were opened night and day? as we read, 1 Kings 8. 29. the place where he put his Name? where his honour was said to dwell? the place towards which whoever,
and in what condition soever, did but pray, was sure to be heard in Heaven? So that whatever were the Trespass between man and man, here was the place to decide it:
and in what condition soever, did but pray, was sure to be herd in Heaven? So that whatever were the Trespass between man and man, Here was the place to decide it:
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whatever the affliction under which they were, whether led Captive into a strange Land, or punish by Famine, Sword, or any other of God's just Judgments for their sin, in their own;
whatever the affliction under which they were, whither led Captive into a strange Land, or Punish by Famine, Sword, or any other of God's just Judgments for their since, in their own;
if they had but thoughts of returning to his Religion and Service, He who had set apart the godly to himself, as 'tis Psalm 4. 3. could not but in the defence of his own Name and Honour, which he had made to dwell there,
if they had but thoughts of returning to his Religion and Service, He who had Set apart the godly to himself, as it's Psalm 4. 3. could not but in the defence of his own Name and Honour, which he had made to dwell there,
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such the security of flying to the Altar, that the very Oblation of their Wills, their true and earnest desire of appearing there before God, was a Sacrifice he would not refuse.
such the security of flying to the Altar, that the very Oblation of their Wills, their true and earnest desire of appearing there before God, was a Sacrifice he would not refuse.
2. A second Reason why the Righteous should look upon it as the only Remedy against the Treatment they meet with from the Wicked, to put their trust in God, is,
2. A second Reason why the Righteous should look upon it as the only Remedy against the Treatment they meet with from the Wicked, to put their trust in God, is,
'Tis with respect to his Soveraign Dominion and Rule over all, that his Throne is in the next words said to be in Heaven: and certainly that is not a Throne, that can be establisht by iniquity. Heaven,
It's with respect to his Sovereign Dominion and Rule over all, that his Throne is in the next words said to be in Heaven: and Certainly that is not a Throne, that can be established by iniquity. Heaven,
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as 'tis a place where no injustice can enter, so much less can it prevail against it; nothing can resist the Power and Supremacy of him who sits there.
as it's a place where no injustice can enter, so much less can it prevail against it; nothing can resist the Power and Supremacy of him who sits there.
but so, that his permitting and converting these to his own glory, is none of the meanest instances of his Power; that in all the Motions which are made about it, all the Commotions which are made against it,
but so, that his permitting and converting these to his own glory, is none of the Meanest instances of his Power; that in all the Motions which Are made about it, all the Commotions which Are made against it,
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yet still his Throne is in Heaven, the place of Bliss and Holiness; and they who hope to interrupt the Righteous in either, do but thereby prepare themselves for a severer Sentence at this Tribunal: Which of how great moment must it be to the good man,
yet still his Throne is in Heaven, the place of Bliss and Holiness; and they who hope to interrupt the Righteous in either, do but thereby prepare themselves for a severer Sentence At this Tribunal: Which of how great moment must it be to the good man,
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that if, as 'tis v. 1. the wicked say unto his Soul, flee as a Bird unto your Mountain, Heaven is that Mountain whither he can flee, there the Hills from whence cometh his help, Psalm. 121. 1. 3. A third Attribute which ought to incourage the Righteous to trust in God, is that of his Omniscience; for so the Psalmist adds in the same verse, His eyes behold, and his eye-lids try the Children of men.
that if, as it's v. 1. the wicked say unto his Soul, flee as a Bird unto your Mountain, Heaven is that Mountain whither he can flee, there the Hills from whence comes his help, Psalm. 121. 1. 3. A third Attribute which ought to encourage the Righteous to trust in God, is that of his Omniscience; for so the Psalmist adds in the same verse, His eyes behold, and his eyelids try the Children of men.
Did not God know, as the Psalmist brings in the Wicked making his boast against the Righteous, Psalm 73. 11. and were there no knowledge in the most High, there were then some reason why his people should spare some of their over-forward confidence, and abate of that so full and absolute trust they put in him;
Did not God know, as the Psalmist brings in the Wicked making his boast against the Righteous, Psalm 73. 11. and were there no knowledge in the most High, there were then Some reason why his people should spare Some of their overforward confidence, and abate of that so full and absolute trust they put in him;
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But then on the contrary, for the Wicked as well as the Righteous to be always under his eye, to be seen and detected in their closest Devices, to have their very Imaginations lye open before him, their secretest Councels,
But then on the contrary, for the Wicked as well as the Righteous to be always under his eye, to be seen and detected in their closest Devices, to have their very Imaginations lie open before him, their secretest Counsels,
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and most hidden works of darkness still in the light of his Countenance, to have (pardon the lowness of the comparison) as you may have sometime seen in excellent Pictures, where the Archer is so painted,
and most hidden works of darkness still in the Light of his Countenance, to have (pardon the lowness of the comparison) as you may have sometime seen in excellent Pictures, where the Archer is so painted,
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as in every posture of the Beholder to direct his Arrow at him, to have I say, this NONLATINALPHABET, the Eye of Vengeance always aiming at the Offender; Him, who must be his Judge, to be still present, not only at the committing, but the first designing of the Crime, to see, to watch, and over-awe him in every motion;
as in every posture of the Beholder to Direct his Arrow At him, to have I say, this, the Eye of Vengeance always aiming At the Offender; Him, who must be his Judge, to be still present, not only At the committing, but the First designing of the Crime, to see, to watch, and overawe him in every motion;
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as being hereby assur'd that nothing can befall him, as without the Cognizance, so, which is one signification of the Eye, without the Pity and Compassion of his good God:
as being hereby assured that nothing can befall him, as without the Cognizance, so, which is one signification of the Eye, without the Pity and Compassion of his good God:
that as his Eye-lids try the Children of men in general, so in particular they try the Righteous, as the Refiner doth his best and most valued Mettals, to bring them more clean and purged, freer from dross and dregs out of the Fire; that 'tis only to make them fitter Objects for his own Love and Favour; that whom, with the rest of Mankind, his Eye cannot but see, as 'tis Verse the last of the Psalm, his Countenance may behold, i. e. encourage and approve.
that as his Eyelids try the Children of men in general, so in particular they try the Righteous, as the Refiner does his best and most valued Metals, to bring them more clean and purged, freer from dross and dregs out of the Fire; that it's only to make them fitter Objects for his own Love and Favour; that whom, with the rest of Mankind, his Eye cannot but see, as it's Verse the last of the Psalm, his Countenance may behold, i. e. encourage and approve.
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4. The last Argument I shall take notice of in the Psalm, why in the Designs of the Wicked against the Righteous, all that they can do is to trust in God, is,
4. The last Argument I shall take notice of in the Psalm, why in the Designs of the Wicked against the Righteous, all that they can do is to trust in God, is,
As, He whose Throne is in Heaven, sits there, as the just recompence of their doings, ( a) to rain Snares, Fire and Brimstone, and an horrible Tempest on the Wicked.
As, He whose Throne is in Heaven, sits there, as the just recompense of their doings, (a) to rain Snares, Fire and Brimstone, and an horrible Tempest on the Wicked.
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nothing is more likely to do it, than when they shall consider that God, the just, the holy, the powerful, the Omniscient Lord of all, hath reserved to himself the Correction of their Enemies:
nothing is more likely to do it, than when they shall Consider that God, the just, the holy, the powerful, the Omniscient Lord of all, hath reserved to himself the Correction of their Enemies:
That however they may at present go on smoothly in their Wickedness, yet, that their Prosperity it self, their most Fortunate Mischiefs, are but their Snares; that,
That however they may At present go on smoothly in their Wickedness, yet, that their Prosperity it self, their most Fortunate Mischiefs, Are but their Snares; that,
This as to the first part of that Trust the Righteous are to put in the Lord; as it signifies their relying upon him for safety and deliverance, as he is their Holy, their Powerful, their Wise, their Just Protector; the second thing to be consider'd in this Trust, is,
This as to the First part of that Trust the Righteous Are to put in the Lord; as it signifies their relying upon him for safety and deliverance, as he is their Holy, their Powerful, their Wise, their Just Protector; the second thing to be considered in this Trust, is,
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as in all their Captivities abroad, so in all their Superstitions and Idolatries at home? What was it gave them up at any time into the hand of their Enemies,
as in all their Captivities abroad, so in all their Superstitions and Idolatries At home? What was it gave them up At any time into the hand of their Enemies,
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And if the Christian shall write after this Copy, if they, who have all these Reasons for their Trust and Faith in God, shall be such Infidels in their Duty,
And if the Christian shall write After this Copy, if they, who have all these Reasons for their Trust and Faith in God, shall be such Infidels in their Duty,
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if, as 'tis Hosea 10. 2. they will thus be found faulty, be such an empty Vine, as the Allusion there is, v. 1. as to bring forth Fruit only to themselves, none to that God from whom they expect this safety; what then,
if, as it's Hosea 10. 2. they will thus be found faulty, be such an empty Vine, as the Allusion there is, v. 1. as to bring forth Fruit only to themselves, none to that God from whom they expect this safety; what then,
To speak plain: We live in Times of great difficulties and danger, wherein every one would be glad to provide for his own Peace; but what are the Methods we take to procure it?
To speak plain: We live in Times of great difficulties and danger, wherein every one would be glad to provide for his own Peace; but what Are the Methods we take to procure it?
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We can talk with great noyse and zeale of and for the Protestant Religion, but do our Actions and Tongues speak the same Language? What is it we inveigh against in that Church whose Errors we seem so much to detest? Is it not that Primacy of the Pope, which sets up above all that is called God? Is it not that Infallibility whereby we think he too arrogantly assumes the determining matters of Faith and Religion? and what are we advantaged by the Invective, if every private person (such is the Ungoverned License of the Age we live in) usurps these to himself?
We can talk with great noise and zeal of and for the Protestant Religion, but do our Actions and Tongues speak the same Language? What is it we inveigh against in that Church whose Errors we seem so much to detest? Is it not that Primacy of the Pope, which sets up above all that is called God? Is it not that Infallibility whereby we think he too arrogantly assumes the determining matters of Faith and Religion? and what Are we advantaged by the Invective, if every private person (such is the Ungoverned License of the Age we live in) usurps these to himself?
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as a reasonable Creature; but sure 'tis a great difference between being wise to Sobriety, and imposing every Conceit and whimsey of our own upon the Publick: A very vast difference between submitting to God's Providence in the Government he hath set over us,
as a reasonable Creature; but sure it's a great difference between being wise to Sobriety, and imposing every Conceit and whimsy of our own upon the Public: A very vast difference between submitting to God's Providence in the Government he hath Set over us,
but would it not do very well to take some of the Rules of that Religion along with them? to bethink themselves of that Peaceable, Meek, Humble, Charitable Temper, which ought to be the Badg of every good Christian,
but would it not do very well to take Some of the Rules of that Religion along with them? to bethink themselves of that Peaceable, Meek, Humble, Charitable Temper, which ought to be the Badge of every good Christian,
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and if they do so, they would then find, That to trust in the Lord, were to wait upon him in his own way, to expect safety and deliverance only in doing their Duty.
and if they do so, they would then find, That to trust in the Lord, were to wait upon him in his own Way, to expect safety and deliverance only in doing their Duty.
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Not to think themselves all Princes, any otherwise than Israel was by ( a) wrestling with God in Prayer, by appplying to him in their daily Devotions for his Blessing on the Publick, and endeavouring to make their Devotions effectual, by so living that themselves be not the Curse of it: That for their Sins; their Discontents, Murmurings, and Repining; for their Disobedience, and Injustice; their Intemperance, and Wantonness; their Prophaneness and Irreligion, they do not provoke God to give us up to those Judgments they are so forward to charge upon the miscarriages of others.
Not to think themselves all Princes, any otherwise than Israel was by (a) wrestling with God in Prayer, by appplying to him in their daily Devotions for his Blessing on the Public, and endeavouring to make their Devotions effectual, by so living that themselves be not the Curse of it: That for their Sins; their Discontents, Murmurings, and Repining; for their Disobedience, and Injustice; their Intemperance, and Wantonness; their Profaneness and Irreligion, they do not provoke God to give us up to those Judgments they Are so forward to charge upon the miscarriages of Others.
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That if it should be the Irrepairable Fate of this Nation (which the good Lord of his Mercy avert, I hope those warnings he hath given and is still giving, will have that effect upon us, that we may timely apply to him to do it) that, I say,
That if it should be the Irrepairable Fate of this nation (which the good Lord of his Mercy avert, I hope those Warnings he hath given and is still giving, will have that Effect upon us, that we may timely apply to him to do it) that, I say,
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if it should be the Irrepairable Fate of the Nation, to have its Foundations destroy'd, as the Old Translation reads it, we might be able to put the Question, What hath the Righteous done? and to answer it in the Innocent and Inoffensive Carriage of good men;
if it should be the Irrepairable Fate of the nation, to have its Foundations destroyed, as the Old translation reads it, we might be able to put the Question, What hath the Righteous done? and to answer it in the Innocent and Inoffensive Carriage of good men;
those, for whom God will find Mercy in the midst of his Judgments, that there is nothing they have done to bring on the Ruine: No, they are the good men who are the Safeguard of them, amongst whom they live;
those, for whom God will find Mercy in the midst of his Judgments, that there is nothing they have done to bring on the Ruin: No, they Are the good men who Are the Safeguard of them, among whom they live;
It may be the case of a Land, as 'tis threatned Ezekiel 14. 14. that though Noah, Daniel and Job were in it (and I trust in God there are many such in this Nation, in this City) they should deliver but their own Souls by their righteousness.
It may be the case of a Land, as it's threatened Ezekielem 14. 14. that though Noah, daniel and Job were in it (and I trust in God there Are many such in this nation, in this city) they should deliver but their own Souls by their righteousness.
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However, let that be our study, that we may think at least of delivering our own Souls; 'tis worth our care, were there no benefit to redound to the Publick by it;
However, let that be our study, that we may think At least of delivering our own Souls; it's worth our care, were there no benefit to redound to the Public by it;
worth our care, if Judgment must begin at the house of God, that the sin which brings it on begin not there: That when it shall be ask'd, What have the Righteous done? only our Prayers and Intercessions for the good of the Nation:
worth our care, if Judgement must begin At the house of God, that the since which brings it on begin not there: That when it shall be asked, What have the Righteous done? only our Prayers and Intercessions for the good of the nation:
Our meek and charitable Behaviour to all, Our Blessing them that Curse us, doing good to them that hate us, praying for them that despitefully use and persecute us. Our Constancy to the Reform'd Faith, Our Renouncing the Principles and Errours of our Adversaries.
Our meek and charitable Behaviour to all, Our Blessing them that Curse us, doing good to them that hate us, praying for them that despitefully use and persecute us. Our Constancy to the Reformed Faith, Our Renouncing the Principles and Errors of our Adversaries.
And then I am sure, whatever become of the Foundations, si fractus illabatur Orbis, should the World it self dash in pieces about us, impavidos ferient ruinae, the Ruines that strike upon us, could not touch our Courage and Resolution, any more than our Innocence: No, there's a firmer Bottom on which all stands,
And then I am sure, whatever become of the Foundations, si fractus illabatur Orbis, should the World it self dash in Pieces about us, Impavidos ferient ruinae, the Ruins that strike upon us, could not touch our Courage and Resolution, any more than our Innocence: No, there's a firmer Bottom on which all Stands,
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even the Rock of Ages, That God, whose Holiness, whose Power, whose Omniscience, whose Justice will, in his due time, do us Right: If not here, at least in that Heaven, where his Throne is,
even the Rock of Ages, That God, whose Holiness, whose Power, whose Omniscience, whose justice will, in his due time, do us Right: If not Here, At least in that Heaven, where his Throne is,
In that holy Temple, from whence he now looks down to encourage the Conflict, and applaud the Triumph of our Patience; and having by what ways he thinks best prov'd and prepar'd us for himself, will take us up into that of his and our Glory. To which happy state he in his mercy bring us all, through Jesus Christ our Lord, to whom with the Father and holy Spirit, be praise, honour, and Adoration, now and always. Amen. FINIS.
In that holy Temple, from whence he now looks down to encourage the Conflict, and applaud the Triumph of our Patience; and having by what ways he thinks best proved and prepared us for himself, will take us up into that of his and our Glory. To which happy state he in his mercy bring us all, through jesus christ our Lord, to whom with the Father and holy Spirit, be praise, honour, and Adoration, now and always. Amen. FINIS.
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Order against Hawkers, Septemb. 7. 1679. See the Right Honourable Sir Robert Clayton 's Speech, Lord Mayor Elect, and the Right Honourable Sir James Edwards Speech, Septem. 29. 1679.
Order against Hawkers, September 7. 1679. See the Right Honourable Sir Robert Clayton is Speech, Lord Mayor Elect, and the Right Honourable Sir James Edwards Speech, September. 29. 1679.
Clerici legibus civilibus, ut sunt Leges Principum, non tenentur obligatione aliquâ correctivâ, sed solum directivâ. Non possunt tamen à Magistratu politico puniri, nec ullo modo trahi ad Magistratus Secularis Tribunal. Bellarm. de Cleric. l. 1. A Clericis, qui jure subjectionis exempti sunt, propriè quidem Majestatem non laedi. Eudaemon Jesuita Apolog. c. 34. p. 110. Clerici Rebellionem non esse crimen laesae Majestatis, quia non est subditus Regi. Zimanch. Aphoris. de Cons. Juramentum Fidelitatis ne suscipi quidem posse à Papistis nostris sine Fidei Catholicae abnegatione. Bellarm. Resp. ad Apolog. pro juram. Fidel. De Fide eertum esse, quemcunque Principem Christianum, si à Religione Catholicâ manifesto deflexerit, & alios avocare voluerit, excidere statim omni potestate, & dignitate, idque ante prolatam Papae sententiam: posseque & debere subditos si vires habeant, istiusmodi Haereticum ex hominum Christianorum Dominatu ejicere. Philopat. Sect. 2. p. 109. & Suarez in Libro de Censuris, Disp. 15. Sect. 6. p. 262. hath many things to the same sense. Non licere Christianis tolerare Regem Haereticum, si ille conetur subditos ad suam haeresin protrahere, Bellarm, de Rom. Pontif. 5. 7. Sed & Christiani Principes, qui diu in Ecclesiasticam potestatem tyrannico furore surrexerunt, cui flectere genua, & caput submittere debuerant, Nonne sacris Conciliis sunt depositi, percussi Anathemate, pulsi regno, atque imperio? Ʋt Ladistaus, Leo III. Henricus III. Fredericus II. Constantinus VI. Conc. t. 14. p. 992. In Orat. Cornelii Episcopi Bitontini. 1. Oportere Jesuitas in suo Generali, ac multo magis in quovis Pontifice Romano non hominem erroribus obnoxium considerare, sed ipsum Christum, qui est sapientia Patris intueri, atque horum vocem excipere, non secus ac Christi ipsius, qui nec decipi potest; nec decipere. 2. Debere eos apud animum suum statuere, se moveri, ac dirigi à divinâ voluntate & providentiâ, quoquoversus moventur, ac di•iguntur à suo Superiore. Maffeius in vita Loyolae. l. 3. c. 7. Prudentiam esse solius Imperantis non autem Obedientis virtutem. Sum. Constitut. Jesuit. Regul. 36. In Colloquio Ratisbon. Sess. 9. p. 282. & •88. confidenter asserunt Jesuitae, Populum ita subjectum esse Regimini Praepositorum suorum, ut si illi in aliquo dubio definiendo errarint, populus vi Regiminis errare simul posset, imò deberet. These as a few of those multitudes of Testimonies and Authorities which might be cited under this head, he who desires more of the particulars shall need only to consult the Bull of Pius IV. Conc. Trident. p. 944, 945 946. Con. t. 14. Anno 1564. where the Errors alluded to in this part of our continued discourse, are with many others reckon'd up to our hand, and confirm'd by the Pope as Articles of Faith, and as such to be professed by every one therein concern'd.
Clerici legibus civilibus, ut sunt Leges Principum, non tenentur obligation aliquâ correctivâ, sed solum directivâ. Non possunt tamen à Magistratu politico puniri, nec ullo modo trahi ad Magistratus Secularis Tribunal. Bellarmine de Cleric. l. 1. A Clericis, qui jure subjectionis exempti sunt, propriè quidem Majestatem non laedi. Eudaemon Jesuita Apology c. 34. p. 110. Clerici Rebellionem non esse crimen laesae Majestatis, quia non est Subditus King. Zimanch. Aphoris. de Cons. Juramentum Fidelitatis ne suscipi quidem posse à Papists nostris sine Fidei Catholic abnegatione. Bellarmine Resp. and Apology Pro juram. Fidel. De Fide eertum esse, quemcunque Principem Christian, si à Religion Catholicâ manifesto deflexerit, & Alioth avocare voluerit, excidere Immediately omni potestate, & dignitate, idque ante prolatam Pope sententiam: posseque & Debere Subject si vires habeant, istiusmodi Hereticum ex hominum Christians Dominatu ejicere. Philopat. Sect. 2. p. 109. & Suarez in Libro de Censuris, Disp 15. Sect. 6. p. 262. hath many things to the same sense. Non licere Christianis tolerare Regem Hereticum, si Isle conetur Subject ad suam Heresy protrahere, Bellarmine, de Rom. Pontiff 5. 7. said & Christians Princes, qui Diu in Ecclesiasticam potestatem tyrannico furore surrexerunt, cui flectere genua, & caput submittere debuerant, Nonne sacris Councils sunt depositi, Percussi Anathemate, pulsi regno, atque Imperial? Ʋt Ladistaus, Leo III. Henricus III. Frederick II Constantinus VI. Conc tO. 14. p. 992. In Orat Cornelii Bishops Bitontini. 1. Oportere Jesuitas in Sue Generali, ac Much magis in quovis Pontifice Romano non hominem erroribus obnoxium considerare, sed ipsum Christ, qui est sapientia Patris intueri, atque horum vocem excipere, non secus ac Christ Himself, qui nec decipi potest; nec decipere. 2. Debere eos apud animum suum statuere, se moveri, ac dirigi à divinâ voluntate & providentiâ, quoquoversus moventur, ac di•iguntur à Sue Superiore. Maffeius in vita Loyolae. l. 3. c. 7. Prudentiam esse Solius Imperantis non autem Obedientis virtutem. Sum. Constitut Jesuit. Regal. 36. In Colloquio Regensburg. Sess. 9. p. 282. & •88. Confidently asserunt Jesuitae, Populum ita Subjectum esse Regimini Praepositorum suorum, ut si illi in Aliquo dubio definiendo errarint, populus vi Regiminis errare simul posset, imò deberet. These as a few of those Multitudes of Testimonies and Authorities which might be cited under this head, he who Desires more of the particulars shall need only to consult the Bull of Pius IV. Conc Trident. p. 944, 945 946. Con. tO. 14. Anno 1564. where the Errors alluded to in this part of our continued discourse, Are with many Others reckoned up to our hand, and confirmed by the Pope as Articles of Faith, and as such to be professed by every one therein concerned.
