The policy of princes in subjection to the Son. Explained and applied, in a sermon preached before the Right Honourable the Parliament, in Margarets Westminster, on Wednesday the 24th of Sept. 1656. being the day of their publick fast. / By William Jenkyn pastor of Anne Black-Fryers.
and thus the Jews generally hold, though some few expound it of Jehoshaphat, and the vain conspiring of his enemies against him, 2 Chron. 20. 2. The second of those who hold that it is simply intended concerning Christ, without any respect at all to David; and thus the most of the Fathers of old expound it.
and thus the jews generally hold, though Some few expound it of Jehoshaphat, and the vain conspiring of his enemies against him, 2 Chronicles 20. 2. The second of those who hold that it is simply intended Concerning christ, without any respect At all to David; and thus the most of the Father's of old expound it.
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in regard that David was one who in his life and Office, did typifie Christ, and foreshew those things that belong to him, which things likewise seem the more plainly to agree to Christ, by being shadowed out in the type.
in regard that David was one who in his life and Office, did typify christ, and foreshow those things that belong to him, which things likewise seem the more plainly to agree to christ, by being shadowed out in the type.
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I therefore approve of the mixt way of interpreting this Psalm, conceiving that David spake it properly and by way of first intention of Christ, though not without the type of his own Kingdom, in which he saw the Kingdom of Christ to be shadowed forth (as in the opposition which it had from sundry people, both Jews and others, the enlarging of his Dominions,
I Therefore approve of the mixed Way of interpreting this Psalm, conceiving that David spoke it properly and by Way of First intention of christ, though not without the type of his own Kingdom, in which he saw the Kingdom of christ to be shadowed forth (as in the opposition which it had from sundry people, both jews and Others, the enlarging of his Dominions,
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and his victories over his enemies, &c.) and that David by occasion of the vain and fruitless endeavours of his enemies against his Government, prophesieth in this Psalm of the successeles and contemptible undertakings of all those who in any age should oppose Christ and his Church, which was sure to be blest with perpetuall stability. The Psalm hath three Parts;
and his victories over his enemies, etc.) and that David by occasion of the vain and fruitless endeavours of his enemies against his Government, Prophesieth in this Psalm of the successeles and contemptible undertakings of all those who in any age should oppose christ and his Church, which was sure to be blessed with perpetual stability. The Psalm hath three Parts;
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Said to be the heathen, the people, the Kings of the earth, the Rulers. Words importing not only the generallity of Christs enemies, both Gentiles and Israelites, but their great dignity and worldly eminency,
Said to be the heathen, the people, the Kings of the earth, the Rulers. Words importing not only the generality of Christ enemies, both Gentiles and Israelites, but their great dignity and worldly eminency,
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4. The scope and end they aime at in this opposition, viz. to be exempted from all obedience to Father and Son, whose Laws, these lawless Rebels here express by those odious termes of bonds and cords, excusing their unsubmissiveness by aspersing the Government.
4. The scope and end they aim At in this opposition, viz. to be exempted from all Obedience to Father and Son, whose Laws, these lawless Rebels Here express by those odious terms of bonds and cords, excusing their Unsubmissiveness by aspersing the Government.
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The second part contains a description of the ineffectualness (and to the undertakers the perniciousnes) of those endeavours of the enemies of Christ against him;
The second part contains a description of the ineffectualness (and to the undertakers the perniciousnes) of those endeavours of the enemies of christ against him;
This is proved two waies, 1. By Gods setting himself against those enemies, at once both contemning their power, ver. 4. and punishing their rebellion, ver. 5.
This is proved two ways, 1. By God's setting himself against those enemies, At once both contemning their power, ver. 4. and punishing their rebellion, ver. 5.
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2. By his shewing himself for his Christ, First, In appointing, ver 6, 7. Secondly, Enlarging his Kingdom, ver. 8. And Thirdly, In preserving and stablishing it, promising him success, in the easie and irrecoverable overthrow of all his enemies, ver. 8.
2. By his showing himself for his christ, First, In appointing, for 6, 7. Secondly, Enlarging his Kingdom, ver. 8. And Thirdly, In preserving and establishing it, promising him success, in the easy and irrecoverable overthrow of all his enemies, ver. 8.
The third part contains an Exhortation to the greatest of Christs enemies, that had so vainly and so foolishly gone about to dash a head of glass against a Piller of brass,
The third part contains an Exhortation to the greatest of Christ enemies, that had so vainly and so foolishly gone about to dash a head of glass against a Pillar of brass,
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and this Exhortation is laid down in the three last verses, Wherein you have considerable, First, A preparatory Exhortation, Be wise now therefore, O ye Kings, be instructed ye Judges of the earth.
and this Exhortation is laid down in the three last Verses, Wherein you have considerable, First, A preparatory Exhortation, Be wise now Therefore, Oh you Kings, be instructed you Judges of the earth.
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First, In relation to God the Father, saith he, Serve the Lord Jehovah, against whom and his anointed, ye have taken counsell, ver. 2. Serve him with fear, rejoyce with trembling.
First, In Relation to God the Father, Says he, Serve the Lord Jehovah, against whom and his anointed, you have taken counsel, ver. 2. Serve him with Fear, rejoice with trembling.
Secondly, You have here the Exhortation in relation to God the Son, out of whom the Father cannot be served (for he that honoureth not the Son, cannot honour the Father.) Kiss the Son lest he be angry,
Secondly, You have Here the Exhortation in Relation to God the Son, out of whom the Father cannot be served (for he that Honoureth not the Son, cannot honour the Father.) Kiss the Son lest he be angry,
Secondly, I here take notice of the substance of the Exhotation, and that is to Kiss the Son. Here I observe, 1. The Object, and that is the Son. And 2. The Act, that is kissing of him, Kiss the Son. And then the
Secondly, I Here take notice of the substance of the Exhotation, and that is to Kiss the Son. Here I observe, 1. The Object, and that is the Son. And 2. The Act, that is kissing of him, Kiss the Son. And then the
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Third part considerable, is the Argument by which he doth inforce this Exhortation, lest he be angry, and ye perish from the way. Here I note two things;
Third part considerable, is the Argument by which he does enforce this Exhortation, lest he be angry, and you perish from the Way. Here I note two things;
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The first is the cause of their ruine, if they will refuse subjection to Christ, viz. the anger of the Son. Secondly, The manner of their ruine, it shall be in the way: for so Calvin understands the words.
The First is the cause of their ruin, if they will refuse subjection to christ, viz. the anger of the Son. Secondly, The manner of their ruin, it shall be in the Way: for so calvin understands the words.
And now I have broken the words into these three Parts, you must give me leave to knit them up all three again, together in one Proposition, and it shall be this;
And now I have broken the words into these three Parts, you must give me leave to knit them up all three again, together in one Proposition, and it shall be this;
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Thirdly, Why by this same arguing from the anger of the Son, are they put upon this duty of kissing the Son, and wherein lyes the force of the Argument? These are the three things that in the doctrinall illustration of this Point I shall (God willing) insist upon;
Thirdly, Why by this same arguing from the anger of the Son, Are they put upon this duty of kissing the Son, and wherein lies the force of the Argument? These Are the three things that in the doctrinal illustration of this Point I shall (God willing) insist upon;
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First, Who are those Kings and those Judges that are here exhorted? and why they are exhorted? These Kings and Judges are the same that are spoken of in the first verse of this Psalm, where 'tis said, not only concerning the Heathens and the people, that they raged and meditated, (the Heathens without the Church,
First, Who Are those Kings and those Judges that Are Here exhorted? and why they Are exhorted? These Kings and Judges Are the same that Are spoken of in the First verse of this Psalm, where it's said, not only Concerning the heathens and the people, that they raged and meditated, (the heathens without the Church,
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The word Kings is (you see) again repeated, and Judges here may very fitly answer to that of Rulers ver. 2. and by them may be meant, inferior Governors and Rulers, which might be Counsellors to Kings,
The word Kings is (you see) again repeated, and Judges Here may very fitly answer to that of Rulers for. 2. and by them may be meant, inferior Governors and Rulers, which might be Counsellors to Kings,
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and also to quicken them in their duty, so commonly according to the pleasure of the King, you shall see in most places the deportment of the Judges or inferior Rulers.
and also to quicken them in their duty, so commonly according to the pleasure of the King, you shall see in most places the deportment of the Judges or inferior Rulers.
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To these Kings and Judges, this exhortation is principally directed, and that for these reasons: First, These of all others are most unwilling to stoop to Christ.
To these Kings and Judges, this exhortation is principally directed, and that for these Reasons: First, These of all Others Are most unwilling to stoop to christ.
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Every knee must bow unto the Lord Jesus, but the knees of Princes are of all others the stiffest and unwilling to bend, non facile mansuescunt, 'tis hard to make them pliable to Christs pleasure:
Every knee must bow unto the Lord jesus, but the knees of Princes Are of all Others the stiffest and unwilling to bend, non facile mansuescunt, it's hard to make them pliable to Christ pleasure:
and this both in regard of their apprehension of their wisdome and carnall policy, as also of the greatness of their strength and wealth (their strong Tower in their own opinion.) Commonly where there's no want there's much wantonness:
and this both in regard of their apprehension of their Wisdom and carnal policy, as also of the greatness of their strength and wealth (their strong Tower in their own opinion.) Commonly where there's no want there's much wantonness:
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'tis true, they have more temptations than others, it is a hard thing to be full and not to kick; (and certainly they do deserve, in this respect, more our pity than our anger) a great condition, never that I yet heard of, occasioned any mans conversion.
it's true, they have more temptations than Others, it is a hard thing to be full and not to kick; (and Certainly they do deserve, in this respect, more our pity than our anger) a great condition, never that I yet herd of, occasioned any men conversion.
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Secondly, Unto the Kings and Judges of the earth this Exhortation is directed, to shew the greatness of Christs exaltation, intended here in this Psalm.
Secondly, Unto the Kings and Judges of the earth this Exhortation is directed, to show the greatness of Christ exaltation, intended Here in this Psalm.
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and higher than the Kings of the earth, yea to be worshipped by the Angels. Worshipped he must be, by ministring spirits, and so he must be by Ministers both of Church and State.
and higher than the Kings of the earth, yea to be worshipped by the Angels. Worshipped he must be, by ministering spirits, and so he must be by Ministers both of Church and State.
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God having given unto Nebuchadnezzar a Kingdom, majesty, and glory and honour, would not endure that he should strut and vaunt it in his great Babel, and not take notice of that God that had advanced him.
God having given unto Nebuchadnezzar a Kingdom, majesty, and glory and honour, would not endure that he should strut and vaunt it in his great Babel, and not take notice of that God that had advanced him.
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It is all the equity in the world, that they who have more honour from God than others have, should return more honour to God than others do, even return as they have received.
It is all the equity in the world, that they who have more honour from God than Others have, should return more honour to God than Others do, even return as they have received.
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Though Rulers cannot put in security to save any harmless at the day of judgment, for following them in sin, yet seldom go they to hell without mis-led company;
Though Rulers cannot put in security to save any harmless At the day of judgement, for following them in since, yet seldom go they to hell without misled company;
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namely Ezra the 5th, ver. 1, 2. Zechariah [ NONLATINALPHABET ] the son of Iddo, Zerobabel [ NONLATINALPHABET ] the son of Shealtiel, Jeshua [ NONLATINALPHABET ] the son of Jozadak. So Dan. 3. 25. The form of the fourth is ▪ like the Son of God, [ NONLATINALPHABET ] which fourth, we may understand to be Christ: and its thought by some to note a chosen, beloved son, above the rest;
namely Ezra the 5th, ver. 1, 2. Zechariah [ ] the son of Iddo, Zerobabel [ ] the son of Shealtiel, Jeshua [ ] the son of Jozadak. So Dan. 3. 25. The from of the fourth is ▪ like the Son of God, [ ] which fourth, we may understand to be christ: and its Thought by Some to note a chosen, Beloved son, above the rest;
The word Bar then signifieth son, (though the 70 render it NONLATINALPHABET, and the vulgar Latin disciplina, yet herein are they opposed even by the Papists themselves, Pagnin, Vatablus, Arias Montanus:) And what son can be here meant,
The word Bar then signifies son, (though the 70 render it, and the Vulgar Latin Discipline, yet herein Are they opposed even by the Papists themselves, Pagnin, Vatablus, Arias Montanus:) And what son can be Here meant,
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but the eternall Son of God, the second Person in the glorious Trinity, who is here called the Son, by way of peculiar excellency, from whom it is that others are, and are called the sons of God.
but the Eternal Son of God, the second Person in the glorious Trinity, who is Here called the Son, by Way of peculiar excellency, from whom it is that Others Are, and Are called the Sons of God.
And very fitly is subjection to the son subjoyned to the serving of the Lord in the forgoing verse, this being the only true and acceptable way of serving the Father, who is only known, worshipt and enjoyed in the Son. Whatever worship is given to the Father, is nothing worth,
And very fitly is subjection to the son subjoined to the serving of the Lord in the foregoing verse, this being the only true and acceptable Way of serving the Father, who is only known, worshipped and enjoyed in the Son. Whatever worship is given to the Father, is nothing worth,
The Father who is invisible, hath only manifested himself to be served or saving in Christ: the bare majesty of God, must needs with its brightness and glory dazle our eyes,
The Father who is invisible, hath only manifested himself to be served or Saving in christ: the bore majesty of God, must needs with its brightness and glory dazzle our eyes,
Whosoever denieth the Son, the same hath not the Father, 1 Joh. 2 23. he hath him not so as to worship him, he hath him not so as to receive any good from him:
Whosoever Denieth the Son, the same hath not the Father, 1 John 2 23. he hath him not so as to worship him, he hath him not so as to receive any good from him:
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the Son is the only way unto the Father: and therefore the Heathens, Eph. 2. 12. may well be said there to be without God, they being likewise said to be without Christ. And this is not only in regard that the Son and the Father are of one essence and nature, (I and the Father are one, Joh 10. 30. I in the Father and the Father in me, Joh. 14. 11.) but because it hath pleased the Father to advance his Son unto that dignity which he will have all the world to acknowledg, under pain of eternall damnation:
the Son is the only Way unto the Father: and Therefore the heathens, Ephesians 2. 12. may well be said there to be without God, they being likewise said to be without christ. And this is not only in regard that the Son and the Father Are of one essence and nature, (I and the Father Are one, John 10. 30. I in the Father and the Father in me, John 14. 11.) but Because it hath pleased the Father to advance his Son unto that dignity which he will have all the world to acknowledge, under pain of Eternal damnation:
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and hath made him Lord and Christ, Acts 2. 36. and hath given all things into his hand, Joh. 3. 35. so that this is the true and the legitimate proving of our reverence to the Father, when we embrace and receive the Son: The accepting of Christ is the great Commandement of God,
and hath made him Lord and christ, Acts 2. 36. and hath given all things into his hand, John 3. 35. so that this is the true and the legitimate proving of our Reverence to the Father, when we embrace and receive the Son: The accepting of christ is the great Commandment of God,
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as Abraham, Isaac, Jacob, David, and the holy men of old, did every one serve him in the Son, the promised Messiah; and 'tis this Messiah that we love and believe in, who was the way, the truth,
as Abraham, Isaac, Jacob, David, and the holy men of old, did every one serve him in the Son, the promised Messiah; and it's this Messiah that we love and believe in, who was the Way, the truth,
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that the Father is ours, and that he will supply and draw forth himself unto us, suitably to all the wants and exegencies of our souls, as our soul-satisfying portion.
that the Father is ours, and that he will supply and draw forth himself unto us, suitably to all the Wants and exgencies of our Souls, as our Soul-satisfying portion.
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and of it speaks Justin Martyr, Ap. 2. though afterwards it being abused and becoming an occasion of wantonness in the Church, it was left off and prohibited.
and of it speaks Justin Martyr, Apostle 2. though afterwards it being abused and becoming an occasion of wantonness in the Church, it was left off and prohibited.
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and so vassals were wont to do unto those to whom they gave homage by the kissing with the mouth, shewing, that they had faithfull hearts towards them,
and so vassals were wont to do unto those to whom they gave homage by the kissing with the Mouth, showing, that they had faithful hearts towards them,
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thus I understand that Kiss that is spoken of 1 Sam. 10. 1. where you read, that Samuel having anointed Saul, and poured oyl upon him, he kissed him as being his soveraign to whom he would shew his loyalty and subjection: And this Kiss of subjection was not only used among persons in a civil, but also in a divine and religious way of adoration,
thus I understand that Kiss that is spoken of 1 Sam. 10. 1. where you read, that Samuel having anointed Saul, and poured oil upon him, he kissed him as being his sovereign to whom he would show his loyalty and subjection: And this Kiss of subjection was not only used among Persons in a civil, but also in a divine and religious Way of adoration,
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And so, Hos. 13 2. there the Lord speaks concerning those that worshipped the Calves, they called one upon another to Kiss the Calves. Thus Minutius Felix speaks of one Caecilius, that looking upon an Image, according to the custome of the superstitious vulgar, kist his his hand with his lips;
And so, Hos. 13 2. there the Lord speaks Concerning those that worshipped the Calves, they called one upon Another to Kiss the Calves. Thus Minutius Felix speaks of one Caecilius, that looking upon an Image, according to the custom of the superstitious Vulgar, kissed his his hand with his lips;
And Tertullian speaks of this, saying, that the Heathens were wont at the rising of the Sun, every one to give kisses unto their hands in token of subjection to that their dumb deity;
And Tertullian speaks of this, saying, that the heathens were wont At the rising of the Sun, every one to give Kisses unto their hands in token of subjection to that their dumb deity;
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and by the way, it seems not to be without the providentiall wisdom of God, that the Sun which the Heathens did so frequently worship for their God, should have in the Hebrew a word that signifies a servant, shemesh, the Sun coming from shamash, to serve, as noting the unfitness of making that to be a Lord, which was appointed to be a servant to us, to hold the Candle,
and by the Way, it seems not to be without the providential Wisdom of God, that the Sun which the heathens did so frequently worship for their God, should have in the Hebrew a word that signifies a servant, Shemesh, the Sun coming from shamash, to serve, as noting the unfitness of making that to be a Lord, which was appointed to be a servant to us, to hold the Candle,
even such an one as denotes submissive and humble subjection given by way of homage and loyalty unto the Lord Jesus. To Kiss the Son, is to be subject to him,
even such an one as denotes submissive and humble subjection given by Way of homage and loyalty unto the Lord jesus. To Kiss the Son, is to be Subject to him,
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Despising them in the heart will make way for reproaching them with the tongue. The Subjects of David, (the type of Christ in this Psalm) thought him worth ten thousand of them. 'Twas Corah 's sinne to think, that Moses and Aaron were but as the rest of the people.
Despising them in the heart will make Way for reproaching them with the tongue. The Subject's of David, (the type of christ in this Psalm) Thought him worth ten thousand of them. 'Twas Corah is sin to think, that Moses and Aaron were but as the rest of the people.
Christ Jesus is to be lookt upon by the greatest, as the chiefest of ten thousand, and to them he is to be precious. God would not endure proud Pharaoh to say, Who is the Lord, in a way of contempt? Kings should rather say, Who is as the Lord, by way of respect! 'Tis the common sinne of great ones, to have eyes so dazled with the Sunne-shine of worldly glory,
christ jesus is to be looked upon by the greatest, as the chiefest of ten thousand, and to them he is to be precious. God would not endure proud Pharaoh to say, Who is the Lord, in a Way of contempt? Kings should rather say, Who is as the Lord, by Way of respect! It's the Common sin of great ones, to have eyes so dazzled with the Sunshine of worldly glory,
Hence 'tis, they despise the spiritual beauty of his Ordinances, service and servants, &c, Christ is small to him, to whom the world is great. Herod and his men of warre mockt and set him at naught;
Hence it's, they despise the spiritual beauty of his Ordinances, service and Servants, etc., christ is small to him, to whom the world is great. Herod and his men of war mocked and Set him At nought;
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The outside-meanness and contemptibleness of the wayes of Christ, a proud Potentate will hardly brook, no Christ will please them without external Grandeur:
The outside-meanness and contemptibleness of the ways of christ, a proud Potentate will hardly brook, no christ will please them without external Grandeur:
They, to whom Christ is a stumbling stone in regard of his smalness, and appearing despicableness, shall hereafter finde him a stone to crush them, when he fals upon them, and dasheth them in peeces.
They, to whom christ is a stumbling stone in regard of his smallness, and appearing despicableness, shall hereafter find him a stone to crush them, when he falls upon them, and dasheth them in Pieces.
Worldly great ones often honour wickedness in robes, and contemn holiness in rags. Him, who hath his Throne in Heaven, they labour to make their footstool upon Earth.
Worldly great ones often honour wickedness in robes, and contemn holiness in rags. Him, who hath his Throne in Heaven, they labour to make their footstool upon Earth.
It is a part of his honourable Title, he is called Wonderfull, Isa. 9 6. and Gerhard speaking concerning Magistrates saith, They are called in Scripture NONLATINALPHABET Glories and Dignities, because they cause in Subjects a singular admiration and veneration. Persons in dignity respected, are more or less admired,
It is a part of his honourable Title, he is called Wonderful, Isaiah 9 6. and Gerhard speaking Concerning Magistrates Says, They Are called in Scripture Glories and Dignities, Because they cause in Subject's a singular admiration and veneration. Persons in dignity respected, Are more or less admired,
And therefore where we reade in Scripture of respecting of persons, as that God is not a respecter of persons, 2 Chron. 19 7. Deut. 10. 7, &c. The Septuagint they render them, God is no wonderer, no admirer at persons:
And Therefore where we read in Scripture of respecting of Persons, as that God is not a respecter of Persons, 2 Chronicles 19 7. Deuteronomy 10. 7, etc. The septuagint they render them, God is no wonderer, no admirer At Persons:
and particularly in regard of mans redemption by the mysterious concurrence of the Divine and Humane Nature in one Person, a mysterious depth, which they are not able to fathom,
and particularly in regard of men redemption by the mysterious concurrence of the Divine and Humane Nature in one Person, a mysterious depth, which they Are not able to fathom,
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Of one who was once a despicable, poor worm, in whom all sufferings and disgraces centred, to become the Judge of the whole world, (attended with millions of such servants, every one whereof shall shine more glorious than the Sunne in his beauty, to whose lustre, the glory of all the Kings of the Earth, is no more than a black coal to the Sun beams) and before the Tribunal of this Judg the greatest Emperours of the Earth to be the arraigned and trembling malefactours, accounting the loads of Rocks and Mountains;
Of one who was once a despicable, poor worm, in whom all sufferings and disgraces centred, to become the Judge of the Whole world, (attended with millions of such Servants, every one whereof shall shine more glorious than the Sun in his beauty, to whose lustre, the glory of all the Kings of the Earth, is no more than a black coal to the Sun beams) and before the Tribunal of this Judge the greatest emperors of the Earth to be the arraigned and trembling malefactors, accounting the loads of Rocks and Mountains;
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Admirable in his endowments of Power, Wisdom, Love, Holiness, &c. Admirable in his dispensations towards all his Subjects, high, low, good, bad, in Heaven, in Earth, Hell.
Admirable in his endowments of Power, Wisdom, Love, Holiness, etc. Admirable in his dispensations towards all his Subject's, high, low, good, bad, in Heaven, in Earth, Hell.
Thirdly, This Subjection to the Sonne of God our supream Lord, betokens Humiliation, and the abasing of our selves before him. You read when the people of Israel stood by the Gyants, they looked upon themselves as Grashoppers. Oh when we think of this highly advanced Sonne of God, who is higher than Heavens and Angels,
Thirdly, This Subjection to the Son of God our supreme Lord, betokens Humiliation, and the abasing of our selves before him. You read when the people of Israel stood by the Giants, they looked upon themselves as Grasshoppers. O when we think of this highly advanced Son of God, who is higher than Heavens and Angels,
when we consider the great God that made these things, before whom these, and all the world are less than nothing? Great Abraham cals himself Dust and ashes, when he came before him: Yea the Angels worship him.
when we Consider the great God that made these things, before whom these, and all the world Are less than nothing? Great Abraham calls himself Dust and Ashes, when he Come before him: Yea the Angels worship him.
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Humility is the sutablest Robe for a King, who thinks (as he ought) of this King of Kings. Humility is the ornament of Angels, and the deformity of Devils.
Humility is the sutablest Robe for a King, who thinks (as he ought) of this King of Kings. Humility is the ornament of Angels, and the deformity of Devils.
It may be the sin oft of us in subjection, to trust in you, but it cannot be your sin to trust in him. There are two things that men are most ready sinfully to trust in, the one is their Pharisaicall righteousness, and the other is their worldly greatness: Now he that would take the Son for his supream Lord, must trust to neither of these reeds;
It may be the since oft of us in subjection, to trust in you, but it cannot be your since to trust in him. There Are two things that men Are most ready sinfully to trust in, the one is their Pharisaical righteousness, and the other is their worldly greatness: Now he that would take the Son for his supreme Lord, must trust to neither of these reeds;
If God hath appointed that we should go out of our selves for a vital subsistence to things below, to Bread for food, to Cloathes for warmth, &c. much more will he have us to go out of our selves for a blessed subsistence not to his worldly greatness: when the world is but promising, Christ is seldom trusted.
If God hath appointed that we should go out of our selves for a vital subsistence to things below, to Bred for food, to Clothes for warmth, etc. much more will he have us to go out of our selves for a blessed subsistence not to his worldly greatness: when the world is but promising, christ is seldom trusted.
It's observed by some, that the Book of Ecclesiastes is prefixed before that of Canticles, because Ecclesiastes, takes us off from the Creature, by shewing its emptiness,
It's observed by Some, that the Book of Ecclesiastes is prefixed before that of Canticles, Because Ecclesiastes, Takes us off from the Creature, by showing its emptiness,
We can hardly be brought to look upon Christ as one that is fully and solely to be trusted to, till God gives to see the weakness and vanity of all creature dependencies;
We can hardly be brought to look upon christ as one that is Fully and solely to be trusted to, till God gives to see the weakness and vanity of all creature dependencies;
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and shews them the brittleness and vanity of their creature crutches, before (ordinarily) he doth any great good either to them or by them and seasons them commonly (like timber) by wants and sufferings,
and shows them the brittleness and vanity of their creature crutches, before (ordinarily) he does any great good either to them or by them and seasons them commonly (like timber) by Wants and sufferings,
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not that of slaves, under and for wrath, this is bondage, that is duty, to fear him as voluntary subjects, not as unvoluntary slaves: to fear him, not because he sets himself against sinners, but because sin sets it self against him. First fear him, and then fear his wrath, Fear him more out of sense of duty enjoyned, then of danger threatned. Let your fear therefore be regardfull of Gods wrath, because it proceeds from a faith which reposeth it self on his mercy. Its no cowardize for the most warlike Emperour, to fear offending this greatest Lord: true valour stands in stooping to him, and fearing of sin:
not that of slaves, under and for wrath, this is bondage, that is duty, to Fear him as voluntary subject's, not as unvoluntary slaves: to Fear him, not Because he sets himself against Sinners, but Because since sets it self against him. First Fear him, and then Fear his wrath, fear him more out of sense of duty enjoined, then of danger threatened. Let your Fear Therefore be regardful of God's wrath, Because it proceeds from a faith which reposes it self on his mercy. Its no cowardice for the most warlike Emperor, to Fear offending this greatest Lord: true valour Stands in stooping to him, and fearing of since:
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'tis not magnanimity but madness to fight against the Lord of Hosts: it is not courage but fool-hardiness to go boldly to hell, and only proceeds from the ignorance of danger; like that of the silly Americans, who press upon the mouth of the Musquet,
it's not magnanimity but madness to fight against the Lord of Hosts: it is not courage but foolhardiness to go boldly to hell, and only proceeds from the ignorance of danger; like that of the silly Americans, who press upon the Mouth of the Musquet,
and he who had overthrown Armies, and set his feet upon the neck of Goliah, is himself laid flat by one poor Prophet. There is mercy enough in this great Lord, to allure the most trembling subject, and majesty enough in this gracious Prince, to dismay the stoutest rebel. Particularly fear him in that wherein you are commonly most fearless, I mean your worldly rejoycing.
and he who had overthrown Armies, and Set his feet upon the neck of Goliath, is himself laid flat by one poor Prophet. There is mercy enough in this great Lord, to allure the most trembling Subject, and majesty enough in this gracious Prince, to dismay the Stoutest rebel. Particularly Fear him in that wherein you Are commonly most fearless, I mean your worldly rejoicing.
In your greatest abundance you must not feast your selves without fear. You must know, that though you be Lords of rich well-furnished tables, Christ is more the Lord of your enjoyments then your selves:
In your greatest abundance you must not feast your selves without Fear. You must know, that though you be lords of rich well-furnished tables, christ is more the Lord of your enjoyments then your selves:
and whether you have not kickt against him when you have been fall: and thus Musculus interprets the foregoing verse, Rejoyce before him with trembling, that is,
and whither you have not Kicked against him when you have been fallen: and thus Musculus interprets the foregoing verse, Rejoice before him with trembling, that is,
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when you are in the midst of your worldly enjoyments, and when you rejoyce in having men (as the Disciples did once in having devils) subject unto you.
when you Are in the midst of your worldly enjoyments, and when you rejoice in having men (as the Disciples did once in having Devils) Subject unto you.
He would not take any glory to himself, but gave all to Christ. Now unto the King, eternall, immortall, invisible, the onely wise God, be honour and glory, for ever and ever.
He would not take any glory to himself, but gave all to christ. Now unto the King, Eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever.
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'Tis reported that a certain King being in a Ship upon the Sea, and his Crown falling from him into the water, a subject of his in the Ship, would needs offer to dive into the Sea to fetch back the Crown again, he adventures to dive,
It's reported that a certain King being in a Ship upon the Sea, and his Crown falling from him into the water, a Subject of his in the Ship, would needs offer to dive into the Sea to fetch back the Crown again, he adventures to dive,
Their's none fit to waite upon the King of Glory, but such as give all glory to this King. By the grace of God I am, what I am, (saith holy and humble Paul) in respect of good,
Their's none fit to wait upon the King of Glory, but such as give all glory to this King. By the grace of God I am, what I am, (Says holy and humble Paul) in respect of good,
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yea, 'tis by his grace (as Austin excellently) That thou art not, what thou art not, in respect of sin, and hast not, what thou hast not, in respect of punishment. It's a naturall evil to make our selves the centers of our own excellencies:
yea, it's by his grace (as Austin excellently) That thou art not, what thou art not, in respect of since, and hast not, what thou hast not, in respect of punishment. It's a natural evil to make our selves the centers of our own excellencies:
Seventhly, This subjection to the supream Lord appeares in the way of obedience to him in all transactions, in taking heed that nothing be done against the commands of this great Lord. The King (as you read, 2 King. 11. 12.) had the Crown put upon his head, and the testimony into his hand. And God commands, Deut. 17. 18. That he should write him a copy of the Law.
Seventhly, This subjection to the supreme Lord appears in the Way of Obedience to him in all transactions, in taking heed that nothing be done against the commands of this great Lord. The King (as you read, 2 King. 11. 12.) had the Crown put upon his head, and the testimony into his hand. And God commands, Deuteronomy 17. 18. That he should write him a copy of the Law.
Though Kings are often titular Kings over people, yet they must not be titular servants unto Christ; It is not enough for them to call him Lord, they must also do his will. His commands must be obeyed 1. Absolutely. Thus, Him onely shalt thou serve, Mat. 6. 24. Men must be obeyed,
Though Kings Are often titular Kings over people, yet they must not be titular Servants unto christ; It is not enough for them to call him Lord, they must also do his will. His commands must be obeyed 1. Absolutely. Thus, Him only shalt thou serve, Mathew 6. 24. Men must be obeyed,
When men command, enquire what is commanded, not who commands; (that for which God will call thee to an account, in reference to obeying of man, is not what man hast thou obeyed,
When men command, inquire what is commanded, not who commands; (that for which God will call thee to an account, in Referente to obeying of man, is not what man hast thou obeyed,
but wherein hast thou obeyed him? and (as Augustine excellently) what matters it under whose command or government dying man lives, so long as he who governs, commands not unlawfull things?) The commands of earthly Rulers, are rules ruled by another an higher rule.
but wherein hast thou obeyed him? and (as Augustine excellently) what matters it under whose command or government dying man lives, so long as he who governs, commands not unlawful things?) The commands of earthly Rulers, Are rules ruled by Another an higher Rule.
he alone cannot err, his will is the rule of all righteousness. 2. This supreme Lord must be obeyed universally in all his commands, none must pick and chuse his precepts,
he alone cannot err, his will is the Rule of all righteousness. 2. This supreme Lord must be obeyed universally in all his commands, none must pick and choose his Precepts,
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nor prefer one before another. Jehu seemed a uery obedient servant, till he came to a command that made against his interest: he walked, yea he ran, all the while his path was smooth, but when it began to be (as he conceived) stony and rugged, he soon halted: but we must obey the Son in the most difficult commands,
nor prefer one before Another. Jehu seemed a very obedient servant, till he Come to a command that made against his Interest: he walked, yea he ran, all the while his path was smooth, but when it began to be (as he conceived) stony and rugged, he soon halted: but we must obey the Son in the most difficult commands,
and walk in a rugged way, as well as in a smooth grass-plat, obeying Christ in things that cross carnal interest, yea carnal reason. 3. Christ must be obeyed willingly and ingenuously, with a love to commands and commander, not only because of his power to punish. Obedience to this power must be for conscience sake. If the eye be not to the command, the servant acts not with obedience, though the thing be done which is commanded.
and walk in a rugged Way, as well as in a smooth grass-plate, obeying christ in things that cross carnal Interest, yea carnal reason. 3. christ must be obeyed willingly and ingenuously, with a love to commands and commander, not only Because of his power to Punish. obedience to this power must be for conscience sake. If the eye be not to the command, the servant acts not with Obedience, though the thing be done which is commanded.
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This Lord must be served from the heart, and he must be served in the spirit. This Lord as he was his fathers servant, delighted to do his will, 'twas his meat and drink. This willingness makes the service easie to the servant, and acceptable to the master. Lastly, Christ must be served perpetually, there must be no end of working, till of living: the dead are they who rest from their labours. Life and labour must be of equall continuance:
This Lord must be served from the heart, and he must be served in the Spirit. This Lord as he was his Father's servant, delighted to do his will, 'twas his meat and drink. This willingness makes the service easy to the servant, and acceptable to the master. Lastly, christ must be served perpetually, there must be no end of working, till of living: the dead Are they who rest from their labours. Life and labour must be of equal Continuance:
Faithfullness to the death, hath the only promise of the Crown of life. If the service of Christ be bad, why do any enter into it? if good (as 'tis infinitely the best) why do they not continue in it?
Faithfulness to the death, hath the only promise of the Crown of life. If the service of christ be bad, why do any enter into it? if good (as it's infinitely the best) why do they not continue in it?
Eighthly and lastly, Subjection to this supream Lord, is seen in zeal for the promotion of his honour, and that both in the furthering and setting up of whatever tends to his advancement, and in removing and opposing whatever dishonours him.
Eighthly and lastly, Subjection to this supreme Lord, is seen in zeal for the promotion of his honour, and that both in the furthering and setting up of whatever tends to his advancement, and in removing and opposing whatever dishonours him.
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Rulers must respect all Christs good subjects, as their follow-servants, and particularly his Ambassadours must be regarded, not discountenanced, much less destroyed with force or famine: their double labour must not be rewarded with scarce a single maintenance:
Rulers must respect all Christ good subject's, as their follow-servants, and particularly his ambassadors must be regarded, not discountenanced, much less destroyed with force or famine: their double labour must not be rewarded with scarce a single maintenance:
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They must not be left to the courtesie of those, who though they account enough for themselves but a little, yet they think a little for the Minister too much. Its not enough for faithfull Ministers to be kept from being batterd and stormd by cruel persecutors,
They must not be left to the courtesy of those, who though they account enough for themselves but a little, yet they think a little for the Minister too much. Its not enough for faithful Ministers to be kept from being battered and stormed by cruel persecutors,
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Do those kiss the Son, who make much of those that would dethrone, yea kill the Son? You heard in the morning excellently, If we be cold in regarding the glory of God, his anger will be hot against us.
Do those kiss the Son, who make much of those that would dethrone, yea kill the Son? You herd in the morning excellently, If we be cold in regarding the glory of God, his anger will be hight against us.
If zeal for God in suppressing of offenders against the first Table, were the Magistrates chief duty and commendation in the old Testament, must not lukewarmness in suffering them, be his great sin and dishonour in the new. Clear precept there is Deut. 13. for punishing them:
If zeal for God in suppressing of offenders against the First Table, were the Magistrates chief duty and commendation in the old Testament, must not lukewarmness in suffering them, be his great sin and dishonour in the new. Clear precept there is Deuteronomy 13. for punishing them:
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and shall the punishment be a temporary and vanishing punishment? Is the inclination of people to such wickedness less than heretofore? Is not the ground of the command, viz. that Israel may hear and fear,
and shall the punishment be a temporary and vanishing punishment? Is the inclination of people to such wickedness less than heretofore? Is not the ground of the command, viz. that Israel may hear and Fear,
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an execution of wrath upon evil doers? or is the execution of wrath upon evil doers, consistent with the suffering the worst of them? Are we not to pray, that we may live a peaceable life under Magistrates,
an execution of wrath upon evil doers? or is the execution of wrath upon evil doers, consistent with the suffering the worst of them? are we not to pray, that we may live a peaceable life under Magistrates,
or ought we to have less love to Christ than they had of old? or are peoples souls less precious now than they were then? Was it such a punishable wickedness heretofore to set up a graven Image, and is it now become an offence more veniall and tolerable, to pull down (as much as lies in the power of an hereticall seducer) the express Image of the Father, by an open denying the Deity of the Son of God? Because no conscience can be touched, must all practices be suffered? Musculus excellently observes upon the verse going before my Text, that the civil Magistrate cannot be said to serve God, if he doth not exercise religious severity upon the opposers of Gods Commands.
or ought we to have less love to christ than they had of old? or Are peoples Souls less precious now than they were then? Was it such a punishable wickedness heretofore to Set up a graved Image, and is it now become an offence more venial and tolerable, to pull down (as much as lies in the power of an heretical seducer) the express Image of the Father, by an open denying the Deity of the Son of God? Because no conscience can be touched, must all practices be suffered? Musculus excellently observes upon the verse going before my Text, that the civil Magistrate cannot be said to serve God, if he does not exercise religious severity upon the opposers of God's Commands.
Its not enough for him only as he is a man, to serve him, by trusting in him, praying to him, &c. but he must serve him also as a Magistrate: (Who dares say, that the chief Magistrate of a Nation is only to honour God,
Its not enough for him only as he is a man, to serve him, by trusting in him, praying to him, etc. but he must serve him also as a Magistrate: (Who dares say, that the chief Magistrate of a nation is only to honour God,
and kiss the Son, as doth a Merchant or a Draper?) and how doth he serve him as a Magistrate, if he do nothing against the open enemies of this great King and supream Lord,
and kiss the Son, as does a Merchant or a Draper?) and how does he serve him as a Magistrate, if he do nothing against the open enemies of this great King and supreme Lord,
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but carelesly suffer them to dishonour him, not regarding whether Religion stand or fall, be opposed or maintained in his Kingdom? And to those who object, that we have no example in the Apostles writings, that any thing was desired of Kings and Rulers, for the helping of the Church against these her enemies? the answer is obvious:
but carelessly suffer them to dishonour him, not regarding whither Religion stand or fallen, be opposed or maintained in his Kingdom? And to those who Object, that we have no Exampl in the Apostles writings, that any thing was desired of Kings and Rulers, for the helping of the Church against these her enemies? the answer is obvious:
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Why did the Gentiles rage, &c. The Kings of the earth set themselves, &c. against the Lord and against his anointed, &c. In the Times of the Apostles and Martyrs, was fulfilled what was figured in the command of Nebuchadnezzar, that all the righteous should worship his Image,
Why did the Gentiles rage, etc. The Kings of the earth Set themselves, etc. against the Lord and against his anointed, etc. In the Times of the Apostles and Martyrs, was fulfilled what was figured in the command of Nebuchadnezzar, that all the righteous should worship his Image,
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But now in our times, is fulfilled that which a little after was figured in the same King, who being himself brought to honour the true God, made a Decree, that whosoever blasphemed the God of Shadrach, Mesach and Abednego, should be punished severely: The first time of that King, sigfied the primitive times, wherein the Christians living under Kings that were Infidels, suffered instead of the wicked:
But now in our times, is fulfilled that which a little After was figured in the same King, who being himself brought to honour the true God, made a decree, that whosoever blasphemed the God of Shadrach, Mesach and Abednego, should be punished severely: The First time of that King, sigfied the primitive times, wherein the Christians living under Kings that were Infidels, suffered instead of the wicked:
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This for the opening of the second Particular in the Doctrine, viz. the duty of kissing the Son. The third follows, viz. The Argument by which Rulers are put upon this duty of kissing the Son, lest he be angry.
This for the opening of the second Particular in the Doctrine, viz. the duty of kissing the Son. The third follows, viz. The Argument by which Rulers Are put upon this duty of kissing the Son, lest he be angry.
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yet it here imports certainty: as Gen. 3. 3. Ye shall not eat, &c. lest ye die. For there was no doubt but Adam by eating of the forbidden fruit, should become subject unto death, as neither in this place, can it be doubted,
yet it Here imports certainty: as Gen. 3. 3. You shall not eat, etc. lest you die. For there was no doubt but Adam by eating of the forbidden fruit, should become Subject unto death, as neither in this place, can it be doubted,
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Take away truth from a threatning, and the greater the woe is which is threatned: the more ridiculous is the threatning, it being but as a charge of Powder in a Gun without a Bullet.
Take away truth from a threatening, and the greater the woe is which is threatened: the more ridiculous is the threatening, it being but as a charge of Powder in a Gun without a Bullet.
If the Word be true, the woes of refusers of subjection to Christ, must needs be certain. Deut. 18. 19. Whosoever will not hearken unto my words which he shall speak in my Name, I will require it of him.
If the Word be true, the woes of refusers of subjection to christ, must needs be certain. Deuteronomy 18. 19. Whosoever will not harken unto my words which he shall speak in my Name, I will require it of him.
And that Scripture, Luk. 19. 27. is as full of certainty as of severity. Those mine enemies, that would not I should rule over them, bring them hither and slay them before my face Let them be of what kind, rank, degree soever,
And that Scripture, Luk. 19. 27. is as full of certainty as of severity. Those mine enemies, that would not I should Rule over them, bring them hither and slay them before my face Let them be of what kind, rank, degree soever,
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And 2 Thes. 1. 8. Vengeance in flaming fire is denounced against those that obey not the Gospel of Christ, and what is that but to Kiss the Son, which is the great command of the Gospel, and the Law of Faith.
And 2 Thebes 1. 8. Vengeance in flaming fire is denounced against those that obey not the Gospel of christ, and what is that but to Kiss the Son, which is the great command of the Gospel, and the Law of Faith.
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Secondly, The certainty of this destroying anger, appears by the great disproportion that is between this Son of God, and all the Sons of men. Oh infinite, amazing disproportion!
Secondly, The certainty of this destroying anger, appears by the great disproportion that is between this Son of God, and all the Sons of men. O infinite, amazing disproportion!
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Can your hands be strong, or can your hearts endure in the day wherein he will deale with you? Ezek. 22 14. There is a greater disproportion between the Son of God,
Can your hands be strong, or can your hearts endure in the day wherein he will deal with you? Ezekiel 22 14. There is a greater disproportion between the Son of God,
All your abilities, and armies, and whatever is an arme of flesh, will vanish and wither in the day of his wrath. 'Twill be the vain desire of his stoutest enemies, that the Rocks and Mountains would fall upon them, to shelter them from his fury.
All your abilities, and armies, and whatever is an arm of Flesh, will vanish and wither in the day of his wrath. It'll be the vain desire of his Stoutest enemies, that the Rocks and Mountains would fallen upon them, to shelter them from his fury.
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Thirdly, The certainty of the Sons anger appeares, in that full authority which the Father hath given him, to require this Kiss of homage. He hath sealed him a commission for this purpose, Joh. 6. 27. Christ his authority hath the stamp of Divine sanction.
Thirdly, The certainty of the Sons anger appears, in that full Authority which the Father hath given him, to require this Kiss of homage. He hath sealed him a commission for this purpose, John 6. 27. christ his Authority hath the stamp of Divine sanction.
as they honour the Father, Joh. 5. 22. And he hath authority given him, to ex•cute Judgment, Joh. 5. 27. And the Father hath committed all things into his hand, Joh. 3. 35. Ordained him to be Judge of quick and dead, Act. 10. 42. Made him Lord and Christ, Act 2. 36. Now, shall God authorize and commissionate his Son to be the great Lord and Judge of the world,
as they honour the Father, John 5. 22. And he hath Authority given him, to ex•cute Judgement, John 5. 27. And the Father hath committed all things into his hand, John 3. 35. Ordained him to be Judge of quick and dead, Act. 10. 42. Made him Lord and christ, Act 2. 36. Now, shall God authorise and commissionate his Son to be the great Lord and Judge of the world,
and do you think that God will indure the abuse of his own glorious Institution, his eternal and merciful plot of infinite wisdom? And as the Father will exempt none from subjection to the Son,
and do you think that God will endure the abuse of his own glorious Institution, his Eternal and merciful plot of infinite Wisdom? And as the Father will exempt none from subjection to the Son,
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because he hath appointed and ordained him to be Lord of all, so neither will the Son suffer any to deny subjection to himself, because thereby his Father is dishonoured, who gave him authority to receive it.
Because he hath appointed and ordained him to be Lord of all, so neither will the Son suffer any to deny subjection to himself, Because thereby his Father is dishonoured, who gave him Authority to receive it.
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A great Saviour, yea, great salvation is neglected. The meanes of recovery despised, must needs make misery as inevitable, as 'tis inexcuseable. He who hath been in rebellion may die, but he who scornes a pardon must die. If a Saviour help not, who shall save? If the Father be angry, the Son may interpose:
A great Saviour, yea, great salvation is neglected. The means of recovery despised, must needs make misery as inevitable, as it's inexcusable. He who hath been in rebellion may die, but he who scorns a pardon must die. If a Saviour help not, who shall save? If the Father be angry, the Son may interpose:
But if the Son be angry, there is no Mediatour between God and a Mediatour. (Let the Papist say what he will) If mercy be our enemy, what then will Justice be? If the Gospel condemns, what doth the Law? He that is sick may die, but certainly he that will not submit to the onely meanes of cure must die. And a despiser of Christ, concludes himself under a necessity, (yea) of heightned condemnation;
But if the Son be angry, there is no Mediator between God and a Mediator. (Let the Papist say what he will) If mercy be our enemy, what then will justice be? If the Gospel condemns, what does the Law? He that is sick may die, but Certainly he that will not submit to the only means of cure must die. And a despiser of christ, concludes himself under a necessity, (yea) of heightened condemnation;
Is it imaginable, that God should lose his own nature to gratifie impiety? If it be a righteous thing with God to render tribulation to them, would it not be unrighteous to bestow love upon them? Is God righteous in forgiving the sins of believers in Christ? and can he be likewise righteous in accepting the refusers of Christ?
Is it imaginable, that God should loose his own nature to gratify impiety? If it be a righteous thing with God to render tribulation to them, would it not be unrighteous to bestow love upon them? Is God righteous in forgiving the Sins of believers in christ? and can he be likewise righteous in accepting the refusers of christ?
Secondly, In this last branch we are to consider the severity of his anger, as well as its certainty. I might tell you how anger is here attributed to the Son: not as it is described a desire of revenge,
Secondly, In this last branch we Are to Consider the severity of his anger, as well as its certainty. I might tell you how anger is Here attributed to the Son: not as it is described a desire of revenge,
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Secondly, It doth comprehend the effects of that wrath, those plagues and judgments that the Son of God will lay upon those that refuse to kiss him: and thus Gods wrath is frequently taken in Scripture:
Secondly, It does comprehend the effects of that wrath, those plagues and Judgments that the Son of God will lay upon those that refuse to kiss him: and thus God's wrath is frequently taken in Scripture:
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where you read, that the wrath of God comes upon the children of disobedience, Ephes. 5. 6. that is, the expressions of his wrath. So Matth 3. 7. Who hath warned you to slee from the wrath to come.
where you read, that the wrath of God comes upon the children of disobedience, Ephesians 5. 6. that is, the expressions of his wrath. So Matthew 3. 7. Who hath warned you to slee from the wrath to come.
a fire so hot, that if it be kindled but a little, or as it were a little, blessed are all they &c. His indignation is said ▪ (Heb. 10. 27.) to be fiery: yea so much will he be in it, that he himself is said to be a fire, yea a consuming fire, Heb. 12 29. Nothing more dreadfull then fire, and no fire so dreadfull as the fire of the Sons wrath. For, 1. This fire burns spiritually, it destroyes the soul:
a fire so hight, that if it be kindled but a little, or as it were a little, blessed Are all they etc. His Indignation is said ▪ (Hebrew 10. 27.) to be fiery: yea so much will he be in it, that he himself is said to be a fire, yea a consuming fire, Hebrew 12 29. Nothing more dreadful then fire, and no fire so dreadful as the fire of the Sons wrath. For, 1. This fire burns spiritually, it Destroys the soul:
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no marvell that the breath of the Lord should be called a stream of brimstone, Isa. 30 33. Its a fire not blown as ours, by mans breath, or any created blast, but by God himself, whose breath is fire, and fewel, and bellows. It most exquisitely tormenteth, ordinary fire is but painted in comparison thereof, 'tis pure perfect wrath: how unconceivably tormenting must needs be the pains inflicted by angry omnipotency! 3. It burns everlastingly, nor tears nor time can put it out.
no marvel that the breath of the Lord should be called a stream of brimstone, Isaiah 30 33. Its a fire not blown as ours, by men breath, or any created blast, but by God himself, whose breath is fire, and fuel, and bellows. It most exquisitely torments, ordinary fire is but painted in comparison thereof, it's pure perfect wrath: how unconceivably tormenting must needs be the pains inflicted by angry omnipotency! 3. It burns everlastingly, nor tears nor time can put it out.
That which makes other fire so dreadfull, namely to make an end of things, would make this fire mercifull. If he who cries fire ▪ fire at midnight, at once both wakens and affrights us, with what amazement should they affect us, who know and denounce the terrors of the Lord!
That which makes other fire so dreadful, namely to make an end of things, would make this fire merciful. If he who cries fire ▪ fire At midnight, At once both wakens and affrights us, with what amazement should they affect us, who know and denounce the terrors of the Lord!
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2. Another Scripture-resemblance of this wrath is, the rage of a Bear rob'd of her whelps, Hos. 13. 8. whose naturall love to her whelps, whets her fury and strength against any whom she thinks stole them from her.
2. another Scripture-resemblance of this wrath is, the rage of a Bear robbed of her whelps, Hos. 13. 8. whose natural love to her whelps, whets her fury and strength against any whom she thinks stole them from her.
but likewise 2. All-powerfull, and so can set home every degree of force and vigour in the creature, either according to the strength of his own all-powerfull arm,
but likewise 2. All-powerful, and so can Set home every degree of force and vigour in the creature, either according to the strength of his own all-powerful arm,
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and can create unconceivably greater torments than we can oppose or express: the force of Rocks, Mountains, Leviathans, is but weakness to his strength;
and can create unconceivably greater torments than we can oppose or express: the force of Rocks, Mountains, Leviathans, is but weakness to his strength;
and can appoint more of them by millions than we ever heard of. 'Tis his anger that can make offenders their own greatest afflicters and terors to themselves,
and can appoint more of them by millions than we ever herd of. It's his anger that can make offenders their own greatest afflicters and terors to themselves,
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and transgressors to be their own tormentors, and industriously to fetch in matter of excessive horror to themselves out of their own bosoms, to gaze willingly in that false glass which Satan sets before them,
and transgressors to be their own tormentors, and industriously to fetch in matter of excessive horror to themselves out of their own bosoms, to gaze willingly in that false glass which Satan sets before them,
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and to be led by that lying cruelty which misrepresents to their affrighted imaginations, every gnat as a Camel, every mote as a molehill, every molehill as a mountain, every lustfull thought as a sodomitical vilany, every idle word as a d•sperate blasphemy, every angry look as a bloudy murder, every transgression against ligdt of conscience as a sin against the holy Ghost. In this amazedness of spirit, God can cause a man to turn his own artillery, his wit and learning upon himself, to argue with (almost unanswerable) subtilty, against the pardonableness of his sins, to wound his wounds, with a conceit that they are incurable, to vex his very vexations with a refusing to be comforted.
and to be led by that lying cruelty which misrepresents to their affrighted Imaginations, every gnat as a Camel, every mote as a molehill, every molehill as a mountain, every lustful Thought as a sodomitical villainy, every idle word as a d•sperate blasphemy, every angry look as a bloody murder, every Transgression against ligdt of conscience as a since against the holy Ghost. In this amazedness of Spirit, God can cause a man to turn his own Artillery, his wit and learning upon himself, to argue with (almost unanswerable) subtlety, against the pardonableness of his Sins, to wound his wounds, with a conceit that they Are incurable, to vex his very vexations with a refusing to be comforted.
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And if God speak the word, the rebellious hand shall strike the head, the nails shall tear the skin, the teeth shall gnaw the flesh, and those who are made to take one anothers parts, shall become mutinous like the Midianites, who sheathed their swords in one anothers bowels;
And if God speak the word, the rebellious hand shall strike the head, the nails shall tear the skin, the teeth shall gnaw the Flesh, and those who Are made to take one another's parts, shall become mutinous like the midianites, who sheathed their swords in one another's bowels;
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and that he with whom God is angry, shall be to himself cruel. And as God can thus torment the conscience of the stoutest, so can he infatuate the counsels of his subtilest enemies, and (in Ainsworths sense) can make Princes perish from the way, to wander and lose the right way,
and that he with whom God is angry, shall be to himself cruel. And as God can thus torment the conscience of the Stoutest, so can he infatuate the Counsels of his subtlest enemies, and (in Ainsworths sense) can make Princes perish from the Way, to wander and loose the right Way,
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can make Princes to wander in the wilderness where there is no way, Psal. 107. 40. and can take away the understanding of the aged, Job 12. In short, this soveraign Lord hath all miseries at hand that may punish the outward man, he hath thousands of loathsome torturing diseases, which with a word he can send upon your bodies; upon your goods, houses, Navies, Armies flocks, he can send shours of fire and brimstone, and horrible tempests; upon your Names and all worldly grandeur, he can pour shamefull spewing, and so can stain the pride of all your glory;
can make Princes to wander in the Wilderness where there is no Way, Psalm 107. 40. and can take away the understanding of the aged, Job 12. In short, this sovereign Lord hath all misery's At hand that may Punish the outward man, he hath thousands of loathsome torturing diseases, which with a word he can send upon your bodies; upon your goods, houses, Navies, Armies flocks, he can send shours of fire and brimstone, and horrible tempests; upon your Names and all worldly grandeur, he can pour shameful spewing, and so can stain the pride of all your glory;
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and cut you off before your own doors, and spurn you about as dirt in the streets, and all this suddenly when you are at the highest, in your way, going on securely, and crying peace, peace ▪ &c. and easily, with a word: Then shall be speak unto them in his wrath:
and Cut you off before your own doors, and spurn you about as dirt in the streets, and all this suddenly when you Are At the highest, in your Way, going on securely, and crying peace, peace ▪ etc. and Easily, with a word: Then shall be speak unto them in his wrath:
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and that both as they are weak, and so not able to resist him, and wicked, and so not fit to be spared by him: as they are wicked, prepared for destruction, fitted fewel for the fire of vengeance, not as the green tree but the rottenstick, made combustible matter by all sorts of aggravations of sinne committed against him,
and that both as they Are weak, and so not able to resist him, and wicked, and so not fit to be spared by him: as they Are wicked, prepared for destruction, fitted fuel for the fire of vengeance, not as the green tree but the rottenstick, made combustible matter by all sorts of aggravations of sin committed against him,
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as a friend that woed and wept over them, and made them a fruitless tender of that occan of love, one drop whereof shall not be spared to eternity to cool their scorched tongue:
as a friend that wooed and wept over them, and made them a fruitless tender of that Occan of love, one drop whereof shall not be spared to eternity to cool their scorched tongue:
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then to be lodgd in Christs bosome. 2. Consider them as weak dust and ashes, and so no more able to resist him than the lightest chaff can a furious whirlwind, or the loosest straw can the most sweeping torrent; The wax and stubble can more easily vanquish a violent flame, the tender cawl of the heart of a Lamb, can sooner overcome the paw and tooth of a rending and devouring Bear, the most brittle earthen vessel sooner break in pieces an iron pillar, the casting up of a little pible, sooner repell the force of the greatest rock in its fall from Heaven,
then to be lodged in Christ bosom. 2. Consider them as weak dust and Ashes, and so no more able to resist him than the Lightest chaff can a furious whirlwind, or the loosest straw can the most sweeping torrent; The wax and stubble can more Easily vanquish a violent flame, the tender cawl of the heart of a Lamb, can sooner overcome the paw and tooth of a rending and devouring Bear, the most brittle earthen vessel sooner break in Pieces an iron pillar, the casting up of a little Bible, sooner repel the force of the greatest rock in its fallen from Heaven,
than can the enemies of Christ withstand the sury of his power, were they a world of Gyants, yea as many worlds of such as there are men in the world.
than can the enemies of christ withstand the sury of his power, were they a world of Giants, yea as many world's of such as there Are men in the world.
This for the opening of the third and last particular in the Doctrinè, viz. the Argument by which Rulers are put upon the duty of kissing the Son, lest he be angry:
This for the opening of the third and last particular in the Doctrinè, viz. the Argument by which Rulers Are put upon the duty of kissing the Son, lest he be angry:
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First, I note, The tender and permanent care of Christ to his Church. He requires the greatest Potentates to yeeld their subjection, for the promoting of subjection to him. Christ shews his care of the Church, by making some to be his subjects, who have power to relieve her. He requires that despised goodness, should be joyned with admired greatness, that so it might have the more command and followers.
First, I note, The tender and permanent care of christ to his Church. He requires the greatest Potentates to yield their subjection, for the promoting of subjection to him. christ shows his care of the Church, by making Some to be his subject's, who have power to relieve her. He requires that despised Goodness, should be joined with admired greatness, that so it might have the more command and followers.
'Tis his goodness sometimes to make Religion on the Bench, discountenance wickedness at the Barr. When the governed Kiss the Son, they shall save themselves:
It's his Goodness sometime to make Religion on the Bench, discountenance wickedness At the Barr. When the governed Kiss the Son, they shall save themselves:
For Rulers to profess Christianity, and not to promote it, is not to Kiss the Son, unless by betraying him with a Kiss. Christs care to the Church, is so farre from taking away the Magistrats care, that it supposeth it.
For Rulers to profess Christianity, and not to promote it, is not to Kiss the Son, unless by betraying him with a Kiss. Christ care to the Church, is so Far from taking away the Magistrates care, that it Supposeth it.
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And as they must give an account to an higher power hereafter, so should they serve for the promoting thereof for the present. In Isa. 60. 10, 11. where we read that Kings shall be brought, we read also, that they shall minister to the Church. Nor can they Kiss the Son, by ministring to the Church,
And as they must give an account to an higher power hereafter, so should they serve for the promoting thereof for the present. In Isaiah 60. 10, 11. where we read that Kings shall be brought, we read also, that they shall minister to the Church. Nor can they Kiss the Son, by ministering to the Church,
Praised be God for this, even that God who hath delivered us from the imposition of prelatical Innovations, Altar-genu-flexions and cringings, with crossings, and all that popish trash and trumpery.
Praised be God for this, even that God who hath Delivered us from the imposition of prelatical Innovations, Altar-genu-flexions and cringings, with crossings, and all that popish trash and trumpery.
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And truly (I speak no more then what I have often thought and said) The removall of those insupportable burdens, countervails for the Blood and Treasure shed and spent in these late distractions. (Nor did I,
And truly (I speak no more then what I have often Thought and said) The removal of those insupportable burdens, countervails for the Blood and Treasure shed and spent in these late distractions. (Nor did I,
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yet I beseech you, as you love your own souls, as you dread the anger of him, whose anger if kindled but a little, blessed are all they that put their trust in him, let not men be suffered to be as wicked as they please, let them not vent and print what errours they please, to the dishonour of the Son to whom you profess subjection. The first Table should be the Magistrates first care;
yet I beseech you, as you love your own Souls, as you dread the anger of him, whose anger if kindled but a little, blessed Are all they that put their trust in him, let not men be suffered to be as wicked as they please, let them not vent and print what errors they please, to the dishonour of the Son to whom you profess subjection. The First Table should be the Magistrates First care;
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and if they are injurious to all Christians, who take away but one of the Commandements from us, certainly they are as injurious both to Magistrates and us, who take away one Table from them,
and if they Are injurious to all Christians, who take away but one of the commandments from us, Certainly they Are as injurious both to Magistrates and us, who take away one Table from them,
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If you be Shepherds, you must take care that the Flock of Christ wander not in the waies of hell without care to reduce them, that grievous Wolves, seducers have no liberty to devoure it, and that it be not put into poysonfull Pasture to feed in.
If you be Shepherd's, you must take care that the Flock of christ wander not in the ways of hell without care to reduce them, that grievous Wolves, seducers have no liberty to devour it, and that it be not put into poisonful Pasture to feed in.
'Tis true, you are not to prepare their food, for that belongs to the Ministers: yet you must hinder those from feeding them, who give them poyson instead of food; as though you take not upon you the calling of Physicians, yet you must so farre regard the bodies of subjects, as to take care that Physicians prescribe not poyson to their Patients instead of wholesome Physick. Certainly you are not called Gods in the Scripture, that you should cast off all care of godliness, and suffer all to be ungodly; God never appointed Magistrates to be Ox-herds (as many people make them) that is, onely to put the people as Oxen into good Pasture, and to give them store of feeding and pasture, but not to care who carries them to the Shambles, or who knocks them on the head; This is a pitifull Magistrate who doth thus, only provides peace and outward plenty for people, not regarding whether seducers draw them into soul damning heresies or no.
It's true, you Are not to prepare their food, for that belongs to the Ministers: yet you must hinder those from feeding them, who give them poison instead of food; as though you take not upon you the calling of Physicians, yet you must so Far regard the bodies of subject's, as to take care that Physicians prescribe not poison to their Patients instead of wholesome Physic. Certainly you Are not called God's in the Scripture, that you should cast off all care of godliness, and suffer all to be ungodly; God never appointed Magistrates to be Ox-herds (as many people make them) that is, only to put the people as Oxen into good Pasture, and to give them store of feeding and pasture, but not to care who carries them to the Shambles, or who knocks them on the head; This is a pitiful Magistrate who does thus, only provides peace and outward plenty for people, not regarding whither seducers draw them into soul damning heresies or no.
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yet lives as if he would have the next words [ in all godliness and honesty ] blotted out of the Bible. If this latter must be the end of the subjects Prayers, it must likewise be the end of the Magistrats Government. If it be the duty of a naturall Parent to bring up his Child in the fear and nurture of the Lord, Eph. 6. 4. Surely it is more the duty of a Politicall Parent to do so:
yet lives as if he would have the next words [ in all godliness and honesty ] blotted out of the bible. If this latter must be the end of the subject's Prayers, it must likewise be the end of the Magistrates Government. If it be the duty of a natural Parent to bring up his Child in the Fear and nurture of the Lord, Ephesians 6. 4. Surely it is more the duty of a Political Parent to do so:
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Must the natural Parent take heed that his Child be kept from knives, poyson, fire, &c. and may the political Parent suffer all his Children to be destroyed by damnable heresies, and by being brought up in the nurture of the devill. I will never believe that;
Must the natural Parent take heed that his Child be kept from knives, poison, fire, etc. and may the political Parent suffer all his Children to be destroyed by damnable heresies, and by being brought up in the nurture of the Devil. I will never believe that;
Are you to have parentall honour by vertue of the fith Commandement, and are you not to perform parentall duties by vertue thereof? Never did I hear that those Rulers long preserved their own Names, who suffered Gods to be prophaned.
are you to have parental honour by virtue of the fifth Commandment, and Are you not to perform parental duties by virtue thereof? Never did I hear that those Rulers long preserved their own Names, who suffered God's to be Profaned.
And though possibly they may please the distempered appetites of some, yet certainly, they are enemies to the spirituall health of all, and to their own temporall and eternall happiness. The fear of God is the best foundation of obedience to Magistrates:
And though possibly they may please the distempered appetites of Some, yet Certainly, they Are enemies to the spiritual health of all, and to their own temporal and Eternal happiness. The Fear of God is the best Foundation of Obedience to Magistrates:
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Men may from a principle of self-love, forbear the opposing of Magistracy, as a danger, but onely from a principle of conscience, can they abhor it as a sin.
Men may from a principle of Self-love, forbear the opposing of Magistracy, as a danger, but only from a principle of conscience, can they abhor it as a since.
Humane Laws may make men hide, onely Gods Law can make men hate disobedience. The power of the Word in the consciences of people, binds more strongly to obedience,
Humane Laws may make men hide, only God's Law can make men hate disobedience. The power of the Word in the Consciences of people, binds more strongly to Obedience,
The way for the Magistrate to bring men under his subjection, is to his utmost to make them subjects to Christ. If Rulers provide for the keeping of Gods Laws, the observation of their own will follow of course.
The Way for the Magistrate to bring men under his subjection, is to his utmost to make them subject's to christ. If Rulers provide for the keeping of God's Laws, the observation of their own will follow of course.
nor any other Scripture saith, lay away your Crowns, and Scepters, throw away your Purple, and give over your Magistracy. Without doubt, this Psalm was penned for Gospel-times,
nor any other Scripture Says, lay away your Crowns, and Sceptres, throw away your Purple, and give over your Magistracy. Without doubt, this Psalm was penned for Gospel times,
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as Augustine tels us in his forty eighth Epistle, even for Times wherein the Son was to have the utmost parts of the earth for his possession, verse 8. And yet onely the regulating of Magistracy, being here enjoyned, the establishing thereof is also here plainly impli'd. The Authour of this Psalm was no fifth-monachy-man, he endeavours to divert the stream of Magistratical power into the right channel,
as Augustine tells us in his forty eighth Epistle, even for Times wherein the Son was to have the utmost parts of the earth for his possession, verse 8. And yet only the regulating of Magistracy, being Here enjoined, the establishing thereof is also Here plainly implied. The Author of this Psalm was no fifth-monachy-man, he endeavours to divert the stream of Magistratical power into the right channel,
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God is not a God of order in the Church, and the Author of confusion in the Common-wealth; nor do the Laws of Christ in the former bring in lawlesness into the later: One of his Ordinances doth not abolish another.
God is not a God of order in the Church, and the Author of confusion in the Commonwealth; nor do the Laws of christ in the former bring in lawlessness into the later: One of his Ordinances does not Abolah Another.
Christs Scepter swallowes not up (as did Arons rod the rods of the Aegyptions) the Scepters of earthly Monarchs, nor doth he who come to give heavenly, take away earthly Crowns. It hath been the constant endeavour of Satan to perswade civil Governours that Christs Kingdom is an enemy to theirs:
Christ Sceptre Swallows not up (as did Aaron's rod the rods of the Aegyptions) the Sceptres of earthly Monarchs, nor does he who come to give heavenly, take away earthly Crowns. It hath been the constant endeavour of Satan to persuade civil Governors that Christ Kingdom is an enemy to theirs:
but he who when he had a right, would not be made a King, gives no liberty to those who have none, to pull down those whom he hath set up. No, his example and precept teach private Christians the contrary,
but he who when he had a right, would not be made a King, gives no liberty to those who have none, to pull down those whom he hath Set up. No, his Exampl and precept teach private Christians the contrary,
even to be subject to the higher powers, those which are by his providence, not onely those which ought to be by his precept, to inquire indeed into the nature of all Commands, not to dispute the titles of those which are Commanders: (and truely, were every private Christian to satisfie his conscience in the goodness of a Governours title before he yeelded obedience, I think it would be hard to determine,
even to be Subject to the higher Powers, those which Are by his providence, not only those which ought to be by his precept, to inquire indeed into the nature of all Commands, not to dispute the titles of those which Are Commanders: (and truly, were every private Christian to satisfy his conscience in the Goodness of a Governors title before he yielded Obedience, I think it would be hard to determine,
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whether the condition of the Governor, or the conscience of the governed would be exposed to the greater misery.) Christ hath not so little care of his Church (as yet in her tender infant-age) as to leave her altogether without some indulgent and fostering friends, in whose bosome she may lodg, and whose breasts she may suck ▪ He sees not the World (as yet) so safe a place, as totally to deprive her of the protection of Princes.
whither the condition of the Governor, or the conscience of the governed would be exposed to the greater misery.) christ hath not so little care of his Church (as yet in her tender Infant-age) as to leave her altogether without Some indulgent and fostering Friends, in whose bosom she may lodge, and whose breasts she may suck ▪ He sees not the World (as yet) so safe a place, as totally to deprive her of the protection of Princes.
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They who are weary of Magistrates, are weary of all the blessings and comforts of peace; and in labouring to pull down the Pillars, they strive to pull down the building on their own and others heads.
They who Are weary of Magistrates, Are weary of all the blessings and comforts of peace; and in labouring to pull down the Pillars, they strive to pull down the building on their own and Others Heads.
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What would Countries be without Government, but the dens of wild Beasts. Judah and Israel dwelt safely, every man under his Vine and Figtree all the daies of Solomon, 1 King. 4. 25. Even Nebuchadnezar was a Tree whose fruit was meat for all, under which the Beasts of the field dwelt,
What would Countries be without Government, but the dens of wild Beasts. Judah and Israel dwelled safely, every man under his Vine and Fig tree all the days of Solomon, 1 King. 4. 25. Even Nebuchadnezzar was a Tree whose fruit was meat for all, under which the Beasts of the field dwelled,
and upon whose branches, the Fowles of the Heaven had their habitation, Dan. 4. 21. The Funerals of a political Parent, millions of Children will celebrate with tears. Over Saul who was wicked and tyrannical, doth David bid the Daughters of Israel to weep, who cloathed them with scarlet, 2 Sam. 1. 24. And when God threatens the taking away the staff of Bread, and the stay of water, he adds (as no less judgment) the taking away the Judge and the Prophet, the Prudent and the Ancient, Isa. 3. 1, 2. Dominion is the breath which so many thousands draw: Take it away, none can say this is mine.
and upon whose branches, the Fowls of the Heaven had their habitation, Dan. 4. 21. The Funerals of a political Parent, millions of Children will celebrate with tears. Over Saul who was wicked and tyrannical, does David bid the Daughters of Israel to weep, who clothed them with scarlet, 2 Sam. 1. 24. And when God threatens the taking away the staff of Bred, and the stay of water, he adds (as no less judgement) the taking away the Judge and the Prophet, the Prudent and the Ancient, Isaiah 3. 1, 2. Dominion is the breath which so many thousands draw: Take it away, none can say this is mine.
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Violent and bloody men fear not Hell, so much as the halter. Like beasts, they are more afraid of the flash of powder, then of the bullet: And though their fear of the Magistrate, saves not their own souls, yet many times hath it saved our lives. Without Magistrates, robbery would be a Law,
Violent and bloody men Fear not Hell, so much as the halter. Like beasts, they Are more afraid of the flash of powder, then of the bullet: And though their Fear of the Magistrate, saves not their own Souls, yet many times hath it saved our lives. Without Magistrates, robbery would be a Law,
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and men like Dogs, try all right by their teeth. Where there is no Ruler, any man may be a Tyrant. ('Tis just with God, that they should feel the curse of Anarchy, who were never thankfull for Magistracy) And if any Professors of Christianity be enemies to Magistrates, 'tis not because of Christianity, but because they are but Professors of it. Though I suspect that the reason why they cry out against Government, is not because they would have no Government, but because they would have it in themselves,
and men like Dogs, try all right by their teeth. Where there is no Ruler, any man may be a Tyrant. (It's just with God, that they should feel the curse of Anarchy, who were never thankful for Magistracy) And if any Professors of Christianity be enemies to Magistrates, it's not Because of Christianity, but Because they Are but Professors of it. Though I suspect that the reason why they cry out against Government, is not Because they would have no Government, but Because they would have it in themselves,
The greatest are not exempted from obedience to Christ. Here, what Bernard speaks in another case, is most true, He that exempts himself, deceives himself.
The greatest Are not exempted from Obedience to christ. Here, what Bernard speaks in Another case, is most true, He that exempts himself, deceives himself.
No eminency of place bears any out in sin. The Grave and Judgment-seat, gives Kings and Vassals an equality of condition, and the Scripture gives both an equal obligation to duty.
No eminency of place bears any out in since. The Grave and Judgment seat, gives Kings and Vassals an equality of condition, and the Scripture gives both an equal obligation to duty.
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A Christian Ruler, is as thankfull, that Christ will deign to be his Master, as an heathen Potentate is proud, that he can make many to be his servants. Theodosius esteemed this, the highest of all his Titles (Though an Emperour) the lowest servant of Christ.
A Christian Ruler, is as thankful, that christ will deign to be his Master, as an heathen Potentate is proud, that he can make many to be his Servants. Theodosius esteemed this, the highest of all his Titles (Though an Emperor) the lowest servant of christ.
He who in his dignity serves not Christ, is at best but like a small letter in a great gay, where there is (though much flourish) yet little benefit, much hinderance to the Reader.
He who in his dignity serves not christ, is At best but like a small Letter in a great gay, where there is (though much flourish) yet little benefit, much hindrance to the Reader.
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How unsuitable is it for great ones, to fear nothing more then to have a name to fear God? and of all things to be most ashamed of their glory! The desirable thing even in a Prince is godlinss. As soon as Angels ceased to be holy, they began to be Devils,
How unsuitable is it for great ones, to Fear nothing more then to have a name to Fear God? and of all things to be most ashamed of their glory! The desirable thing even in a Prince is godlinss. As soon as Angels ceased to be holy, they began to be Devils,
Holiness though veyled with the most contemptible outside, is accompanied with a silent Majesty: and sin even in the highest dignity, bewrayes a secret vileness.
Holiness though veiled with the most contemptible outside, is accompanied with a silent Majesty: and since even in the highest dignity, betrays a secret vileness.
Sinne alone is the deflouring and deformity of the creature, the debasing, disennobleing and degrading of nature. How guilty even of a most unsuitable condescension is it,
Sin alone is the deflowering and deformity of the creature, the debasing, disennobleing and degrading of nature. How guilty even of a most unsuitable condescension is it,
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The greatest Potentates if they will not Kiss the Son, must feel his wrath, and finde to their cost, that they are but weaklings. No strength upon earth can make an enemy to the Son of God, shot-proof against the Arrows of his vengeance. As nothing can offend where is goodness will preserve, so nothing can defend where his justice will strike. Though the high-towering pride and power of Princes may hold the earth in awe,
The greatest Potentates if they will not Kiss the Son, must feel his wrath, and find to their cost, that they Are but Weaklings. No strength upon earth can make an enemy to the Son of God, shot-proof against the Arrows of his vengeance. As nothing can offend where is Goodness will preserve, so nothing can defend where his Justice will strike. Though the high-towering pride and power of Princes may hold the earth in awe,
yet they cannon threaten Heaven, but the closer they press to the Seat of God, the nearer they lie to his lightning. If the heads of worldly Potentates, were raised to the Stars, rebellion against the Son of God, will bring them down into the dust. He can easily stain the pride of all their glory,
yet they cannon threaten Heaven, but the closer they press to the Seat of God, the nearer they lie to his lightning. If the Heads of worldly Potentates, were raised to the Stars, rebellion against the Son of God, will bring them down into the dust. He can Easily stain the pride of all their glory,
and bring into contempt all the honourable of the earth, Isa. 23. 9. Soon shall they feel the weight of Christs power, and their own rebellions. Their's no evasion from, no fortification against the Lord. The strongest and the best fortified Castles, the most formidable preparations of war, the closest confederacies with the most potent allies, the fullest treasuries, the best furnished Armories, the proudest Navies, the most numerous and resolved Armies, are infinitly more unable to withstand the Son of God, then the flax is to resist the flames, or the chass and smoke to contend with the most boisterious whirlewind; all creature-defences against an incensed God, are but paper-towers, or childish Castles of Cards. What were the proudest walls and towers of Jerico, but the derisions of rams-horns? What that of Babel, but a monument of the madness of those who build it? The horse is a vain thing for safety, Psal. 33. 17. The hors-man as vain as his horse.
and bring into contempt all the honourable of the earth, Isaiah 23. 9. Soon shall they feel the weight of Christ power, and their own rebellions. Their's no evasion from, no fortification against the Lord. The Strongest and the best fortified Castles, the most formidable preparations of war, the closest confederacies with the most potent allies, the Fullest treasuries, the best furnished Armories, the proudest Navies, the most numerous and resolved Armies, Are infinitely more unable to withstand the Son of God, then the flax is to resist the flames, or the chass and smoke to contend with the most boisterious whirlwind; all creature-defences against an incensed God, Are but paper-towers, or childish Castles of Cards. What were the proudest walls and towers of Jericho, but the derisions of Ram's horns? What that of Babel, but a monument of the madness of those who built it? The horse is a vain thing for safety, Psalm 33. 17. The horseman as vain as his horse.
and none of the men of war have found their hands, Psal. 76. 5. In the day of his wrath the Lord will strike through Kings, Psal. 110. 5. And if the strength of Potentates cannot deliver them,
and none of the men of war have found their hands, Psalm 76. 5. In the day of his wrath the Lord will strike through Kings, Psalm 110. 5. And if the strength of Potentates cannot deliver them,
That Councill thought themselves doubtless very wise, Joh. 12. 48. who thought to prevent their destruction from the Romanes, by killing the Son, but that very policy which thy expected should preserve them, proved the loss of their Nation, and its destruction by the Romanes. That Prince onely sets up himself upon a solid foundation, who sets up Christ above himself,
That Council Thought themselves doubtless very wise, John 12. 48. who Thought to prevent their destruction from the Romans, by killing the Son, but that very policy which thy expected should preserve them, proved the loss of their nation, and its destruction by the Romans. That Prince only sets up himself upon a solid Foundation, who sets up christ above himself,
and advanceth the Sons interest by and beyond his own, who makes the Son his friend, and sets himself against his own and peoples sinnes, the Sons enemies.
and Advanceth the Sons Interest by and beyond his own, who makes the Son his friend, and sets himself against his own and peoples Sins, the Sons enemies.
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And if this counsell will not be taken, then let the despisers thereof, though crowned, sceptered, adorned, adored Monarchs know, 'tis not because the Sons wrath is not terrible, but because they are insensible. If they will needs contend, some fellow-worm would be their fitter match.
And if this counsel will not be taken, then let the despisers thereof, though crowned, sceptred, adorned, adored Monarchs know, it's not Because the Sons wrath is not terrible, but Because they Are insensible. If they will needs contend, Some fellow-worm would be their fitter match.
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Fifthly, I note, That they are the best friends to Magistrate, who by admonishing them of their duty of kissing the Son, endeavour to prevent their feeling of the Sons wrath.
Fifthly, I note, That they Are the best Friends to Magistrate, who by admonishing them of their duty of kissing the Son, endeavour to prevent their feeling of the Sons wrath.
I know the nearness is so great between pride and principality, that faithfull admonishers can hardly oppose the former, but they are counted enemies to the latter. And though plain dealing by reproofs be a Jewel, yet he who useth it, doth instead of humbling the reproved, commonly harm the reprover: and that the most compendious way to derive upon a man the hatred of the Sons of men, is to plead for subjection to the Son of God. Not onely did a wicked Ahab, call plain dealing Elijah, a troubler of Israel, but even good Asa was wroth with the seer.
I know the nearness is so great between pride and principality, that faithful admonishers can hardly oppose the former, but they Are counted enemies to the latter. And though plain dealing by reproofs be a Jewel, yet he who uses it, does instead of humbling the reproved, commonly harm the reprover: and that the most compendious Way to derive upon a man the hatred of the Sons of men, is to plead for subjection to the Son of God. Not only did a wicked Ahab, call plain dealing Elijah, a troubler of Israel, but even good Asa was wroth with the seer.
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And the thankfull receiving of holy reprehension, is a noble though a bloodness Martyrdom. And certainly till Satan lays down his hatred to Christ, and love to himself, he will never be in love with them who advance Christ, and oppose him; But grant all this, the servants of Christ must more study duty, then safety. And they can better endure the wrath of the Sons of men,
And the thankful receiving of holy reprehension, is a noble though a bloodness Martyrdom. And Certainly till Satan lays down his hatred to christ, and love to himself, he will never be in love with them who advance christ, and oppose him; But grant all this, the Servants of christ must more study duty, then safety. And they can better endure the wrath of the Sons of men,
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That Spirit by which they ought to be acted, had as well the shape of fiery tongues, as that of a Dove. They must not study to shew a smooth, but a safe way:
That Spirit by which they ought to be acted, had as well the shape of fiery tongues, as that of a Dove. They must not study to show a smooth, but a safe Way:
when a poor man shall be savingly admonished? I confess, reprehensions ought not to degenerate into sedition. The dignity of a Magistrates Office, ought not to suffer for the vices of his person: But yet neither must sinfull flattery abolish love to the souls of those who are great, or zeal for him who is the greatest. In short,
when a poor man shall be savingly admonished? I confess, reprehensions ought not to degenerate into sedition. The dignity of a Magistrates Office, ought not to suffer for the vices of his person: But yet neither must sinful flattery Abolah love to the Souls of those who Are great, or zeal for him who is the greatest. In short,
'Tis an holy impudence, to be impudent in urging any to take heed of damnation. It's a sinfull bashfulness ▪ to be so conrteous as to forget Christianity. We can never warn too much of eternall danger. It's very good manners to stay,
It's an holy impudence, to be impudent in urging any to take heed of damnation. It's a sinful bashfulness ▪ to be so conrteous as to forget Christianity. We can never warn too much of Eternal danger. It's very good manners to stay,
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and knock again, though we have knockt more then thrice at the door of a great mans conscience. Either here or hereafter, his conscience will commend us, though now his lusts be angry with us. If importunity overcame an unrighteous Judg to do good to another,
and knock again, though we have knocked more then thrice At the door of a great men conscience. Either Here or hereafter, his conscience will commend us, though now his Lustiest be angry with us. If importunity overcame an unrighteous Judge to do good to Another,
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Sixthly, I note, Rulers who upon their refusall of subjection to Christ, have felt the smart of his severe dispensations, should justifie him, and condemn themselves.
Sixthly, I note, Rulers who upon their refusal of subjection to christ, have felt the smart of his severe dispensations, should justify him, and condemn themselves.
When he puls them down, or plucks them out, laies their honour in the dust, and makes them as the 70 Kings, whose thumbes and great toes being cut off by Adonibezek, they were by loss of the former made unfit for fight, and by the loss of the latter, unfit for flight: Or as Samson when his hair was cut off,
When he puls them down, or plucks them out, lays their honour in the dust, and makes them as the 70 Kings, whose thumbs and great toes being Cut off by Adonibezek, they were by loss of the former made unfit for fight, and by the loss of the latter, unfit for flight: Or as samson when his hair was Cut off,
We need not go far for Instances of divine severity against great ones. How low and contemptible hath he laid those who have made the earth to tremble (as Isaiah) and have been (as Ezekiel speaks) the terrour of the mighty in the Land of the living!
We need not go Far for Instances of divine severity against great ones. How low and contemptible hath he laid those who have made the earth to tremble (as Isaiah) and have been (as Ezekielem speaks) the terror of the mighty in the Land of the living!
Was it not the exalting himself against God that overthrew Pharaoh, that drove Nebuchadnezar out of his Kingdom among the beasts, that brought Manasseh and Zedekiah into Babilonian fetters, that made Jehoiakim buried with the buriall of an Asse (none saying, ah his glory!) Drawn and cast forth beyond the gates of Jerusalem, that made Coniah a despised broken Idol, a vessel wherein is no pleasure,
Was it not the exalting himself against God that overthrew Pharaoh, that drove Nebuchadnezzar out of his Kingdom among the beasts, that brought Manasses and Zedekiah into Babylonian fetters, that made Jehoiakim buried with the burial of an Ass (none saying, ah his glory!) Drawn and cast forth beyond the gates of Jerusalem, that made Coniah a despised broken Idol, a vessel wherein is no pleasure,
Is it any wonder, if they will let as many be Christs enemies as please, that he should retaliate in hindering none from being theirs? When the Lord deals thus with Rulers, they should look beyond a sturdy headstrong people. They have negotium cum Deo (as Calvin speaks) To do with God, who (as Job speaks) Job. 12. 18. loseth the bond or belt of Kings, degrading them of their dignity, both regal and military, and girdeth their loyn•s with a girdle, as servants were wont to be girded in the:
Is it any wonder, if they will let as many be Christ enemies as please, that he should retaliate in hindering none from being theirs? When the Lord deals thus with Rulers, they should look beyond a sturdy headstrong people. They have Negotium cum God (as calvin speaks) To do with God, who (as Job speaks) Job. 12. 18. loses the bound or belt of Kings, degrading them of their dignity, both regal and military, and Girdeth their loyn•s with a girdle, as Servants were wont to be girded in thee:
and upward, and to study what their sin hath been, which hath provoked God to debase that which he commands all other to honour. When their subjects cast off the yoke of obedience to them, let them consider whether they have not denied homage and obedience to the Son of God, and whether it be not for their despising of God, that now they are so lightly esteemed among men.
and upward, and to study what their sin hath been, which hath provoked God to debase that which he commands all other to honour. When their subject's cast off the yoke of Obedience to them, let them Consider whither they have not denied homage and Obedience to the Son of God, and whither it be not for their despising of God, that now they Are so lightly esteemed among men.
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And if at any time they be born down with the floods of popular tumults, by Gods breaking the banks and bounds of his wonted protection about them, let them examine themselves,
And if At any time they be born down with the floods of popular tumults, by God's breaking the banks and bounds of his wonted protection about them, let them examine themselves,
whether they have not transgressed the bounds of Gods Commandements; and the putting of proud Princes upon an holy and humble consideration hereof, is one main end of such severe dispensations of Providence, shewn in their debasement.
whither they have not transgressed the bounds of God's commandments; and the putting of proud Princes upon an holy and humble consideration hereof, is one main end of such severe dispensations of Providence, shown in their debasement.
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As for those whose worldly greatness and power is still continued, in their continuing of rebellion against Christ, they must know that these are but angry smiles in the face of God.
As for those whose worldly greatness and power is still continued, in their Continuing of rebellion against christ, they must know that these Are but angry smiles in the face of God.
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God holds his peace, but he is not dumb; he winks, but he is not blind. The abused patience of the Son, wiat length be turned into burning fury, notwithstanding, yeall, by and proportionably to his forbearance.
God holds his peace, but he is not dumb; he winks, but he is not blind. The abused patience of the Son, Wiat length be turned into burning fury, notwithstanding, yeall, by and proportionably to his forbearance.
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Seaventhly, How easily can the wrath of the Son reach inferiors and those of low degree who continue in rebellion against him? If he smites Princes, he will not alway,
Seaventhly, How Easily can the wrath of the Son reach inferiors and those of low degree who continue in rebellion against him? If he smites Princes, he will not always,
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Yea commonly people are deep sharers both in the punishment, and in the provocations of Princes. How should we in a lower rank, humble our selves before this great God! The low shrub may be stubd up or crusht,
Yea commonly people Are deep sharers both in the punishment, and in the provocations of Princes. How should we in a lower rank, humble our selves before this great God! The low shrub may be stubd up or crushed,
why men of low degree are not as notorious opposers of Christ, as are proud Potentates, is not for want of poyson but of power. A little thimble may be as full as the largest vessell, though it cannot hold so much.
why men of low degree Are not as notorious opposers of christ, as Are proud Potentates, is not for want of poison but of power. A little thimble may be as full as the Largest vessel, though it cannot hold so much.
According to his measure, a private person may be as wicked as the most desperate enemy that ever Christ had among the worst of Princes. 'Tis therefore the duty of subjects who observe the severe Judgments of God upon Princes, at once to tremble before God,
According to his measure, a private person may be as wicked as the most desperate enemy that ever christ had among the worst of Princes. It's Therefore the duty of subject's who observe the severe Judgments of God upon Princes, At once to tremble before God,
and to take heed of sin. Tutors usually correct young Princes for their faults, by correcting the Children of Plebeians in their presence, their Governours putting them in fear by the smart which others feel;
and to take heed of since. Tutors usually correct young Princes for their Faults, by correcting the Children of Plebeians in their presence, their Governors putting them in Fear by the smart which Others feel;
Princes in their wickedness, are too often examples of imitation; but it would be our greater wisdom, to make them in their woes, examples of Caution. They who are not warned by the miseries of others (especially great ones) cannot sin at a cheap rate. They who sin against such examples, sin presumptuously. How just is God in hitting those to whom he had said before, stand off!
Princes in their wickedness, Are too often Examples of imitation; but it would be our greater Wisdom, to make them in their woes, Examples of Caution. They who Are not warned by the misery's of Others (especially great ones) cannot sin At a cheap rate. They who sin against such Examples, sin presumptuously. How just is God in hitting those to whom he had said before, stand off!
men of high degree are vanity to all that trust in them, and their height and strength shall prove in the day of the Sons wrath but vanity and a lye to themselves, if they confide therein.
men of high degree Are vanity to all that trust in them, and their height and strength shall prove in the day of the Sons wrath but vanity and a lie to themselves, if they confide therein.
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You were never set up by him to suffer him to be low, much less to make him so, this was never the end of your being men, Christians or Magistrates: Say as Mordecai to the (at first) timorous Esther, Who knows whether we are come to the Kingdom for such a time as this? If you do not more for Christ than those who have no power at all in their hands, you are therefore worse than they,
You were never Set up by him to suffer him to be low, much less to make him so, this was never the end of your being men, Christians or Magistrates: Say as Mordecai to the (At First) timorous Esther, Who knows whither we Are come to the Kingdom for such a time as this? If you do not more for christ than those who have no power At all in their hands, you Are Therefore Worse than they,
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because you are not better, and do therefore less because you do not more: To whomsoever much is given, of him shall much be required, Luk. 12. 48. What more equall than that you should honour him again,
Because you Are not better, and do Therefore less Because you do not more: To whomsoever much is given, of him shall much be required, Luk. 12. 48. What more equal than that you should honour him again,
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when he honoureth you, whom you stand bound to honour, whether he thus honour you or no? And consider whether there be any worth in any honour of the world,
when he Honoureth you, whom you stand bound to honour, whither he thus honour you or no? And Consider whither there be any worth in any honour of the world,
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let faith overcome all probabilities that seem to keep away judgment, as well as those that seem to keep away mercy: Faith will teach to fear, and fear will prevent feeling.
let faith overcome all probabilities that seem to keep away judgement, as well as those that seem to keep away mercy: Faith will teach to Fear, and Fear will prevent feeling.
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Religion is therefore so ill-shaped in most Princes Dominions, because 'tis cast into the mould of interest. Let not the service of Christ be the scaffold, and serving your selves the building, regard Christ as the scope, not in a way of subserviency to something else:
Religion is Therefore so ill-shaped in most Princes Dominions, Because it's cast into the mould of Interest. Let not the service of christ be the scaffold, and serving your selves the building, regard christ as the scope, not in a Way of subserviency to something Else:
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How unworthy is it for policy and base self, to commensurate and subordinate our respects to the Son of God! and to make the Son of God, not to hold, but to be a stirrup to carnal interest.
How unworthy is it for policy and base self, to commensurate and subordinate our respects to the Son of God! and to make the Son of God, not to hold, but to be a stirrup to carnal Interest.
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Christ was never appointed to gratify sense, but onely to relieve faith. A skilfull eye contemns the gaudry of all that workmanship which is onely rich, and hath nothing of Art, but admires the excellency of a Picture curiously drawn, though it be not adorned with gold, but set in a rotten frame. Look upon Christ onely,
christ was never appointed to gratify sense, but only to relieve faith. A skilful eye contemns the gaudery of all that workmanship which is only rich, and hath nothing of Art, but admires the excellency of a Picture curiously drawn, though it be not adorned with gold, but Set in a rotten frame. Look upon christ only,
Behold Christ as the Word discovers, and as Faith discerns him, in regard both of what he is, and doth, and that both for encourragment to his subjects, and affrightment of rebels.
Behold christ as the Word discovers, and as Faith discerns him, in regard both of what he is, and does, and that both for encourragment to his subject's, and affrightment of rebels.
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The meanest subject of Christ is a King, Rev. 16. A fellow servant with the glorious Angels, and put upon honourable imployments, the saving of souls, the conversing with God, subduing of Principalities.
The Meanest Subject of christ is a King, Rev. 16. A fellow servant with the glorious Angels, and put upon honourable employments, the Saving of Souls, the conversing with God, subduing of Principalities.
The greatest honour of Angels, is to be Christs Messengers. Christ yoke is onely beauty, not burden to the neck. The service of sin is the onely debasement of the souls excellency, even the service of what is unspeakably below what ever hath a being,
The greatest honour of Angels, is to be Christ Messengers. christ yoke is only beauty, not burden to the neck. The service of sin is the only debasement of the Souls excellency, even the service of what is unspeakably below what ever hath a being,
Christs subjects have a meek and gracious Prince, Rev. 9. 9. Who never gives a Law that's grievous, who never commands a duty, but he gives strength, never enjoyns a work, but he gives an hand, never sends on an errand, but he gives a tongue, never imposes a burden, but he gives a back: in one word, never is our Master, but he is likewise our fellow-worker: Yea,
Christ subject's have a meek and gracious Prince, Rev. 9. 9. Who never gives a Law that's grievous, who never commands a duty, but he gives strength, never enjoins a work, but he gives an hand, never sends on an errand, but he gives a tongue, never imposes a burden, but he gives a back: in one word, never is our Master, but he is likewise our Fellow-worker: Yea,
so sweet is subjection to him, that his subjects count it more of priviledge then task, and would think their lives bitter without it. Subjection to Christ is bitter to nothing,
so sweet is subjection to him, that his subject's count it more of privilege then task, and would think their lives bitter without it. Subjection to christ is bitter to nothing,
Subjection to sin, is cruelty to conscience and carcass. How many wounds and woes endures a sinner, to get to those that are eternall! Oh the gripes and wounds of conscience, the heart - vexations of the most gaudy sinner, even when he is in his holy-day cloathes!
Subjection to since, is cruelty to conscience and carcase. How many wounds and woes endures a sinner, to get to those that Are Eternal! O the gripes and wounds of conscience, the heart - vexations of the most gaudy sinner, even when he is in his holiday clothes!
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A vassal to sin, like the Roman slave who had his thumbs cut off, that so he might be able to handle the Oar, but not the Sword, is onely left in a posture of activity in his sins drudgery.
A vassal to since, like the Roman slave who had his thumbs Cut off, that so he might be able to handle the Oar, but not the Sword, is only left in a posture of activity in his Sins drudgery.
How many lashes doth Satan give his slaves, to drive them with speed to their own ruine, even as the cruel driver whips his pack-laden Jade through every miery slough!
How many Lashes does Satan give his slaves, to drive them with speed to their own ruin, even as the cruel driver whips his pack-laden Jade through every miery slough!
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And yet lust is here a wicked mans God (sure 'twill hereafter be his Devill) But Thirdly, View subjection to Christ in its gainfulness and advantage. He withholds from his subjects nothing but clogs, snares,
And yet lust is Here a wicked men God (sure it'll hereafter be his devil) But Thirdly, View subjection to christ in its gainfulness and advantage. He withholds from his subject's nothing but clogs, snares,
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and hinderances from happiness: Christ gives as more for them, so more to them then any other Prince; the rewards he gives them on this side Heaven are unspeakable.
and hindrances from happiness: christ gives as more for them, so more to them then any other Prince; the rewards he gives them on this side Heaven Are unspeakable.
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In the very keeping of his Commands, there is great reward. Their work seems to have more of wages then work,; those NONLATINALPHABET, those sweet intimations and foretasts of Heaven,
In the very keeping of his Commands, there is great reward. Their work seems to have more of wages then work,; those, those sweet intimations and foretastes of Heaven,
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how ravishingly delightfull are they! But how great then is their reward in Heaven! Their Joy there, is not so much said to enter into them, as they into it; and no marvell, 'tis the joy of their Lord, in whose presence is fulness of joy. Study,
how ravishingly delightful Are they! But how great then is their reward in Heaven! Their Joy there, is not so much said to enter into them, as they into it; and no marvel, it's the joy of their Lord, in whose presence is fullness of joy. Study,
Their dignity will not be less then their delight, if Majesty it self gives attendance at their Table: Nor yet will their delight be less then their dignity; For doubtles their chear and their attendance are both one. Certainly in Heaven there shall be as many Kings as Subjects. To Kiss Thee (dear Lord) is to Reign. FINIS.
Their dignity will not be less then their delight, if Majesty it self gives attendance At their Table: Nor yet will their delight be less then their dignity; For doubtless their cheer and their attendance Are both one. Certainly in Heaven there shall be as many Kings as Subject's. To Kiss Thee (dear Lord) is to Reign. FINIS.
Caecilius simu, lacro serapidis denotato ut vulgus superstitiosus solet, manum ori admovens, osculum labiis pressit. Minut Fel. in Oct. Affectatione Caelestia adorandi, ad solis ortum labia vibratis &c. Tert. Apol. 16.
Caecilius simum, lacro Serapion denotato ut vulgus superstitiosus Solent, manum Ori admovens, osculum labiis pressit. Minute Fel. in Oct. Affectation Caelestia adorandi, ad solis Garden labia vibratis etc. Tert Apollinarian 16.
In high almiration. Est vis quaedam per quam princeps conciliat sibi in hominum animis, singularem quandam admirationem, & venerationem Gerh•rd. d••ng. Pol.
In high almiration. Est vis quaedam per quam princeps conciliat sibi in hominum animis, singularem quandam admirationem, & venerationem Gerh•rd. d••ng. Pol.
Quid refert sub cujus imperio vivat homo moritu•us, si illi qui imperant, ad iniqua & impia nen cogeant. Aug. de civitate Dei. lib. 5. cap. 17. ad init.
Quid refert sub cujus Imperial vivat homo moritu•us, si illi qui imperant, ad Iniqua & Impia nen cogeant. Aug. de Civitate Dei. lib. 5. cap. 17. ad Init.
Rom. 1. 9. Col. 3. 23. Psal. •0. Joh. 4. Si non possunt a domino liberi fieri, suam servitutem ipsi quodam modo liberam faciunt Aug. de civ. Dei. l. 19. c. 15.
Rom. 1. 9. Col. 3. 23. Psalm •0. John 4. Si non possunt a domino Liberi fieri, suam servitutem ipsi Quodam modo I liberate faciunt Aug. the civ. Dei. l. 19. c. 15.
Quomodo serviunt Domino, nisi ea quae sunt contra Domini jussum, religiosa severitate plectunt. Musc. in Psal. 2. v. penult. Quis mente sobrius regibus dicat, nolite curare in regno vestro, a quo defendatur vel oppug•etur Ecclesia Domini vestri? Aug Ep. 8.
Quomodo serviunt Domino, nisi ea Quae sunt contra Domini jussum, religiosa severitate plectunt. Music in Psalm 2. v. penult. Quis mente Sobrius regibus dicat, nolite curare in regno Vestro, a quo defendatur vel oppug•etur Ecclesia Domini Yours? Aug Epistle 8.
Non invenitur exemplum in Apostolicis literis, aliquid petitum a regibus terrae pro Ecclesiá & contra inimicos Eccle fiae. Sed nondum implebatur illa Prophetia, & nunc Reges intelligite, service Domino in timore. Adhuc enim illud implebatur quod in eodem Psalmo paulo superius dicitur: Quare tremuerunt gentes &c adstiterunt Reges terrae, &c. Tempo ibus Apostolorum & Martyrum illud implebatur, quod figuratum est quando Nebuchadnezar, pios & justos cogebat adorare simulacra, & recusantes in flaminas mittebat, •unc autem & illud impletur quod paulo post in eodem Rege figuratum est, cum conversus ad honorandum Deum verum, decrevit in egno suo, ut quicun { que } blasphemaret Deum Sidrac, Misac & Abednego, poenis debitis ubjaceret. Aug. Ep. 48. pag mibe 170.
Non Invenitur exemplum in Apostolic literis, Aliquid petitum a regibus terrae Pro Ecclesiá & contra inimicos Eccle fiae. Said Nondum implebatur illa Prophetia, & nunc Reges Understand, service Domino in Timore. Adhoc enim illud implebatur quod in Eodem Psalm Paul superius dicitur: Quare tremuerunt gentes etc. adstiterunt Reges terrae, etc. Tempo ibus Apostolorum & Martyrs illud implebatur, quod figuratum est quando Nebuchadnezzar, Pios & justos cogebat adorare simulacra, & recusantes in flaminas mittebat, •unc autem & illud impletur quod Paul post in Eodem Rege figuratum est, cum Conversus ad honorandum God verum, decrevit in egno Sue, ut quicun { que } blasphemaret God Sidrac, Misac & Abednego, Phoenicians debitis ubjaceret. Aug. Epistle 48. page mibe 170.
Solent pleri { que } inquitere nimium scrupulose quo quis { que } jure adeptus sit imperium, atqui hoc solo contentos esse decet quod videmus eos praesidere. Calv. in 1 Pte. 2. 1•. Apostolus tollit frivolam hominum curiositatem, qui saepe solent in quirere quo jure adepti fuerint imperium qui rerum potiuntu•, satis autem nobis esse debet quod praes•nt, nam manu Domini sunt impositi. Calv. in Ro. 13. Gerentibus meram imperium debent se subj•cere. Non est spectandum quo j•re, vel quâ in•uriâ quis potestatem invaserit, sed tantum si potestatem habeat. Bucer. in Rom. 13. Nihil refert qu modo persona ad officium ▪ pervenerit, dum enim ibi est, certum est Deum ibi illum collocasse. Olevian. in Rom. 13. Quaecun { que } potestas usum gladii, & •erum habet imperium, à Deo est. Mus•. in Rom. 1•. Non est subditorum de principis jure disputare, sed simpliciter prasent•bus magistratibu• obedire. Gualt. in Rom. 13. Sic Petrus Martyr, Paraeus, &c. & omnes fere Doctores reformati.
Solent pleri { que } inquitere Nimium scrupulose quo quis { que } jure adeptus sit imperium, Atqui hoc solo contentos esse Deceit quod Videmus eos praesidere. Calvin in 1 Pte. 2. 1•. Apostles Tollit frivolam hominum curiositatem, qui saepe solent in quirere quo jure Adepti fuerint imperium qui rerum potiuntu•, satis autem nobis esse debet quod praes•nt, nam manu Domini sunt impositi. Calvin in Ro. 13. Gerentibus Meram imperium debent se subj•cere. Non est spectandum quo j•re, vel quâ in•uriâ quis potestatem invaserit, sed Tantum si potestatem habeat. Bucer. in Rom. 13. Nihil refert queen modo persona ad officium ▪ pervenerit, dum enim There est, certum est God There Ilum collocasse. Olevian. in Rom. 13. Quaecun { que } potestas usum gladii, & •erum habet imperium, à God est. Mus•. in Rom. 1•. Non est subditorum de principis jure disputare, sed simpliciter prasent•bus magistratibu• Obedire. Walter. in Rom. 13. Sic Peter Martyr, Pareus, etc. & omnes fere Doctors Reformati.
