An exhortation to peace: with an intimation of the prime enemies thereof, lately delivered in a sermon, and newly published with some small addition, by Lionell Gatford, B.D. rector of Dinnington in Suffolke, now a prisoner in Ely-house in Holborne.
and amongst the Psames of degrees (if there may be comparatio gradus ad gradum, a comparing of a degree with a degree, where each Psalme is in its degree so admirable) this Psalme of degrees out of which my Text is taken is none of the lowest degree. The text it selfe.
and among the Psalms of Degrees (if there may be Comparison gradus ad Gradum, a comparing of a degree with a degree, where each Psalm is in its degree so admirable) this Psalm of Degrees out of which my Text is taken is none of the lowest degree. The text it self.
For what more delightfull and pleasing to God then prayer? the prayer of the upright (saith Salomon ) is Gods delight, Pro. 15.8. and let my prayer, saith David, be set forth before thee as incense, Psal. 141.2. that is let it ascend as a sweet perfume and pleasant smell into thy nostrils;
For what more delightful and pleasing to God then prayer? the prayer of the upright (Says Solomon) is God's delight, Pro 15.8. and let my prayer, Says David, be Set forth before thee as incense, Psalm 141.2. that is let it ascend as a sweet perfume and pleasant smell into thy nostrils;
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Againe, as nothing is more delightfull and pleasing to God then Prayer, so nothing is more sweet and acceptable to men (except they be men of Belial ) then Peace, Pax non re duntaxat amica,
Again, as nothing is more delightful and pleasing to God then Prayer, so nothing is more sweet and acceptable to men (except they be men of Belial) then Peace, Pax non re duntaxat amica,
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NONLATINALPHABET, saith Chrysostome, there is no Blessing equall to Peace; and the Scriptures make good what they all say by putting Peace so often for all Blessings,
, Says Chrysostom, there is no Blessing equal to Peace; and the Scriptures make good what they all say by putting Peace so often for all Blessings,
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as comprehending all other Blessings in the bosome of it, as amongst other places, Psal. 125.5. But peace shall be upon Israel; and Psal. 29.11. The Lord will blesse his people with peace:
as comprehending all other Blessings in the bosom of it, as among other places, Psalm 125.5. But peace shall be upon Israel; and Psalm 29.11. The Lord will bless his people with peace:
In both which places the word translated, Peace, as expositors have observed, non tantum pacem sed reliqua bona omnia complectatur et corpori et animo necessaria, doth not only comprehend peace within it's signification,
In both which places the word translated, Peace, as expositors have observed, non Tantum pacem sed Rest Bona omnia complectatur et corpori et animo necessaria, does not only comprehend peace within it's signification,
pray for the peace, &c. The peace, what peace? not the peace of Babylon (though when the Jews were delivered into the hands of the King of Babylon, and carried away captive thither, they were commanded both to seek the peace of that City and to pray for it, Jerem. 29.7.) but the Peace that our text exhorts to pray for, is the Peace of Jerusalem; that is, according to the literall sense, the Peace of that City which the Lord hath chosen among all the tribes of Israel to place his name there, 2 Chr. 6. as also to place the throne of David, and so of justice and judgement there, 2 Sam. 5.5. both expressed in the three immediate verses before my Text, as arguments to make way for the praying for the peace thereof.
pray for the peace, etc. The peace, what peace? not the peace of Babylon (though when the jews were Delivered into the hands of the King of Babylon, and carried away captive thither, they were commanded both to seek the peace of that city and to pray for it, Jeremiah 29.7.) but the Peace that our text exhorts to pray for, is the Peace of Jerusalem; that is, according to the literal sense, the Peace of that city which the Lord hath chosen among all the tribes of Israel to place his name there, 2 Christ 6. as also to place the throne of David, and so of Justice and judgement there, 2 Sam. 5.5. both expressed in the three immediate Verses before my Text, as Arguments to make Way for the praying for the peace thereof.
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for there are set thrones of judgement, the thrones of the house of David, then followes pray for the peace of Jerusalem, &c. Or els by the peace of Jerusalem, we may understand here, according to the misticall sense of the words, the peace of Gods Church, in what Cities or Nations soever it be planted;
for there Are Set thrones of judgement, the thrones of the house of David, then follows pray for the peace of Jerusalem, etc. Or Else by the peace of Jerusalem, we may understand Here, according to the mystical sense of the words, the peace of God's Church, in what Cities or nations soever it be planted;
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called Jerusalem which is above and the mother of us all, Gal. 4.26. the City of the living God, the heavenly Ierusalem, Heb. 12.22. and that not without allusion to that and the like prophesie of preaching the Gospell, Esay 2.3. Out of Sion shall goe forth the Law, and the Word of the Lord from Ierusalem:
called Jerusalem which is above and the mother of us all, Gal. 4.26. the city of the living God, the heavenly Ierusalem, Hebrew 12.22. and that not without allusion to that and the like prophesy of preaching the Gospel, Isaiah 2.3. Out of Sion shall go forth the Law, and the Word of the Lord from Ierusalem:
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and they are no where expressed, but fully implyed in the word precamini, or rogate, pray ye: all ye that have any interest in or relation to Ierusalem, pray for the Peace thereof; so farre the precept extends:
and they Are no where expressed, but Fully employed in the word precamini, or Rogue, pray you: all you that have any Interest in or Relation to Ierusalem, pray for the Peace thereof; so Far the precept extends:
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but the promise reacheth further, and fetcheth in all those that love prosperity, assuring them that they shall all prosper that so love Ierusalem: wherein three other particulars require our observation. 1. The subject matter of the promise; and that's Prosperity; they shall prosper.
but the promise reaches further, and Fetches in all those that love Prosperity, assuring them that they shall all prosper that so love Ierusalem: wherein three other particulars require our observation. 1. The Subject matter of the promise; and that's Prosperity; they shall prosper.
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This proposition I shall endeavour to make good, both according to the literall, and according to the misticall acceptation of this terme Ierusalem; and first according to the literall.
This proposition I shall endeavour to make good, both according to the literal, and according to the mystical acceptation of this term Ierusalem; and First according to the literal.
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and judgement, was then, and so is, the peace of all such places still, a most desirable thing worthy of the best prayers &c. Tantum est pacis bonum (saith Saint Augustine lib. 19. de Civitate Det cap. 11.) ut etiam in rebus terrenis atque mortalibus nihil gratius solcat audiri, nihil desiderabilius concupisci, nihil possit melius inven•ri;
and judgement, was then, and so is, the peace of all such places still, a most desirable thing worthy of the best Prayers etc. Tantum est pacis bonum (Says Faint Augustine lib. 19. de Civitate Debt cap. 11.) ut etiam in rebus terrenis atque mortalibus nihil gratius solcat audiri, nihil Desiderabilius concupisci, nihil possit Better inven•ri;
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such is the good of Peace, that amongst earthly and transitory things, nothing is to be heard of more acceptable, nothing is to be wished for more desirable, nothing can be found out more excellent.
such is the good of Peace, that among earthly and transitory things, nothing is to be herd of more acceptable, nothing is to be wished for more desirable, nothing can be found out more excellent.
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so there is no man qui parem habere nolit, who would not have peace, is Saint Augustines position in the booke before cited cap. 12. and he there makes it good:
so there is no man qui Parem habere nolit, who would not have peace, is Saint Augustine's position in the book before cited cap. 12. and he there makes it good:
and 'tis so good what he there saith, that I thinke it worthy both of our repeating and observing, ipsi qui bella volunt (saith that stout Champion of the Church) nihil aliud quam vincere volunt, they that most desire warres, doe therefore desire them that may conquer and overcome:
and it's so good what he there Says, that I think it worthy both of our repeating and observing, ipsi qui Bella volunt (Says that stout Champion of the Church) nihil Aliud quam vincere volunt, they that most desire wars, do Therefore desire them that may conquer and overcome:
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They which doe most disturbe the peace which they enjoy, and therefore are accounted enemies of peace, yea of their owne peace, they doe not so properly hate peace, as desire to exchange one peace for another;
They which do most disturb the peace which they enjoy, and Therefore Are accounted enemies of peace, yea of their own peace, they do not so properly hate peace, as desire to exchange one peace for Another;
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The most factious, seditious fellowes that are, though out of their factious, seditious spirits, they seperate themselves from society and peace with others;
The most factious, seditious Fellows that Are, though out of their factious, seditious spirits, they separate themselves from society and peace with Others;
yet with their fellow-conspirators, they observe and keep an exact kind of peace, or else they could never improve their conspiracies to so much mischiefes as they doe.
yet with their fellow-conspirators, they observe and keep an exact kind of peace, or Else they could never improve their conspiracies to so much mischiefs as they do.
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and if any disturbance chance therin, none more forward, then he to correct and vindicate it, domus suae pacem si ita necesse est (saith Saint Augustine of such a one) etiam saeviendo componit, he composeth the peace of his house,
and if any disturbance chance therein, none more forward, then he to correct and vindicate it, domus suae pacem si ita Necessary est (Says Faint Augustine of such a one) etiam saeviendo componit, he composeth the peace of his house,
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let us for once suppose such a monster as the Poets faigned their Cacus to be, whom for his insociable savagenesse they called semi hominem non hominem, but halfe a man not a man;
let us for once suppose such a monster as the Poets feigned their Cacus to be, whom for his insociable savageness they called semi hominem non hominem, but half a man not a man;
yet this horrid monster so abhorring all peace with others, does by his very solitarinesse and detestation of all society, declare plainly that freedome from all molestation,
yet this horrid monster so abhorring all peace with Others, does by his very solitariness and detestation of all society, declare plainly that freedom from all molestation,
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And that I make not a fiction the uppermost step of my gradation, suffer me to tell you that the very devils themselves, what inveterate, implacable cruelty soever they beare against the peace of men, amongst themselves they conspire for peace, and doe to all admiration conserve it:
And that I make not a fiction the uppermost step of my gradation, suffer me to tell you that the very Devils themselves, what inveterate, implacable cruelty soever they bear against the peace of men, among themselves they conspire for peace, and do to all admiration conserve it:
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and the seat of justice and judgment to all those that love either? Where there is no peace, the publike worship and service of God doth not onely lose its beauty and comlinesse,
and the seat of Justice and judgement to all those that love either? Where there is no peace, the public worship and service of God does not only loose its beauty and comeliness,
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One thing (saies David) have I desired of the Lord that I will seek after, that I may dwell in the house of the Lord al the dayes of my life, to behold the beauty of the Lord & visit his temple,
One thing (Says David) have I desired of the Lord that I will seek After, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord & visit his temple,
David never so much as thought of building an house unto the Lord, till he had some respite from warre as appeares, 2 Sam. 7.1, 2. &c. and when he did thinke on it, God, who knew his thoughts, knew also that it was in a manner to no purpose for him, upon whom warres were presently to returne, to undertake that worke;
David never so much as Thought of building an house unto the Lord, till he had Some respite from war as appears, 2 Sam. 7.1, 2. etc. and when he did think on it, God, who knew his thoughts, knew also that it was in a manner to no purpose for him, upon whom wars were presently to return, to undertake that work;
for neither could that worke it selfe be so well effected in such times nor the publike worship of God in that house if it should be built, be neer so wel performed as it would be in more peaceable times.
for neither could that work it self be so well effected in such times nor the public worship of God in that house if it should be built, be near so well performed as it would be in more peaceable times.
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And therefore observe how the Lord took off David from those thoughts, as David himselfe relates it to his sonne Solomon, 1 Chron. 22. v. 7.8.9.10. And David said to Solomon, my son, as for me, it was in my mind to build an house unto the Name of the Lord my God;
And Therefore observe how the Lord took off David from those thoughts, as David himself relates it to his son Solomon, 1 Chronicles 22. v. 7.8.9.10. And David said to Solomon, my son, as for me, it was in my mind to built an house unto the Name of the Lord my God;
for his name shall be Solomon, and I will give peace and quietnesse to I frael in his dayes, he shall build an house for my Name, &c. Behold David, a man of warre, though a man after Gods owne heart.
for his name shall be Solomon, and I will give peace and quietness to I frael in his days, he shall built an house for my Name, etc. Behold David, a man of war, though a man After God's own heart.
whereas the bloody reformers of these times cry up the laying of the foundation of their reformation of Gods publike worship in service in nothing but blood,
whereas the bloody reformers of these times cry up the laying of the Foundation of their Reformation of God's public worship in service in nothing but blood,
when he inhibited David for that cause, he gave commandement to his Sonne Solomon to build him an house for his name, and alleadgeth the just contrary reason for that command, viz. because he should be a man of peace and rest, and one unto whom God promised that he would give rest from his enemies round about, and give peace and quietnesse to Israel in his dayes.
when he inhibited David for that cause, he gave Commandment to his Son Solomon to built him an house for his name, and allegeth the just contrary reason for that command, viz. Because he should be a man of peace and rest, and one unto whom God promised that he would give rest from his enemies round about, and give peace and quietness to Israel in his days.
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And he indeed undertooke this worke and so prospered in it, that he finished it in seven yeeres. 1 Kin. 6.38. The inferences from hence are many and various according to the apprehension of severall Expositors;
And he indeed undertook this work and so prospered in it, that he finished it in seven Years. 1 Kin. 6.38. The inferences from hence Are many and various according to the apprehension of several Expositors;
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but all that I shall urge from hence, is but what I have already toucht, That God by the very time appointed by him for the building of his Temple, the place of his publique worship and service, signifies unto us, that times of peace are the onely times for his publike worship and service it selfe,
but all that I shall urge from hence, is but what I have already touched, That God by the very time appointed by him for the building of his Temple, the place of his public worship and service, signifies unto us, that times of peace Are the only times for his public worship and service it self,
God may, I confesse, be worshipped and served publikely in some Camps or Leagers, yea in the midst of Mars-hill (as 'tis said, Saint Paul once preacht, Acts 17.23.) But alas the worship and service, that is usually performed unto God in such places, hath scarce a rag of that beauty and splendor,
God may, I confess, be worshipped and served publicly in Some Camps or Leaguers, yea in the midst of Mars hill (as it's said, Saint Paul once preached, Acts 17.23.) But alas the worship and service, that is usually performed unto God in such places, hath scarce a rag of that beauty and splendour,
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or a spark of that zeale and vigour, wherewith it is adorned and inclined in places of peace, unlesse they be such places of peace, as doe not know what belong to their peace, which indeed Ierusalem her selfe sometimes did not, Luk. 19.42. How beautifull upon the mountaines (saith the Prophet) are feete of him that bringeth good tidings, that publisheth peace, Isa. 52.7. The Apostle appplies that saying to the Preachers of the Gospell, Fom. 10.15.
or a spark of that zeal and vigour, wherewith it is adorned and inclined in places of peace, unless they be such places of peace, as do not know what belong to their peace, which indeed Ierusalem her self sometime did not, Luk. 19.42. How beautiful upon the Mountains (Says the Prophet) Are feet of him that brings good tidings, that Publisheth peace, Isaiah 52.7. The Apostle appplies that saying to the Preachers of the Gospel, From. 10.15.
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as neither the Prophet nor the Apostle could expresse, and therefore they cry out in admiration thereof, quam speciosi pedes, &c. how beautifull are the feet of him or them, that publish or preach peace; and as there is beauty in the publike preaching the Gospell, so there is beauty in the publike praying unto God,
as neither the Prophet nor the Apostle could express, and Therefore they cry out in admiration thereof, quam speciosi pedes, etc. how beautiful Are the feet of him or them, that publish or preach peace; and as there is beauty in the public preaching the Gospel, so there is beauty in the public praying unto God,
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and therefore is the whole worship and service of God in his house called, (as you heard but now) by the kingly Prophet David, the beauty of the Lord Psa. 27. and the beauty of holinesse Psal. 29.2.
and Therefore is the Whole worship and service of God in his house called, (as you herd but now) by the kingly Prophet David, the beauty of the Lord Psa. 27. and the beauty of holiness Psalm 29.2.
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But beloved in what places is this beauty and excellency of Gods worship and service to be found? Not in those places wherein the sound of the trumpet,
But Beloved in what places is this beauty and excellency of God's worship and service to be found? Not in those places wherein the found of the trumpet,
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or what entertainment can praying finde, where killing and murthering are professed, and who can hope to heare the voice of praising God, where cursing and blaspheming his Name are so uncontrolledly practised? 'tis a short but a smart and pithy examination of the Souldiers Pater-Noster, which Erasmus takes in his Querimoniae pacis, I will adde but a little to it,
or what entertainment can praying find, where killing and murdering Are professed, and who can hope to hear the voice of praising God, where cursing and blaspheming his Name Are so uncontrolledly practised? it's a short but a smart and pithy examination of the Soldiers Paternoster, which Erasmus Takes in his Querimoniae pacis, I will add but a little to it,
doest thou dare to call God father, who art flying at the throate of thy brother to cut it or teare it out? Doest thou say, hallowed be Thy Name, when Gods Name is by none more blasphemed and dishonoured,
dost thou Dare to call God father, who art flying At the throat of thy brother to Cut it or tear it out? Dost thou say, hallowed be Thy Name, when God's Name is by none more blasphemed and dishonoured,
and hath lesse hope of the Kingdome of glory then thy selfe? Doest thou say, Thy Will be done in Earth as it is in Heaven, and yet when God tels thee, that 'tis his will that thou shouldst follow peace with all men,
and hath less hope of the Kingdom of glory then thy self? Dost thou say, Thy Will be done in Earth as it is in Heaven, and yet when God tells thee, that it's his will that thou Shouldst follow peace with all men,
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and holinesse, thou delightest in war and all manner of wickednesse, refusing all just conditions of peace and adhortations to piety? Doest thou say Give us this day our daily bread, and yet takest away by violence and rapine, all the bread and other necessaries of life, that thy poore brother hath laboured for in the sweat of his browes? Doest thou beseech the Lord to forgive thee thy trespasses as thou forgivest them that trespasse against thee, when as nothing but thy brothers blood will satisfie thee,
and holiness, thou delightest in war and all manner of wickedness, refusing all just conditions of peace and adhortations to piety? Dost thou say Give us this day our daily bred, and yet Takest away by violence and rapine, all the bred and other necessaries of life, that thy poor brother hath laboured for in the sweat of his brows? Dost thou beseech the Lord to forgive thee thy Trespasses as thou forgivest them that trespass against thee, when as nothing but thy Brother's blood will satisfy thee,
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and his too who never did, nor would have offended thee didst not or hadst not thou first beyond measure provoked him? Doest thou pray not to be led into temptation, and yet accountest it pusillanimity not to venture upon any thing, that thy lusts tempts thee unto? And doest thou supplicate to be delivered from all evill, and yet art never at rest from plotting and practising all the evill thy heart can invent, making it thy trade of life, to live all thy dayes in that evill of evils bloody warre? What is all this praying but a mocking of God, and blaspheming of his Name;
and his too who never did, nor would have offended thee didst not or Hadst not thou First beyond measure provoked him? Dost thou pray not to be led into temptation, and yet Accountest it pusillanimity not to venture upon any thing, that thy Lustiest tempts thee unto? And dost thou supplicate to be Delivered from all evil, and yet art never At rest from plotting and practising all the evil thy heart can invent, making it thy trade of life, to live all thy days in that evil of evils bloody war? What is all this praying but a mocking of God, and blaspheming of his Name;
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and how then can praying, or any other part of Gods service, be performed as it should in those places where warres rage? when the actors in that bloody tragedy, being the onely men of power and sway in those places, are so flatly opposite in all their practises to what is commanded by God or desired from him;
and how then can praying, or any other part of God's service, be performed as it should in those places where wars rage? when the actors in that bloody tragedy, being the only men of power and sway in those places, Are so flatly opposite in all their practises to what is commanded by God or desired from him;
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I beseech them? Whose teaching they follow in their prayers, when they lay aside and despise the prayers which the Lord Christ himselfe hath taught them? Certainly 'tis not that Spirit of God which helpeth our infirmities, and when we know not what we should pray for as we ought, doth it selfe make intercession for us with groanings which cannot be uttered, Rom. 8.26.
I beseech them? Whose teaching they follow in their Prayers, when they lay aside and despise the Prayers which the Lord christ himself hath taught them? Certainly it's not that Spirit of God which Helpeth our infirmities, and when we know not what we should pray for as we ought, does it self make Intercession for us with groanings which cannot be uttered, Rom. 8.26.
and hypocisie, envy, hatred, malice, and all manner of uncharitablenesse, fornication, and other such like deadly sinnes, sedition, and privy conspiracy, false doctrine and heresie, hardnesse of heart and contempt of Gods Word and Commandement, &c. I doe not wonder to see and heare of such multitudes, that startle at our set formes of publike prayer, wherein these sinnes are set forth, ript up and prayed against with so much plainnesse of expression and no lesse vehemency and ardency of devotion,
and hypocrisy, envy, hatred, malice, and all manner of uncharitableness, fornication, and other such like deadly Sins, sedition, and privy Conspiracy, false Doctrine and heresy, hardness of heart and contempt of God's Word and Commandment, etc. I do not wonder to see and hear of such Multitudes, that startle At our Set forms of public prayer, wherein these Sins Are Set forth, ripped up and prayed against with so much plainness of expression and no less vehemency and ardency of devotion,
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or stirring up what fire earth and hell can helpe them to kindle against them, I doe not admire that even the Lords prayer also is, which is composed of a spirit so much contrary to theirs, laid aside by them.
or stirring up what fire earth and hell can help them to kindle against them, I do not admire that even the lords prayer also is, which is composed of a Spirit so much contrary to theirs, laid aside by them.
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I doe not condemne all Souldiers, nor all souldiers prayers, the faith of that Centurion in the Gospell, and the prayers of that Centurion in the Acts, and the faith and prayers of many devout souldiers both before and since, would rise up in judgment against me,
I do not condemn all Soldiers, nor all Soldiers Prayers, the faith of that Centurion in the Gospel, and the Prayers of that Centurion in the Acts, and the faith and Prayers of many devout Soldiers both before and since, would rise up in judgement against me,
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but the more devout souldiers are, the more they will assent to truth propugned by me, that warres are an enemy to publike devotion, whatsoever interruption, private praiers suffer by them;
but the more devout Soldiers Are, the more they will assent to truth propugned by me, that wars Are an enemy to public devotion, whatsoever interruption, private Prayers suffer by them;
as formerly he had in times of peace, present both himselfe and his prayers to God in Gads house, has holy Temple or Sanctuary, the place of publike worship.
as formerly he had in times of peace, present both himself and his Prayers to God in Gads house, has holy Temple or Sanctuary, the place of public worship.
nor statute to any God, save onely Mars the God of warre, intimating, that where warres are predominant, there all constant publike worship and sevice of God or whatsoever is called God is quite cashiered.
nor statute to any God, save only Mars the God of war, intimating, that where wars Are predominant, there all constant public worship and Service of God or whatsoever is called God is quite Cashiered.
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This we finde in sacred records the Prophets prophecying to the Jews the free liberty & happy enjoying of Gods publike worship & service amongst them, did commonly join with it or rather promise before it, some promise of peace, Isa. 52.7. a place even now cited, How beautifull upon the mountaines are the feet of him that bringeth good tiings, that publisheth peace, &c. & then follows v. 8. Thy watchmen shall lift up the voice, &c. There is little or no lifting up of the voice of watch-men to be excepted in any place till peace be proclaimed. So Nahum, 1.15. Behole upon the mountains the feet of him that bringeth good tidings that publisheth peace, then followes, O Judah keep thy solemne feasts, performe thy vow, where peace is, there the publike worship and service of God may be performed with some solmnity;
This we find in sacred records the prophets prophesying to the jews the free liberty & happy enjoying of God's public worship & service among them, did commonly join with it or rather promise before it, Some promise of peace, Isaiah 52.7. a place even now cited, How beautiful upon the Mountains Are the feet of him that brings good tiings, that Publisheth peace, etc. & then follows v. 8. Thy watchmen shall lift up the voice, etc. There is little or no lifting up of the voice of watchmen to be excepted in any place till peace be proclaimed. So Nahum, 1.15. Behole upon the Mountains the feet of him that brings good tidings that Publisheth peace, then follows, Oh Judah keep thy solemn feasts, perform thy Voelli, where peace is, there the public worship and service of God may be performed with Some solmnity;
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but where peace is not, though men should divote themselves to it never so much, yet they cannot performe it with any solemnity, nay scarce with any tolerable reverence:
but where peace is not, though men should divote themselves to it never so much, yet they cannot perform it with any solemnity, nay scarce with any tolerable Reverence:
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if then there were no other reason of praying for the peace of Jerusalem, but its being the place of Gods publike worship and service, that alone is sufficient to ingage any man in that duty that desire to worship and serve God as he should.
if then there were no other reason of praying for the peace of Jerusalem, but its being the place of God's public worship and service, that alone is sufficient to engage any man in that duty that desire to worship and serve God as he should.
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But then confider Jerusalem as it is also the seat of justice and judgment, and so the force of the argument for the praying for the peace thereof is in a manner doubled;
But then confider Jerusalem as it is also the seat of Justice and judgement, and so the force of the argument for the praying for the peace thereof is in a manner doubled;
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now that cannot be but where God is pleased to grant peace to a place, if God do not extend peace to a place as a river Isa. 66.12. Justice and Judgement can never run downe there as a streame:
now that cannot be but where God is pleased to grant peace to a place, if God do not extend peace to a place as a river Isaiah 66.12. justice and Judgement can never run down there as a stream:
Righteousnesse and peace (saith the Psalmist) have kissed each other, Psal. 85.10. ('tis as true of this Righteousnesse and peace whereof we are now discoursing as of any) and since they first greeted, it can never be found, where ever this Righteousnesse was without peace, though this peace hath been in many places without Righteousnesse.
Righteousness and peace (Says the Psalmist) have kissed each other, Psalm 85.10. (it's as true of this Righteousness and peace whereof we Are now discoursing as of any) and since they First greeted, it can never be found, where ever this Righteousness was without peace, though this peace hath been in many places without Righteousness.
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Just and strickt discipline may be and is observed in warre, so farre as it may advantage either the designe in hand or the whole Armies safety, or the Commanders honour;
Just and strict discipline may be and is observed in war, so Far as it may advantage either the Design in hand or the Whole Armies safety, or the Commanders honour;
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but for common justice equally communicating it selfe unto all men, 'tis onely to be sound where peace is, NONLATINALPHABET (saith Maximus Tyrius ) warre is the teacher or master of injustice.
but for Common Justice equally communicating it self unto all men, it's only to be found where peace is, (Says Maximus Tyrius) war is the teacher or master of injustice.
In warres, NONLATINALPHABET, &c. (as that woman complaines in Homer ) they, kill men, they fire Cities into ruinous heapes, they lead away women and children into captivity;
In wars,, etc. (as that woman complains in Homer) they, kill men, they fire Cities into ruinous heaps, they led away women and children into captivity;
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or as Tacitus described the iniquity of a warre waged by Antonius, and is found true of all warres, Non dignitas non at as protegebat, quo minus stupra caedibus, caeda stupris miscerentur, &c. neither honour,
or as Tacitus described the iniquity of a war waged by Antonius, and is found true of all wars, Non dignitas non At as protegebat, quo minus stupra caedibus, caeda stupris miscerentur, etc. neither honour,
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hoarihared men, and superanuated women, esteemed not worthy to be made a prey or spoyle, were drawn and dragged up and downe the streets for sport and pastime,
hoarihared men, and superannuated women, esteemed not worthy to be made a prey or spoil, were drawn and dragged up and down the streets for sport and pastime,
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'tis lawfull for the victor to doe what him pleaseth, and victor or not victor, NONLATINALPHABET (as Euripides hath it) he is accounted an ill Souldier that does not some mischiefe;
it's lawful for the victor to do what him Pleases, and victor or not victor, (as Euripides hath it) he is accounted an ill Soldier that does not Some mischief;
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and if any that are injured or abused, prove so ridiculous or rather so mad as to complaine thereof, either to the Generall or to some subordinate Commander, the best answer they can expect, is that of Caesar to Metellus, when Metellus urged certaine lawes for not taking away the money in Saturnes Temple, NONLATINALPHABET).
and if any that Are injured or abused, prove so ridiculous or rather so mad as to complain thereof, either to the General or to Some subordinate Commander, the best answer they can expect, is that of Caesar to Metellus, when Metellus urged certain laws for not taking away the money in Saturnes Temple,).
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Thus you have been showne the desirablenesse of Jerusalems peace as Ierusalem is taken litterally for that place which God had made choice of, to be the place of his publike worship and service,
Thus you have been shown the desirableness of Jerusalems peace as Ierusalem is taken literally for that place which God had made choice of, to be the place of his public worship and service,
but I shall for the present choose rather to give you the application of what hath been delivered and reserve my meditations on the peace of Gods Church, till I have liberty to enlarge them to some proportion befitting that subject.
but I shall for the present choose rather to give you the application of what hath been Delivered and reserve my meditations on the peace of God's Church, till I have liberty to enlarge them to Some proportion befitting that Subject.
as to be able to comprehend what they deserve in the totall? Blessed (saith our Saviour ) are the Peace-makers for they shall be called the Children of God, Math. 5.9.
as to be able to comprehend what they deserve in the total? Blessed (Says our Saviour) Are the Peacemakers for they shall be called the Children of God, Math. 5.9.
And indeed none but such cursed chidren of that accursed father, would ever have attempted the disturbing of the peace of those places, wherein God is solemnly worshipped,
And indeed none but such cursed Children of that accursed father, would ever have attempted the disturbing of the peace of those places, wherein God is solemnly worshipped,
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the worship and service of God rightly performed, and justice and judgment faithfully administred? The glory is departed from Israel (saith the wife of Phineas ) for the Arke of God is taken, 1 Sam. 4.22.
the worship and service of God rightly performed, and Justice and judgement faithfully administered? The glory is departed from Israel (Says the wife of Phinehas) for the Ark of God is taken, 1 Sam. 4.22.
The Arke of God, being the signe of Gods presence amongst the people of Israel, is stiled the glory of Isriel: And what doth now manifest Gods presence amongst any people so evideutly and lively as the true worship and service of God doth? Nay what is there but that which makes God to be present amongst any people? God himself I confesse,
The Ark of God, being the Signen of God's presence among the people of Israel, is styled the glory of Isriel: And what does now manifest God's presence among any people so evideutly and lively as the true worship and service of God does? Nay what is there but that which makes God to be present among any people? God himself I confess,
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or the presence of God amongst a people, is properly the glory of that Nation, so Ierem. cals him, 2.11. My people have changed their glory for that as doth not profit; so the Psalmist, Ps. 106.20.
or the presence of God among a people, is properly the glory of that nation, so Jeremiah calls him, 2.11. My people have changed their glory for that as does not profit; so the Psalmist, Ps. 106.20.
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And that Gods worship and service is also the strength of a Nation as well as the glory, no other Testimony need be produced then that, 2 Chron. 11.17. so they strengthened the Kingdome of Judah, and made Rehoboam the son of Solomon strong three yeeres, for three yeeres they walked in the way of David and Solomon, that is, they worshipped and served the Lord as David and Solomon had done.
And that God's worship and service is also the strength of a nation as well as the glory, no other Testimony need be produced then that, 2 Chronicles 11.17. so they strengthened the Kingdom of Judah, and made Rehoboam the son of Solomon strong three Years, for three Years they walked in the Way of David and Solomon, that is, they worshipped and served the Lord as David and Solomon had done.
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Then that the executing of justice and judgment is likewise both a strength and a glory to that Nation that is blessed therewith, may be seen sufficiently, either Isa. 1. from v. 17. to the end of v. 27. or Cap. 9.7.
Then that the executing of Justice and judgement is likewise both a strength and a glory to that nation that is blessed therewith, may be seen sufficiently, either Isaiah 1. from v. 17. to the end of v. 27. or Cap. 9.7.
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Now this being cleared, that the worship and service of God rightly performed, and justice and judgment faithfully administred, are both the glory and the strength of a Nation;
Now this being cleared, that the worship and service of God rightly performed, and Justice and judgement faithfully administered, Are both the glory and the strength of a nation;
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what can we conclude lesse of those that labour to undermine and blow up the peace of a Nation, wherein both those rich gemmes of a Nations glory, and firme pillars of her strength are,
what can we conclude less of those that labour to undermine and blow up the peace of a nation, wherein both those rich gems of a nations glory, and firm pillars of her strength Are,
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if any of that Kingdom especially, should attempt ought against the peace of it, though the sound of Gods worship and service hath scarce been ever heard therein;
if any of that Kingdom especially, should attempt ought against the peace of it, though the found of God's worship and service hath scarce been ever herd therein;
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of what brand then are they worthy, that have attempted the utter ruine of a Nations peace, (I need not name the Nation) wherin God hath beene longer and more eminently worshipped and served (to his glory not ours be it spoken) and justice and judgement more strictly and duely executed,
of what brand then Are they worthy, that have attempted the utter ruin of a nations peace, (I need not name the nation) wherein God hath been longer and more eminently worshipped and served (to his glory not ours be it spoken) and Justice and judgement more strictly and duly executed,
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for take the crime in its true altitude, and you'le finde, that it reacheth from hell where it was first contrived, to Heaven it selfe, against which it is complotted and so 'tis high treason to the stretch of height, being treason against the most highest.
for take the crime in its true altitude, and You'll find, that it reaches from hell where it was First contrived, to Heaven it self, against which it is complotted and so it's high treason to the stretch of height, being treason against the most highest.
Every one sees, or at least may if he doe not shut his owne eyes or suffer others to blindfold him, that the sacred Person of our most gracious Soveraign and some of the best of His blood,
Every one sees, or At least may if he do not shut his own eyes or suffer Others to blindfold him, that the sacred Person of our most gracious Sovereign and Some of the best of His blood,
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But alas who, who sees or is able to conceive, what blasphemy against God and Christ, what scandall to Religion and Christianity it selfe, will from hence be occasioned and that too too justly? For what first will the Heathen and other Infidels say? Are these the Christians? are these they that glory so much in their Lord Christ,
But alas who, who sees or is able to conceive, what blasphemy against God and christ, what scandal to Religion and Christianity it self, will from hence be occasioned and that too too justly? For what First will the Heathen and other Infidels say? are these the Christians? Are these they that glory so much in their Lord christ,
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and call themselves after his Name? Why they tell us, that Christ was no warrier, no fighter, no revenger, no spiller of blood, &c. but was the Prince of peace, whose government and peace is inseparable, as well as endlesse;
and call themselves After his Name? Why they tell us, that christ was no warrior, no fighter, no revenger, no spiller of blood, etc. but was the Prince of peace, whose government and peace is inseparable, as well as endless;
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and that at his comming the very Angels sang of peace on Earth, and that all the time of his being here on earth he preacht peace, and a little before his returne to heaven he prayed for peace, and at his very leaving his Disciples, he left peace with them as his last legacy;
and that At his coming the very Angels sang of peace on Earth, and that all the time of his being Here on earth he preached peace, and a little before his return to heaven he prayed for peace, and At his very leaving his Disciples, he left peace with them as his last legacy;
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but he that should observe how little these Christians regard peace, and how small a thing will provoke them to spill one anothers blood, to teare out one anothers throat,
but he that should observe how little these Christians regard peace, and how small a thing will provoke them to spill one another's blood, to tear out one another's throat,
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or to doe one another any mischiefe, cannot beleeve that themselves doe beleeve their Lord Christ to have been such a peace-maker, peace-preacher, and peace-practiser, as they say he was.
or to do one Another any mischief, cannot believe that themselves do believe their Lord christ to have been such a peacemaker, peace-preacher, and peace-practiser, as they say he was.
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They call themselves Christs sheepe and Christ their Shepheard, but did ever any man see sheep so worrey and devour one another? Why Wolves or Tygers, Beares or Lyons cannot deale more cruelly with one another then they doe.
They call themselves Christ sheep and christ their Shepherd, but did ever any man see sheep so worrey and devour one Another? Why Wolves or Tigers, Bears or Lyons cannot deal more cruelly with one Another then they do.
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They call themselves the Vine-branches and Christ their Vine; but was it ever heard that Vine-branches did gall, oppresse and vex one another as they doe? Why briars and thornes doe not scratch and rase one another halfe so much.
They call themselves the Vine-branches and christ their Vine; but was it ever herd that Vine-branches did Gall, oppress and vex one Another as they do? Why briers and thorns do not scratch and raze one Another half so much.
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but did ever fellow-servants so beat and butcher one another? They say they have all but one faith, but would any man thinke they had any faith at all,
but did ever Fellow servants so beatrice and butcher one Another? They say they have all but one faith, but would any man think they had any faith At all,
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when they seeke to supplant and ruine one another so as they doe? They say they are all baptised into one baptisme, but he that observes how they delight in one anothers destruction, might well doubt whether they were dipt or besprinkled with the blood of the Lambe as they give out,
when they seek to supplant and ruin one Another so as they do? They say they Are all baptised into one Baptism, but he that observes how they delight in one another's destruction, might well doubt whither they were dipped or besprinkled with the blood of the Lamb as they give out,
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or with the blood of some beast of prey? They say they eat all of the same spirituall meat, and drink all of the same spirituall drink, and indeed amongst us Heathen, the eating together at one table is to us a strong tie of friendship,
or with the blood of Some beast of prey? They say they eat all of the same spiritual meat, and drink all of the same spiritual drink, and indeed among us Heathen, the eating together At one table is to us a strong tie of friendship,
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but as for these Christians, neither eating together at their Lords table, and that of that bread which they say came downe from heaven, can quiet their rising stomacks,
but as for these Christians, neither eating together At their lords table, and that of that bred which they say Come down from heaven, can quiet their rising stomachs,
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nor their drinking together of that cup, which they acknowledge to be the cup of the new Covenant in Christs blood, can allay their fiery spirits, from taking up Armes one against another, to the spilling each others blood. One of their Apostles tels them, that 'tis a shame for them to goe to law with one another, especially before us Infidels, but they are not ashamed to goe to warre with one another,
nor their drinking together of that cup, which they acknowledge to be the cup of the new Covenant in Christ blood, can allay their fiery spirits, from taking up Arms one against Another, to the spilling each Others blood. One of their Apostles tells them, that it's a shame for them to go to law with one Another, especially before us Infidels, but they Are not ashamed to go to war with one Another,
In a word they complaine of us Heathen, for offering our sonnes and our daughters in sacrifice to devils, and yet they sacrifice daily their sonnes and daughters and themselves and al to their own divilish malice and revenge.
In a word they complain of us Heathen, for offering our Sons and our daughters in sacrifice to Devils, and yet they sacrifice daily their Sons and daughters and themselves and all to their own devilish malice and revenge.
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Assuredly these practises will never gaine us to be of their profession, and either let them tell us of some other Christ, or let them never tell us that they are Christians, for we shall be Infidels (as they call us) in that too,
Assuredly these practises will never gain us to be of their profession, and either let them tell us of Some other christ, or let them never tell us that they Are Christians, for we shall be Infidels (as they call us) in that too,
and what think you will our adversaries the Papists say? Nay what will they not say that is evill both of us and our Religion? I dare not speake what they will say lest some should say that I taught them what to speake;
and what think you will our Adversaries the Papists say? Nay what will they not say that is evil both of us and our Religion? I Dare not speak what they will say lest Some should say that I taught them what to speak;
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and to the perpetuall renown of the anciently religious Protestants within the Counties of Suffolk and Norfolk in particular, was so humbly and faithfully loyall,
and to the perpetual renown of the anciently religious Protestants within the Counties of Suffolk and Norfolk in particular, was so humbly and faithfully loyal,
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now upon these sad and unnaturall differences and divisions betweene our most pious Sovereigne and his Great Councell? I mourne to thinke what a scandall our Religion is like to undergoe,
now upon these sad and unnatural differences and divisions between our most pious Sovereign and his Great Council? I mourn to think what a scandal our Religion is like to undergo,
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Offences must come, but woe be unto them whosoever they are by whom the offence cometh, especially such an offence as brings with it a scandall upon Religion.
Offences must come, but woe be unto them whosoever they Are by whom the offence comes, especially such an offence as brings with it a scandal upon Religion.
and pray that the prime disturbers thereof may be discovered whosoever they are, and then I am confident, the Papists mouthes will be stopt from charging the Protestants with rebellion against their Prince:
and pray that the prime disturbers thereof may be discovered whosoever they Are, and then I am confident, the Papists mouths will be stopped from charging the Protestants with rebellion against their Prince:
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for whatsoever they shall please to call our present division, (as lesse then rebellion who can call it, that would not suffer his tongue to rebell against his heart,
for whatsoever they shall please to call our present division, (as less then rebellion who can call it, that would not suffer his tongue to rebel against his heart,
or both against God and his King?) It will appeare upon discovery of the Authors thereof, that they themselves, especially the Jesuits and their old friends the Anabaptists, together with the Brownists and other Sectaries, like Sampsons foxes tied together by the tailes,
or both against God and his King?) It will appear upon discovery of the Authors thereof, that they themselves, especially the Jesuits and their old Friends the Anabaptists, together with the Brownists and other Sectaries, like Sampsons foxes tied together by the tails,
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though their heads look contrary wayes, have been the maine, if not the onely incendiaries of these our never-sufficiently to be deplored tumults and insurrections;
though their Heads look contrary ways, have been the main, if not the only incendiaries of these our never-sufficiently to be deplored tumults and insurrections;
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They encourage themselves in an evill matter, they commune of laying snares privily, they say who shall see them? They search out iniquities, they accomplish a diligent search, both the inward thought of every one of them,
They encourage themselves in an evil matter, they commune of laying snares privily, they say who shall see them? They search out iniquities, they accomplish a diligent search, both the inward Thought of every one of them,
And then though the crime it selfe may want a name, yet the Actors and complotters thereof, at least the chiefe of them, will not want for such vengeance,
And then though the crime it self may want a name, yet the Actors and complotters thereof, At least the chief of them, will not want for such vengeance,
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It was a complaint taken up by Erasmus against some Clergy-men in his time and in the times not long before him, that when any Princes were inclinable to warres, Alius e sacro suggesto promittit omnium admissorum condonationem, &c. One (saies he) promiseth from the sacred pulpit, pardon of all offences whatsoever, to all such as will fight under such or such Princes banners, Alius clamat invictissime Princeps, another cries out most mighty Prince, doe but you hold your resolution,
It was a complaint taken up by Erasmus against Some Clergymen in his time and in the times not long before him, that when any Princes were inclinable to wars, Alius e Sacred suggesto Promittit omnium admissorum condonationem, etc. One (Says he) promises from the sacred pulpit, pardon of all offences whatsoever, to all such as will fight under such or such Princes banners, Alius Proclaim invictissime Princeps, Another cries out most mighty Prince, do but you hold your resolution,
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for the favouring of this Religion, and God shall fight for you, Alius promittit certam victoriam, prophetarum voces ad rem impiam detorquens, another he promiseth certaine victory, wresting the very sayings of the holy Prophets to that most unholy businesse, Tam bellaces conciones audivimus Monachorum, Theologorum, &c. such warlike Sermons (saith that Author) have we heard from Monks and other Divines;
for the favouring of this Religion, and God shall fight for you, Alius Promittit certam victoriam, prophetarum voces ad remembering impiam detorquens, Another he promises certain victory, wresting the very sayings of the holy prophets to that most unholy business, Tam bellaces Conciones audivimus Monachorum, Theologorum, etc. such warlike Sermons (Says that Author) have we herd from Monks and other Divines;
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have not some of our Preachers of late, runne up and downe from pulpit to pulpit and there lifted up their voices like Trumpets, not to shew the people their transgression and the house of Jacob their sinnes, which they have a commission for, Isa. 58.1. but to sound an alarme, and to incite to warre;
have not Some of our Preachers of late, run up and down from pulpit to pulpit and there lifted up their voices like Trumpets, not to show the people their Transgression and the house of Jacob their Sins, which they have a commission for, Isaiah 58.1. but to found an alarm, and to incite to war;
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for which I beleeve they have no particular Commission, and their generall Commission I am sure is quite contrary, they being sent to proclaime and publish and so to incite unto and perswade peace and not warres: One he cryes out in Moses words, Exod. 32.29. consecrate your selves to day to the Lord, even every man upon his sonne and upon his brother, &c. forgetting that though he be allowed to sit in Moses seat, yet the use of Moses sword is denied him, much lesse hath he the command thereof;
for which I believe they have no particular Commission, and their general Commission I am sure is quite contrary, they being sent to proclaim and publish and so to incite unto and persuade peace and not wars: One he cries out in Moses words, Exod 32.29. consecrate your selves to day to the Lord, even every man upon his son and upon his brother, etc. forgetting that though he be allowed to fit in Moses seat, yet the use of Moses sword is denied him, much less hath he the command thereof;
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besides Moses though he were the supreme Magistrate, urged a particular command from God for what he then incited unto v. 27. whereas this Levit excluded all Magistracy, cannot shew the least authority so much as from Moses for what he cals for.
beside Moses though he were the supreme Magistrate, urged a particular command from God for what he then incited unto v. 27. whereas this Levit excluded all Magistracy, cannot show the least Authority so much as from Moses for what he calls for.
Another makes bold with Davids words 1 Chron. 22.16. Arise and be doing; arise and be doing? What I beseech him? Would he have the people build an house to the Lord? For it was to that purpose that David used those words to his son Solomon: I am afraid Gods house is not so well beloved of him;
another makes bold with Davids words 1 Chronicles 22.16. Arise and be doing; arise and be doing? What I beseech him? Would he have the people built an house to the Lord? For it was to that purpose that David used those words to his son Solomon: I am afraid God's house is not so well Beloved of him;
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this I beleeve comes somewhat neere his meaning, I am sure as neere as his does Davids. A third ecchoes forth that bitter curse of the Angel of the Lord against Meroz. Iudg. 5.23.
this I believe comes somewhat near his meaning, I am sure as near as his does Davids. A third echos forth that bitter curse of the Angel of the Lord against Meroz. Judges 5.23.
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the case of the Merozits as you may read Iudg. cap 4. and 5. stood thus, Iabin King of Canaan with his people the Canaanites farre greater and mightier then Israel, had twenty yeers together mightily oppressed Israel;
the case of the Merozits as you may read Judges cap 4. and 5. stood thus, Iabin King of Canaan with his people the Canaanites Far greater and Mightier then Israel, had twenty Years together mightily oppressed Israel;
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then Deborah a Prophetesse in Israel, and one that was supreme Iudge in Israel, at that time, upon a particular expresse command from God (besides Gods general command long before given for the utter destroying of the Canaanites & making no covenant with them, and shewing no mercy to them, Deu. 7.1, 2.) cals to Barak to gather together ten thousand men of the Children of Napthaly and Zebulum, the two Tribes that were neeerest him,
then Deborah a Prophetess in Israel, and one that was supreme Judge in Israel, At that time, upon a particular express command from God (beside God's general command long before given for the utter destroying of the Canaanites & making no Covenant with them, and showing no mercy to them, Deu. 7.1, 2.) calls to Barak to gather together ten thousand men of the Children of Naphtali and Zebulun, the two Tribes that were neeerest him,
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thus commanded by the Lord (whatsoever cause else there were unrevealed) the Angel of the Lord denounced this heavy curse against them saying, curse ye Meroz, curse ye bitterly the Inhabitants therof, &c. against them, I say, the Angel of the Lord denounced this curse,
thus commanded by the Lord (whatsoever cause Else there were unrevealed) the Angel of the Lord denounced this heavy curse against them saying, curse you Meroz, curse you bitterly the Inhabitants thereof, etc. against them, I say, the Angel of the Lord denounced this curse,
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as Ruben who abode among the sheepefolds, and Gilead or Manassch, who abode beyond Iordan, and Dan who remained in ships, and Asher who continued on the sea shore and abode in his breaches, Iudg. 5.16.17. None of these came to this help of the Lord, and yet they were at the most but reproved or marked for it by the spirit of God, not cursed by the Angel of the Lord as the Merozites were.
as Reuben who Abided among the sheepefolds, and Gilead or Manasseh, who Abided beyond Iordan, and Dan who remained in ships, and Asher who continued on the sea shore and Abided in his Breaches, Judges 5.16.17. None of these Come to this help of the Lord, and yet they were At the most but reproved or marked for it by the Spirit of God, not cursed by the Angel of the Lord as the Merozites were.
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doth any Idolatrous King and his people, farre more mighty and potent then we, oppresse our Israel? Are he and his people, such as are commanded by Gods command, to be utterly destroyed and no covenant to be made with them,
does any Idolatrous King and his people, Far more mighty and potent then we, oppress our Israel? are he and his people, such as Are commanded by God's command, to be utterly destroyed and no Covenant to be made with them,
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for the raising an Army against them, with an assured promise of victory over them? And doth the supreme Iudge in our Israel call to any to put this command in execution? Let all these or any of these be shewne,
for the raising an Army against them, with an assured promise of victory over them? And does the supreme Judge in our Israel call to any to put this command in execution? Let all these or any of these be shown,
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lest the curse fall upon his owne head for cursing Gods owne Israel, and perverting Gods Word to the justifying his owne cursing contrary to Gods command.
lest the curse fallen upon his own head for cursing God's own Israel, and perverting God's Word to the justifying his own cursing contrary to God's command.
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but from what blood doth he meane? Doth he meane from the blood of Moabites, whose King had formerly hired Balaam to curse Gods Israel, Numb. 22. and whose daughters had tempted Israel to commit whoredome with them, to the great provoking of the Lord against them, Numb. 25? Doth he mean from the blood of Moabites, whose Kings and people both, had at sundry times sorely oppressed Israel, and are now themselves,
but from what blood does he mean? Does he mean from the blood of Moabites, whose King had formerly hired balaam to curse God's Israel, Numb. 22. and whose daughters had tempted Israel to commit whoredom with them, to the great provoking of the Lord against them, Numb. 25? Does he mean from the blood of Moabites, whose Kings and people both, had At sundry times sorely oppressed Israel, and Are now themselves,
for those and other their impieties, destined to utter ruine by an expresse decree from the Lord? Doth, he I say, meane the blood of such when he rends his throat with roaring out a curse against those that shall keepe back their sword from blood? If so, he doth in something resemble the Prophet; yet 'tis not unknowne to a meane Divine, that the Prophets are not to be imitated in every thing which they did or said;
for those and other their impieties, destined to utter ruin by an express Decree from the Lord? Does, he I say, mean the blood of such when he rends his throat with roaring out a curse against those that shall keep back their sword from blood? If so, he does in something resemble the Prophet; yet it's not unknown to a mean Divine, that the prophets Are not to be imitated in every thing which they did or said;
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witnesse Elijah's act in calling for fire from Heaven. 2 King. 1. which when the Disciples of Christ would have imitated, Christ severely rebuked them for it, Luk. 9.54, 55. But alas is it not other blood that this blood-hound hunts after? Is it not the blood of Christians? Is it not the blood of Protestants? Is it not the blood of those that are of the same blood with us? Nay, I pray God the best blood amongst us, the Blood Royall it selfe be not too much hankered after by him.
witness Elijah's act in calling for fire from Heaven. 2 King. 1. which when the Disciples of christ would have imitated, christ severely rebuked them for it, Luk. 9.54, 55. But alas is it not other blood that this bloodhound hunt's After? Is it not the blood of Christians? Is it not the blood of Protestants? Is it not the blood of those that Are of the same blood with us? Nay, I pray God the best blood among us, the Blood Royal it self be not too much hankered After by him.
I am sure the sword would put but little difference, and the bullet lesse, betwixt that and other blood in a common battell, did not the Lord both of sword, bullet,
I am sure the sword would put but little difference, and the bullet less, betwixt that and other blood in a Common battle, did not the Lord both of sword, bullet,
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or (as some Expositors would have it) who are there brought in by the Prophet as speaking it themselves? No 'tis to Christians, tis to Protestants, 'tis to English-men, that this new Prophet speakes;
or (as Some Expositors would have it) who Are there brought in by the Prophet as speaking it themselves? No it's to Christians, this to Protestants, it's to Englishmen, that this new Prophet speaks;
he would have us, for whom Christ was made a curse, and shed his own most precious blood to reconcile us to God, think our selves to be accursed if we should with-hold our swords from that cursed act of shedding one anothers blood.
he would have us, for whom christ was made a curse, and shed his own most precious blood to reconcile us to God, think our selves to be accursed if we should withhold our swords from that cursed act of shedding one another's blood.
Seditiosi hunc versum pro se trahunt, sed declarant, quod Babylonijs similes sint, imo licet dicas inferiores, quod nullum habeant mandatum a domino, &c. Seditious men wrest this verse to serve their owne seditions humors;
Seditiosi hunc versum Pro se trahunt, said declarant, quod Babylonijs similes sint, imo licet dicas inferiores, quod nullum habeant mandatum a domino, etc. Seditious men wrest this verse to serve their own seditions humours;
And thus what Ezekiel said of the Prophets of Jerusalem, Ezek. 22.25, 28. is found by wofull experience, too true of too many of the Prophets of this Nation, There is a conspiracy of her Prophets in the midst thereof,
And thus what Ezekielem said of the prophets of Jerusalem, Ezekiel 22.25, 28. is found by woeful experience, too true of too many of the prophets of this nation, There is a Conspiracy of her prophets in the midst thereof,
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Or to take up the complaint of the Prophet Jeremiah, Cap. 5. v. 30, 31. A wonderfull and horrible thing is committed in the Land, the Prophets prophesie falsly, and the Priests beare rule, or as it is in the margin, take into their hands by their meanes,
Or to take up the complaint of the Prophet Jeremiah, Cap. 5. v. 30, 31. A wonderful and horrible thing is committed in the Land, the prophets prophesy falsely, and the Priests bear Rule, or as it is in the margin, take into their hands by their means,
and my people love to have it so, and what will ye doe in the end thereof? What will ye doe in the end thereof? Nay, I leave that to God to dispose, and to you to expect.
and my people love to have it so, and what will you do in the end thereof? What will you do in the end thereof? Nay, I leave that to God to dispose, and to you to expect.
if not wicked and pernitious, it is for us Preachers of the Gospell, (suppose we did avoid those grosse exorbitances now mentioned) to encourage to warres,
if not wicked and pernicious, it is for us Preachers of the Gospel, (suppose we did avoid those gross exorbitances now mentioned) to encourage to wars,
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For what hath a Preacher of the Gospell of peace to do with war, except it be to preach against it? 'Tis said, that by the Law a Priest should not have his vote in a cause of blood:
For what hath a Preacher of the Gospel of peace to do with war, except it be to preach against it? It's said, that by the Law a Priest should not have his vote in a cause of blood:
I am sure 'tis incongruous (to say the least of it) that a Minister, who is commanded both to pray daily in the Congregation, Give peace in our time O Lord, and to dismisse the Congregation with a benediction of peace, The peace of God which passeth all understanding keepe your hearts, &c. should have his voice so deepe in blood,
I am sure it's incongruous (to say the least of it) that a Minister, who is commanded both to pray daily in the Congregation, Give peace in our time Oh Lord, and to dismiss the Congregation with a benediction of peace, The peace of God which passes all understanding keep your hearts, etc. should have his voice so deep in blood,
Tune codem ore quo Christum praedicas bellum laudas, cademque tuba Deum canis et satanam? Doest thou with one and the same mouth both preach Christ that great Peace-maker, that Prince of peace,
Tune codem over quo Christ praedicas bellum laudas, cademque Tubam God canis et satanam? Dost thou with one and the same Mouth both preach christ that great Peacemaker, that Prince of peace,
3 I have but a word more to adde, and that is a word of Exhortation (for I am unwilling to leave you with a reproof) that you would be pleased to suffer your selves to obtaine what is,
3 I have but a word more to add, and that is a word of Exhortation (for I am unwilling to leave you with a reproof) that you would be pleased to suffer your selves to obtain what is,
and to that end, that you would cast not oyle, but water on that fire, which now threatens the consumption, not of the Cedars of Lebanon alone but the very shrubs and brambles of the Forest, at least be perswaded to with-hold what fuell you can from it,
and to that end, that you would cast not oil, but water on that fire, which now threatens the consumption, not of the Cedars of Lebanon alone but the very shrubs and brambles of the Forest, At least be persuaded to withhold what fuel you can from it,
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And doe you love blood heding so dearly, as that you will freely part with that, which at other times drops from you as so much of your blood, to help forward the spilling of others blood and your owne too? O the blindnesse and madnesse of such a people!
And do you love blood heding so dearly, as that you will freely part with that, which At other times drops from you as so much of your blood, to help forward the spilling of Others blood and your own too? O the blindness and madness of such a people!
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Who hath bewitched you, or what people were ever thus besotted? I cannot finde in all sacred or prophane history, (that ever I set eye on) any example to parallell this.
Who hath bewitched you, or what people were ever thus besotted? I cannot find in all sacred or profane history, (that ever I Set eye on) any Exampl to parallel this.
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That obstinate sottishnesse of the people of Judah and Jerusalem, set forth in a dialogue betwixt God and the Prophet Isaiah Cap. 6.9, 10, 11, 12. comes the neerest this, of any that I can remember; (I pray God it be not brought neerer in the conclusion) yet all this resemblance is onely in generals;
That obstinate sottishness of the people of Judah and Jerusalem, Set forth in a dialogue betwixt God and the Prophet Isaiah Cap. 6.9, 10, 11, 12. comes the nearest this, of any that I can Remember; (I pray God it be not brought nearer in the conclusion) yet all this resemblance is only in generals;
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lest the Lord bring upon you the fruit of your thoughts, Jerem. 6.19. That as now, when the sword of the Lord would in all probability be quiet, and put up its self into its scabbard, and rest and be still, ye will not suffer it, the Lord ere long give it a charge against you not to be quiet, till it have devoured at least all those who desire that it may still devour.
lest the Lord bring upon you the fruit of your thoughts, Jeremiah 6.19. That as now, when the sword of the Lord would in all probability be quiet, and put up its self into its scabbard, and rest and be still, you will not suffer it, the Lord ere long give it a charge against you not to be quiet, till it have devoured At least all those who desire that it may still devour.
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The Merchants and Seafaring men call for peace, that they may now at their accustomed time, goe downe to the sea in ships and doe businesse in great waters, bringing a rich supply of all sorts of merchandize from all parts of the world.
The Merchant's and Seafaring men call for peace, that they may now At their accustomed time, go down to the sea in ships and do business in great waters, bringing a rich supply of all sorts of merchandise from all parts of the world.
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All the faithfull and loyall hearted Subjects call for peace, that they may see their Lord the King delivered from the strivings of the people, and brought back again to his house, and sit on his throne in safety and honour.
All the faithful and loyal hearted Subject's call for peace, that they may see their Lord the King Delivered from the strivings of the people, and brought back again to his house, and fit on his throne in safety and honour.
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The King himselfe cals for peace, that his subjects may sit under their owne vines, and under their owne figgetrees enjoying their wonted happinesse accounted his.
The King himself calls for peace, that his subject's may fit under their own vines, and under their own Fig trees enjoying their wonted happiness accounted his.
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Nay the King of Kings here in our Text cals upon all these to call and cry to him for peace, that all these and many other blessings which accompany peace, may once againe returne to us and settle their abode amongst us.
Nay the King of Kings Here in our Text calls upon all these to call and cry to him for peace, that all these and many other blessings which accompany peace, may once again return to us and settle their Abided among us.
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and for Zions sake let us not hold our peace, and for Jerusalems sake let us not rest, untill the righteousnesse and peace thereof goe forth as brightnesse,
and for Zions sake let us not hold our peace, and for Jerusalems sake let us not rest, until the righteousness and peace thereof go forth as brightness,
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