A sermon preached upon Sunday the third of March in St Maries Oxford before the great assembly of the Members, of the Honourable House of Commons there assembled.
THat there may be an Vnjust Peace, and that there may be a Iust Warre, is so cleere and evident a Truth, that in most ages of the World, we shall find it written with the poynt of a sword, in Characters of Blood;
THat there may be an Unjust Peace, and that there may be a Just War, is so clear and evident a Truth, that in most ages of the World, we shall find it written with the point of a sword, in Characters of Blood;
a Peace that promises a subtle superficiall Quiet in the Fathers dayes, but threatens the Sonnes with an intestine and more lasting Warre: And against all Warre;
a Peace that promises a subtle superficial Quiet in the Father's days, but threatens the Sons with an intestine and more lasting War: And against all War;
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He taught so, till he made Germany reele with his thundering Legions, borrowing that very argument to beat down the sword of Warre, which the Iewes at this day make use of, to cry down the Saviour of the World,
He taught so, till he made Germany reel with his thundering Legions, borrowing that very argument to beatrice down the sword of War, which the Iewes At this day make use of, to cry down the Saviour of the World,
But now, the Almighty, who is himselfe the Lord of Hosts, as well as the God of Peace, hath put a Sword into the hand of the supream Magistrate, a sharpe edged Sword, not a painted Dagger;
But now, the Almighty, who is himself the Lord of Hosts, as well as the God of Peace, hath put a Sword into the hand of the supreme Magistrate, a sharp edged Sword, not a painted Dagger;
he was forced in a manner to Fight for the Peace of Ierusalem; and to shew how great an Enemy he was to Warre, (which most commonly has been an Enemy to Religion and Liberty) he not only called upon his Brethren to Pray for that Peace,
he was forced in a manner to Fight for the Peace of Ierusalem; and to show how great an Enemy he was to War, (which most commonly has been an Enemy to Religion and Liberty) he not only called upon his Brothers to Pray for that Peace,
so much sought after by us, are the two motives in my Text, which here first set a good King upon his knees to pray for the Peace of Ierusalem; and then set him upon his legges agen, (if need be) to fight for that Peace.
so much sought After by us, Are the two motives in my Text, which Here First Set a good King upon his knees to pray for the Peace of Ierusalem; and then Set him upon his legs again, (if need be) to fight for that Peace.
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Now Peace without Liberty, Prosperity and Bondage are they not inconsistent? But secondly, Because of the house of the Lord our God: Behold here his Piety;
Now Peace without Liberty, Prosperity and Bondage Are they not inconsistent? But secondly, Because of the house of the Lord our God: Behold Here his Piety;
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So that, if either his Heart or his Braine, if either his Pen or his Sword can purchase the Peace and Prosperity of his Brethren, together with the pure worship of his God, we have his full and Princely Resolution.
So that, if either his Heart or his Brain, if either his Pen or his Sword can purchase the Peace and Prosperity of his Brothers, together with the pure worship of his God, we have his full and Princely Resolution.
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The words then in briefe containe in them a double Act enforced from a double motive: an Act of wishing, and an Act of seeking. The first relates unto the Heart and the Tongue, Loquar de Pace tuâ; I will pray for thy Peace, or I will wish thee Prosperity: The second imployes the Braine and the Hand, indeed all the members, Quaeram bonum tibi. I will Study, I will seek thy good.
The words then in brief contain in them a double Act Enforced from a double motive: an Act of wishing, and an Act of seeking. The First relates unto the Heart and the Tongue, Loquar de Pace tuâ; I will pray for thy Peace, or I will wish thee Prosperity: The second employs the Brain and the Hand, indeed all the members, Quaeram bonum tibi. I will Study, I will seek thy good.
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I begin at the double Act: which I shall twist together into one discourse, and (as I am able) discover unto you a good King labouring both in Word and Deed for the Peace of Ierusalem. I will now say, Peace, &c. I will seek thy Good.
I begin At the double Act: which I shall twist together into one discourse, and (as I am able) discover unto you a good King labouring both in Word and Deed for the Peace of Ierusalem. I will now say, Peace, etc. I will seek thy Good.
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Which instant of time, though in the strictnesse of King Davids Chronicle, it reflect only upon the returning of the Arke unto Ierusalem from the hands of the Philistins; yet,
Which instant of time, though in the strictness of King Davids Chronicle, it reflect only upon the returning of the Ark unto Ierusalem from the hands of the philistines; yet,
Now, that so many Israelites have fallen and perished in the unnaturall Rebellion of Absolon and Sheba; Now, that the house of David waxeth stronger and stronger, and the house of Saul waxeth weaker and weaker:
Now, that so many Israelites have fallen and perished in the unnatural Rebellion of Absalom and Sheba; Now, that the house of David Waxes Stronger and Stronger, and the house of Saul Waxes Weaker and Weaker:
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and to evidence unto the World, that the prosperity and welfare of Ierusalem, is the prime aime of its Soveraigne, I will Now say, Peace be within thee.
and to evidence unto the World, that the Prosperity and welfare of Ierusalem, is the prime aim of its Sovereign, I will Now say, Peace be within thee.
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I will forget how Shimei cursed the Lords Anointed; and how my Messengers whom I sent to Hanun with an Olive Branch in their mouthes were villenously entreated by the Princes of the Children of Ammon: I will forget all this;
I will forget how Shimei cursed the lords Anointed; and how my Messengers whom I sent to Hanun with an Olive Branch in their mouths were villenously entreated by the Princes of the Children of Ammon: I will forget all this;
and I will forgive moreover the Churlishnesse of Nabal, and the false suggestions of Ziba: my houshold Servants who eat bread from the Kings Table, they shall not for all their Apostacy, be forced (as their Master was) to eat the bread of Affliction.
and I will forgive moreover the Churlishness of Nabal, and the false suggestions of Ziba: my household Servants who eat bred from the Kings Table, they shall not for all their Apostasy, be forced (as their Master was) to eat the bred of Affliction.
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And though the Ziphites and the Keilites, whom I rescued from danger, and protected by my presence, would secretly have betrayed me into the hands of mine Enemy;
And though the Ziphites and the Keilites, whom I rescued from danger, and protected by my presence, would secretly have betrayed me into the hands of mine Enemy;
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and I would doe him Iustice. 2. Sam. 15. v. 3. 4.) And then under a colour of Religion, v. 7. seizeth next upon the Militia; who went in their simplicity,
and I would do him Justice 2. Sam. 15. v. 3. 4.) And then under a colour of Religion, v. 7. seizes next upon the Militia; who went in their simplicity,
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and they knew not any thing, v. 11. but afterwards by a continuall increase, grew up unto a great Rebellious Army, to take away not only the Crowne and Dignity, but the very life of their Liege Lord. 2. Sam. 17. 2. 4. Yet neither should he be exempted from Repentance and Pardon (if he would lay hold of it) I would Now say, Peace be within thee.
and they knew not any thing, v. 11. but afterwards by a continual increase, grew up unto a great Rebellious Army, to take away not only the Crown and Dignity, but the very life of their Liege Lord. 2. Sam. 17. 2. 4. Yet neither should he be exempted from Repentance and Pardon (if he would lay hold of it) I would Now say, Peace be within thee.
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And the Peace of God (a Peace which I am confident David wished to be within Ierusalem, as well as an externall Prosperity) And the Peace of God which passeth, NONLATINALPHABET, which subdues and Conquers all understanding, shall keep, NONLATINALPHABET, which is a military word, shall entrench and guard, your hearts and minds through Christ Iesus. Philip. 4. 7.
And the Peace of God (a Peace which I am confident David wished to be within Ierusalem, as well as an external Prosperity) And the Peace of God which passes,, which subdues and Conquers all understanding, shall keep,, which is a military word, shall entrench and guard, your hearts and minds through christ Iesus. Philip. 4. 7.
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But these, however convincing arguments in their own nature, (and me thinks the Gospell should need no Second, no other Spokes man then the Messiah) yet when they encounter ours so perverse and stubborne, they win but weakly upon our affections.
But these, however convincing Arguments in their own nature, (and me thinks the Gospel should need no Second, no other Spokes man then the Messiah) yet when they encounter ours so perverse and stubborn, they win but weakly upon our affections.
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Then presently we advance into an extasie of Expression, blessing those former dayes, now forfeited by our sinnes, wherein we could call somewhat our Owne;
Then presently we advance into an ecstasy of Expression, blessing those former days, now forfeited by our Sins, wherein we could call somewhat our Own;
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Compare these times with what we have lost, and our Fathers dayes will run the danger of an Vtopia; be deem'd rather the sport of a luxuriant Fancy, then any reall truth.
Compare these times with what we have lost, and our Father's days will run the danger of an Utopia; be deemed rather the sport of a luxuriant Fancy, then any real truth.
God knowes how few there be who are contented to spend more then an empty Prayer, a little wholsome breath, and a cheap wish: I will wish thee Prosperity;
God knows how few there be who Are contented to spend more then an empty Prayer, a little wholesome breath, and a cheap wish: I will wish thee Prosperity;
or Cowardice, have causelesly resolved before hand, we shall be all undone; and therefore make it their only shifting study, how to fall last in the Field.
or Cowardice, have causelessly resolved before hand, we shall be all undone; and Therefore make it their only shifting study, how to fallen last in the Field.
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Whereas indeed God may justly challenge the very spring of our Actions; and therein is to be invocated and petitioned, not only with the Heart and Tongue,
Whereas indeed God may justly challenge the very spring of our Actions; and therein is to be invocated and petitioned, not only with the Heart and Tongue,
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Or, if Buy we must, will not a little Sweat serve the turne? This marketting and chaffering for Gods blessing, which was wont to be cheap at the price of Blood;
Or, if Buy we must, will not a little Sweat serve the turn? This marketing and chaffering for God's blessing, which was wont to be cheap At the price of Blood;
And, think we, he would have parted with his Wives, his Ionathan, his friends and servants, (and you know, all this he parted with afterwards, out of a pure love to Peace) would he have fled from the great City to Mahanaim, and chang'd the Royall Palace for the Cave Adullam? 1. Sam. 22. 2. Where we read, that every one that was in distresse, (to wit,
And, think we, he would have parted with his Wives, his Ionathan, his Friends and Servants, (and you know, all this he parted with afterwards, out of a pure love to Peace) would he have fled from the great city to Mahanaim, and changed the Royal Palace for the Cave Adullam? 1. Sam. 22. 2. Where we read, that every one that was in distress, (to wit,
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or bitter of soule (to wit, to see the Lords annoynted so malitiously traduced and persecuted) gathered themselves unto him, and he became a Captain over them:
or bitter of soul (to wit, to see the lords anointed so maliciously traduced and persecuted) gathered themselves unto him, and he became a Captain over them:
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not above foure hundred men at first, when he defended himselfe frō Assassines; and but six hundred men at first, to shield him from the Rebellion of Absolom, 2. Sam. 15. 18. And (think we) he would have endured all this,
not above foure hundred men At First, when he defended himself from Assassins; and but six hundred men At First, to shield him from the Rebellion of Absalom, 2. Sam. 15. 18. And (think we) he would have endured all this,
and have set up with a handfull of men against the many thousands of Israel, had it not bin by some particular Item and encouragement from Heaven, to go in quest for some such rare publique blessing,
and have Set up with a handful of men against the many thousands of Israel, had it not been by Some particular Item and encouragement from Heaven, to go in quest for Some such rare public blessing,
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I heare of a Trumpet blown by the treacherous Sheba to unite Ephraim and Manasseh against loyall Iudah. Ahithophel too, who plots how to dry up the Holy Oyle wherewith I was annoynted, and so consequently to alter the very Ordinance of God,
I hear of a Trumpet blown by the treacherous Sheba to unite Ephraim and Manasses against loyal Iudah. Ahithophel too, who plots how to dry up the Holy Oil wherewith I was anointed, and so consequently to altar the very Ordinance of God,
Nay, take it under my Hand; Which is the greatest security I can give thee for the present, against the disloyall and unsubjectly diffidence of some distrustfull Israelites; Who though they slander us with an intention to subvert the Peace of Ierusalem in her Liberty and Religion;
Nay, take it under my Hand; Which is the greatest security I can give thee for the present, against the disloyal and unsubjectly diffidence of Some distrustful Israelites; Who though they slander us with an intention to subvert the Peace of Ierusalem in her Liberty and Religion;
Yet we say (and he would have his Subjects to Remember it) we say, with a cleer and upright conscience to God Almighty, whosoever harbours the least thought in his Breast of ruining or violating the publique Liberty or Religion of this Kingdome let him be Accursed:
Yet we say (and he would have his Subject's to remember it) we say, with a clear and upright conscience to God Almighty, whosoever harbours the least Thought in his Breast of ruining or violating the public Liberty or Religion of this Kingdom let him be Accursed:
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Now time was, when a Kings word, and the Hand-writing of a King, would have passed without other security: (I enquire not what they will doe now) and whatsoever the King did, pleased the People. 2. Sam. 3. 36. His bare example was both a Law and a Demonstration.
Now time was, when a Kings word, and the Handwriting of a King, would have passed without other security: (I inquire not what they will do now) and whatsoever the King did, pleased the People. 2. Sam. 3. 36. His bore Exampl was both a Law and a Demonstration.
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and Preacheth downright at the Libidinous Subject: His yea and nay strikes dumb the Blasphemer: and Gods House is still the fuller for the presence of the Royall Majesty.
and Preacheth downright At the Libidinous Subject: His yea and nay strikes dumb the Blasphemer: and God's House is still the fuller for the presence of the Royal Majesty.
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Witnesse the Dove which you sent at first from this floating Arke; which, though it return'd not home unto you with an Olive-Branch; (as you might expect) though they answered your Dove with a Raven; which you expected not;
Witness the Dove which you sent At First from this floating Ark; which, though it returned not home unto you with an Olive-Branch; (as you might expect) though they answered your Dove with a Raven; which you expected not;
and can cheerfully attest, how pressing You are to rebuild the Walls of Ierusalem, and the Temple of Peace, (if it may be) with the Trowell only, without the supplement of a Sword. Yea,
and can cheerfully attest, how pressing You Are to rebuild the Walls of Ierusalem, and the Temple of Peace, (if it may be) with the Trowel only, without the supplement of a Sword. Yea,
(doe you not heare them from Lambeth and from London hither?) and who being imprisoned for no other Crime but their Loyalty and Allegiance, are there ready to starve for the Testimony of a good Conscience.
(do you not hear them from Lambeth and from London hither?) and who being imprisoned for no other Crime but their Loyalty and Allegiance, Are there ready to starve for the Testimony of a good Conscience.
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O let your Charity be heard anon to out-voyce, & to cry down their hunger! and that too, in some measure, for Their sakes, who are our Prisoners veriest Enemies;
O let your Charity be herd anon to out-voyce, & to cry down their hunger! and that too, in Some measure, for Their sakes, who Are our Prisoners veriest Enemies;
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The pure Service of our God blasted and scandaliz'd with the name of Anti-christianisme: The House of our God converted into a Denne of Theeves; or, whatsoever Denne else you know more savage:
The pure Service of our God blasted and scandalized with the name of Antichristianism: The House of our God converted into a Den of Thieves; or, whatsoever Den Else you know more savage:
Thy Silver and thy Gold is mine, thy Wives also and thy Children, (thy Servants) even the goodliest are mine, v. 3. Now can we imagine it to stand with the Honour of a King of Israel, to yeeld to so unequall Conditions? And yet yeeld he did.
Thy Silver and thy Gold is mine, thy Wives also and thy Children, (thy Servants) even the Goodliest Are mine, v. 3. Now can we imagine it to stand with the Honour of a King of Israel, to yield to so unequal Conditions? And yet yield he did.
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According to thy saying (saith he) I am thine, and all that I have, v. 4. Yet this (as God would have it, who can draw Good out of Evill) would not content Benhadad and his 32 Kings. For perceiving the easinesse of the King,
According to thy saying (Says he) I am thine, and all that I have, v. 4. Yet this (as God would have it, who can draw Good out of Evil) would not content Benhadad and his 32 Kings. For perceiving the easiness of the King,
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Whatsoever was most desireable and pleasant in the eyes of the King, v. 6. Whereupon he begins now to consider the unreasonablenesse of their demand: collects Himselfe;
Whatsoever was most desirable and pleasant in the eyes of the King, v. 6. Whereupon he begins now to Consider the unreasonableness of their demand: Collects Himself;
summons the Princes, the Nobles, and the Elders of Israel, v. 7. whose generall Vote it was, by no meanes to yeeld to such inequitable and unprincely Conditions:
summons the Princes, the Nobles, and the Elders of Israel, v. 7. whose general Vote it was, by no means to yield to such inequitable and unprincely Conditions:
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If either the Liberty of our Brethren, or the worship of our God be demanded as a Prey and spoyle for the railing Rabshakeh or imperious Benhadad; the promise of private ease and an effeminate Peace, must not lock up the Sword within the scabbard;
If either the Liberty of our Brothers, or the worship of our God be demanded as a Prey and spoil for the railing Rabshakeh or imperious Benhadad; the promise of private ease and an effeminate Peace, must not lock up the Sword within the scabbard;
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Which leads me from the double Act to the double Motive. A Motive of Community and Compassion; and a Motive of Piety and Religion. But first of the Motive of Community and Compassion. [ For my Brethren and Companions sake. ]
Which leads me from the double Act to the double Motive. A Motive of Community and Compassion; and a Motive of Piety and Religion. But First of the Motive of Community and Compassion. [ For my Brothers and Sodales sake. ]
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Liberty, which is so often acknowledged from the Quill of an Eagle to be the proper Birthright of every true Subject (indeed though David offer us a kindly shelter from the scorching heat, under the Branches of his Royall Oake; yet he denies us not the shade of our owne Figge tree: And then, is it not fit, that we agen should convey some sap and moisture to the Root of that Oake, that so his Branches may still flourish and protect us? Is it not fit, that we should returne and afford him some shade, yea,
Liberty, which is so often acknowledged from the Quill of an Eagl to be the proper Birthright of every true Subject (indeed though David offer us a kindly shelter from the scorching heat, under the Branches of his Royal Oak; yet he Denies us not the shade of our own Fig tree: And then, is it not fit, that we again should convey Some sap and moisture to the Root of that Oak, that so his Branches may still flourish and Pact us? Is it not fit, that we should return and afford him Some shade, yea,
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when thou givest Caesar his due; Tribute doth no way diminish or undermine Liberty.) I say, Liberty (notwithstanding the former Benefit) is now armed to cut the Throat of Liberty, and made the only stale to bring in Slavery.
when thou givest Caesar his endue; Tribute does not Way diminish or undermine Liberty.) I say, Liberty (notwithstanding the former Benefit) is now armed to Cut the Throat of Liberty, and made the only stale to bring in Slavery.
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Now Liberty, it is ill defin'd by Cicero to be Potestas vivendi ut velis; to be a Power of doing whatsoever seemeth best in our own eyes, without Check or Controule. (and such a time there was once in Israel; but 'twas,
Now Liberty, it is ill defined by Cicero to be Potestas vivendi ut velis; to be a Power of doing whatsoever seems best in our own eyes, without Check or Control. (and such a time there was once in Israel; but 'twas,
so Persius. And then, as Seneca informes us, speaking of the state of Rome, in the times of Iulius and Augustus, Salva esse Roma non poterat, nisi beneficio servitutis;
so Persius. And then, as Senecca informs us, speaking of the state of Room, in the times of Julius and Augustus, Salva esse Roma non poterat, nisi Benefit servitutis;
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& what is this but to erect a Tyranny within every breast? if that question be rightly put, (as I conceive it is) What is Tyranny, but to admit no Rule to Governe by;
& what is this but to erect a Tyranny within every breast? if that question be rightly put, (as I conceive it is) What is Tyranny, but to admit no Rule to Govern by;
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and you open the floodgate to that impetuous Torrent, and that now justified and experienced truth, which has been twice or thrice Honour'd with the Quotation of a Prince, though to the great Dishonour of the Author;
and you open the floodgate to that impetuous Torrent, and that now justified and experienced truth, which has been twice or thrice Honoured with the Quotation of a Prince, though to the great Dishonour of the Author;
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Incest and Theft, and Murther, are these the wholsome good Lawes which we have so long looked for? Yes, these are the unlucky, the illegitimate brats and spawne of our teeming Rebellion.
Incest and Theft, and Murder, Are these the wholesome good Laws which we have so long looked for? Yes, these Are the unlucky, the illegitimate brats and spawn of our teeming Rebellion.
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and a Good morrow for all day, Respect and Reverence enough for the Lords Annoynted; do not they Pillage him of his Divinity? Princes are Gods, to teach us, not to Play with that holy flame which at an awfull distance Warms,
and a Good morrow for all day, Respect and reverence enough for the lords Anointed; do not they Pillage him of his Divinity? Princes Are God's, to teach us, not to Play with that holy flame which At an awful distance Warms,
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How much more then ought we to Compassionate our languishing brethren, when we are bound to be mercifull to our fainting Beasts? For my Brethren and Companions sake:
How much more then ought we to Compassionate our languishing brothers, when we Are bound to be merciful to our fainting Beasts? For my Brothers and Sodales sake:
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me thinks this verse carries an Especially in it: Especially to Pray for Peace, because of Them. For howbeit that Christian Love be due to all from all men;
me thinks this verse carries an Especially in it: Especially to Pray for Peace, Because of Them. For howbeit that Christian Love be due to all from all men;
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so farre as it doth not impaire the Honour and safety of the Republique, you are to be allowed and cherished in your more singular Care and Affections for the Peace of your own particular Counties. We may be very Loyall Subjects, and yet be very Loving Neighbours; even Christ, who was a most indulgent and tender Master to All his Disciples, had yet his Beloved Iohn; nor doth his Bosome lye open for every one to leane upon.
so Far as it does not impair the Honour and safety of the Republic, you Are to be allowed and cherished in your more singular Care and Affections for the Peace of your own particular Counties. We may be very Loyal Subject's, and yet be very Loving Neighbours; even christ, who was a most indulgent and tender Master to All his Disciples, had yet his beloved John; nor does his Bosom lie open for every one to lean upon.
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If at any time you find him Bemoaning the Vnthankfulnesse of Corazin and Capernaum; yet you shall see Him downright to Weep over the Ingratitude of Ierusalem. We are bound by the Badge of our Christian Profession, to Compassionate the miseries of Gasping Germany: Wee have Brethren there, whose sad and wofull estate implores and Commands our Pitty and our Prayers for them.
If At any time you find him Bemoaning the Unthankfulness of Chorazin and Capernaum; yet you shall see Him downright to Weep over the Ingratitude of Ierusalem. We Are bound by the Badge of our Christian Profession, to Compassionate the misery's of Gasping Germany: we have Brothers there, whose sad and woeful estate implores and Commands our Pity and our Prayers for them.
And yet That hindered not, but that we might, ere while, have advanced our Compassion over the miserable Condition of Bleeding Ireland. Nor doth This hinder but that we are still to keep a Choyce Reserve of Teares and Prayers,
And yet That hindered not, but that we might, ere while, have advanced our Compassion over the miserable Condition of Bleeding Ireland. Nor does This hinder but that we Are still to keep a Choice Reserve of Tears and Prayers,
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for the Peace of our distressed Mother England. England at this day, you may behold her weeping for her Father and her Sonnes; for her Head that is crownd with Thornes;
for the Peace of our distressed Mother England. England At this day, you may behold her weeping for her Father and her Sons; for her Head that is crowned with Thorns;
for her Two eyes, the Vniversities of this Land, which grow dimme & darkish; (God keep them from being quite put out!) for her Hands, the Courts of Iustice, which are Palsy-shaken,
for her Two eyes, the Universities of this Land, which grow dim & darkish; (God keep them from being quite put out!) for her Hands, the Courts of justice, which Are Palsy-shaken,
and scarce able to hold the Scales and the Sword, for her Feet viz. the Cōmon People, who are carried away like Sheep without a Sheepheard, Non quâ eundum, sed quâ Itur;
and scarce able to hold the Scales and the Sword, for her Feet viz. the Common People, who Are carried away like Sheep without a Shepherd, Non quâ eundum, sed quâ Itur;
i. e. inclusively, for Christs sake too, (a strong melting conjurement) for Christs sake, let us Pray for the Peace of Ierusalem, But then secondly, For my Companions sake. And here's another Especially; a Gradation above Brother.
i. e. inclusively, for Christ sake too, (a strong melting conjurement) for Christ sake, let us Pray for the Peace of Ierusalem, But then secondly, For my Sodales sake. And here's Another Especially; a Gradation above Brother.
Indeed, every one that I acknowledge to be my Brother, I do not presently thinke it meet and necessary to make him my Companion. All men are not made for Ionathans; nor doth a nearnesse of Blood conclude infallibly a nearnesse of Affection:
Indeed, every one that I acknowledge to be my Brother, I do not presently think it meet and necessary to make him my Companion. All men Are not made for Ionathans; nor does a nearness of Blood conclude infallibly a nearness of Affection:
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And though in latter ages there have still beene such, who under the name of Gavestons have gone about to teare even the most faithfull Servants, from the side of Majesty;
And though in latter ages there have still been such, who under the name of Gavestons have gone about to tear even the most faithful Servants, from the side of Majesty;
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yet certainly, as it is Wisedome in Princes to admit Favourites near them, who may receive the shafts of Envy upon Themselves, which otherwise would light upon the sacred Person of the King; (there being no Kingdome upon Earth, without its Male Contents,) So is it but Iustice in Vs to submit, that they may freely Chuse their owne Companions: Least by forcing the contrary, we bereave them of a Right which Nature grants unto every Creature;
yet Certainly, as it is Wisdom in Princes to admit Favourites near them, who may receive the shafts of Envy upon Themselves, which otherwise would Light upon the sacred Person of the King; (there being no Kingdom upon Earth, without its Male Contents,) So is it but justice in Us to submit, that they may freely Choose their own Sodales: lest by forcing the contrary, we bereave them of a Right which Nature grants unto every Creature;
But Those, who, when Rebellion had driven him from the Gates of Ierusalem, forcing him to Passe over the Brook Kidron, and so toward the way of the Wildernesse;
But Those, who, when Rebellion had driven him from the Gates of Ierusalem, forcing him to Pass over the Brook Kidron, and so towards the Way of the Wilderness;
And therefore for these his Companions sake, that Their Loyalties might be remunerated, and their Fortunes, which in maintenance of the Kings Honour have been Plundered, Sequestred, Sold;
And Therefore for these his Sodales sake, that Their Loyalties might be remunerated, and their Fortune's, which in maintenance of the Kings Honour have been Plundered, Sequestered, Sold;
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That These may be again Repaired; no marvaile, if David so heartily wish for Peace. Which Motive answers tacitely to an Objection, wherewith some of the Malignant ones were armed. For what? say they;
That These may be again Repaired; no marvel, if David so heartily wish for Peace. Which Motive answers tacitly to an Objection, wherewith Some of the Malignant ones were armed. For what? say they;
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He doth not like these Absoloms, these uncircumcised Philistins; nor would he be troubled with more Goliahs or another Saul. To this King David answers,
He does not like these Absoloms, these uncircumcised philistines; nor would he be troubled with more Goliath's or Another Saul. To this King David answers,
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Which leads me to my second Motive, and the more eminent of the twaine, a Motive of Piety and Religion: as being Asterisk'd with a Yea of specialty and Gradation above all the Rest,
Which leads me to my second Motive, and the more eminent of the twaine, a Motive of Piety and Religion: as being Asterisked with a Yea of specialty and Gradation above all the Rest,
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The first Motive look'd nakedly upon the State: This second most properly upon the Church: unto both which we are all bound in duty, by so near a Relation, that, 'tis observ'd, the selfe same men, which in a Temporall respect make the Common-wealth, doe in a spirituall build up the Church.
The First Motive looked nakedly upon the State: This second most properly upon the Church: unto both which we Are all bound in duty, by so near a Relation, that, it's observed, the self same men, which in a Temporal respect make the Commonwealth, do in a spiritual built up the Church.
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The Church and State; they are the Moses and the Aaron of Israell: Or, what if we should call them the two Tables? Cut off the Church, and you lay your selves open to that Reproach of being, only, second Table men; Cut off the State, and you pretend to give God so much, that there is nothing left for your poor Neighbour.
The Church and State; they Are the Moses and the Aaron of Israel: Or, what if we should call them the two Tables? cut off the Church, and you lay your selves open to that Reproach of being, only, second Table men; cut off the State, and you pretend to give God so much, that there is nothing left for your poor Neighbour.
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Gods House, and the Kings are joyned together by that wise Builder, Solomon; Nor shall he stand in need of any Curse, that goes about to Divorce them.
God's House, and the Kings Are joined together by that wise Builder, Solomon; Nor shall he stand in need of any Curse, that Goes about to Divorce them.
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Then only can we expect it should go well with a Kingdome when in the Phrase of learned Sempil a Scottish Knight, (and I would to God that all his Countrymen were of his mind) When the Church Courteth it, and the Court Churcheth it.
Then only can we expect it should go well with a Kingdom when in the Phrase of learned Sempil a Scottish Knight, (and I would to God that all his Countrymen were of his mind) When the Church Courteth it, and the Court Churcheth it.
like Saint Paul still preacheth it in his Bonds, calling earnestly upon You, That when You sit down to Consult, for the Common-wealths sake, You forget not the Church;
like Saint Paul still Preacheth it in his Bonds, calling earnestly upon You, That when You fit down to Consult, for the Commonwealths sake, You forget not the Church;
Religion, he takes it for a convenient Property at least, a necessary State-Bugg-Beare; and if the ignorant multitude should not be Awed (thinks he) with the pretended notion of a Deity, it were impossible to keep up the Port of publique Societies.
Religion, he Takes it for a convenient Property At least, a necessary State-Bugg-Beare; and if the ignorant multitude should not be Awed (thinks he) with the pretended notion of a Deity, it were impossible to keep up the Port of public Societies.
Preach at both kinds of Rebellion, aswell that against the King, (and 'tis possible such an one may be, whatever some teach to the contrary) as the other against God; Command Obedience to Gods Lawes;
Preach At both Kinds of Rebellion, aswell that against the King, (and it's possible such an one may be, whatever Some teach to the contrary) as the other against God; Command obedience to God's Laws;
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and will prove but Brutum Fulmen, unlesse you that are Masters in Israel doe Countenance the Ministers of the Gospell: and surely, that is not done by making them Poor and Contemptible.
and will prove but Brutum Fulmen, unless you that Are Masters in Israel do Countenance the Ministers of the Gospel: and surely, that is not done by making them Poor and Contemptible.
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Children would hardly be kept from calling them Bald-pates; and then how shall God be kept from sending his Beares among those Children? The Pulpit must be back'd and seconded with the Tribunall, or both will sinke.
Children would hardly be kept from calling them Bald-pates; and then how shall God be kept from sending his Bears among those Children? The Pulpit must be backed and seconded with the Tribunal, or both will sink.
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If the grave Magistrate, as well as the painfull Minister, doe not now especially plead the Cause of Religion, Actum est, I pray God we doe not shortly come to that miserable Comfort, of an Angliam Fuisse: Time was when We were a Church; time was, when this was a Kingdome.
If the grave Magistrate, as well as the painful Minister, do not now especially plead the Cause of Religion, Acts est, I pray God we do not shortly come to that miserable Comfort, of an England Fuisse: Time was when We were a Church; time was, when this was a Kingdom.
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None here (I hope) who wish a Reverse of those dayes in the first of Queene Elizabeth, when (as we may read in her Injunctions) some Ministers (because they were but mean Readers) were enjoyned to peruse over before, once or twice, the Chapters and Homilies, to the intent they might read to the better understanding of the People.
None Here (I hope) who wish a Reverse of those days in the First of Queen Elizabeth, when (as we may read in her Injunctions) Some Ministers (Because they were but mean Readers) were enjoined to peruse over before, once or twice, the Chapters and Homilies, to the intent they might read to the better understanding of the People.
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I hope agen, they will not the least way countenance or suffer them any where else, who go about to rob the Bride of her Dowry (as Saint Chrysostome calls the maintenance of the Church) and to bring in Beggery into Gods House;
I hope again, they will not the least Way countenance or suffer them any where Else, who go about to rob the Bride of her Dowry (as Saint Chrysostom calls the maintenance of the Church) and to bring in Beggary into God's House;
which will bring in Ignorance, which will bring in Barbarisme. For, is not that Religion like to prove a fine Child, which hath Ignorance for it's Mother, and Poverty for it's Nurse?
which will bring in Ignorance, which will bring in Barbarism. For, is not that Religion like to prove a fine Child, which hath Ignorance for it's Mother, and Poverty for it's Nurse?
If the Sons of Levi should become the only Advocates for their poor Mother; If they alone should Petition for the House of the Lord, that it may not be throwne out at the Windowes; But that the just Rights and Ceremonies of holy Church, which preserve even the Substance it selfe, (as the Bark the Tree,
If the Sons of Levi should become the only Advocates for their poor Mother; If they alone should Petition for the House of the Lord, that it may not be thrown out At the Windows; But that the just Rights and Ceremonies of holy Church, which preserve even the Substance it self, (as the Bark the Tree,
yet he has given the Silke worme, and the Golden Fleece to thee:) That this Liberall Creator may not be pinch'd, put to Boardwages, pittanced and Dieted in his Service and Servants:
yet he has given the Silk worm, and the Golden Fleece to thee:) That this Liberal Creator may not be pinched, put to Boardwages, pittanced and Dieted in his Service and Servants:
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For does not Saint Paul tell us roundly of such a sinne as Sacriledge; ranking it in the same Equipage with Idolatry, if not Above it? Rom. 2. 22. Doe not the Primitive Fathers with one voyce declaime highly against the sinne of Sacriledge? and of latter dayes, has not many a pious Founders Curse, in the heavy Iudgements of God, Preached wofully against the sin of Sacriledge, proving the truth of Solomons saying from the ruine of whole Families, viz. That it is a Snare to the man who devoureth that which is Holy? Pro. 20. 25. And lastly, does not that learned Antiquary (whom therefore I doe the rather quote,
For does not Saint Paul tell us roundly of such a sin as Sacrilege; ranking it in the same Equipage with Idolatry, if not Above it? Rom. 2. 22. Do not the Primitive Father's with one voice declaim highly against the sin of Sacrilege? and of latter days, has not many a pious Founders Curse, in the heavy Judgments of God, Preached woefully against the sin of Sacrilege, proving the truth of Solomons saying from the ruin of Whole Families, viz. That it is a Snare to the man who devoureth that which is Holy? Pro 20. 25. And lastly, does not that learned Antiquary (whom Therefore I do the rather quote,
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This being the Center of that Psalme, and wherein all the Lines of the Prophets invectives doe precisely incurre? Our English Tacitus reports it of the Reigne of King Stephen, that, notwithstanding the miseries of Warre which continued in an eminent Height throughout all his daies,
This being the Centre of that Psalm, and wherein all the Lines of the prophets invectives do precisely incur? Our English Tacitus reports it of the Reign of King Stephen, that, notwithstanding the misery's of War which continued in an eminent Height throughout all his days,
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And so zealous were they in after ages, in promoting this kind of Piety, that if there had not been a timely Remora found out (as in like case there was once by Moses at the building & beautifying of the Tabernacle) by way of Mort-maine, 7. Edw. 1. 'Tis conceived they would have deckt all places with their hallowed Temples,
And so zealous were they in After ages, in promoting this kind of Piety, that if there had not been a timely Remora found out (as in like case there was once by Moses At the building & beautifying of the Tabernacle) by Way of Mortmain, 7. Edward 1. It's conceived they would have decked all places with their hallowed Temples,
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Now I think there is no man, but will grant that this same stop might seem as just in King Edward, as in the Emperours, Constantine & Valentinian; who did almost the very same before them:
Now I think there is no man, but will grant that this same stop might seem as just in King Edward, as in the emperors, Constantine & Valentinian; who did almost the very same before them:
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to preserve unto the Crown that Homage and those services of the Subject, which beganne to lessen by Lay-mens entring themselves into Religious and Ecclesiasticall Courses.
to preserve unto the Crown that Homage and those services of the Subject, which began to lessen by Laymen's entering themselves into Religious and Ecclesiastical Courses.
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And I conceive, it will not be denied, neither, That which is acknowledged by a Loyall Penne in this Vniversity, That the Means as well as the Ministers of the Church,
And I conceive, it will not be denied, neither, That which is acknowledged by a Loyal Pen in this university, That the Means as well as the Ministers of the Church,
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Mistake me not, a Reformation, I am sure, he means, not such an one, (if any such there can be) as Alienates from the Church, but which Rectifies in it.
Mistake me not, a Reformation, I am sure, he means, not such an one, (if any such there can be) as Alienates from the Church, but which Rectifies in it.
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Why, that great Courtier and Politician of his Time, within this last Century, who was so earnest to raise himselfe a Name upon the Ruines of the Church, could not prevaile so farre,
Why, that great Courtier and Politician of his Time, within this last Century, who was so earnest to raise himself a Name upon the Ruins of the Church, could not prevail so Far,
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even with the then prevailing Faction, as to get them to subscribe, That the Lands of the Church, which they unjustly laboured to Alienate unto Themselves, might yet be Alienated from the Church.
even with the then prevailing Faction, as to get them to subscribe, That the Lands of the Church, which they unjustly laboured to Alienate unto Themselves, might yet be Alienated from the Church.
And agen, should submit to a Reformation, not such an one as would Feed all the Lampes of the Sanctuary, with Oyle alike, making no distinction between a Torch and a Taper, between the Golden Candlesticks and the Brazen ones;
And again, should submit to a Reformation, not such an one as would Feed all the Lamps of the Sanctuary, with Oil alike, making no distinction between a Torch and a Taper, between the Golden Candlesticks and the Brazen ones;
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It is not for me to plead in this Place, that we are the Kings Subjects, as well as Gods Ministers; And, that the Lawes of the Land have not the spread-Eagles two necks,
It is not for me to plead in this Place, that we Are the Kings Subjects, as well as God's Ministers; And, that the Laws of the Land have not the spread-Eagles two necks,
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nor Ianus his two Faces, to look East upon the Rising Laity, and to reflect a Westernly Glance upon the declining Clergy: No. The Great Charter of England casts an equall Eye,
nor Ianus his two Faces, to look East upon the Rising Laity, and to reflect a Westernly Glance upon the declining Clergy: No. The Great Charter of England Cast an equal Eye,
Though (with humblenesse, and in all submission be it spoken) Iacobs Right hand seemes to be laid (though some, as once Ioseph did, call to him to remove it thence) upon the younger Child;
Though (with humbleness, and in all submission be it spoken) Iacobs Right hand seems to be laid (though Some, as once Ioseph did, call to him to remove it thence) upon the younger Child;
is Optatus; And Nature first calls us Men, ere Faith speaks us Christians:) And the first blessing in the very first lines there, is Deo & Ecclesiae; We have Granted to God,
is Optatus; And Nature First calls us Men, ere Faith speaks us Christians:) And the First blessing in the very First lines there, is God & Ecclesiae; We have Granted to God,
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My chiefe businesse therefore shall be, to Remember you, that, not without the Great hand of Providence, these Houses of the Prophets (as in diverse former Parliaments,
My chief business Therefore shall be, to remember you, that, not without the Great hand of Providence, these Houses of the prophets (as in diverse former Parliaments,
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and Forget the Sons of the Prophets? They that sit and Consult in Naioth, cannot, they cannot but Remember Bethel. And when the Master is pleased to come into the Harvest field,
and Forget the Sons of the prophets? They that fit and Consult in Naioth, cannot, they cannot but remember Bethel. And when the Master is pleased to come into the Harvest field,
And endeavour to appease Simeon & Levi with the Thraldome of Iacob, the Rage of your Brethren with the Ruine of our Fathers, bringing their Gray Heads with sorrow unto the Grave;
And endeavour to appease Simeon & Levi with the Thraldom of Iacob, the Rage of your Brothers with the Ruin of our Father's, bringing their Grey Heads with sorrow unto the Grave;
I cannot forbeare, but I must make this Application, and think, That therefore God now suffers us to endure the longer banishment by means of the Sword, from our Own Houses; because,
I cannot forbear, but I must make this Application, and think, That Therefore God now suffers us to endure the longer banishment by means of the Sword, from our Own Houses; Because,
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when time was, we were so cold and feeble in defending His. NONLATINALPHABET, a Kyrke or Church, the very name of the House speaks the Lord and Master of it:
when time was, we were so cold and feeble in defending His., a Kyrke or Church, the very name of the House speaks the Lord and Master of it:
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Are there not those who cruelly goe about to dye the Churches white Garments in the Gore Blood of her Sonnes? And God put it into your Hearts, that when this Warre is at an end, she may never find cause to wash them in her own Teares: unlesse they be in Teares of Ioy and Thanksgiving.
are there not those who cruelly go about to die the Churches white Garments in the Gore Blood of her Sons? And God put it into your Hearts, that when this War is At an end, she may never find cause to wash them in her own Tears: unless they be in Tears of Joy and Thanksgiving.
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Are there not such who think it a mean Sacriledge to steale Flesh only from the Altar? And therefore have they not in diverse Places ravished thence the Priest too? O Let it be your Pious and Worthy Care, to restore them Both. Methinks I see here,
are there not such who think it a mean Sacrilege to steal Flesh only from the Altar? And Therefore have they not in diverse Places ravished thence the Priest too? O Let it be your Pious and Worthy Care, to restore them Both. Methinks I see Here,
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so many men almost so many Obed-edoms: Be ye therefore like that good Obed edom; Do but receive Gods House into Yours, & God shall one day receive Your House into His. Do but ye admit Christ and his Disciples to come under Your Roofe, and he shall receive you and your Brethren into His Ioy. Every day shall wait upon you with glad Tydings;
so many men almost so many Obed-edoms: Be you Therefore like that good Obed edom; Do but receive God's House into Yours, & God shall one day receive Your House into His. Do but you admit christ and his Disciples to come under Your Roof, and he shall receive you and your Brothers into His Joy Every day shall wait upon you with glad Tidings;
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And Domitians Dreame of a Golden-head, arising behind upon his shoulders, shall be unridled in the Peacefull and Golden times which will succeed this Bloody and Iron Age.
And Domitians Dream of a Golden-head, arising behind upon his shoulders, shall be unbridled in the Peaceful and Golden times which will succeed this Bloody and Iron Age.
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Yea, and he will Crowne us All, with his Mercy and Compassion here, in his House Militant; and with Glory and everlasting Peace in his House Triumphant. AMEN. FINIS.
Yea, and he will Crown us All, with his Mercy and Compassion Here, in his House Militant; and with Glory and everlasting Peace in his House Triumphant. AMEN. FINIS.
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Compare this with the Kings Oath throughout, taken at His Coronation, as it is cited out of the Records of the Exchequer, by His most sacred Maiesty Himselfe, in his Ansvver to the fore-quoted Declaration.
Compare this with the Kings Oath throughout, taken At His Coronation, as it is cited out of the Records of the Exchequer, by His most sacred Majesty Himself, in his Answer to the forequoted Declaration.
