Britannia rediviva: or the proper and soveraign remedy for the healing and recovering of these three distracted nations; as it was prescribed in a sermon preached in the minster at York, at the Assizes there held on Thursday morning, August 9. 1649. Before the Right Honorable Judges, the Right Worshipful the High Sheriff, the justices of peace, gentry, and others of the county of York. / By John Shaw, master of arts, sometimes of Christs Colledg in Cambridg, and now preacher of Gods Word at Kingston upon Hull.
Britannia Rediviva: OR A SERMON Preached at the Asizes at York on Thursday morning Aug. 9. 1649. holding out a Soveraigne remedy for curing a sick Common-wealth.
Britannia Rediviva: OR A SERMON Preached At the Asizes At York on Thursday morning Aug. 9. 1649. holding out a Sovereign remedy for curing a sick Commonwealth.
The Papists among their proud swelling titles which they ascribe to their Doctors (as Angelicall, Seraphicall, irrefragable, profound Doctors, Doctor of subtleties, &c.) they call Peter Lumbard, Master of the Sentences:
The Papists among their proud swelling titles which they ascribe to their Doctors (as Angelical, Seraphical, irrefragable, profound Doctors, Doctor of subtleties, etc.) they call Peter Lumbard, Master of the Sentences:
as Axiomes in Logick, Aphorismes in Physick, &c. such and much more are these Proverbes in Divinity (principales sententie) a parable is saith S••das, NONLATINALPHABET, Gregory Nyssen hom. 1. in Cantic. & Hieron. epist.
as Axioms in Logic, Aphorisms in Physic, etc. such and much more Are these Proverbs in Divinity (principales Sententie) a parable is Says S••das,, Gregory Nyssen hom. 1. in Cantic. & Hieron. Epistle.
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ad Paulixum, do observe that Sol•mon had three names, first NONLATINALPHABET Pacificus, second NONLATINALPHABET Ecclesiastes, third NONLATINALPHABET Dilectus domini: and that according to these three names he wrote three books.
ad Paulixum, do observe that Sol•mon had three names, First Pacificus, second Ecclesiastes, third Beloved domini: and that according to these three names he wrote three books.
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3. As the beloved of God, he wrote the book of Canticles, and therein acquainted the strongest Saints with the high love and sweet Communion twixt God and the soul;
3. As the Beloved of God, he wrote the book of Canticles, and therein acquainted the Strongest Saints with the high love and sweet Communion betwixt God and the soul;
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but however that may be but a meer conceit, yet sure we are that Solomon (thewisest of all meer mortalls since the full) invites poor sinners to a great and sumptuous Banquet in the eight first Chapters of this book,
but however that may be but a mere conceit, yet sure we Are that Solomon (thewisest of all mere mortals since the full) invites poor Sinners to a great and sumptuous Banquet in the eight First Chapters of this book,
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Wherein we have Moses his Proclamation of blessings and curses, or Joshuas Mount Gerizim, and Mount Eball. In the former part of the verse we have a sick patient, not one single person,
Wherein we have Moses his Proclamation of blessings and curses, or Joshuas Mount Gerizim, and Mount Eball. In the former part of the verse we have a sick patient, not one single person,
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but a whole Nation (though this word NONLATINALPHABET is sometimes taken in Scripture for one single person, Abimeleck Gen. 21. 4. as some Rabbins think) a Nation, that is in a poor distracted low estate,
but a Whole nation (though this word is sometime taken in Scripture for one single person, Abimelech Gen. 21. 4. as Some Rabbis think) a nation, that is in a poor distracted low estate,
Thirdly, its Cure, exalts, sets it up on his feet again (a Metaphoricall expression as Carlwright observes) advanceth a Nation, suitable to that, Deut. 28. 13.
Thirdly, its Cure, exalts, sets it up on his feet again (a Metaphorical expression as Carlwright observes) Advanceth a nation, suitable to that, Deuteronomy 28. 13.
In the other hemistichium. We have first a Nation and people thereof in the height of peace, plenty, safety, &c. Secondly, the poyson and worm that gnawes down this slourishing Nation, or people, viz. sin.
In the other hemistichium. We have First a nation and people thereof in the height of peace, plenty, safety, etc. Secondly, the poison and worm that gnaws down this flourishing nation, or people, viz. since.
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But secondly, Per antiphrasin, its used for impiety, reproach, disgrace, &c. and so it is used, Levit. 20. 17. Prov. 29. 9 &c. some read the word Cheser (NONLATINALPHABET and NONLATINALPHABET being much alike) which signifies poverty misery, difect, &c. and so it seemes the Septuagint read this place and so translate it,
But secondly, Per Antiphrasis, its used for impiety, reproach, disgrace, etc. and so it is used, Levit. 20. 17. Curae 29. 9 etc. Some read the word Cheser (and being much alike) which signifies poverty misery, difect, etc. and so it seems the septuagint read this place and so translate it,
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But remembring your weighty occasions I hasten from the opening to applying the words, which hold out to us (as I said) two plain axiomes and wholesome truths;
But remembering your weighty occasions I hasten from the opening to applying the words, which hold out to us (as I said) two plain axioms and wholesome truths;
Prov. 29. 4. righteousnesse prevents miseries eminent, Zeph. 2. 3, 4. Gen. 18. and delivers from miseries incumbent, Prov. 10. 2. 3. and as it brings privative mercies, so positive blesings.
Curae 29. 4. righteousness prevents misery's eminent, Zephaniah 2. 3, 4. Gen. 18. and delivers from misery's incumbent, Curae 10. 2. 3. and as it brings privative Mercies, so positive blesings.
As first Peace, Isa. 32. 17. Psal. 72. 1, 2, 3. & 85. 10. Secondly, honour, Jer. 22. 3. Isa. 1• 26. & 59. 17. & 62. 2. So thirdly, righteousnesse brings safety to a Nation and strength, Prov. 18. 10. & 25. 5. Isa. 26. 1, 2. & 58. 8. Jer. 33. 15, 16. Fourthly, Plenty, Prov. 8. 18. Psal. 85. 10, 11. Fifthly, Riches and prosperity, Hos. 10. 12. Prov. 8. 18. Sixthly, Comfort and satisfaction to mens consciences, Uprightnesse hath boldnesse, Prov. 28. 1. yea righteousnesse brings joy in life, Prov. 29. 6. Psal. 118. 15. and in death, Prov. 14. 32. and after death, Psal 112 6. and a blessing to their posterity, Prov. 11. 21. Now are not all these pretious clasters of sweet grapes? It is now seven yeers this moneth (if not this day) since the Standard of war was in these latter yeers set up in this Nation,
As First Peace, Isaiah 32. 17. Psalm 72. 1, 2, 3. & 85. 10. Secondly, honour, Jer. 22. 3. Isaiah 1• 26. & 59. 17. & 62. 2. So Thirdly, righteousness brings safety to a nation and strength, Curae 18. 10. & 25. 5. Isaiah 26. 1, 2. & 58. 8. Jer. 33. 15, 16. Fourthly, Plenty, Curae 8. 18. Psalm 85. 10, 11. Fifthly, Riches and Prosperity, Hos. 10. 12. Curae 8. 18. Sixthly, Comfort and satisfaction to men's Consciences, Uprightness hath boldness, Curae 28. 1. yea righteousness brings joy in life, Curae 29. 6. Psalm 118. 15. and in death, Curae 14. 32. and After death, Psalm 112 6. and a blessing to their posterity, Curae 11. 21. Now Are not all these precious clasters of sweet grapes? It is now seven Years this Monn (if not this day) since the Standard of war was in these latter Years Set up in this nation,
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And now the 〈 ◊ 〉 being thus cleared that righteousnesse doth thus exalta Nation, give me leave a little to unba•e the root of this large-spreading tree,
And now the 〈 ◊ 〉 being thus cleared that righteousness does thus exalta nation, give me leave a little to unba•e the root of this large-spreading tree,
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And here know, that I speak not of that infinite righteousnesse which is in God, or that righteousnesse in Angels, &c. but only as it relates to men; and so righteousness is twofold;
And Here know, that I speak not of that infinite righteousness which is in God, or that righteousness in Angels, etc. but only as it relates to men; and so righteousness is twofold;
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thirdly, Celestiall, Legall, which is a perfect conformity of nature and actions, principles and practices, to the perfect law of God at first written in the heart of Adam. Chrysostom describes it to be a full keeping of all the Commandments of God (and so unrighteousnesse is taken for all sin, Rom. 1. 18.) this is mentioned, Rom. 6. 18, 19. & 8. 4. Ephes. 4. 24. Luk. 1. 75. Ezek. 18. 5 & Psal. 4 6. and this is called in Scripture the righteousnesse of the law,
Thirdly, Celestial, Legal, which is a perfect conformity of nature and actions, principles and practices, to the perfect law of God At First written in the heart of Adam. Chrysostom describes it to be a full keeping of all the commandments of God (and so unrighteousness is taken for all since, Rom. 1. 18.) this is mentioned, Rom. 6. 18, 19. & 8. 4. Ephesians 4. 24. Luk. 1. 75. Ezekiel 18. 5 & Psalm 4 6. and this is called in Scripture the righteousness of the law,
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or the righteousnesse of works, or our own righteousnesse, Rom 9. 32. & 10. 3. Phil. 2. 9. Tit. 3. 5. and this is omnium affectuum NONLATINALPHABET quâ omnes inferiorum partium motus NONLATINALPHABET rationi NONLATINALPHABET, ratio divine legi NONLATINALPHABET adherebat.
or the righteousness of works, or our own righteousness, Rom 9. 32. & 10. 3. Philip 2. 9. Tit. 3. 5. and this is omnium affectuum quâ omnes inferiorum partium motus Rationi, ratio divine Legi adherebat.
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Secondly, Evangelicall, which is either perfect but not inherent, or inherent but not perfect: and thirdly, Celestiall, which is both perfect and inherent in us;
Secondly, Evangelical, which is either perfect but not inherent, or inherent but not perfect: and Thirdly, Celestial, which is both perfect and inherent in us;
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but the acquitting, clearing, and absolving of us, though the satisfaction of Christ for us, Prov. 17. 15. Solomon saith, he that justifieth the wicked is an abomination;
but the acquitting, clearing, and absolving of us, though the satisfaction of christ for us, Curae 17. 15. Solomon Says, he that Justifieth the wicked is an abomination;
and born away upon the shoulders of that scape goat, the Lord Jesus. So that justification is nothing else but Gods gratious sentence, acquiting and clearing a beleever,
and born away upon the shoulders of that escape goat, the Lord jesus. So that justification is nothing Else but God's gracious sentence, acquitting and clearing a believer,
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and yet understand, that this righteousnesse of Christ whereby we are just in the eyes of God, is not that essentiall and habituall righteousnesse of Christ, whereby himself is righteous (for that is incommunicable to any creature) but it is that actuall righteousnesse of Christs merits, his doings and sufferings, his obediential•gis & Crucis, his active and passive obedience (for I think it most proper to take in both) which he hath performed for the elect, to pay for their sins,
and yet understand, that this righteousness of christ whereby we Are just in the eyes of God, is not that essential and habitual righteousness of christ, whereby himself is righteous (for that is incommunicable to any creature) but it is that actual righteousness of Christ merits, his doings and sufferings, his obediential•gis & Crucis, his active and passive Obedience (for I think it most proper to take in both) which he hath performed for the elect, to pay for their Sins,
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because faith is the men, 〈 ◊ 〉 God hath appointed to apprehend and apply this righteousnesse to us, Phil. 3. 9. and this righteousnesse is more perfect then the righteousnesse of Angels or the first Adam; for first, Theirs was but the righteousnesse of meer Creatures,
Because faith is the men, 〈 ◊ 〉 God hath appointed to apprehend and apply this righteousness to us, Philip 3. 9. and this righteousness is more perfect then the righteousness of Angels or the First Adam; for First, Theirs was but the righteousness of mere Creatures,
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but our righteousness being inherent (not in us, but) in Christ, is more sure and in a better keeping and we also kept by the power of God unto salvation.
but our righteousness being inherent (not in us, but) in christ, is more sure and in a better keeping and we also kept by the power of God unto salvation.
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Christ takes away their filth raggs and puts upon them change of raiment, Zach. 3. 3, 4. National sins make a land sick, 2 Chron. 7. 14. Christs merits alone can cure it.
christ Takes away their filth rags and puts upon them change of raiment, Zach 3. 3, 4. National Sins make a land sick, 2 Chronicles 7. 14. Christ merits alone can cure it.
Secondly, Christs righteousnesse alone can make peace twixt God and an offending Nation, he that is the only peace-maker twixt God and one person, is also twixt God and a Nation, Isa. 32. 1, 2, 17. The second Evangelicall righteousness, is that of sanctification, which is inherent but not perfect;
Secondly, Christ righteousness alone can make peace betwixt God and an offending nation, he that is the only peacemaker betwixt God and one person, is also betwixt God and a nation, Isaiah 32. 1, 2, 17. The second Evangelical righteousness, is that of sanctification, which is inherent but not perfect;
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and it is a holy conformity both of heart and life, to the will and word of God according to the measure of grace received from Christs spirit, Rom. 6. 18, 19. for while we are here, we have grace in truth,
and it is a holy conformity both of heart and life, to the will and word of God according to the measure of grace received from Christ Spirit, Rom. 6. 18, 19. for while we Are Here, we have grace in truth,
but here we have flesh and spirit, Gal. 5. 17. I would and I would not, Rom. 7. Now this righteousnesse of our sanctification is discovered three wayes.
but Here we have Flesh and Spirit, Gal. 5. 17. I would and I would not, Rom. 7. Now this righteousness of our sanctification is discovered three ways.
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First, Quoad fontem, Secondly, Quoad formam, Thirdly, Quoad finem. First, By the principle we act from, in all services we perform, see whether it proceed from that commonly (but falsly) called Good nature (for all our nature is corrupt since Adams fall) or from that new and divine nature, 2 Pet. 1. 4. from principles of honor, credit, fear, shame, natural conscience, in a word from natural or supernatural principles;
First, Quoad fontem, Secondly, Quoad formam, Thirdly, Quoad finem. First, By the principle we act from, in all services we perform, see whither it proceed from that commonly (but falsely) called Good nature (for all our nature is corrupt since Adams fallen) or from that new and divine nature, 2 Pet. 1. 4. from principles of honour, credit, Fear, shame, natural conscience, in a word from natural or supernatural principles;
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but the power of a Christ raigning in us, Col. 1. 27. Phil. 3. 8, 9. Albertus Magnus was thirty yeers in making an image, that at last by vertue of Wires, Gimmers,
but the power of a christ reigning in us, Col. 1. 27. Philip 3. 8, 9. Albert Magnus was thirty Years in making an image, that At last by virtue of Wires, Gimmers,
such are all their actions who have no love of God in their hearts, no delight in his ways, Psal. 40. 8. Jere. 31. They are dead services that come from dead principles,
such Are all their actions who have no love of God in their hearts, no delight in his ways, Psalm 40. 8. Jere. 31. They Are dead services that come from dead principles,
It was the saying of that holy Martyr Master Tindal, (for which the Papists did so bitterly (but causelefly) rad against him) That God doth not judg of us by our actions onely,
It was the saying of that holy Martyr Master Tindal, (for which the Papists did so bitterly (but causelefly) read against him) That God does not judge of us by our actions only,
He that is truly sanctified, is universal and impartial in Gods Word, he doth not pick and chuse like Jehu or Herod, but makes conscience of the whole Law of God,
He that is truly sanctified, is universal and impartial in God's Word, he does not pick and choose like Jehu or Herod, but makes conscience of the Whole Law of God,
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and God hath made many promises to such and the places where they live, Psal. 94. 17, 19. Prov. 11. 8, 28. Isai 48. 18. Psal. 37. 17, 39. Prov. 29 2, &c. Esther 10. 3. Secondly,
and God hath made many promises to such and the places where they live, Psalm 94. 17, 19. Curae 11. 8, 28. Isaiah 48. 18. Psalm 37. 17, 39. Curae 29 2, etc. Esther 10. 3. Secondly,
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for ten righteous persons God would spare Sodom; The Iland is preserved for the sake of the innocent, Job 22. 30. The praying Saints in Marcus Aurelius his army, were the thundering army.
for ten righteous Persons God would spare Sodom; The Island is preserved for the sake of the innocent, Job 22. 30. The praying Saints in Marcus Aurelius his army, were the thundering army.
Thou hast prevailed with God, thou shalt now surely prevail against men, said God to Jacob, Gen. 32. 28. These are called Righteousness, 2 Pet. 3. 3. Having now spoken of that Evangelical Righteousness towards God, I now come to the second, which is, Civil Righteousness or Justice towards men.
Thou hast prevailed with God, thou shalt now surely prevail against men, said God to Jacob, Gen. 32. 28. These Are called Righteousness, 2 Pet. 3. 3. Having now spoken of that Evangelical Righteousness towards God, I now come to the second, which is, Civil Righteousness or justice towards men.
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This though in it self good, yet is I confess, the far younger sister; and this fruit is never right, except it grow upon the root of Gospel Righteousness;
This though in it self good, yet is I confess, the Far younger sister; and this fruit is never right, except it grow upon the root of Gospel Righteousness;
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nay, not Christian by profession, have Gods image on them, but not in them, Gen. 20 6. Abimelech and the young man, &c, Matth. 19. 20. And this will much help as to some particular calling or actions,
nay, not Christian by profession, have God's image on them, but not in them, Gen. 20 6. Abimelech and the young man, etc., Matthew 19. 20. And this will much help as to Some particular calling or actions,
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and father of Constantine the Great) was very just according to his principles, his Motto was, Non mihised Populo, agreeable to that Law of the twelve Tables, Salus Populi suprema Lex. The peoples good must be the chief scope of the Ruler, who is not to rule for himself, but for his peoples benefit;
and father of Constantine the Great) was very just according to his principles, his Motto was, Non mihised Populo, agreeable to that Law of the twelve Tables, Salus People Supreme Lex. The peoples good must be the chief scope of the Ruler, who is not to Rule for himself, but for his peoples benefit;
he that is idle and careless this way, is a thief, and unjust to himself, to his family, to the Common-wealth, Ephes 4. 28. Rom. 12. 11. 1 Thes. 4. 11. and 2 Thes 3. 10. So also in regard of others, with whom we have private converse,
he that is idle and careless this Way, is a thief, and unjust to himself, to his family, to the Commonwealth, Ephesians 4. 28. Rom. 12. 11. 1 Thebes 4. 11. and 2 These 3. 10. So also in regard of Others, with whom we have private converse,
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or Military in an Army, that Souldiers should be content with their wages, do violence to no man, &c. Luke 3. 14. or State Justice in the Common-wealth,
or Military in an Army, that Soldiers should be content with their wages, do violence to no man, etc. Luke 3. 14. or State justice in the Commonwealth,
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whether Architectonical in making just and good Laws, (not the Statutes of Omri, not setling any iniquity by a Law, &c.) Or Executive, by the inferior Magistrates, exe••• ting those good Laws justly:
whither Architectonical in making just and good Laws, (not the Statutes of Omri, not settling any iniquity by a Law, etc.) Or Executive, by the inferior Magistrates, exe••• ting those good Laws justly:
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distributive is either remunerative or vindicative, and consists in a just distribution of punishments and rewards, honors, offices, penalties, not to every man alike,
distributive is either remunerative or vindicative, and consists in a just distribution of punishments and rewards, honours, Offices, penalties, not to every man alike,
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but in a Geometrical proportion, according to every mans deserts, the Magistrate should have his due, the Subject his, the Malefactor his due, without partial respect to friends, foes, profits, praise, &c. Rom. 13. 7. 2. Commutative justice which keeps an equality,
but in a Geometrical proportion, according to every men deserts, the Magistrate should have his endue, the Subject his, the Malefactor his endue, without partial respect to Friends, foes, profits, praise, etc. Rom. 13. 7. 2. Commutative Justice which keeps an equality,
an Arithmetical proportion in buying, selling, trafficking, &c. without circumvention, deceit, &c. as we would (or by the rule of justice ought to) desire that others should deal with us, Gen. 23. 3, &c. And this exalts a Nation;
an Arithmetical proportion in buying, selling, trafficking, etc. without circumvention, deceit, etc. as we would (or by the Rule of Justice ought to) desire that Others should deal with us, Gen. 23. 3, etc. And this exalts a nation;
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but nothing satisfieth mens consciences, but justice, because that is a giving to every man his right and due, without respect to rich or poor, Levit. 19. 15. What brought down the former powers in this Nation, former Courts, &c. But partial, unequal, and unjust Sentences, Decrees, Practices;
but nothing Satisfieth men's Consciences, but Justice, Because that is a giving to every man his right and due, without respect to rich or poor, Levit. 19. 15. What brought down the former Powers in this nation, former Courts, etc. But partial, unequal, and unjust Sentences, Decrees, Practices;
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but when there is publike execution of justice, and the Officers do what in them lies to prevent or suppress it, God will not lay the sins to their charge, 1 Kings 20. 42. nor to the Nation;
but when there is public execution of Justice, and the Officers do what in them lies to prevent or suppress it, God will not lay the Sins to their charge, 1 Kings 20. 42. nor to the nation;
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If Ahab spare Benhadad, he endangers both himself, and the nation, 1 Kings 20. It was an Advocates speech to a Judg in Germany, aggravating the fault of a murderer that had killed six men:
If Ahab spare Benhadad, he endangers both himself, and the Nation, 1 Kings 20. It was an Advocates speech to a Judge in Germany, aggravating the fault of a murderer that had killed six men:
This shews us then where the strength of a Nation lies, and which is the onely right way to make this the first yeer of Englands freedom or liberty (as some men call it) viz. righteousnesse towards God,
This shows us then where the strength of a nation lies, and which is the only right Way to make this the First year of Englands freedom or liberty (as Some men call it) viz. righteousness towards God,
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As first, by carnall policy, thus Jeroboam the first, thought to settle the Kingdom by Idols at Dan and Bethel, to keep the people at home from going to Jerusalem to worship;
As First, by carnal policy, thus Jeroboam the First, Thought to settle the Kingdom by Idols At Dan and Bethel, to keep the people At home from going to Jerusalem to worship;
and brought all the blood (though God commanded them to shed it, and commended the material of the fact, 2 Kings 10. 30.) upon his head and his posterity, Hosea 1. 4. It was one of Luthers Oracles, that if ever Church or Nation were destroyed, these or one of these three things would prove the bane of it.
and brought all the blood (though God commanded them to shed it, and commended the material of the fact, 2 Kings 10. 30.) upon his head and his posterity, Hosea 1. 4. It was one of Luthers Oracles, that if ever Church or nation were destroyed, these or one of these three things would prove the bane of it.
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After King Henry the fourth of France was turned Papist, he was asked why he forsook the Protestant Religion, he answered, It was to save his life and his Kingdom,
After King Henry the fourth of France was turned Papist, he was asked why he forsook the Protestant Religion, he answered, It was to save his life and his Kingdom,
And when Ravilliac stabbed the foresaid King, he gave this as the onely reason, because the King was not constant to any one Religion; his carnall policy ruine him.
And when Ravaillac stabbed the foresaid King, he gave this as the only reason, Because the King was not constant to any one Religion; his carnal policy ruin him.
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Secondly, By riches without righte ousnesse, but alas Quidsunt magna regna absque justitia nise magna latrocinia? Master Rogers relates a story if a man whom he knew, that when he was going to dye, stopt a twenty shilling piece of gold in his mouth,
Secondly, By riches without right ousnesse, but alas Quidsunt Magna regna absque justitia nise Magna Thefts? Master Rogers relates a story if a man whom he knew, that when he was going to die, stopped a twenty shilling piece of gold in his Mouth,
and our Cronicles tell of one Bea••ord Bishop of Winchester in Henry the sixt days, who perceiving he should dy, murmured sore that riches would not reprive him? Fie quoth he, will not death be hired? will money do nothing? No more will these (though called the strong sinews of a State) any way save or exalt a Nation without righteousnesse.
and our Chronicles tell of one Bea••ord Bishop of Winchester in Henry the sixt days, who perceiving he should die, murmured soar that riches would not reprieve him? Fie quoth he, will not death be hired? will money do nothing? No more will these (though called the strong sinews of a State) any Way save or exalt a nation without righteousness.
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And thirdly, professours and not openly prophane, and yet alas how far may these men be from true righteousnesse? like Micah bragging that he had a Levite to his Priest, Judg. 17. 13.
And Thirdly, professors and not openly profane, and yet alas how Far may these men be from true righteousness? like micah bragging that he had a Levite to his Priest, Judges 17. 13.
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Fistly, By righteousnesse, see Jer. 22. 17. Augustus his saying was, that the overthrow of a City was rather morum quam murorum casus, and yet some men think by tyranny, cruelty, &c. to establish a Nation,
Firstly, By righteousness, see Jer. 22. 17. Augustus his saying was, that the overthrow of a city was rather morum quam murorum casus, and yet Some men think by tyranny, cruelty, etc. to establish a nation,
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The next use exhorts us to see (not with fruitlesse railing, but) with bemoaning sorrow the unrighteousnesse amongst men that is in City and Country, in all sorts and degrees, men aiming at their own end, driving on their private designs, more eagerly now then ever, never remembring Jeremiahs saying to Baruch, Jer. 45. 5. Alas alas, we need make no great search to finde out this unrighteousnesse, we need not do as the Papists relate the story of learned Cardinall Bellarmine, who when he was to consesse his sins and receive absolution on his death bed, he could finde no sin to consesse committed in his old age, no nor middle age,
The next use exhorts us to see (not with fruitless railing, but) with bemoaning sorrow the unrighteousness among men that is in city and Country, in all sorts and Degrees, men aiming At their own end, driving on their private designs, more eagerly now then ever, never remembering Jeremiah's saying to baruch, Jer. 45. 5. Alas alas, we need make no great search to find out this unrighteousness, we need not do as the Papists relate the story of learned Cardinal Bellarmine, who when he was to confess his Sins and receive absolution on his death Bed, he could find no since to confess committed in his old age, no nor middle age,
our danger is not so much from Forraign States as from our own unrighteousnesse, these are the worst enemies to Church and State, bemoan it, Jer. 22. 13. Isa. 5. 6, 7, 8. Let the fourth Use exhort us then to make much of righteous persons and unrighteousnesse, these are the men that exalt a Nation;
our danger is not so much from Foreign States as from our own unrighteousness, these Are the worst enemies to Church and State, bemoan it, Jer. 22. 13. Isaiah 5. 6, 7, 8. Let the fourth Use exhort us then to make much of righteous Persons and unrighteousness, these Are the men that exalt a nation;
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First, That this is your highest excellency, other things make men honoured a while and admired amongst some men, nothing without this is valued with the just and holy God.
First, That this is your highest excellency, other things make men honoured a while and admired among Some men, nothing without this is valued with the just and holy God.
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the poorest Saint far exceeds Pompey, Caesar, Alexandar, &c. Paul esteemed no man after the flesh, his affections did not run after men for temporal relations and honors, 2 Cor. 5. 16. Nay he would scarce set pen to paper to write to any man but either to a Saint,
the Poorest Saint Far exceeds Pompey, Caesar, Alexandar, etc. Paul esteemed no man After the Flesh, his affections did not run After men for temporal relations and honours, 2 Cor. 5. 16. Nay he would scarce Set pen to paper to write to any man but either to a Saint,
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or for a Saints •ake, thus run his Epistles, To the Saints at Rome, to the Saints at Corinth, to the Saints at Philippi, Colosse, &c. Other great men without true righteousnesse may by vertue of their places which are Gods, have the image of God upon them;
or for a Saints •ake, thus run his Epistles, To the Saints At Room, to the Saints At Corinth, to the Saints At Philippi, Colosse, etc. Other great men without true righteousness may by virtue of their places which Are God's, have the image of God upon them;
but if no grace, they have the image of Satan within them, and in Scripture phrase are called dirt, dung, chaffe, smoak &c. such titular gods, may become real devils,
but if no grace, they have the image of Satan within them, and in Scripture phrase Are called dirt, dung, chaff, smoke etc. such titular God's, may become real Devils,
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but they who truly righteous, are the people that God sets apart for himself, Psal. 4. 3. separates from others here, Gal. 1. 4. and at judgement, Mat. 25. 32. these have the greatest riches:
but they who truly righteous, Are the people that God sets apart for himself, Psalm 4. 3. separates from Others Here, Gal. 1. 4. and At judgement, Mathew 25. 32. these have the greatest riches:
God is richer then Angels, and the Holy Ghost sets out his riches to be Grace, Ephes. 2. 7. & 3. 8. these are a people of Gods purchase and trading NONLATINALPHABET Populus acquisitionis, Col. 1. 20. All Gods trading here below, its for their sakes that God set up a Shop of the world for men to work in, which shall stand untill all they have done their work, these are Gods great favorites, whoever wrongs them shall smart for it,
God is Richer then Angels, and the Holy Ghost sets out his riches to be Grace, Ephesians 2. 7. & 3. 8. these Are a people of God's purchase and trading Populus acquisitionis, Col. 1. 20. All God's trading Here below, its for their sakes that God Set up a Shop of the world for men to work in, which shall stand until all they have done their work, these Are God's great favorites, whoever wrongs them shall smart for it,
they have power to binde Gods hands from destroying a people sometimes, Exod. 32. 10. Stop Lyons mouths, open and shut heaven, Rev. 11. 5. break bow and shield by prayer (not in the •rmy but at Salem at Sion) Psal. 76. 1, 2, 3. The Queen of Scotland said she more feared the prayers of o•e K••x and his companions,
they have power to bind God's hands from destroying a people sometime, Exod 32. 10. Stop Lyons mouths, open and shut heaven, Rev. 11. 5. break bow and shield by prayer (not in the •rmy but At Salem At Sion) Psalm 76. 1, 2, 3. The Queen of Scotland said she more feared the Prayers of o•e K••x and his Sodales,
we finde it related in the Acts and Monuments, that a young man having by contract yielded his soul and body to the devil w•••• and signed the obligation with his owne blood, after ca••.
we find it related in the Acts and Monuments, that a young man having by contract yielded his soul and body to the Devil w•••• and signed the obligation with his own blood, After ca••.
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Luther s•• 〈 ◊ ◊ 〉 fasting and prayer, and was so prevalent with G•• 〈 ◊ ◊ 〉 devil was forced to cast in the Obligation at the Window where they were praying;
Luther s•• 〈 ◊ ◊ 〉 fasting and prayer, and was so prevalent with G•• 〈 ◊ ◊ 〉 Devil was forced to cast in the Obligation At the Window where they were praying;
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The prayers of the Church fetched Peter from chains, opened iron gate and all, &c. Acts 12. Godly Alexander, Bishop of Constantinople, prayed the Heretick Arrius to death,
The Prayers of the Church fetched Peter from chains, opened iron gate and all, etc. Acts 12. Godly Alexander, Bishop of Constantinople, prayed the Heretic Arius to death,
2. Without this true Righteousness, all our natural priviledges, of wit, parts, &c. all our artificial priviledges of Learning, Education, &c. all our Church priviledges of Baptism, hearing, &c. all our Profession and Protestantism, will do us no more good then Paganism and Heathenism, as to salvation.
2. Without this true Righteousness, all our natural privileges, of wit, parts, etc. all our artificial privileges of Learning, Education, etc. all our Church privileges of Baptism, hearing, etc. all our Profession and Protestantism, will do us no more good then Paganism and Heathenism, as to salvation.
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Those who are by profession Christians, are by the holy Ghost called Heathens or Gentiles, Revel. 11. 2. And the circumcised Israelites are by the Lord esteemed,
Those who Are by profession Christians, Are by the holy Ghost called heathens or Gentiles, Revel. 11. 2. And the circumcised Israelites Are by the Lord esteemed,
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we may truly say, The man hath many good things, but is nothing, Prov. 10. 20. The heart of the wicked is little worth, his house, his Land, his purse is worth much, himself worth nothing;
we may truly say, The man hath many good things, but is nothing, Curae 10. 20. The heart of the wicked is little worth, his house, his Land, his purse is worth much, himself worth nothing;
because my shadow is longer, nor shorter at noon, because my shadow is shorter; no more do I account my self better, by reason of honors, praise, or slattery;
Because my shadow is longer, nor shorter At noon, Because my shadow is shorter; no more do I account my self better, by reason of honours, praise, or slattery;
In all these external honors, there lies a snare, against which, we had need to watch, Prov. 29 25. Exod. 23. 8. It was the saying of Pope Pins Quintus, (so was he onely called) Qnum essem religiosus. bene sperabam desalute animemea, Cardinalis factus extimui, at Pontifex creatus, penc despero. I need not English it.
In all these external honours, there lies a snare, against which, we had need to watch, Curae 29 25. Exod 23. 8. It was the saying of Pope Pins Quintus, (so was he only called) Qnum essem Religious. bene sperabam desalute animemea, Cardinalis factus extimui, At Pontifex creatus, penc despero. I need not English it.
2 If you shall (as I hope you will not) neglect impartial execution of justice, you would come below many Heathens, , who have beeb eminent in the execution of justice.
2 If you shall (as I hope you will not) neglect impartial execution of Justice, you would come below many heathens,, who have beeb eminent in the execution of Justice.
When a poor woman kneeled down to Francis the first, King of France, begging justice: Stand up woman (said the King) I owe thee justice. that is thy due.
When a poor woman kneeled down to Francis the First, King of France, begging Justice: Stand up woman (said the King) I owe thee Justice. that is thy due.
Plutarch faith, •hat Pelop••as when he was going to the war, his wife taking her leave of him and weeping, said, I beseech you husband look to your self;
Plutarch faith, •hat Pelop••as when he was going to the war, his wife taking her leave of him and weeping, said, I beseech you husband look to your self;
therefore take heed, Ezek 17. 16, 18, 19. The Egyptian Kings usually gave this oath to their Judges, That they should not swerve from the apparent •ruth and their Consciences, whatsoever commands they should receive from them to the contrary:
Therefore take heed, Ezekiel 17. 16, 18, 19. The Egyptian Kings usually gave this oath to their Judges, That they should not swerve from the apparent •ruth and their Consciences, whatsoever commands they should receive from them to the contrary:
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If I willingly encline to either party against the Truth, let me have my part with Judas. and let the Leprosie of Gebazi, and the trembling of Cain fell upon me.
If I willingly incline to either party against the Truth, let me have my part with Judas. and let the Leprosy of Gehazi, and the trembling of Cain fell upon me.
What, saith he, do you offen me a higher place for a reward of iniquity? nay rather sa•d he, lake this away which I have already, that so I may keep my oath and conscience;
What, Says he, do you offen me a higher place for a reward of iniquity? nay rather sa•d he, lake this away which I have already, that so I may keep my oath and conscience;
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Fourthly, Ministers, so are the Civil Magistrates called Rom 13. 4. And Ministers should be holy and just, Isai. 52. 11. Fifthly, Shields, to deliver the oppressed, to defend the poor innocent, Psal. 47. 9. and 72. 12. Shepherds, Micah 5. 5. Ezek 34. 23. to feed us with justice. Seventhly, Saviours, Nehe. 9 27. Obad. 21. 1. Eightly, Healers, Isai. 3. 7. Ninthly, Governors or Pilots (for the word in the Greek used for Governor, is taken from Marriners, Pilots of Ships, NONLATINALPHABET Navem rego inde NONLATINALPHABET nauclerus, gubernator) Ezek. 27. 29. 1 Pet. 2. 14. Tenthly, Heads or chief of the people, Deut. 29. 10. Judges 20. 6. So also are they called Benefactors, Patres Patrie, Luke 22. 25. The Bars of a House,
Fourthly, Ministers, so Are the Civil Magistrates called Rom 13. 4. And Ministers should be holy and just, Isaiah 52. 11. Fifthly, Shields, to deliver the oppressed, to defend the poor innocent, Psalm 47. 9. and 72. 12. Shepherd's, micah 5. 5. Ezekiel 34. 23. to feed us with Justice. Seventhly, Saviors, Neh 9 27. Obadiah 21. 1. Eighth, Healers, Isaiah 3. 7. Ninthly, Governors or Pilots (for the word in the Greek used for Governor, is taken from Mariners, Pilots of Ships, Navem Reg inde Nauclerus, gubernator) Ezekiel 27. 29. 1 Pet. 2. 14. Tenthly, Heads or chief of the people, Deuteronomy 29. 10. Judges 20. 6. So also Are they called Benefactors, Patres Patrie, Luke 22. 25. The Bars of a House,
First, in the first place, Men fearing God, Exod. 18. 21. For without this first, all our justice will be no more (though in itself a moral vertue) then unholy justice,
First, in the First place, Men fearing God, Exod 18. 21. For without this First, all our Justice will be no more (though in itself a moral virtue) then unholy Justice,
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some told him, That he was mad so to answer the Emperor, who had power over his life, Opto me in aternum sic delirare, (said he) I wish I may ever be so mad.
Some told him, That he was mad so to answer the Emperor, who had power over his life, Opto me in aternum sic delirare, (said he) I wish I may ever be so mad.
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See but the courage of a woman in the cause of God, (though in the midst of many dangers) If I perish, I perish, Esther 4 16. This courage should not be natural onely, a Roman spirit, or fury.
See but the courage of a woman in the cause of God, (though in the midst of many dangers) If I perish, I perish, Esther 4 16. This courage should not be natural only, a Roman Spirit, or fury.
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Fifthly, Men of truth and faithfulness, they should be faithful themselves, and have care to put faithful men in places of trust under them, Nehe. 7 2 thus Exod. 18. 21. Sixthly, Men hating Covereousness, they should be sober men, as well free from that dry drunkenness after gain, praise, &c. as from that wet drunkenness.
Fifthly, Men of truth and faithfulness, they should be faithful themselves, and have care to put faithful men in places of trust under them, Neh 7 2 thus Exod 18. 21. Sixthly, Men hating Covereousness, they should be Sobrium men, as well free from that dry Drunkenness After gain, praise, etc. as from that wet Drunkenness.
of which Bathsheba warns Solomon, Prov. 31. Not onely hating bribery of money and gifts, (which in Scripture phrase do not onely blinde the eyes of the Judg but quite pull them out of his head;
of which Bathsheba warns Solomon, Curae 31. Not only hating bribery of money and Gifts, (which in Scripture phrase do not only blind the eyes of the Judge but quite pull them out of his head;
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so the word NONLATINALPHABET used, Deut. 16. 19. signifies, and is used 2 Kings 25. 7. for quite putting out Zedekiahs eyes.) but the more deceiving bribery of friendship, flattery, fear, praise, honor, &c. which cause men to warp aside.
so the word used, Deuteronomy 16. 19. signifies, and is used 2 Kings 25. 7. for quite putting out Zedekiah's eyes.) but the more deceiving bribery of friendship, flattery, Fear, praise, honour, etc. which cause men to warp aside.
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Eighthly, Consider the great account you are ere long to give, when you must be called to render account of your stewardship, Luke 16. 2. when the trumpet shall blow,
Eighthly, Consider the great account you Are ere long to give, when you must be called to render account of your stewardship, Lycia 16. 2. when the trumpet shall blow,
Our Chronicles tell us, that in the dayes of our Edward the third in Anno. 1360. when King Edward the third laid siege to Paris in France on Aprill the fourteenth, being the munday next after (that commonly called) Easter day (though by the way observe, there is no such word as Easter in the originall, Act. 12. 4. but after the Passeover) it was a day so black, dark,
Our Chronicles tell us, that in the days of our Edward the third in Anno 1360. when King Edward the third laid siege to paris in France on April the fourteenth, being the munday next After (that commonly called) Easter day (though by the Way observe, there is no such word as Easter in the original, Act. 12. 4. but After the Passover) it was a day so black, dark,
Ninthly, Consider the many pretious opportunities God hath put into your hand of doing good, of rectifying what is wrong in Church and State, of releeving the oppressed, punishing malefactors, in a word, of exalting a Nation,
Ninthly, Consider the many precious opportunities God hath put into your hand of doing good, of rectifying what is wrong in Church and State, of relieving the oppressed, punishing malefactors, in a word, of exalting a nation,
First, to maintain and uphold true Religion, that we may lead a quiet life, as well in all godlinesse as honesty, 1 Tim. 2. 2. 1 am confident (my Lords) that you are resolved that clipt or brasse money shall not passe, I beseech you take care also that clipt Religion may not passe.
First, to maintain and uphold true Religion, that we may led a quiet life, as well in all godliness as honesty, 1 Tim. 2. 2. 1 am confident (my lords) that you Are resolved that clipped or brass money shall not pass, I beseech you take care also that clipped Religion may not pass.
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and think this should with more zeal be vindicated and maintained; he that would by any unjust way at this Assizes, take away my estate, is much too blame,
and think this should with more zeal be vindicated and maintained; he that would by any unjust Way At this Assizes, take away my estate, is much too blame,
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But it is objected, these heresies should not be they are damnable, 3 Peter 2. 2. destructive, 2 Tim. 2. 17. fruits of the flesh, Gal. 5. 19. 20. But what is all this to the Civill Magistrate? he hath nothing to do with reforming of them.
But it is objected, these heresies should not be they Are damnable, 3 Peter 2. 2. destructive, 2 Tim. 2. 17. fruits of the Flesh, Gal. 5. 19. 20. But what is all this to the Civil Magistrate? he hath nothing to do with reforming of them.
To this I answer that in the old •estament, the civill Magistrate had power, nay it was their first and great care and charge to suppresse idolatry and seducers thereto,
To this I answer that in the old •estament, the civil Magistrate had power, nay it was their First and great care and charge to suppress idolatry and seducers thereto,
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thus Jeho••ap••t, Hez•••ah Josiah, &c. thus Deutero. 13. Nay a very 〈 ◊ 〉 and Darius, th••••h Heathens, had so much light, Daniel 2. 29. and 6. 2•••
thus Jeho••ap••t, Hez•••ah Josiah, etc. thus Deuteronomy. 13. Nay a very 〈 ◊ 〉 and Darius, th••••h heathens, had so much Light, daniel 2. 29. and 6. 2•••
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Civil Magistrates did in the Old Testament punish murder, adultery, &c. and where is the Law in the New Testament for punishing these crime? now if they setch their Authority for punishing these from the Old Testament,
Civil Magistrates did in the Old Testament Punish murder, adultery, etc. and where is the Law in the New Testament for punishing these crime? now if they setch their authority for punishing these from the Old Testament,
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why not for the former? I fear, men that desire such unlimited tolleration for all the most desperat fundamental errors, will in time desire the like for intollerable practices, which they will say flow from those principles:
why not for the former? I Fear, men that desire such unlimited toleration for all the most desperate fundamental errors, will in time desire the like for intolerable practices, which they will say flow from those principles:
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the devil (faith one) will think himself a great gainer, it for the putting down of one Prelacy and Popery he may get an universall liberty for all desperate errors,
the Devil (faith one) will think himself a great gainer, it for the putting down of one Prelacy and Popery he may get an universal liberty for all desperate errors,
Its very hard (saith godly Master Burroughs) To prove in the New Testament, the Ma•is••ates power in matters of Religion, seeing then there Was no Christian Magistrate;
Its very hard (Says godly Master Burroughs) To prove in the New Testament, the Ma•is••ates power in matters of Religion, seeing then there Was no Christian Magistrate;
that the Magistrate is a terrour to evil doers, and evil deeds, and we finde cursed Doctrines to be stiled evil deeds, 2 Epistle of John vers. 10. 11. and they that pertinaciously hold them, called evil doers, Phil. 3. 2. Its true, I know that that text must be limited, the Magistrates power reacheth not to all evil deeds,
that the Magistrate is a terror to evil doers, and evil Deeds, and we find cursed Doctrines to be styled evil Deeds, 2 Epistle of John vers. 10. 11. and they that pertinaciously hold them, called evil doers, Philip 3. 2. Its true, I know that that text must be limited, the Magistrates power reaches not to all evil Deeds,
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Those that plead for universall tolleration, yet condemn that as wicked counsel which Themistius the • hilosopher, gave to Valens the Emperor, that he should let all fects and opinions alone,
Those that plead for universal toleration, yet condemn that as wicked counsel which Themistius the • hilosopher, gave to Valens the Emperor, that he should let all fects and opinions alone,
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O how would holy John the Evangelist, Polycarp, Ignatius, Ir••aeus, Tertullian, Cyprian, &c. have thundred out against such advice, who started from one Cerinthus, were so sharp and 〈 ◊ 〉 against one Marcion, &c. nay would not keep com•••• with the hereticks of those times,
O how would holy John the Evangelist, Polycarp, Ignatius, Ir••aeus, Tertullian, Cyprian, etc. have thundered out against such Advice, who started from one Cerinthus, were so sharp and 〈 ◊ 〉 against one Marcion, etc. nay would not keep com•••• with the Heretics of those times,
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no, I wish their errors could be (as Luther saith) igne tantum charitatis consumendi. I heartily wish that all godly brethren (though in some things of different lights) might cordially agree;
no, I wish their errors could be (as Luther Says) Ignite Tantum charitatis consumendi. I heartily wish that all godly brothers (though in Some things of different lights) might cordially agree;
and that as the Poet feigns that two dear friends came to Vulcan the Smith and prayed him that he would either melt or beat them with his Hammer into one,
and that as the Poet feigns that two dear Friends Come to Megalo the Smith and prayed him that he would either melt or beatrice them with his Hammer into one,
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Secondly, you have opportunities to seek out the truth of causes Job 29 16. and hear both parties speak, according to the command of God, Dent. 17 4. and the rule of Seneca practised both by the godly, 1 Kings 3. 9. and the very Heathens, Acts 25. 16.
Secondly, you have opportunities to seek out the truth of Causes Job 29 16. and hear both parties speak, according to the command of God, Dent. 17 4. and the Rule of Senecca practised both by the godly, 1 Kings 3. 9. and the very heathens, Acts 25. 16.
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Thirdly, To punish the guilty, whether openly vitious, or such as are NONLATINALPHABET 1 Thess 5. 14. NONLATINALPHABET 2 Thess. 3. 2. NONLATINALPHABET 1 Tim. 1. 9. that are idle, vagrants, I mean follow no calling,
Thirdly, To Punish the guilty, whither openly vicious, or such as Are 1 Thess 5. 14. 2 Thess 3. 2. 1 Tim. 1. 9. that Are idle, vagrants, I mean follow no calling,
these are men that walk NONLATINALPHABET 2 Thess. 3. 11. Sesostris King of Egypt made a Law, that all the subjects of his Kingdom should once a yeer give an account of their manner of living,
these Are men that walk 2 Thess 3. 11. Sesostris King of Egypt made a Law, that all the subject's of his Kingdom should once a year give an account of their manner of living,
how many are there that spend their time (as Seneca complained) aut aliud, aut nihil, aut male agendo, before the fall of Adam he had labor, after the fall sudor, how many are there now that would live without either!
how many Are there that spend their time (as Senecca complained) Or Aliud, Or nihil, Or male Agendo, before the fallen of Adam he had labour, After the fallen sudor, how many Are there now that would live without either!
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The ancient Romans painted pride with three Crowns on her head, on the first was written this motto, transeendo, on the second, non obedio, on the third, perturb: many such proud men there now are that seek themselves, folter and maintaine need lesse brabbles,
The ancient Roman painted pride with three Crowns on her head, on the First was written this motto, transeendo, on the second, non obedio, on the third, perturb: many such proud men there now Are that seek themselves, folter and maintain need less brabbles,
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and lay all the wait of disgrace upon other men, whereas indeed three things may not be dallied with, our faith, our eye, our good name, non patitur ludum, fama, fides, oculus;
and lay all the wait of disgrace upon other men, whereas indeed three things may not be dallied with, our faith, our eye, our good name, non patitur ludum, fama, fides, oculus;
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Fourthly, To relieve and deliver the innocent and guiltlesse, that in your dayes may the righteous flourish, Psal. 72. 7. Deut 25. 1. Athanasius was thirty times accused,
Fourthly, To relieve and deliver the innocent and guiltless, that in your days may the righteous flourish, Psalm 72. 7. Deuteronomy 25. 1. Athanasius was thirty times accused,
Fifthly, You have an opportunity, under Jesus Christ to free this land from the guilt of innocent blood, which else would overthrow the land, by doing justice impartially upon the guilty herein, Numb. 35. 33. Sixthly, You have opportunity to make much of, be tender over, and to advance such things as Christ your Master is most tender of. As first, His name. Secondly, His truth and Ordinances. Thirdly, His Sabbaths. Fourthly, His children:
Fifthly, You have an opportunity, under jesus christ to free this land from the guilt of innocent blood, which Else would overthrow the land, by doing Justice impartially upon the guilty herein, Numb. 35. 33. Sixthly, You have opportunity to make much of, be tender over, and to advance such things as christ your Master is most tender of. As First, His name. Secondly, His truth and Ordinances. Thirdly, His Sabbaths. Fourthly, His children:
Suffer not his name to be blasphemed, rent, and torne, and he will keep up your names, Parliaments name, Magistrates name, &c. suffer no cursed errors to justle out Gods truth and Ordinances,
Suffer not his name to be blasphemed, rend, and torn, and he will keep up your names, Parliaments name, Magistrates name, etc. suffer no cursed errors to justle out God's truth and Ordinances,
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so his Sabbaths, Neh. 13. 17, 18. Jer. 17. 27 and his children, advance and favour them, who are Gods jewells, apple of Gods eye, what is done to them is done to him.
so his Sabbaths, Neh 13. 17, 18. Jer. 17. 27 and his children, advance and favour them, who Are God's Jewels, apple of God's eye, what is done to them is done to him.
if you be either ignorant and cannot, or idle and will not, or partiall and respect friends (as if he be an old serving-man, a retainer to my Lord, to Sir such a one, to my cousen, &c. then he must be suffered to keep a drunken deboist.
if you be either ignorant and cannot, or idle and will not, or partial and respect Friends (as if he be an old Serving man, a retainer to my Lord, to Sir such a one, to my Cousin, etc. then he must be suffered to keep a drunken deboist.
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Ale-house, alas he must live, he hath a great charge, &c. though all the word that the painfull Pastor holds out on the Lords day is lost at the Ale-house in the week;
Alehouse, alas he must live, he hath a great charge, etc. though all the word that the painful Pastor holds out on the lords day is lost At the Alehouse in the Week;
many a wife and children, and families undone to hold up the last of that one, I say if thus you carry) sad is your case, I professe I would not for a thousand worlds have this to lye on me when I dye;
many a wife and children, and families undone to hold up the last of that one, I say if thus you carry) sad is your case, I profess I would not for a thousand world's have this to lie on me when I die;
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I beseech you consider its not enough to have good estates, rich clothes, to keep good houses, to come to Assizes and Sessions now and then that will serve to make a man a good Justice.
I beseech you Consider its not enough to have good estates, rich clothes, to keep good houses, to come to Assizes and Sessions now and then that will serve to make a man a good justice.
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Thirdly, Take heed not only of bottel and basket bribery, but of flattery, praise, private revenge, &c. and that you your selves affect not too much to pot and pipe, to swear, &c. how then can you punish others for those faults? Fourthly, Be active and diligent in your places, quo nobilior eò laboriosior was the old motto, see Nehemiah, how active in his own person, Neh. 2. 11. & 4. 23. again be resolute in Gods cause,
Thirdly, Take heed not only of Bottle and basket bribery, but of flattery, praise, private revenge, etc. and that you your selves affect not too much to pot and pipe, to swear, etc. how then can you Punish Others for those Faults? Fourthly, Be active and diligent in your places, quo nobilior eò laboriosior was the old motto, see Nehemiah, how active in his own person, Neh 2. 11. & 4. 23. again be resolute in God's cause,
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Thirdly, I would gladly have spoken a word or two to the gentlemen of the long robe (had they been here this morning) I blesse God I have no temporall suite this Assizes (as I here told you the last Assizes also) yet let me make this suit to you:
Thirdly, I would gladly have spoken a word or two to the gentlemen of the long robe (had they been Here this morning) I bless God I have no temporal suit this Assizes (as I Here told you the last Assizes also) yet let me make this suit to you:
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not wittingly and against your knowledge to do what in you lies to uphold and maintaine an unjust cause? take heed you do not care how light the cause is, so the see be heavy:
not wittingly and against your knowledge to do what in you lies to uphold and maintain an unjust cause? take heed you do not care how Light the cause is, so the see be heavy:
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Secondly, plead no cause on which you durst not begg Gods blessing upon your proceeding (who dare mock God so for an unjust cause?) Thirdly, plead so now as you may have Christ to plead for you at the latter day:
Secondly, plead no cause on which you durst not beg God's blessing upon your proceeding (who Dare mock God so for an unjust cause?) Thirdly, plead so now as you may have christ to plead for you At the latter day:
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there are some whom God will destrov at last, and Christ will not plead one word for them, Luk 13. 9. nay plead against them, Luk 19. 27. Fourthly, do not 〈 ◊ ◊ 〉 labor to advance injustice, which overthrows any Nation, do not labour to make black seem white to flourish & colour ever a bad cause;
there Are Some whom God will destrov At last, and christ will not plead one word for them, Luk 13. 9. nay plead against them, Luk 19. 27. Fourthly, do not 〈 ◊ ◊ 〉 labour to advance injustice, which overthrows any nation, do not labour to make black seem white to flourish & colour ever a bad cause;
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a very Plantus calls such, sordida poseinummia that for private gain would plead causes which they knew bad, another calls such 〈 ◊ 〉 f••ces decemdrachmariae, and addes, Linguas 〈 ◊ 〉. It is reported of Nevessan (a great Lawyer,
a very Plants calls such, sordida poseinummia that for private gain would plead Causes which they knew bad, Another calls such 〈 ◊ 〉 f••ces decemdrachmariae, and adds, Linguas 〈 ◊ 〉. It is reported of Nevessan (a great Lawyer,
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He that was to plead before the Judges in the great Court of the Areopagitae, must plead NONLATINALPHABET, without either Preface or Passion, left with their thetorical flourishes, they should any way prevail to draw the Judg to pass an unjust Sentence.
He that was to plead before the Judges in the great Court of the Areopagite, must plead, without either Preface or Passion, left with their thetorical flourishes, they should any Way prevail to draw the Judge to pass an unjust Sentence.
And let me in the fourth place speak a word to my Brethren of my own cloth (and perhaps some of you think its more then time that I had been there ere now) let us practise and advance Righteousness, we are men of God,
And let me in the fourth place speak a word to my Brothers of my own cloth (and perhaps Some of you think its more then time that I had been there ere now) let us practise and advance Righteousness, we Are men of God,
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and hands should be clean, we that carry the Vessels of the Lord, Isai. 52. 11. Three Emperors successively made and confirmed a Law, That the Clergy (as they called the Ministers) should not receive Tithes, I mean such Rents and Payments as formerly they had done:
and hands should be clean, we that carry the Vessels of the Lord, Isaiah 52. 11. Three Emperor's successively made and confirmed a Law, That the Clergy (as they called the Ministers) should not receive Tithes, I mean such Rends and Payments as formerly they had done:
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Erasmus his tart expression against such, was, That they were dumb in a Pulpit, not in a Tavern (profectò in hypocausto nemo illo vocatior:) Let not men justly upbraid us with golden Chalices and Wooden Priests.
Erasmus his tart expression against such, was, That they were dumb in a Pulpit, not in a Tavern (profectò in hypocausto nemo illo vocatior:) Let not men justly upbraid us with golden Chalice and Wooden Priests.
Secondly, Hold we out the Truths of God, and not mens phansies and inventions in our ministery (sound doctrine is called Righteousness, Heb. 5. 13.) When men ask bread, do not give them a stone, nor scorpions for fishes;
Secondly, Hold we out the Truths of God, and not men's fancies and Inventions in our Ministry (found Doctrine is called Righteousness, Hebrew 5. 13.) When men ask bred, do not give them a stone, nor scorpions for Fish;
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When one desired to know what a one Basil was, he shewed in a vision, a pillar all on fire with this Motto, Ta•••est Basilins. Old holy Latimer said, in his days there were many good Ministers in England; but deest ignis, deest ignis, said the old man, There wants fire of zeal.
When one desired to know what a one Basil was, he showed in a vision, a pillar all on fire with this Motto, Ta•••est Basilins. Old holy Latimer said, in his days there were many good Ministers in England; but deest ignis, deest ignis, said the old man, There Wants fire of zeal.
Remember but the Spirit that was in Polycarp, Ignatius, Irenaeus, &c. How zealous were the Bishops in the Counsel of Nice against Arrius, who differed from them but in one Letter (NONLATINALPHABET for NONLATINALPHABET?) How zealous were the Ministers of the Latine Church, against the Greek Churches, about the proceeding of the holy Ghost,
remember but the Spirit that was in Polycarp, Ignatius, Irnaeus, etc. How zealous were the Bishops in the Counsel of Nicaenae against Arius, who differed from them but in one letter (for?) How zealous were the Ministers of the Latin Church, against the Greek Churches, about the proceeding of the holy Ghost,
yet the difference lay onely in two prepositions (NONLATINALPHABET & NONLATINALPHABET?) How zealous was the Church against Nestorius, who differed from them onely in one Letter (NONLATINALPHABET for NONLATINALPHABET) yet six hundred Bishops then rose up and said, That NONLATINALPHABET &c.
yet the difference lay only in two prepositions (&?) How zealous was the Church against Nestorius, who differed from them only in one letter (for) yet six hundred Bishops then rose up and said, That etc.
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Fifthly, A word or two to all you my Brethren and Countreymen (for I cannot but love the smoke of this darling soyl) that are flocked hither to these Assizes:
Fifthly, A word or two to all you my Brothers and Countrymen (for I cannot but love the smoke of this darling soil) that Are flocked hither to these Assizes:
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Remember that of the Apostle, 1 Cor. 6. 5. I speak to your shame, Is there not a wise man amongst you? Thirdly, You that are of the Juries, grand or ••nall, proper or tall men, take head of Judas his practice and principles, his cry is, Matth. 26. 15. What will you give me,
remember that of the Apostle, 1 Cor. 6. 5. I speak to your shame, Is there not a wise man among you? Thirdly, You that Are of the Juries, grand or ••nall, proper or tall men, take head of Judas his practice and principles, his cry is, Matthew 26. 15. What will you give me,
Christ said, This Temple 〈 ◊ 〉 ing his Body) and they say that he said, Temple of God (though if he had so said, it had neither been felony nor treason.) Nay, take heed that you do not swear the truth out of malice,
christ said, This Temple 〈 ◊ 〉 ing his Body) and they say that he said, Temple of God (though if he had so said, it had neither been felony nor treason.) Nay, take heed that you do not swear the truth out of malice,
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yet is called a false witness, or lying tongue that devised mischiefs, Psal. 52 2, 3, 4, &c. This should in the next place, have been a sharp reproof to very many particulars, that do exalt unrighteousness apparently,
yet is called a false witness, or lying tongue that devised mischiefs, Psalm 52 2, 3, 4, etc. This should in the next place, have been a sharp reproof to very many particulars, that do exalt unrighteousness apparently,
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or also into us? To some it onely comes unto them, John 13. 3, 4. to others into them, not onely brains but hearts, NONLATINALPHABET Heb. 10. 8. NONLATINALPHABET Heb. 10. 16. Is our obedience, the obedience of Faith and Love? Rom. 16. 26. & 12. 1. Hosea 3. 5. A reasonable soul is the form and specifical difference of man from beast;
or also into us? To Some it only comes unto them, John 13. 3, 4. to Others into them, not only brains but hearts, Hebrew 10. 8. Hebrew 10. 16. Is our Obedience, the Obedience of Faith and Love? Rom. 16. 26. & 12. 1. Hosea 3. 5. A reasonable soul is the from and specifical difference of man from beast;
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NOw having preached these Notes, ere I could quite transcribe them (though in much hast) God sends us the joyful news from Ireland. which his own hand wrought, August 2. 1649. which makes me adde there lines.
NOw having preached these Notes, ere I could quite transcribe them (though in much haste) God sends us the joyful news from Ireland. which his own hand wrought, August 2. 1649. which makes me add there lines.
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Promission pacem tua nu•• Ecclesia Christe Insanu mund. turbine pressa petit: Evigila tandem, fluctus compesce surentes, Fac tibi non percant, ques pater ipse d•dit.
Promission pacem tua nu•• Ecclesia Christ Insanu mund. turbine pressa petit: Evigila tandem, Fluctus compesce surentes, Fac tibi non percant, ques pater ipse d•dit.
Et smul ad ju••um pergas perduce•e sinein, Quod tua pro nubis dexiera capit opus. Musculus on Matth. Ve•pcra jam venit, nobiscum christ mancto, Exitingm luccm ne pallare iuam.
Et smul ad ju••um pergas perduce•e sinein, Quod tua Pro Nubis dexiera Capital opus. Musculus on Matthew Ve•pcra jam venit, nobiscum Christ mancto, Exitingm luccm ne pallare iuam.
F•bricius a Heathen man and yet one m••h as 〈 ◊ 〉 ••m have •ved the Sun f••m •eaven, as him from the st•••ht path 〈 ◊ 〉 lu•t•e, 〈 ◊ 〉 with 〈 ◊ 〉 fourth 〈 ◊ 〉 of 〈 ◊ 〉 his 〈 ◊ 〉; so 〈 ◊ 〉 d•, Ca•• Qumtus 〈 ◊ 〉 us t•k•n from the plough, ma•• D••at••r, saved 〈 ◊ 〉 Countrey, de•• justly and retuned again willingly to the plough, to his mean•• 〈 ◊ ◊ 〉 lived and died Consul of Rome, had for a long time the custody of the 〈 ◊ 〉 o• R•me; yet at his death was so poore, that the Common-wealth was fain to desray the charges of his funeral. Camby••s a Heathen King ••mmanded that a P•r••• Judg being found unjust, should have his skin pulled over his cass, na•led to the Judgment• 〈 ◊ 〉, and that Judges son to fit thereon as Judg. Quam ••ltos 〈 ◊ 〉 & 〈 … 〉 Quod 〈 … 〉 August epist 142. 〈 ◊ 〉 also 〈 … 〉 Chry•••t. hom. 18. in cap. 5. Matth.
F•bricius a Heathen man and yet one m••h as 〈 ◊ 〉 ••m have •ved the Sun f••m •eaven, as him from the st•••ht path 〈 ◊ 〉 lu•t•e, 〈 ◊ 〉 with 〈 ◊ 〉 fourth 〈 ◊ 〉 of 〈 ◊ 〉 his 〈 ◊ 〉; so 〈 ◊ 〉 d•, Ca•• Qumtus 〈 ◊ 〉 us t•k•n from the plough, ma•• D••at••r, saved 〈 ◊ 〉 Country, de•• justly and retuned again willingly to the plough, to his mean•• 〈 ◊ ◊ 〉 lived and died Consul of Rome, had for a long time the custody of the 〈 ◊ 〉 o• R•me; yet At his death was so poor, that the Commonwealth was fain to defray the charges of his funeral. Camby••s a Heathen King ••mmanded that a P•r••• Judge being found unjust, should have his skin pulled over his cass, na•led to the Judgment• 〈 ◊ 〉, and that Judges son to fit thereon as Judges Quam ••ltos 〈 ◊ 〉 & 〈 … 〉 Quod 〈 … 〉 August Epistle 142. 〈 ◊ 〉 also 〈 … 〉 Chry•••t. hom. 18. in cap. 5. Matthew
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