Pseudeleutheria. Or Lawlesse liberty. Set forth in a sermon preached before the Right Honourable the Lord Major of London, &c. in Pauls, Aug. 16. 1646. / By Edvvard Terry, Minister of the Word, and pastor of the church at Great-Greenford in the country of Middlesex. Sept. 11. 1646. Imprimatur. John Downame.
why doe the heathen rage, and the people imagine a vaine thing? &c. And this Psalme was pen'd by David (as is most probably conceived) after his victory over the Philistines, who gathered themselves against him,
why do the heathen rage, and the people imagine a vain thing? etc. And this Psalm was penned by David (as is most probably conceived) After his victory over the philistines, who gathered themselves against him,
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And now that we may make as much of this Psalme our owne this day as may help us to the cleerer understanding of this text, I beseech you take notice, that the three first verses in it, are a narration of the attempts of many wicked men against the Kingdome of David as the Type,
And now that we may make as much of this Psalm our own this day as may help us to the clearer understanding of this text, I beseech you take notice, that the three First Verses in it, Are a narration of the attempts of many wicked men against the Kingdom of David as the Type,
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and against Christ too, as the Antitype, or person typified in this Psalme. The carriages, projects, attempts of these wicked unruly men, who would cast off subjection;
and against christ too, as the Antitype, or person typified in this Psalm. The carriages, projects, attempts of these wicked unruly men, who would cast off subjection;
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and the people imagine a vaine thing? & c? the Prophet admiring their folly, in going about that, which was impossible for them to effect, why doe they rage? Or come tumultuously together as men in an uproare (for so the originall word implies) noting their pride and fiercenesse,
and the people imagine a vain thing? & c? the Prophet admiring their folly, in going about that, which was impossible for them to Effect, why do they rage? Or come tumultuously together as men in an uproar (for so the original word Implies) noting their pride and fierceness,
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and travell with wickednesse, they shall bring forth a lie, as it is Psal. 7. 14. for Christ shall confound them, he shall first scorne and laugh at their attempts v. 4. (God speaking there after the manner of men) for God will make them to know how that they which reckon without him, must reckon againe.
and travel with wickedness, they shall bring forth a lie, as it is Psalm 7. 14. for christ shall confound them, he shall First scorn and laugh At their attempts v. 4. (God speaking there After the manner of men) for God will make them to know how that they which reckon without him, must reckon again.
He will speake to them in wrath, vexe them in displeasure, as it is verse 5. or he will handle them roughly (for so tis in the originall) breaking them in peeces like a potters vessell verse 9. their wound shall be incurable, their ruine irrecoverable,
He will speak to them in wrath, vex them in displeasure, as it is verse 5. or he will handle them roughly (for so this in the original) breaking them in Pieces like a potters vessel verse 9. their wound shall be incurable, their ruin irrecoverable,
Yet notwithstanding this their associating and leaguing together, their animating and encouraging one another in this evill way, is positively laid downe in the 2 ▪ and 3 vers.
Yet notwithstanding this their associating and leaguing together, their animating and encouraging one Another in this evil Way, is positively laid down in the 2 ▪ and 3 vers.
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Kings and Princes, I and the people to, as verse 1. And secondly by the persons against whom they doe conspire, the Lord and his Anointed, encouraging one another in this their rebellion,
Kings and Princes, I and the people to, as verse 1. And secondly by the Persons against whom they do conspire, the Lord and his Anointed, encouraging one Another in this their rebellion,
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as if there were no power either in heaven or earth, to contradict them, as you may observe in the words of my text, they saying let us breake their bands asunder &c. The words I have read unto you are words of mutiny and discontent, which as they are spoken here, I would have looked upon and considered,
as if there were no power either in heaven or earth, to contradict them, as you may observe in the words of my text, they saying let us break their bans asunder etc. The words I have read unto you Are words of mutiny and discontent, which as they Are spoken Here, I would have looked upon and considered,
Let us breake their bands asunder and cast away their cords from us, the word NONLATINALPHABET Musar which signifies bands, comes from NONLATINALPHABET Jasar which signifies to chastice, properly it is put for discipline and correction and so it signifies bands, by which the unruly are hampered and tamed. Here by a Metaphor it signifies,
Let us break their bans asunder and cast away their cords from us, the word Musar which signifies bans, comes from Jasar which signifies to chastise, properly it is put for discipline and correction and so it signifies bans, by which the unruly Are hampered and tamed. Here by a Metaphor it signifies,
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as if they had said, neither the Lord nor his Anointed shall raigne over us, and howsoever they thinke to impose upon us their Lawes and Ordinances, that with these,
as if they had said, neither the Lord nor his Anointed shall Reign over us, and howsoever they think to impose upon us their Laws and Ordinances, that with these,
This text is rich and full, and may fitly be compared unto Ezekiels roule, mentioned in the 2 Chap. of his Prophesies, ver. 10. that was written within and without, that which is written without,
This text is rich and full, and may fitly be compared unto Ezekiel's roll, mentioned in the 2 Chap. of his prophecies, ver. 10. that was written within and without, that which is written without,
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So that if any be come hither this day, for the vanity and froth of wit; (as I know how that these quesie times pester every great Congregation, with some such hearers) if any be come to this place at this time,
So that if any be come hither this day, for the vanity and froth of wit; (as I know how that these queasy times pester every great Congregation, with Some such hearers) if any be come to this place At this time,
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But for you, beloved, that are come hither to heare, that you may learne, learne, that you may know, know that you may beleeve and do; Beleeve and doe, that you may live.
But for you, Beloved, that Are come hither to hear, that you may Learn, Learn, that you may know, know that you may believe and do; Believe and do, that you may live.
Favour me so much, as to afford me your most diligent attention, while by Gods most gracious assistance, I shall take a further view of the particulars I have observed; And first of the first,
Favour me so much, as to afford me your most diligent attention, while by God's most gracious assistance, I shall take a further view of the particulars I have observed; And First of the First,
Hence it is, that Princes and Magistrates, in relation to their places, which are to defend the people in all their just rights, are called the shields of the Earth.
Hence it is, that Princes and Magistrates, in Relation to their places, which Are to defend the people in all their just rights, Are called the shields of the Earth.
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and the Prudent, and the Ancient, &c. But what was the consequence of this? The Text tells us, v. 5. The people should be oppressed every one by another, every one by his neighbour, &c. For what were those else, whom God there threatned to remove,
and the Prudent, and the Ancient, etc. But what was the consequence of this? The Text tells us, v. 5. The people should be oppressed every one by Another, every one by his neighbour, etc. For what were those Else, whom God there threatened to remove,
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then when there was no King in Israel, but every one did that which was right in his owne eyes, Jud. 17. And however it may be true, that the government of man over man, came first from sin, (as I finde it excellently observed) First,
then when there was no King in Israel, but every one did that which was right in his own eyes, Jud. 17. And however it may be true, that the government of man over man, Come First from since, (as I find it excellently observed) First,
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Thirdly, because the name of Servant, or underling, was never imposed in Scripture, till Noah denounced it against his accursed sonne, Cursed be Canaan, a servant of servants shall he be unto his brethren, Gen. 9. 25. Yet the nature of mankinde standing as it doth, corrupted so farre, that without the head of Authority, we could not live, nor converse together;
Thirdly, Because the name of Servant, or underling, was never imposed in Scripture, till Noah denounced it against his accursed son, Cursed be Canaan, a servant of Servants shall he be unto his brothers, Gen. 9. 25. Yet the nature of mankind standing as it does, corrupted so Far, that without the head of authority, we could not live, nor converse together;
God therefore in infinite wisedome, hath appointed this means for the suppressing of those many, and those intollerable injuries and violences, which otherwise we should be subject unto. And therfore
God Therefore in infinite Wisdom, hath appointed this means for the suppressing of those many, and those intolerable injuries and violences, which otherwise we should be Subject unto. And Therefore
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and according to the dictates of the heart, the tongue speakes, the eyes looke, the feete move, the hands stir, &c. Now a body Politike may most fitly be resembled to this Naturall body, wherein there are parts,
and according to the dictates of the heart, the tongue speaks, the eyes look, the feet move, the hands stir, etc. Now a body Politic may most fitly be resembled to this Natural body, wherein there Are parts,
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And certainely a Kingdome without order and government, is like the body of that fayned Giant Polyphemus, without an eie, or rather like a body without an head: or, (which most fitly resembles it) like that confused Chaos before the Creation, where heighth and depth, light and darkenesse were mingled together.
And Certainly a Kingdom without order and government, is like the body of that feigned Giant Polyphemus, without an eye, or rather like a body without an head: or, (which most fitly resembles it) like that confused Chaos before the Creation, where height and depth, Light and darkness were mingled together.
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In the beginning therefore when heaven and earth were first made, God established a superiority and rule, in other creatures after their kinde, and afterwards in man.
In the beginning Therefore when heaven and earth were First made, God established a superiority and Rule, in other creatures After their kind, and afterwards in man.
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when he had created man, he invested him immediately with imperiall authority to subduethe earth and to rule in it, v. 28. And to what other end is it called the host of Heaven, Gen. 2. 1. but to shew,
when he had created man, he invested him immediately with imperial Authority to subdueth earth and to Rule in it, v. 28. And to what other end is it called the host of Heaven, Gen. 2. 1. but to show,
how that Metaphor is taken from an Army, where there must be superiority and subordination, command and obedience, without both which, it cannot subsist? For if the spirit and soule of obedience be taken away, what can follow but Ataxie and Confusion?
how that Metaphor is taken from an Army, where there must be superiority and subordination, command and Obedience, without both which, it cannot subsist? For if the Spirit and soul of Obedience be taken away, what can follow but Ataxy and Confusion?
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Reason 2. Secondly, there must be Government, and Discipline, for necessities sake, to curbe and restraine all tumultuous and heady spirits, all offensive and disordered persons, whether in Church or Commonwealth.
Reason 2. Secondly, there must be Government, and Discipline, for necessities sake, to curb and restrain all tumultuous and heady spirits, all offensive and disordered Persons, whither in Church or Commonwealth.
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Then the wisedome of God thought fit to write them upon tables of stone, that they might be lasting, durable permanent. But these Lawes of God thus written,
Then the Wisdom of God Thought fit to write them upon tables of stone, that they might be lasting, durable permanent. But these Laws of God thus written,
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and commended, and commanded unto man, where slighted, and neglected, and forsaken by him, and therefore Irenaus well observes in his first booke against heresies, that therefore God appointed Kingdomes and men to rule in them,
and commended, and commanded unto man, where slighted, and neglected, and forsaken by him, and Therefore Irenaeus well observes in his First book against heresies, that Therefore God appointed Kingdoms and men to Rule in them,
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because man forsaking God, did wax feirce, lawlesse, masterlesse, and being not sufficiently awed by the feare of the Lord, God therefore put upon them the feare of man, that fearing humane Lawes, they should not devoure, destroy, consume one another as the fishes of the Sea,
Because man forsaking God, did wax fierce, lawless, masterless, and being not sufficiently awed by the Fear of the Lord, God Therefore put upon them the Fear of man, that fearing humane Laws, they should not devour, destroy, consume one Another as the Fish of the Sea,
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and the beasts of the wildernesse, and the fowles of the aire doe. And for this reason there is an absolute necessity of Lawes, to curbe, and restraine,
and the beasts of the Wilderness, and the fowls of the air do. And for this reason there is an absolute necessity of Laws, to curb, and restrain,
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Vse. Now for application, this being so, as it must needs be granted to be truth, What just cause have all people, who live under good Lawes to blesse God for them.
Use. Now for application, this being so, as it must needs be granted to be truth, What just cause have all people, who live under good Laws to bless God for them.
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To one who asked the question why the City Sparta had no wals, twas answered, that the Citizens had good weapons in their hands, unanimity in their hearts,
To one who asked the question why the city Sparta had no walls, it answered, that the Citizens had good weapons in their hands, unanimity in their hearts,
Oh justice! how faintly doest thou draw thy breath, while thou sufferest so many desperate sinners, and so many dangerous seducing Schismaticks, to march boldly by thee,
O Justice! how faintly dost thou draw thy breath, while thou sufferest so many desperate Sinners, and so many dangerous seducing Schismatics, to march boldly by thee,
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and transgressions amongst men, increase amongst us? How doe Pride and Luxury strive for the upper end of the table? How doth the very breath of most desperate swearers,
and transgressions among men, increase among us? How do Pride and Luxury strive for the upper end of the table? How does the very breath of most desperate swearers,
and the Beame in the Chamber, cry out aloud against oppression? And how hath the Error of Religion made many amongst us so wanton, that they know not what to have, nor what to hold? Surely as the Prophet Isaiah complaines Isai. 24. 20. The transgression of the earth (of this earth whereon we live) lies heavy upon it. And now O justice how doest thou degenerate from thy selfe,
and the Beam in the Chamber, cry out aloud against oppression? And how hath the Error of Religion made many among us so wanton, that they know not what to have, nor what to hold? Surely as the Prophet Isaiah complains Isaiah 24. 20. The Transgression of the earth (of this earth whereon we live) lies heavy upon it. And now Oh Justice how dost thou degenerate from thy self,
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I am not come hither to declame against the administration of justice in this honorable City (this City so renowned for exemplary government the world over) though I must tell you that if I knew any just cause to invite me hereunto, I should not spare.
I am not come hither to declaim against the administration of Justice in this honourable city (this city so renowned for exemplary government the world over) though I must tell you that if I knew any just cause to invite me hereunto, I should not spare.
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as the rest doe blast the profession of Religion, are suffered amongst us, though we have lifted up our hands unto the most high God in a solemne League and Covenant to the contrarie.
as the rest do blast the profession of Religion, Are suffered among us, though we have lifted up our hands unto the most high God in a solemn League and Covenant to the contrary.
or such things? A strange thing in Ely to punish the Thefts, Rapines, Sacriledge, Adulters, Incests of his sonnes with why doe you so? what was this but to shave that head which deserved to be cut off? Doubtles (as I find it excellently observed to my hand) it is with sins in the soule as with humors in the body, a weake dose doth but stir,
or such things? A strange thing in Ely to Punish the Thefts, Rapines, Sacrilege, Adulters, Incests of his Sons with why do you so? what was this but to shave that head which deserved to be Cut off? Doubtless (as I find it excellently observed to my hand) it is with Sins in the soul as with humours in the body, a weak dose does but stir,
And are not there some amongst us, who under specious pretences to advance, persist in courses that undoubtedly in conclusion if God prevent it not, will undermine roote out Religion from amongst us? Religion I say then which nothing should be mor deare unto us,
And Are not there Some among us, who under specious pretences to advance, persist in courses that undoubtedly in conclusion if God prevent it not, will undermine root out Religion from among us? Religion I say then which nothing should be mor deer unto us,
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and suffer me to acquaint you in the next place, how dearly in many respects a number in this Kingdome have missed these last few yeares while destruction hath been amongst us, the benefits which otherwise might have been enjoyed, by the execution of those good Lawes,
and suffer me to acquaint you in the next place, how dearly in many respects a number in this Kingdom have missed these last few Years while destruction hath been among us, the benefits which otherwise might have been enjoyed, by the execution of those good Laws,
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I cannot deny but that while the sword of war is in a Land it cannot chuse but marvellously clash with the sword of justice; and many things will be done,
I cannot deny but that while the sword of war is in a Land it cannot choose but marvellously clash with the sword of Justice; and many things will be done,
and cannot be avoided while it continues under such a sad condition, and in regard the sword hath beene in the hands of many of such ill principled hearts:
and cannot be avoided while it continues under such a sad condition, and in regard the sword hath been in the hands of many of such ill principled hearts:
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but of some, the very refuse and dregges of Mankinde, in whom that old Proverbe is verified, Armatis Divum nullus Pudor: That they feare neither God nor Man,
but of Some, the very refuse and dregs of Mankind, in whom that old Proverb is verified, Armatis Divum nullus Pudor: That they Fear neither God nor Man,
as you may observe in their most debauched lives, in doing what they please, and in their Hellish language too, whose mouths are full of cursing and bitternesse, which they belch out, setting their mouthes even against Heaven;
as you may observe in their most debauched lives, in doing what they please, and in their Hellish language too, whose mouths Are full of cursing and bitterness, which they belch out, setting their mouths even against Heaven;
Now by the way, let me adde this, that if God should ratifie that in heaven which they desire (miserable wretches as they are) against themselves on earth,
Now by the Way, let me add this, that if God should ratify that in heaven which they desire (miserable wretches as they Are) against themselves on earth,
and say ex ore tuo, from thine owne mouth will I now condemne thee; Oh! how sadly miserable would their condition be? Nemo miserius misero, non miserante seipsum:
and say ex over tuo, from thine own Mouth will I now condemn thee; Oh! how sadly miserable would their condition be? Nemo Miserable misero, non miserante seipsum:
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though it be a very sad, a very horrible truth, that divers things have beene done (or if not, very many in this Kingdome deserve to be punished for crying and complayning without just cause) by some others of those, who have most shamefully abused that trust reposed in them by our most deservedly honored Parliament, that needed not, that ought not, that should not have been done.
though it be a very sad, a very horrible truth, that diverse things have been done (or if not, very many in this Kingdom deserve to be punished for crying and complaining without just cause) by Some Others of those, who have most shamefully abused that trust reposed in them by our most deservedly honoured Parliament, that needed not, that ought not, that should not have been done.
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when wee consider that many griping evills might have been, and have not beene prevented, or because boldly acted, have not beene most severely, most exemplarily punished.
when we Consider that many gripping evils might have been, and have not been prevented, or Because boldly acted, have not been most severely, most exemplarily punished.
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and therefore we must crie aloud, speake out, speake home, speak all, though we lived in times that would hamper us in those bands and cords in my Text,
and Therefore we must cry aloud, speak out, speak home, speak all, though we lived in times that would hamper us in those bans and cords in my Text,
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In the garden of Eden, amongst those many plants which God made, some for ornament, and some for use, some for sight, and some for sent, and some for taste:
In the garden of Eden, among those many plants which God made, Some for ornament, and Some for use, Some for sighed, and Some for sent, and Some for taste:
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when our first Parents in their estate of Holinesse, who had power in them to Obey, as well as Disobey, and God had told them that of every tree in the garden they might freely eat, the tree of Knowledge only forbidden, Gen. 2. 16. 17. And though there was no comparison betwixt the Maker,
when our First Parents in their estate of Holiness, who had power in them to Obey, as well as Disobey, and God had told them that of every tree in the garden they might freely eat, the tree of Knowledge only forbidden, Gen. 2. 16. 17. And though there was no comparison betwixt the Maker,
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and the one had forbidden but one tree, and had fenced it (as it were) with a double hedge of a double death, temporall, eternall; yet when the Serpent came to the woman, with a meere contradiction to the voyce of God, Ye shall not surely die, Gen. 3. 4. how credulous and forward was shee to entertaine his suggestion? Our first Parents tooke their fall by their owne wilfull Disobedience,
and the one had forbidden but one tree, and had fenced it (as it were) with a double hedge of a double death, temporal, Eternal; yet when the Serpent Come to the woman, with a mere contradiction to the voice of God, You shall not surely die, Gen. 3. 4. how credulous and forward was she to entertain his suggestion? Our First Parents took their fallen by their own wilful Disobedience,
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for they went about an impossible worke, to build a towre whose top might reach to heaven, Gen. 11. And God there sayth of them, v. 6. that they would be restrayned in nothing they imagined to doe:
for they went about an impossible work, to built a tower whose top might reach to heaven, Gen. 11. And God there say of them, v. 6. that they would be restrained in nothing they imagined to do:
And doubtlesse, were it not for these bands and cords in my Text, and for those hookes and bitts which God hath put in the jawes and nostrils of men, they would be more unruly, more untamed,
And doubtless, were it not for these bans and cords in my Text, and for those hooks and bitts which God hath put in the Jaws and nostrils of men, they would be more unruly, more untamed,
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and voluntarily confined himselfe within the walls of Rome, and with very much content, but afterwards when he was commanded, not to goe forth the gates of that City, that place which before was his Paradise, now by reason of that word of restraint, became his Prison. And,
and voluntarily confined himself within the walls of Room, and with very much content, but afterwards when he was commanded, not to go forth the gates of that city, that place which before was his Paradise, now by reason of that word of restraint, became his Prison. And,
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Nitimur in verita•, which causeth him to thinke forbidden fruit most faire; forbidden pleasures most sweet ▪ forbidden waies most secure. This made the blessed Apostle himselfe sadly to complaine Rom. 7. 23. of a law in his members rebelling against the law of his mind.
Nitimur in verita•, which Causes him to think forbidden fruit most fair; forbidden pleasures most sweet ▪ forbidden ways most secure. This made the blessed Apostle himself sadly to complain Rom. 7. 23. of a law in his members rebelling against the law of his mind.
A complaint and reproofe of the Preachings, and Printings and actings of thousands at this time in this Kingdome, a very lively comment, on this particular in my text.
A complaint and reproof of the Preachings, and Printings and actings of thousands At this time in this Kingdom, a very lively comment, on this particular in my text.
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Good God in what times doe we live, when so much lawlesse, unwarrantable, unjustifiable liberty, is taken by men, to doe what they please without controll.
Good God in what times do we live, when so much lawless, unwarrantable, unjustifiable liberty, is taken by men, to do what they please without control.
Oh how hath the Pulpit been abused, (since the hedge hath been downe about our Church) by a liberty, which without doubt, Posterity will not beleeve, could be taken at such a time at this; when he that pleaseth consecrates himselfe, when the lowest among the people, without any lawfull Call, or Commission, take upon them to be publique Teachers of others:
O how hath the Pulpit been abused, (since the hedge hath been down about our Church) by a liberty, which without doubt, Posterity will not believe, could be taken At such a time At this; when he that Pleases consecrates himself, when the lowest among the people, without any lawful Call, or Commission, take upon them to be public Teachers of Others:
For an outward call or commission I am sure they have none, and if they have an extraordinary and an immediate call from God, which would manifest it selfe in more then ordinary guifts, let them make this appeare,
For an outward call or commission I am sure they have none, and if they have an extraordinary and an immediate call from God, which would manifest it self in more then ordinary Gifts, let them make this appear,
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and moreover, we will reverence them, and lay our selves at their feete, as they in the fourth of the Acts and 34. 35. verses when they had sold their possessions brought the money and laid it downe at the foote of the Apostles:
and moreover, we will Reverence them, and lay our selves At their feet, as they in the fourth of the Acts and 34. 35. Verses when they had sold their possessions brought the money and laid it down At the foot of the Apostles:
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then with those vagabond Jewes, •••ists, which tooke upon them great matters, to dispossesse those which were troubled with evill spirits Acts 19. 13. and there were seven sonnes of 〈 … 〉 which did so verse 14. and the evill spirit answered and said to them, Jesus I know, and Paul I know,
then with those vagabond Jews, •••ists, which took upon them great matters, to dispossess those which were troubled with evil spirits Acts 19. 13. and there were seven Sons of 〈 … 〉 which did so verse 14. and the evil Spirit answered and said to them, jesus I know, and Paul I know,
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Or these which before we named are like those mockers of the true Prophets (for they want no slighting nor reviling tearmes for them) those mockers mentioned Jer. 23. 25. who call the people together and tell them they have dreamed, they have dreamed when they deliver dreames indeed.
Or these which before we nam Are like those mockers of the true prophets (for they want no slighting nor reviling terms for them) those mockers mentioned Jer. 23. 25. who call the people together and tell them they have dreamed, they have dreamed when they deliver dreams indeed.
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and Orthodox Ministers and people be now stirred up in England, when we doe further consider how that all those ancient and damnable heresies, recorded by Irenaeus, and Epiphanius, which we hoped had been long since buried in forgetfullnesse, are rack't up againe out of their corruption,
and Orthodox Ministers and people be now stirred up in England, when we do further Consider how that all those ancient and damnable heresies, recorded by Irnaeus, and Epiphanius, which we hoped had been long since buried in forgetfullnesse, Are racked up again out of their corruption,
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And no marvel, for they are a people in generall (to give a breife character of them that shall doe them no wrong) of proud, uneven, unquiet, untractable, unpeaceable, uncharitable spirits differing and dissenting much amongst themselves, carried away headlong by the violence of their owne wills, which they improperly and by misconceiving call their consciences, whose wills are very much too hard for their understandings, which makes them so wedded to their owne conceivings, that you may assoone remove Rocks from their places,
And no marvel, for they Are a people in general (to give a brief character of them that shall do them no wrong) of proud, uneven, unquiet, untractable, unpeaceable, uncharitable spirits differing and dissenting much among themselves, carried away headlong by the violence of their own wills, which they improperly and by misconceiving call their Consciences, whose wills Are very much too hard for their understandings, which makes them so wedded to their own conceivings, that you may As soon remove Rocks from their places,
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as these from their conclusions, and therefore nor fit to be disputed withall; being like mil-horses, in the evening just there, where they began their morning circuit:
as these from their conclusions, and Therefore nor fit to be disputed withal; being like mil-horses, in the evening just there, where they began their morning circuit:
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having two generall all replies for all objections, as if you proove a thing plainely by Scripture, their usuall answere is, that you interpret this or that Scripture so,
having two general all replies for all objections, as if you prove a thing plainly by Scripture, their usual answer is, that you interpret this or that Scripture so,
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Like Petilian the Rayler who when Austin had confuted him, from the Authority of all the Ancient Fathers, answered, Omnes Patres sic, ego autem non sic if all the Fathers thinke so, i'le thinke otherwise.
Like Petilian the Railer who when Austin had confuted him, from the authority of all the Ancient Father's, answered, Omnes Patres sic, ego autem non sic if all the Father's think so, I'll think otherwise.
So these conceit what they like, and then beleeve themselves bound to justifie their wild conceivings, which hath caused such a multitude of strange opinions amongst us, that we of this Nation are in very great likelihood to come into the proverb, that if a man cannot find his Religion in Poland, nor Amsterdam, let him seeke for it in England.
So these conceit what they like, and then believe themselves bound to justify their wild conceivings, which hath caused such a multitude of strange opinions among us, that we of this nation Are in very great likelihood to come into the proverb, that if a man cannot find his Religion in Poland, nor Amsterdam, let him seek for it in England.
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In the second place, oh the boldnesse and liberty of the Presse, if wee consider those odious Pamphlets it often squieseth out. There was a Pamphlet of ancient date,
In the second place, o the boldness and liberty of the Press, if we Consider those odious Pamphlets it often squieseth out. There was a Pamphlet of ancient date,
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but, yet in memory, which did beare the name of Martin-mar-prelate. And we had a Pampleter of late who named that most deformed issue of his idle and crazed braine, Martin mar-priest, And we have had a Martin-mar-Prince too,
but, yet in memory, which did bear the name of Martin-mar-prelate. And we had a Pampleter of late who nam that most deformed issue of his idle and crazed brain, Martin mar-priest, And we have had a Martin-mar-Prince too,
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now happily silenced as I hope, who in his most odious, and scurrilous Pamplets would often force in some occasion, to trample upon Majestie. And we have a Martin-mar-people to, he, I meane, whatsoever he be, who was the Author of that (I know not what bad enough to call it) intituled by that most desperate Incendiary, the Authour, A Remonstrance of many thousands, which he afterward calls, Your Sovereigne Lord the People:
now happily silenced as I hope, who in his most odious, and scurrilous Pamphlets would often force in Some occasion, to trample upon Majesty. And we have a Martin-mar-people to, he, I mean, whatsoever he be, who was the Author of that (I know not what bad enough to call it) entitled by that most desperate Incendiary, the Author, A Remonstrance of many thousands, which he afterwards calls, Your Sovereign Lord the People:
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which damnable and seditious Pamphlet alone, hath enough in it, (if God did not restrain the fury and madnesse of the multitude) to set the whole Kingdome on fire.
which damnable and seditious Pamphlet alone, hath enough in it, (if God did not restrain the fury and madness of the multitude) to Set the Whole Kingdom on fire.
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And to these, what a number have we had beside, who in severall printed papers, have endeavoured to convey unto the people (who want a spirit of discerning) many most dangerous, lying,
And to these, what a number have we had beside, who in several printed papers, have endeavoured to convey unto the people (who want a Spirit of discerning) many most dangerous, lying,
But Lions will teare, and Serpents will sting, and Dogges will barke and bite, and venemous plants will poyson, let us say what we can or please, to the contrary.
But Lions will tear, and Serpents will sting, and Dogs will bark and bite, and venomous plants will poison, let us say what we can or please, to the contrary.
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What shall be given, or what shall be done unto thee, thou false tongue? The Prophet answers himselfe in the 64. Psalme, that their tongues which they whet and sharpen like swords, shall fall upon themselves.
What shall be given, or what shall be done unto thee, thou false tongue? The Prophet answers himself in the 64. Psalm, that their tongues which they whet and sharpen like swords, shall fallen upon themselves.
A fooles mouth is his destruction, saith Salomon, Pr. 18. 7. And if any of theirs we have named, bee so in conclusion, (which Repentance forbid) they may thanke themselves. In the mean time;
A Fools Mouth is his destruction, Says Solomon, Pr 18. 7. And if any of theirs we have nam, be so in conclusion, (which Repentance forbid) they may thank themselves. In the mean time;
so that if they cannot break them at once, they will unfold their linkes and twistings, (for so the Originall word NONLATINALPHABET Natha•, heere Englished to breake, signifies) so that,
so that if they cannot break them At once, they will unfold their links and twistings, (for so the Original word Natha•, Here Englished to break, signifies) so that,
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for so the Apostle exhorts, 1. Pet. 2. 13. 14. Submit your selves unto every ordinance of man for the Lords sake, &c. And the equall, righteous, just commands of God, to which is required sincere, constant, and universall obedience;
for so the Apostle exhorts, 1. Pet. 2. 13. 14. Submit your selves unto every Ordinance of man for the lords sake, etc. And the equal, righteous, just commands of God, to which is required sincere, constant, and universal Obedience;
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This purity of worship puts an inward beauty upon the Church which is all glorious within; as administration of good Laws by government, to keep all in safety and order, a lustre and glory which is outward upon it.
This purity of worship puts an inward beauty upon the Church which is all glorious within; as administration of good Laws by government, to keep all in safety and order, a lustre and glory which is outward upon it.
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But we will adde something more, where first let mee remember you of a passage you have often heard, Act. 28. 22. where the blinde Iewes call the true professors of the doctrine of Salvation, a Sect that were every where spoken against: An hundred false Religions may live together in peace,
But we will add something more, where First let me Remember you of a passage you have often herd, Act. 28. 22. where the blind Iewes call the true professors of the Doctrine of Salvation, a Sect that were every where spoken against: an hundred false Religions may live together in peace,
This I am sure is true in experience, that the longer it is before a colt be backt, the more unwillingly by farre, at the first, doth he endure his Rider:
This I am sure is true in experience, that the longer it is before a colt be backed, the more unwillingly by Far, At the First, does he endure his Rider:
and because it curbes and restrains them, therefore they esteem themselves in bondage, or as prisoners in bonds, being required to yield obedience unto it. For,
and Because it curbs and restrains them, Therefore they esteem themselves in bondage, or as Prisoners in bonds, being required to yield Obedience unto it. For,
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because they meet them and reprove them, and set in order before them, the things that they have done, as it is Ps. 50. 21. In every commission of evill, in every omission of good, in every,
Because they meet them and reprove them, and Set in order before them, the things that they have done, as it is Ps. 50. 21. In every commission of evil, in every omission of good, in every,
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they tell these who thus stretch themselves upon the bed of lust, that though they sleepe securely there, their destruction sleepes not, their damnation slumbers not, •• in 2. Pet. 2. 3. They awake the Drunkards, crying out, Ioel 1. 5. Awake yee Drunkards, weepe and bowle, &c. They debase proud ones, foretelling their fall, Luc. 18. 14. Every one that exalts himselfe shall be abased:
they tell these who thus stretch themselves upon the Bed of lust, that though they sleep securely there, their destruction sleeps not, their damnation slumbers not, •• in 2. Pet. 2. 3. They awake the Drunkards, crying out, Joel 1. 5. Awake ye Drunkards, weep and bowl, etc. They debase proud ones, foretelling their fallen, Luke 18. 14. Every one that exalts himself shall be abased:
They startle the bold prophane swearers, with the weight of their guilt, Exo. 20. 7: They acquaint Oppressors with those screech owles of woe, which cry aloud from the beames of their chambers:
They startle the bold profane swearers, with the weight of their guilt, Exo. 20. 7: They acquaint Oppressors's with those screech owls of woe, which cry aloud from the beams of their chambers:
They meet with Formall professors of Religion, who make Religion nothing but a complement, and they tell them that of all tempers in Religion, a luke-warme temper is the worst.
They meet with Formal professors of Religion, who make Religion nothing but a compliment, and they tell them that of all tempers in Religion, a lukewarm temper is the worst.
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Because thou art neither hot nor cold, but luke-warme, i'le spue thee out of my mouth, sayth the Spirit to the Church of Laodicea, Re. 3. 16. That is, I will make thee who art but a Church in shew, to be no Church at all, it being all one in the account of God, to deny the Faith,
Because thou art neither hight nor cold, but lukewarm, I'll spue thee out of my Mouth, say the Spirit to the Church of Laodicea, Re. 3. 16. That is, I will make thee who art but a Church in show, to be no Church At all, it being all one in the account of God, to deny the Faith,
then that disguise which Ahab put on, in which he perished, when he fought with the Syrians at Ramoth Gilead, 1. Ki. 22: They convince blinde errors, by cleere and orthodox truths:
then that disguise which Ahab put on, in which he perished, when he fought with the Syrians At Ramoth Gilead, 1. Ki. 22: They convince blind errors, by clear and orthodox truths:
And tell them that receive not the love of the truth that they might be saved, that for this cause, God shall send them strong delusion that they might beleeve a lie, that they might be damned, who beleeve not the truth &c. 2 Thes. 2. 10. 11. 12:
And tell them that receive not the love of the truth that they might be saved, that for this cause, God shall send them strong delusion that they might believe a lie, that they might be damned, who believe not the truth etc. 2 Thebes 2. 10. 11. 12:
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Or they are like the troubled sea when it cannot rest, to which the Prophet compares them, Isaiah 57. 20. foming and raging most against those truths of God which oppose them most;
Or they Are like the troubled sea when it cannot rest, to which the Prophet compares them, Isaiah 57. 20. foaming and raging most against those truths of God which oppose them most;
I shall addresse my speech unto every loose, lawlesse libertine in the world, and first desire to let him know, that there is no liberty but servitude in sinne;
I shall address my speech unto every lose, lawless libertine in the world, and First desire to let him know, that there is no liberty but servitude in sin;
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and yeeld obedience unto the commands of Satan (for every one in the world serves one of these two Masters) they are meere bondslaves unto him they serve,
and yield Obedience unto the commands of Satan (for every one in the world serves one of these two Masters) they Are mere bondslaves unto him they serve,
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for all the services that the Devill imploies his servants in, are, (whatsoever men may thinke otherwise of them) no better then a very toilesome drudgery a very base bondage.
for all the services that the devil employs his Servants in, Are, (whatsoever men may think otherwise of them) no better then a very toilsome drudgery a very base bondage.
and spiritlesse immediately upon it, 1 Ki. 21. we may observe the like in that sin of envy which Solomon tels us is the rottennesse of the bones Prov. 14. 30 a sin that is plagued by it selfe, that hath much justice in it as one well observes,
and spiritless immediately upon it, 1 Ki. 21. we may observe the like in that since of envy which Solomon tells us is the rottenness of the bones Curae 14. 30 a since that is plagued by it self, that hath much Justice in it as one well observes,
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so that he fell sick for his Sister T•••••r, and after he had satisfied his unnaturall appetite, he was as sick of her as he was before for her: he hated her exceedingly saith the text, his Lust ended in loathing,
so that he fell sick for his Sister T•••••r, and After he had satisfied his unnatural appetite, he was as sick of her as he was before for her: he hated her exceedingly Says the text, his Lust ended in loathing,
so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had yee in th•se things whereof yee are now ashamed saith the Apostle to the Romans? Rom. 6. 21. for as sin makes men past shame that they may commit it,
so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her 2 Sam. 13. 15. what fruit had ye in th•se things whereof ye Are now ashamed Says the Apostle to the Roman? Rom. 6. 21. for as since makes men passed shame that they may commit it,
and babling, and wounds, Pro. 23. 29. Nay who can count the hurts that by drunken distempers come both to the body and soule? First to the whole body, especially to the head,
and babbling, and wounds, Pro 23. 29. Nay who can count the hurts that by drunken distempers come both to the body and soul? First to the Whole body, especially to the head,
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and stomach, and liver, and those more noble parts, as also the rheumes, gouts, dropsies, palsies, apoplexies, inflammations, and other distempers hence arising.
and stomach, and liver, and those more noble parts, as also the rheums, gouts, dropsies, palsies, Apoplexies, inflammations, and other distempers hence arising.
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Oh how doth the excesse of wine, and any other strong liquor, fire the bloud, casting the body into feavers & c? And secondly how doth it inflame the soule too, filling that with lusts as hot as hell? So that drunkards shall one day be forced to confesse what they will not now beleeve,
O how does the excess of wine, and any other strong liquour, fire the blood, casting the body into fevers & c? And secondly how does it inflame the soul too, filling that with Lustiest as hight as hell? So that drunkards shall one day be forced to confess what they will not now believe,
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And if those most filthy and loathsome diseases, the just consequence of incontinency, were to be suffered before these acts of filthinesse were committed, people would be chast:
And if those most filthy and loathsome diseases, the just consequence of incontinency, were to be suffered before these acts of filthiness were committed, people would be chaste:
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yee heare how its often with these two sworne servants of the Devill, whereas the sober, chast, temperate man who desires to possesse his vessell in holinesse at the Apostle speaks 1 Thes 4. 4. to glorifie God in his life, feeles, knowes none of those things.
ye hear how its often with these two sworn Servants of the devil, whereas the Sobrium, chaste, temperate man who Desires to possess his vessel in holiness At the Apostle speaks 1 These 4. 4. to Glorify God in his life, feels, knows none of those things.
for the like may be said of many other worker of darkenesse, which the Devill imploies his servants in, serving divert lusts as the Apostle speakes Tit. 3. 3. NONLATINALPHABET, being as slaves to lusts engaging them to every sin;
for the like may be said of many other worker of darkness, which the devil employs his Servants in, serving divert Lustiest as the Apostle speaks Tit. 3. 3., being as slaves to Lustiest engaging them to every since;
one lust drawing a wretched sinner into one sinfull course, others ha•ing and pulling him into other evill waies, making poore wretches thus miserably distracted and seduced,
one lust drawing a wretched sinner into one sinful course, Others ha•ing and pulling him into other evil ways, making poor wretches thus miserably distracted and seduced,
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yea most unnaturall, as those who caused their Sonnes and Daughters to passe through the fire to Molach Levit. 20. 3. I could aboundantly inlarge, Ile only ad this, that if Satan have had such power to perswade poore, mis-led, seduced creatures to submit themselves unto such unreasonable imposi•ions, n•• thinks every one who hath not quite lost himself should be more readily induced to yeeld a most cheerefull obedience unto God his most holy, righteous, equall, just commands whose Commandements are not grievous 1 Iohn 5. 3. To put their neckes under that yoke which rebellious spirits here in my text throw off,
yea most unnatural, as those who caused their Sons and Daughters to pass through the fire to Moloch Levit. 20. 3. I could abundantly enlarge, I'll only and this, that if Satan have had such power to persuade poor, misled, seduced creatures to submit themselves unto such unreasonable imposi•ions, n•• thinks every one who hath not quite lost himself should be more readily induced to yield a most cheerful Obedience unto God his most holy, righteous, equal, just commands whose commandments Are not grievous 1 John 5. 3. To put their necks under that yoke which rebellious spirits Here in my text throw off,
And that thy heart may not be hardned, that thou maiest not be quite undone by the deceitfullnesse of sin, observe but this one rule when ever thou art tempted unto any thing that is evill, to view the tentation on both sides, to take notice as well of the certaine bitternesse,
And that thy heart may not be hardened, that thou Mayest not be quite undone by the deceitfullnesse of since, observe but this one Rule when ever thou art tempted unto any thing that is evil, to view the tentation on both sides, to take notice as well of the certain bitterness,
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as death, hell, judgement, and everlasting separation from the presence of God, the Devill keepes out of sight, that the misery of a wretched sinner may not be knowne till it be felt, not felt till it cannot be possibly avoyded. And to conclude this point:
as death, hell, judgement, and everlasting separation from the presence of God, the devil keeps out of sighed, that the misery of a wretched sinner may not be known till it be felt, not felt till it cannot be possibly avoided. And to conclude this point:
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How was it with Ahab who cast off God, and joyned himselfe to Idols, as the Prophet Hosea phraseth it? Hos. 4. 17. Tis sayd of him, 1. Kin 21. 20. That he sold himselfe to worke wickednesse in the sight of the Lord, but afterward he lives to rue, to repent his bargaine.
How was it with Ahab who cast off God, and joined himself to Idols, as the Prophet Hosea Phraseth it? Hos. 4. 17. This said of him, 1. Kin 21. 20. That he sold himself to work wickedness in the sighed of the Lord, but afterwards he lives to rue, to Repent his bargain.
No sooner had Pharaoh asked that bold blasphemous question, Who is the Lord that I should obey his voice, to let Israel go? Ex. 5. 2. but presently the frogs, the lic•, the flies, the caterpillars, which the Prophet calls Gods great Army, Ioel 2. 25. rise up in armes to tell him,
No sooner had Pharaoh asked that bold blasphemous question, Who is the Lord that I should obey his voice, to let Israel go? Ex. 5. 2. but presently the frogs, the lic•, the flies, the caterpillars, which the Prophet calls God's great Army, Joel 2. 25. rise up in arms to tell him,
There is a very memorable story, which I dare affirme for truth, that many yeares since, I brought from the Easterne India, where I lived at the Court of the Great Mogol, for more then two yeares. The story is this:
There is a very memorable story, which I Dare affirm for truth, that many Years since, I brought from the Eastern India, where I lived At the Court of the Great Mogol, for more then two Years. The story is this:
and that he might keepe that favour, esteemed it, the highest point of Religion to flatter the King, which made him a great neglecter and contemner of God.
and that he might keep that favour, esteemed it, the highest point of Religion to flatter the King, which made him a great neglecter and contemner of God.
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Upon a time this wretched man sitting in dalliance with one of his women, she pluckt an hayre from his breast, his nipple, in wantonnesse, I conceive without the least thought of doing him hurt;
Upon a time this wretched man sitting in dalliance with one of his women, she plucked an hair from his breast, his nipple, in wantonness, I conceive without the least Thought of doing him hurt;
Oh, let us further collect out of those many menaces and threatnings denounced against this sin in the booke of God, what their end is like to be, that obey not the truth,
O, let us further collect out of those many menaces and threatenings denounced against this since in the book of God, what their end is like to be, that obey not the truth,
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And what in conclusion this sinne is like to cost, and when we haue cast up our whole reckoning, we may borrow those words to put at the foot of our accompt, which Abner spake to Ioab, 2. Sam. 2. 26. bitternesse in the end.
And what in conclusion this sin is like to cost, and when we have cast up our Whole reckoning, we may borrow those words to put At the foot of our account, which Abner spoke to Ioab, 2. Sam. 2. 26. bitterness in the end.
And lastly, let the resisters of lawfull authority, that will not submit unto Gods deputed lawfull substitutes heere on earth, read the story of Corah and his Company, Iud. 16. swallowed up quicke by the earth:
And lastly, let the resisters of lawful Authority, that will not submit unto God's deputed lawful substitutes Here on earth, read the story of Corah and his Company, Iud. 16. swallowed up quick by the earth:
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as in the Roman story there is mention made of one Caninius, who when after much adoe hoe had obtayned the Consulship, he then enjoyed it but seven howres:
as in the Roman story there is mention made of one Caninius, who when After much ado hoe had obtained the Consulship, he then enjoyed it but seven hours:
and see what became of him, 2. Sam. 17. In one word, let me remember all (who cast off subjection, who doe their utmost endeavour to breake or throw off those bands and cords heere,) of everlasting chaines under darkenesse, which will hamper them to purpose heereafter.
and see what became of him, 2. Sam. 17. In one word, let me Remember all (who cast off subjection, who do their utmost endeavour to break or throw off those bans and cords Here,) of everlasting chains under darkness, which will hamper them to purpose hereafter.
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they interpret them and say, v. 8. Shalt thou indeed reigne over us? shalt thou have dominion over us? Thou one of the yongest sonnes of our father? Shalt thou? and for this they hated him, sayth the Text. Ioseph went foorth to seeke brethren, in the 14••. but he found murtherers:
they interpret them and say, v. 8. Shalt thou indeed Reign over us? shalt thou have dominion over us? Thou one of the youngest Sons of our father? Shalt thou? and for this they hated him, say the Text. Ioseph went forth to seek brothers, in the 14••. but he found murderers:
for they take their brother, and they cast him into an uncomfortable pit (as if they meant to bury him alive) and then sit downe to eat bread, v. 25. with the lamentations of their brother in their eares,
for they take their brother, and they cast him into an uncomfortable pit (as if they meant to bury him alive) and then fit down to eat bred, v. 25. with the lamentations of their brother in their ears,
And what was the reason of this their most unnaturall, and more then bruitish cariage towards their brother? you had it before, their great feare of being afterward in subjection to him.
And what was the reason of this their most unnatural, and more then brutish carriage towards their brother? you had it before, their great Fear of being afterwards in subjection to him.
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Thus the Philistines animate, and hearten and encourage one another, 1. Sam. 4. 9. saying, be strong and quit your selves like men, ô ye Philistins, that ye be not servants unto the Hebrewes.
Thus the philistines animate, and hearten and encourage one Another, 1. Sam. 4. 9. saying, be strong and quit your selves like men, o the philistines, that you be not Servants unto the Hebrews.
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I could invite you to looke into the 83. Psalme, from the beginning of the 2. to the 9. verse, where you shall finde a number of people of such unruly spirits,
I could invite you to look into the 83. Psalm, from the beginning of the 2. to the 9. verse, where you shall find a number of people of such unruly spirits,
and Amalek, the Philistines, with the inhabitants of Tyre, &c. But what to doe? To take crafty counsell against the people of God, to consult against his hidden ones, v. 3. And who are these hidden ones? Gods deare children, whom God hides and will protect.
and Amalek, the philistines, with the inhabitants of Tyre, etc. But what to do? To take crafty counsel against the people of God, to consult against his hidden ones, v. 3. And who Are these hidden ones? God's deer children, whom God hides and will Pact.
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And certainly, there were no living for any good man in the world, if the Divell and his cursed instruments, could do but halfe so much mischiefe as they would.
And Certainly, there were no living for any good man in the world, if the devil and his cursed Instruments, could do but half so much mischief as they would.
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Now what may be the reason why tumultuous, heady-minded mem, doe thus combine and animate one another in a spirit of opposition, to cast off subjection?
Now what may be the reason why tumultuous, heady-minded man, do thus combine and animate one Another in a Spirit of opposition, to cast off subjection?
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and therefore drew the bloud of seventy of his Brethren to make way for his usurped government, is compared to a Bramble, Jud 9. 14. A right Bramble he was indeed, who grew in the base hedge-row of a concubine:
and Therefore drew the blood of seventy of his Brothers to make Way for his usurped government, is compared to a Bramble, Jud 9. 14. A right Bramble he was indeed, who grew in the base hedgerow of a concubine:
Reason 2. Secondly, because all wicked men who throw off subjection are guided by the same spirit, the spirit of the Divell, who rules, sayth the Apostle, in the children of disobedience, Eph. 2. 2. And ever since the Divell and wicked men received their doome, to be chayned for ever heerafter under darknesse;
Reason 2. Secondly, Because all wicked men who throw off subjection Are guided by the same Spirit, the Spirit of the devil, who rules, say the Apostle, in the children of disobedience, Ephesians 2. 2. And ever since the devil and wicked men received their doom, to be chained for ever hereafter under darkness;
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and first let me tell you for Instruction, from that which springs from the bitter root of stubbornesse, disobedience, and refractorinesse in this Text;
and First let me tell you for Instruction, from that which springs from the bitter root of Stubbornness, disobedience, and refractoriness in this Text;
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every one heere assembled may now prevent me & say, that what we have hence observed inferres and inforceth upon us a lesson for our imitation ▪ to follow those we have named, in their diligence,
every one Here assembled may now prevent me & say, that what we have hence observed infers and enforceth upon us a Lesson for our imitation ▪ to follow those we have nam, in their diligence,
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The Idolaters at Ephesus, as if they had been the sonnes of Noise and Tumults, cry up their baggage Diana, for the space of two houres together, Act. 19. Great is Diana of the Ephesians, quasi vocibus cultum ejus reparaturi, as Chrysostome on that place:
The Idolaters At Ephesus, as if they had been the Sons of Noise and Tumults, cry up their baggage Diana, for the Molle of two hours together, Act. 19. Great is Diana of the Ephesians, quasi vocibus cultum His reparaturi, as Chrysostom on that place:
And thus the Idolatrous Preists of Baal cried long from morning till noone, and loud too, saying Oh Baal helpe as 1 Ki. 18. And the inhabitants of Samaria feared, and mourned, and made much adoe for their Idol.
And thus the Idolatrous Priests of Baal cried long from morning till noon, and loud too, saying O Baal help as 1 Ki. 18. And the inhabitants of Samaria feared, and mourned, and made much ado for their Idol.
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and what have I more? Or what have I more to lose? Let me tell you in a word by the way, that these were proper Gods to rely on, that could not secure themselves.
and what have I more? Or what have I more to loose? Let me tell you in a word by the Way, that these were proper God's to rely on, that could not secure themselves.
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To rely upon such helps, Gods per Antiphras••, for the workeman made them and therefore they are not God, Hoses 8. 6. for if the fire spare them, rust,
To rely upon such helps, God's per Antiphras••, for the workman made them and Therefore they Are not God, Hoses 8. 6. for if the fire spare them, rust,
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or they give a dowry to them, there is nothing so costly which they will not bestow, which they will not willingly cast away upon their Idols, which caused the Israelits being tainted with this sin, to strip their Wives, & Sonnes and Daughters of their Ear-rings to make a molten Image, Exod. 32. they thinke nothing too much, too hard to doe, to endure for them,
or they give a dowry to them, there is nothing so costly which they will not bestow, which they will not willingly cast away upon their Idols, which caused the Israelites being tainted with this since, to strip their Wives, & Sons and Daughters of their Earrings to make a melted Image, Exod 32. they think nothing too much, too hard to do, to endure for them,
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what tedious pilgrimages doe some Papists trudge barefoot, and how doe they afflict their bodies with whippings, watchings, fastings? And I have observed this among Heathens that they impose many sharpe and voluntary penances upon themselves, far above all those:
what tedious Pilgrimages do Some Papists trudge barefoot, and how do they afflict their bodies with whippings, watchings, Fastings? And I have observed this among heathens that they impose many sharp and voluntary penances upon themselves, Far above all those:
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and then as fast as they are able, goe hundreds of miles barefoot, upon the ground (very hot and parching in those Climes) to visite the Sepulchers of their deluding Saints.
and then as fast as they Are able, go hundreds of miles barefoot, upon the ground (very hight and parching in those Climes) to visit the Sepulchers of their deluding Saints.
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after which retirement, they never suffer the razor to come againe upon their heads, and they let their nailes grow like birds claws, as it is written of Nebuchadnezzar, when he was driven from the society of men, Dan. 4. 33. and further these Votaries being thus retired will sterve rather then stirre from their Cells,
After which retirement, they never suffer the razor to come again upon their Heads, and they let their nails grow like Birds claws, as it is written of Nebuchadnezzar, when he was driven from the society of men, Dan. 4. 33. and further these Votaries being thus retired will starve rather then stir from their Cells,
and therefore they are releeved by some that live neerest to them. Thousands there be in those parts that will rather chose to dye like the Mother and her seven Sons mentioned in the 2 Mac. and 7. Chap. then eate or drinke any thing their Law forbids them:
and Therefore they Are relieved by Some that live nearest to them. Thousands there be in those parts that will rather chosen to die like the Mother and her seven Sons mentioned in the 2 Mac. and 7. Chap. then eat or drink any thing their Law forbids them:
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hating gluttony, and esteeming drunkennesse, as indeed it is, a second madnesse, and therefore use but one word in their language for a drunkard and a madman. The Mahumetans, what occasion soever they have either by pleasure or profit to divert them, will pray five times every day.
hating gluttony, and esteeming Drunkenness, as indeed it is, a second madness, and Therefore use but one word in their language for a drunkard and a madman. The Mahumetans, what occasion soever they have either by pleasure or profit to divert them, will pray five times every day.
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2. Ʋse of reproofe I say when we consider the unity, agreement, accord, that is in wicked men, their teaching, animating, stirring up one another, in whom there is unitar, contra unitatem, conspiracy, agreement in error, in evill;
2. Ʋse of reproof I say when we Consider the unity, agreement, accord, that is in wicked men, their teaching, animating, stirring up one Another, in whom there is unitar, contra unitatem, Conspiracy, agreement in error, in evil;
and may it not be as fitly applied unto many of us who professe our selves Christians? There is not that Christianity in us which may bring comfort to us;
and may it not be as fitly applied unto many of us who profess our selves Christians? There is not that Christianity in us which may bring Comfort to us;
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That a Mahumetan should pray five times every day, and he that professeth himselfe a Christian, scarce voluntarily goe to God in prayer, five times in a weeke, a moneth, a yeare:
That a Mahometan should pray five times every day, and he that Professes himself a Christian, scarce voluntarily go to God in prayer, five times in a Week, a Monn, a year:
He was ashamed to thinke, how that so many thousands should drive like Jehu furiously in the waies of evill, Superstition, Error, Idolatry, Profanenesse, and the like;
He was ashamed to think, how that so many thousands should drive like Jehu furiously in the ways of evil, Superstition, Error, Idolatry, Profaneness, and the like;
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and we in the waies of God, goe a snayles pace, like the Egyptians in the sea, when their Chariot wheels were off, Exod. 14. 25. That evill men of all sorts, should have their tonguet bent like bowes for lies, as the Prophet speakes Jer. 9. 3. and we not valiant for the truth, shewing no courage for it,
and we in the ways of God, go a snails pace, like the egyptians in the sea, when their Chariot wheels were off, Exod 14. 25. That evil men of all sorts, should have their tonguet bent like bows for lies, as the Prophet speaks Jer. 9. 3. and we not valiant for the truth, showing no courage for it,
Dormis tu Petre? Was an heavy check our blessed Saviour gave St. Peter, Marke 14. 37. sleepest thou Peter? Are the high Preists consulting? Are the Souldiers •anding themselves? Is the Son of God neere his betraying? And sleepest thou, Peter? And, is there an ayming at the head of Authority now,
Dormis tu Petre? Was an heavy check our blessed Saviour gave Saint Peter, Mark 14. 37. Sleepest thou Peter? are the high Priests consulting? are the Soldiers •anding themselves? Is the Son of God near his betraying? And Sleepest thou, Peter? And, is there an aiming At the head of authority now,
an endeavour by some to lay all even and levell? Is there a striking at Religion, in an endeavour after liberty therein? which liberty threatens us, which liberty hath already extreamly hurt us; — saevior armis, Libertas nocuit; —
an endeavour by Some to lay all even and level? Is there a striking At Religion, in an endeavour After liberty therein? which liberty threatens us, which liberty hath already extremely hurt us; — Saevior armis, Libertas nocuit; —
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It was an excellent commendation that Quintilian sometime gave of Vespasian the Emperour, that he was patientissimus veri, most patient in hearing truth: Let his commendation be, ours.
It was an excellent commendation that Quintilian sometime gave of Vespasian the Emperor, that he was patientissimus very, most patient in hearing truth: Let his commendation be, ours.
First, do rebellious spirits cast off the Yoke? aime at nothing so much as destructive liberty? Let us be exhorted to submit unto it, to yeeld obedience unto all the holy, equall, righteous, just commands of Almighty God,
First, do rebellious spirits cast off the Yoke? aim At nothing so much as destructive liberty? Let us be exhorted to submit unto it, to yield Obedience unto all the holy, equal, righteous, just commands of Almighty God,
that the Law is holy, and the commandement is holy, and just, and good, Rom. 7. 12. And let us write this truth amongst those things we would most remember, that Jesus Christ never was, never wilbe a Saviour to any,
that the Law is holy, and the Commandment is holy, and just, and good, Rom. 7. 12. And let us write this truth among those things we would most Remember, that jesus christ never was, never will a Saviour to any,
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Let us take up heere in the first place a further sad, and a very just complaint, of the dis-union, mis-agreement, censoriousnesse, uncharitablenesse, rash judging and condemning, that so swells up the breasts of many amongst us, who professe themselves Christians,
Let us take up Here in the First place a further sad, and a very just complaint, of the disunion, mis-agreement, censoriousness, uncharitableness, rash judging and condemning, that so Swells up the breasts of many among us, who profess themselves Christians,
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Oh love I thou duty and ornament of Christians, thou glory of Saints, thou delight of God, where art thou? how art thou gone? how art thou departed from us? where shall we seeke thee? where shall we finde thee? Surely in owne hearts,
O love I thou duty and ornament of Christians, thou glory of Saints, thou delight of God, where art thou? how art thou gone? how art thou departed from us? where shall we seek thee? where shall we find thee? Surely in own hearts,
Let us lay hold on it, as the Patriarchs did apprehend the promises, most elegantly set out by the Apostle, Heb. 11. 13. by a Metaphor of saluting, NONLATINALPHABET They saluted them, they kissed them, they hug'd them, they embraced them.
Let us lay hold on it, as the Patriarchs did apprehend the promises, most elegantly Set out by the Apostle, Hebrew 11. 13. by a Metaphor of saluting, They saluted them, they kissed them, they huged them, they embraced them.
This grace of love, which God himselfe so liketh, that he calls himselfe by the name of Love, 1. Ioh. 4. 8. NONLATINALPHABET: Fellow after charity, saith the Apostle, 1. Cor. 4. 1. The originall word is very emphaticall:
This grace of love, which God himself so liketh, that he calls himself by the name of Love, 1. John 4. 8.: Fellow After charity, Says the Apostle, 1. Cor. 4. 1. The original word is very emphatical:
Secondly, unity in the profession of the true Religion we professe, as unity in doctrine, and unity in discipline, which would marvellously unite our hearts together.
Secondly, unity in the profession of the true Religion we profess, as unity in Doctrine, and unity in discipline, which would marvellously unite our hearts together.
As he that observes the cariage of the Primitive Christians, shall finde this word NONLATINALPHABET, which signifies one consent, one heart, one mind, in the 4 first Chapters of the Acts, often applied unto them.
As he that observes the carriage of the Primitive Christians, shall find this word, which signifies one consent, one heart, one mind, in the 4 First Chapters of the Acts, often applied unto them.
Which unity in the truth of Religion, is the firmest band twixt man and man, NONLATINALPHABET, the very knot and tie of all communion and consociation.
Which unity in the truth of Religion, is the firmest band betwixt man and man,, the very knot and tie of all communion and consociation.
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so division of hearts hinders the setling and building up of the Church now. And as Plankes and Timbers joyned together make a ship, but disjoyned, shipwracke:
so division of hearts hinders the settling and building up of the Church now. And as Planks and Timbers joined together make a ship, but disjoined, shipwreck:
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and as connexion of stones and timber make an house; dissipation, a ruine: so, unity and agreement of Christians build up a Church, as dissension puls it downe.
and as connexion of stones and timber make an house; dissipation, a ruin: so, unity and agreement of Christians built up a Church, as dissension puls it down.
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or is about to leave a people. One of the maine scandals the Iewes take from the carriage of Christians, is their dissention and disagreeing one with another:
or is about to leave a people. One of the main scandals the Iewes take from the carriage of Christians, is their dissension and disagreeing one with Another:
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which they interpret to proceed from want of unity of truth in the foundation of Christian Religion, by which they are startled and scared from the Gospel.
which they interpret to proceed from want of unity of truth in the Foundation of Christian Religion, by which they Are startled and scared from the Gospel.
and what peace and accord can there be in that house, say they, where the husband is a Calvinist, the wife a Lutheran, the servant an Oecolampadian? &c. And what settlement can we expect,
and what peace and accord can there be in that house, say they, where the husband is a Calvinist, the wife a Lutheran, the servant an Oecolampadian? etc. And what settlement can we expect,
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What can we looke for lesse then confusion, (as a most grave, learned, orthodox, eminent man, famous in his generation, observed) while we have Doctrine against Doctrine, Prayers against Prayers, Faith against Faith, Religion against Religion? the most fearfull consequences of which destructive waies were written in the murthers, massacres, tragedies, wasts, somtimes committed in France and both the Germanies: and the reason, the pretence of all that caused those their so great miseries, only that which immediately before we named.
What can we look for less then confusion, (as a most grave, learned, orthodox, eminent man, famous in his generation, observed) while we have Doctrine against Doctrine, Prayers against Prayers, Faith against Faith, Religion against Religion? the most fearful consequences of which destructive ways were written in the murders, massacres, tragedies, wasts, sometimes committed in France and both the Germanies: and the reason, the pretence of all that caused those their so great misery's, only that which immediately before we nam.
The Anabaptists in the upper Germany, as Sleidan reports, framed an imagination to themselves, that by the will of God, the Ancient Magistracy must be quite rooted out from the earth.
The Anabaptists in the upper Germany, as Sleidan reports, framed an imagination to themselves, that by the will of God, the Ancient Magistracy must be quite rooted out from the earth.
whether it be fit, for every Subject in a Realme, (for if it be granted to some, it would be in justice to deny it unto others) to be priviledged in his house;
whither it be fit, for every Subject in a Realm, (for if it be granted to Some, it would be in Justice to deny it unto Others) to be privileged in his house;
to have a God to himselfe, a Priest to himselfe, a worship to himselfe, as Micah had in Mount Ephraim, and whether it be fit for people to preach and beleeve, and obey and pray, as themselves please.
to have a God to himself, a Priest to himself, a worship to himself, as micah had in Mount Ephraim, and whither it be fit for people to preach and believe, and obey and pray, as themselves please.
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But what may be done in this case, may some one say? The minds of private men are as free as Emperours, every one is a King in his owne house as Telemachus said;
But what may be done in this case, may Some one say? The minds of private men Are as free as emperors, every one is a King in his own house as Telemachus said;
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and faith commeth rather by perswasion, then compulsion; I answer, first we must speake to the conscience by good Counsell, by faire meanes, by forcible-convincing arguments;
and faith comes rather by persuasion, then compulsion; I answer, First we must speak to the conscience by good Counsel, by fair means, by forcible-convincing Arguments;
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But if the eare of conscience be stopt up against us, if perswasions prove unprofitable, if exhortations, convicting arguments carried on in love and mercy will not serve the turne;
But if the ear of conscience be stopped up against us, if persuasions prove unprofitable, if exhortations, convicting Arguments carried on in love and mercy will not serve the turn;
we must then speake to the eare of the body, to their Inheritance, to their Liberty. Let the body tell the conscience I am afflicted, the Inheritance I am diminished, Liberty I am restrained for thy sake, I tell yee, that these have been arguments, which have done much good;
we must then speak to the ear of the body, to their Inheritance, to their Liberty. Let the body tell the conscience I am afflicted, the Inheritance I am diminished, Liberty I am restrained for thy sake, I tell ye, that these have been Arguments, which have done much good;
as Austin affirmes of the Donatists, and Circum•ellions in Africa, that being terrified by paines, they began to enter into consideration with themselves,
as Austin affirms of the Donatists, and Circum•ellions in Africa, that being terrified by pains, they began to enter into consideration with themselves,
whether they suffered for conscience, or for obstinacy. But it may be againe objected that some have not been bettered hereby, he answers this objection, Ideo negligenda est medicina, quia nonnullorum est insanabilis pestilentia? Shall we therefore reject physick,
whither they suffered for conscience, or for obstinacy. But it may be again objected that Some have not been bettered hereby, he answers this objection, Ideo negligenda est medicina, quia nonnullorum est insanabilis Pestilence? Shall we Therefore reject physic,
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because the sicknesse of some is incurable? I confesse that a man should not suffer for a meere default in his understanding, but if the fault be in his will, it alters the case,
Because the sickness of Some is incurable? I confess that a man should not suffer for a mere default in his understanding, but if the fault be in his will, it alters the case,
So the stubborne depraved will of man must not scape without punishment, the voluntary default of a mans will being the just cause of all his suffering, Clavis sapientiae frequens interrogatio questioning is the Key of knowledge, he that never askes, cannot attain to knowledge,
So the stubborn depraved will of man must not escape without punishment, the voluntary default of a men will being the just cause of all his suffering, Clavis sapientiae Frequent Interrogatio questioning is the Key of knowledge, he that never asks, cannot attain to knowledge,
And they which strengthen themselves in error or schisme, & diffuse them amongst others, to the prejudice of Church or State, must be violently pul'd out of them.
And they which strengthen themselves in error or Schism, & diffuse them among Others, to the prejudice of Church or State, must be violently pulled out of them.
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Undoubtedly the sword was never appointed, for Authority, only to make a shew before it, and therefore that Magistrate is worthy to be disarmed, who beares the sword in vaine.
Undoubtedly the sword was never appointed, for authority, only to make a show before it, and Therefore that Magistrate is worthy to be disarmed, who bears the sword in vain.
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These things command and teach saith the Apostle to Timothy 1 Tim. 4. 11. In the beginning of that Chapter, there is mention made of some that in the latter times should depart from the faith giving heede to seducing spirits, speaking lies in hypocrisie.
These things command and teach Says the Apostle to Timothy 1 Tim. 4. 11. In the beginning of that Chapter, there is mention made of Some that in the latter times should depart from the faith giving heed to seducing spirits, speaking lies in hypocrisy.
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Now that which was contrary to this the Apostle must command and teach; Command NONLATINALPHABET the very selfe same word that is used Acts 5. 40. which the Captaines,
Now that which was contrary to this the Apostle must command and teach; Command the very self same word that is used Acts 5. 40. which the Captains,
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and Officers, and High-preists used, when they commanded the Apostles they should not speake any more in the name of Jesus NONLATINALPHABET they commanded them, it is a word of authority which Judges use upon the Bench,
and Officers, and High priests used, when they commanded the Apostles they should not speak any more in the name of jesus they commanded them, it is a word of Authority which Judges use upon the Bench,
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So St. Jude speakes of some that did separate themselves, not having the spirit, Jude v. 19. and such must be saved with feare NONLATINALPHABET save them by feare, discipline, censures, for so I conceive that place is properly interpreted,
So Saint U^de speaks of Some that did separate themselves, not having the Spirit, U^de v. 19. and such must be saved with Fear save them by Fear, discipline, censures, for so I conceive that place is properly interpreted,
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or unavoydable ignorance, and them that doe it out of wilfullnesse, and perversnesse, the first must be dealt more gently withall, others must be more roughly handled.
or unavoidable ignorance, and them that do it out of wilfulness, and perverseness, the First must be dealt more gently withal, Others must be more roughly handled.
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I know it is a very great act of injustice, to be angry at the offender and not at the offence, I assure you therefore tis mens faults not their persons which here stirres me up to make complaints.
I know it is a very great act of injustice, to be angry At the offender and not At the offence, I assure you Therefore this men's Faults not their Persons which Here stirs me up to make complaints.
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And shall labour, by Gods grace, while I live, to give most respect, where I finde most goodnesse. But when the error of Religion turnes mens braines, and so makes them to fight against the truth of it; I cannot chuse but complaine:
And shall labour, by God's grace, while I live, to give most respect, where I find most Goodness. But when the error of Religion turns men's brains, and so makes them to fight against the truth of it; I cannot choose but complain:
grounded upon knowledge, and carried on with discretion. But I know that there is as much difference twixt Zeale, and Zeale, as there is betwixt Religion, and Superstition, and therefore to be carried on violently either by a mis-grounded or a mis-governed Zeale, may be cursus celerrimus, but praeter viam, a swift violent motion,
grounded upon knowledge, and carried on with discretion. But I know that there is as much difference betwixt Zeal, and Zeal, as there is betwixt Religion, and Superstition, and Therefore to be carried on violently either by a misgrounded or a misgoverned Zeal, may be cursus celerrimus, but praeter viam, a swift violent motion,
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Fourthly, are those rebellious spirits we have named so resolved in their waies, that they leave no meanes un-attempted to bring their devices to passe (as before we observed;) O let us now labour to be as wise, as active in our generation as they can be in theirs.
Fourthly, Are those rebellious spirits we have nam so resolved in their ways, that they leave no means unattempted to bring their devices to pass (as before we observed;) Oh let us now labour to be as wise, as active in our generation as they can be in theirs.
because we did not, have done us already such apparant mischeife) as wise men doe with Snakes, Vipers, venemous creatures, they stay not till they have stung or bit them,
Because we did not, have done us already such apparent mischief) as wise men do with Snakes, Vipers, venomous creatures, they stay not till they have stung or bit them,
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It is a sad thing to dally and foole with dangers, especially those which are spirituall, till by our connivence they strike through the life of our Religion.
It is a sad thing to dally and fool with dangers, especially those which Are spiritual, till by our connivance they strike through the life of our Religion.
Be apprehensive before-hand of danger, taking all evills that they may not much hurt us, at the very first bound, that our providence in this case may prevent our too late Repentance. Yee know how that it is much easier to quench a fire-brand then a great fire; and to put out a great fire on the hearth, then that which is far lesse in the top of a chimney. And the Lord rouse us up out of that spirit of slumber into which we are fallen, that we may not be like the Smiths dog, whom neither the hammers above him,
Be apprehensive beforehand of danger, taking all evils that they may not much hurt us, At the very First bound, that our providence in this case may prevent our too late Repentance. Ye know how that it is much Easier to quench a firebrand then a great fire; and to put out a great fire on the hearth, then that which is Far less in the top of a chimney. And the Lord rouse us up out of that Spirit of slumber into which we Are fallen, that we may not be like the Smiths dog, whom neither the hammers above him,
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Tis an observation in nature that the more quick and nimble the sense of feeling is in a man, the better is his naturall constitution: So our tendernesse, our sensiblenesse of Gods honour or dishonour, above all other things, expresse the goodnesse of our spirituall temper.
This an observation in nature that the more quick and nimble the sense of feeling is in a man, the better is his natural constitution: So our tenderness, our sensibleness of God's honour or dishonour, above all other things, express the Goodness of our spiritual temper.
And doubtlesse it is now high time for all that feare the Lord, to speake often one to another as they did Mal. 3. 16. To stirre up one another unto a godly jealousie, over Gods whole cause, his worship, his Church, his Children.
And doubtless it is now high time for all that Fear the Lord, to speak often one to Another as they did Malachi 3. 16. To stir up one Another unto a godly jealousy, over God's Whole cause, his worship, his Church, his Children.
It was a brave resolution of Tully when he was Consul of Rome, which he uttered in his first Oration against Catiline, Intelliges me acrius vigilare ad salutem, quàm te ad pernici•us Reipublicae.
It was a brave resolution of Tully when he was Consul of Room, which he uttered in his First Oration against Catiline, Intelliges me Acrid Vigilare ad salutem, quàm te ad pernici•us Reipublicae.
So should every member of the Church, especially those whose places make them more publike, resolve, to be more vigilant for the setling, flourishing, enlargement of the Church,
So should every member of the Church, especially those whose places make them more public, resolve, to be more vigilant for the settling, flourishing, enlargement of the Church,
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To which Purpose, the carrage of Moses is most observable, a very meeke man, above all the men that were upon the face of the earth, for the spirit of God gives him that testimony, Numb. 12. 3. which made him not to regard, in not taking notice of,
To which Purpose, the carriage of Moses is most observable, a very meek man, above all the men that were upon the face of the earth, for the Spirit of God gives him that testimony, Numb. 12. 3. which made him not to regard, in not taking notice of,
he shewed himselfe to be a man of another spirit, in vindicating His cause, as you may reade at large in the 32. of Exod. And thus our blessed Saviour (of whom Moses was a type) how most contemptuously was he vsed while he was upon earth;
he showed himself to be a man of Another Spirit, in vindicating His cause, as you may read At large in the 32. of Exod And thus our blessed Saviour (of whom Moses was a type) how most contemptuously was he used while he was upon earth;
Labour to act wisely, religiously and boldly in our proper spheares, whether we be Magistrates, Ministers or People, let's resolve by God his asistance against all sinnes, which,
Labour to act wisely, religiously and boldly in our proper spheres, whither we be Magistrates, Ministers or People, let's resolve by God his assistance against all Sins, which,
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