Esoptron tes antimachias, or, A looking-glasse for rebellion being a sermon preached upon Sunday the 16 of Iune 1644, in Saint Maries Oxford, before the members of the two Houses of Parliament / by Nath. Bernard.
Plurimi praestantes doctrina viri &c. saith Plinie, since it was as ancient, as Pindarus and Stesichorus: since it grew so Catholique and universall, that almost all Nations, the Greeks, and Romanes (to be sure) beleived it.
Plurimi praestantes Doctrina viri etc. Says Pliny, since it was as ancient, as Pindarus and Stesichorus: since it grew so Catholic and universal, that almost all nations, the Greeks, and Romans (to be sure) believed it.
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in the times of S. Ambrose and S. August: as appeares by the first his 82. Ser: the other, tract at: derectitudine conversationis Cathol: I begin to think;
in the times of S. Ambrose and S. August: as appears by the First his 82. Ser: the other, tract At: derectitudine conversationis Cathol: I begin to think;
For as in Scripture, the Church is often compared to the Moone, Cant. 6. 10. Math. 24. 29. Luk. 21, 25. &c. So are the Churches persecutions, troubles,
For as in Scripture, the Church is often compared to the Moon, Cant 6. 10. Math. 24. 29. Luk. 21, 25. etc. So Are the Churches persecutions, Troubles,
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that even Churches may be bewitch'd; in his Epistle to the Galatians, whose NONLATINALPHABET, and Inscription being, to the Churches of Galatia: the third Chapter begins, with O foolish Galatians, who hath bewitched you:
that even Churches may be bewitched; in his Epistle to the Galatians, whose, and Inscription being, to the Churches of Galatia: the third Chapter begins, with Oh foolish Galatians, who hath bewitched you:
where you shall finde: 1. the effect of that witch-craft, which was privatio lucis ▪ they had forgone the light of truth. 2. the Medium or Charm, which was non obediendo by not obeying, that you should not obey the truth:
where you shall find: 1. the Effect of that witchcraft, which was Privatio lucis ▪ they had forgone the Light of truth. 2. the Medium or Charm, which was non obediendo by not obeying, that you should not obey the truth:
our Church, this Church of England faire as the Moone, so fairely shining, that her late splendour, had strong influence upon the forraigne parts of Christendome:
our Church, this Church of England fair as the Moon, so fairly shining, that her late splendour, had strong influence upon the foreign parts of Christendom:
and Family, was, by agrave and learned Divine in Germany, advised hither, with this recommendation, That if God had on earth, e're a Church Triumphant, it was the Church of England.
and Family, was, by agrave and learned Divine in Germany, advised hither, with this recommendation, That if God had on earth, ever a Church Triumphant, it was the Church of England.
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Iud. 12. This our Moone, so faire, and but few yeares since, almost at full, nothing neare a change, Though malicious slanderers gave, her out so, in a cleare heaven, for no cloud;
Iud. 12. This our Moon, so fair, and but few Years since, almost At full, nothing near a change, Though malicious slanderers gave, her out so, in a clear heaven, for no cloud;
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no not so much as Eliahs cloud of a hands breadth, was perceived to arise, from any parts beyond the Sea, though traiterous jealousies pretended so, was suddenly surprised, by an Eclips,
no not so much as Elijah's cloud of a hands breadth, was perceived to arise, from any parts beyond the Sea, though traitorous jealousies pretended so, was suddenly surprised, by an Eclipse,
That by it, and for it, we may justly, with the Divells, be shut up under everlasting chaines of Darknesse, reserved unto the Iudgement of the last day.
That by it, and for it, we may justly, with the Devils, be shut up under everlasting chains of Darkness, reserved unto the Judgement of the last day.
The nature of which words enforce me to the use of two arts: (for I must like Nehemia build up the walls of my following discourse, with a sword in one hand,
The nature of which words enforce me to the use of two arts: (for I must like Nehemiah built up the walls of my following discourse, with a sword in one hand,
Saul, Israels King, and Gods Vice-gerent, being yet scarce warme in his Throne, had twice greivously transgressed the Law of his God. 1. By prophanation of the holy orders of Preist-hood,
Saul, Israel's King, and God's Vicegerent, being yet scarce warm in his Throne, had twice grievously transgressed the Law of his God. 1. By profanation of the holy order of Priesthood,
nor life, ( let them looke to it as well as they can, ) is not immortall, who thrust themselves unsent, unwelcome, ( i. ) unordained into holy Orders. 2. By neglect of his Regall Office,
nor life, (let them look to it as well as they can,) is not immortal, who thrust themselves unsent, unwelcome, (i.) unordained into holy Order. 2. By neglect of his Regal Office,
and not worth the taking notice of by Samuel, or by me at present.) Unto this the prophet (who in the Cause was as Gods Atturney Generall) replies in two convincing arguments.
and not worth the taking notice of by Samuel, or by me At present.) Unto this the Prophet (who in the Cause was as God's attorney General) replies in two convincing Arguments.
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Thus pleads Samuel: And thus stands my Text, in the order of the context. For Rebellion, &c. The Argument being thus made evident, by the coherence and scope of the place, I must crave further leave, to consider Logically. First, what this Argument concludes: and secondly, how it concludes.
Thus pleads Samuel: And thus Stands my Text, in the order of the context. For Rebellion, etc. The Argument being thus made evident, by the coherence and scope of the place, I must crave further leave, to Consider Logically. First, what this Argument concludes: and secondly, how it concludes.
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For the first, it concludes two things; one by way of definition. Namely, that Disobedience, when it is countenanced by Religion, amounts to Rebellion.
For the First, it concludes two things; one by Way of definition. Namely, that Disobedience, when it is countenanced by Religion, amounts to Rebellion.
All other sins flie from God: onely Pride makes head against, and resists God. S. Bernard makes Rebellion, decimum superbiae gradum, the tenth degree of Pride.
All other Sins fly from God: only Pride makes head against, and resists God. S. Bernard makes Rebellion, Decimum superbiae Gradum, the tenth degree of Pride.
Indeed I confesse, that every sin, is a Rebell in habitu: but not in h•mine. In the habite, Rom. 7. 23. not in the man, ibid: v. 17. If he be, but humble.
Indeed I confess, that every since, is a Rebel in habitu: but not in h•mine. In the habit, Rom. 7. 23. not in the man, Ibid: v. 17. If he be, but humble.
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But all Rebellion whatsoever, whether immediately against God, or mediately, the Rebellion also of a Subject or Subjects against the King, Children against their Parents, Servants against their Masters, &c. Of all which this predication is true.
But all Rebellion whatsoever, whither immediately against God, or mediately, the Rebellion also of a Subject or Subject's against the King, Children against their Parents, Servants against their Masters, etc. Of all which this predication is true.
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That it is an easie rule, and obvious to every Puiny in Sophistry: That an indefinite Proposition in a necessary matter, or truth, is equivalent to an universall: and such is this.
That it is an easy Rule, and obvious to every Puiny in Sophistry: That an indefinite Proposition in a necessary matter, or truth, is equivalent to an universal: and such is this.
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Now the Prophet argues against him (after Saint Pauls manner, Rom. 2. 21, 22. Thou that abhorrest Idolls, committest thou Sacriledge? ) from a thing which himselfe abominates. In this manner.
Now the Prophet argues against him (After Saint Paul's manner, Rom. 2. 21, 22. Thou that Abhorrest Idols, Committest thou Sacrilege?) from a thing which himself abominates. In this manner.
O Saul what hast thou enterprized? is all thy zeale, against witchcraft, come to this? hast thou thought them intolerable, fit to be taken away, root and branch; to be extirpated out of the land? and doest thou,
O Saul what hast thou enterprised? is all thy zeal, against witchcraft, come to this? hast thou Thought them intolerable, fit to be taken away, root and branch; to be extirpated out of the land? and dost thou,
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that you are for head and taile, branch and rush in one day, whether are you going • what doe you undertake? is this your way, to suppresse Idolatry, and Popery? namely to doe that, which is as both:
that you Are for head and tail, branch and rush in one day, whither Are you going • what do you undertake? is this your Way, to suppress Idolatry, and Popery? namely to do that, which is as both:
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Which absolute proposition, I intend not to handle materialiter: That is, not the Subject, nor praedicate distinctly, I will not reade a State-Lecture of Rebellion, in the Politickes; nor a daemonologicall-Lecture, concerning witchcraft.
Which absolute proposition, I intend not to handle materialiter: That is, not the Subject, nor predicate distinctly, I will not read a State-Lecture of Rebellion, in the Politics; nor a daemonologicall-Lecture, Concerning witchcraft.
And that's, the sicut of my Text. Rebellion is as the sin of witchcraft. Which sicut, Cornelius a Lapide will have, to be a sicut similitudinis, non paritatis; qualitatis, non quantitatis, aut aequalitatis: Of likenesse, not parity;
And that's, the sicut of my Text. Rebellion is as the since of witchcraft. Which sicut, Cornelius a Lapide will have, to be a sicut similitudinis, non paritatis; qualitatis, non quantitatis, Or aequalitatis: Of likeness, not parity;
Peter Martyr, therefore interprets this sicut: out of two of the Rabbines: Rabbi Shelomo, and Rabbi David Kimchi: The one sayes, it is a sicut culpae of sin: the other a sicut poenae of punishment. They both together, speak a full truth: though each of them apart,
Peter Martyr, Therefore interprets this sicut: out of two of the Rabbis: Rabbi Solomo, and Rabbi David Kimchi: The one Says, it is a sicut Culpae of since: the other a sicut Poenae of punishment. They both together, speak a full truth: though each of them apart,
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and Nemo repente fit turpissimus. I will more particularly examine their Principia, Media, Effectus, Exitus, and Signa. And shall find a Sicut in both: through all these.
and Nemo Repent fit turpissimus. I will more particularly examine their Principia, Media, Effectus, Exitus, and Signs. And shall find a Sicut in both: through all these.
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Even Rebellion too, addidit vires Religionis, pretends a Religion, for although Ajoynt Declaration of both Houses of Feb. 22. 1642. tell all the World:
Even Rebellion too, addidit vires Religion, pretends a Religion, for although Ajoynt Declaration of both Houses of Feb. 22. 1642. tell all the World:
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they set forth a Sacred Vow and Covenant, wherein they enjoyne every man to sweare, that he does believe, the same forces, were also raised for the just defence of the true Protestant Religion: Not only but also. Thirdly; they mingle the Mathematiques:
they Set forth a Sacred Voelli and Covenant, wherein they enjoin every man to swear, that he does believe, the same forces, were also raised for the just defence of the true Protestant Religion: Not only but also. Thirdly; they mingle the Mathematics:
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Iacobus Sprengerus in his Malle: Mallef. or hammer of Witches: saies, they are Miserae personae, quas tenet impatientia: miserable persons, possessed by impatience.
Iacobus Sprenger in his Malle: Mallef. or hammer of Witches: Says, they Are Miserae personae, quas tenet impatientia: miserable Persons, possessed by impatience.
quibus taedio damni tristibus, vel odio ex injuria illata accensis, & modum vindicandi quarentibus; vel paupertate nimiâ laborantibus, &c. se daemon insinuas;
quibus taedio damn tristibus, vel odio ex injuria illata accensis, & modum vindicandi quarentibus; vel paupertate nimiâ laborantibus, etc. see daemon insinuas;
But here the Sicut is so evident in our Rebellion that I will not light the Sunne, with a rush candle: but surely Sprengerus was a malignant, and ill affected: though the word of God, stand by him,
But Here the Sicut is so evident in our Rebellion that I will not Light the Sun, with a rush candle: but surely Sprenger was a malignant, and ill affected: though the word of God, stand by him,
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I have done with the Principia; I come to the Media: and we shall find a sicut of instruments, likewise, which in Witchrafts, according to Sprengerus and Ioh. Niderus, are 1. Profanations of the Lords dayes;
I have done with the Principia; I come to the Media: and we shall find a sicut of Instruments, likewise, which in Witchcrafts, according to Sprenger and John Niderus, Are 1. Profanations of the lords days;
And now, if we consider how the Rebells have made profane advantages of Gods own day, what Sacriledge upon Churches and consecrated places, how often wrested Gods word, how made much of Anabaptists; lastly,
And now, if we Consider how the Rebels have made profane advantages of God's own day, what Sacrilege upon Churches and consecrated places, how often wrested God's word, how made much of Anabaptists; lastly,
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yet I doubt not, have by their impious hands, been so violenced: that the effects of the shedding of so much blood, shew, that the sicut holds true, in the Media also.
yet I doubt not, have by their impious hands, been so violenced: that the effects of the shedding of so much blood, show, that the sicut holds true, in the Media also.
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are not dealt with, according to any regular, legall, and judiciary processe: but the Lawyers and Iudges, (who are Politicall Physitians ) know no reasons why, nor how, men are punished;
Are not dealt with, according to any regular, Legal, and judiciary process: but the Lawyers and Judges, (who Are Political Physicians) know no Reasons why, nor how, men Are punished;
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and of these, first one, then more, till they loose all: like Iob. Cap. 1. then their Houses and Lands. Lastly, their Bodies, and if God restraine not: their Lives, and Soules also.
and of these, First one, then more, till they lose all: like Job Cap. 1. then their Houses and Lands. Lastly, their Bodies, and if God restrain not: their Lives, and Souls also.
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First, their Horses seised on, their cattle distrained, their goods plundered, or Excised, their Houses and Lands sequestred, their bodies for security sake (forsooth) Imprisoned, their Lives Murthered, and their precious soules and Consciences made either a Prey or a Snare. Thus the Kingdome, where both these are, is by a pining way, ruin'd,
First, their Horses seized on, their cattle distrained, their goods plundered, or Excised, their Houses and Lands sequestered, their bodies for security sake (forsooth) Imprisoned, their Lives Murdered, and their precious Souls and Consciences made either a Prey or a Snare. Thus the Kingdom, where both these Are, is by a pining Way, ruined,
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The fourth Sicut, in the sinnes, is of Event: for as in Witch-craft, so in Rebellion: both have their time, wherein they do many seeming wonders: from which they receive, seeming benefits, especially in the way of Revenge, and Plaguing of such,
The fourth Sicut, in the Sins, is of Event: for as in Witchcraft, so in Rebellion: both have their time, wherein they do many seeming wonders: from which they receive, seeming benefits, especially in the Way of Revenge, and Plaguing of such,
as (perhaps causelessely) they hate: having great power both by Sea, and Land. Yet at last, the Divell will leave acting, the servants part any longer:
as (perhaps causelessly) they hate: having great power both by Sea, and Land. Yet At last, the devil will leave acting, the Servants part any longer:
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First, obduratenesse, for Witches never shed teares, in the midst of their owne, or others torments. So are the Rebells of our time hard hearted for who but Witches or Tygers could see their deare native Country, fainting like the Saviour of it;
First, obdurateness, for Witches never shed tears, in the midst of their own, or Others torments. So Are the Rebels of our time hard hearted for who but Witches or Tigers could see their deer native Country, fainting like the Saviour of it;
as if they cryed to God for better Maisters, then the English or Scots; when we like Egypt, have throughout the Land, lost the First-borne of every House almost,
as if they cried to God for better Masters, then the English or Scots; when we like Egypt, have throughout the Land, lost the Firstborn of every House almost,
Which must (saith Tholosanus ) be Daemonis ope. So the Rebells of our Land, (having no Elisha I am sure among them,) come yet to know what is here done, Here in the Kings Councells.
Which must (Says Tholosanus) be Daemonis open. So the Rebels of our Land, (having no Elisha I am sure among them,) come yet to know what is Here done, Here in the Kings Counsels.
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And for our Rebells, if the Lawes of our land were but suffer'd to speak, they would assure us, that they were never borne to such a fortune — which brings me from the Sicut culpae: of sinne;
And for our Rebels, if the Laws of our land were but suffered to speak, they would assure us, that they were never born to such a fortune — which brings me from the Sicut Culpae: of sin;
For first, the Law of God, the Law of Nations, and the Law of the Land make both, capitall crimes. Thou shalt not suffer a Witch to live, Exod. 22. 18. is paralled, with an Whosoever he be that doth Rebell against thy Commandment — shall be put to death, Iosh. 1. 18. thus the secular Law, which I call, that which reaches the life of the offendours.
For First, the Law of God, the Law of nations, and the Law of the Land make both, capital crimes. Thou shalt not suffer a Witch to live, Exod 22. 18. is paralled, with an Whosoever he be that does Rebel against thy Commandment — shall be put to death, Joshua 1. 18. thus the secular Law, which I call, that which reaches the life of the offenders.
The first of these you have in the sixt Canon, of the Elibertine Councel, Anno. 305. The other in the Twenty third Canon, of the Ancyrane Councell, held Anno 314. And how just these were for Rebells no man but sees. In short.
The First of these you have in the sixt Canon, of the Libertine Council, Anno 305. The other in the Twenty third Canon, of the Ancyra Council, held Anno 314. And how just these were for Rebels no man but sees. In short.
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The other Parallel, is in Saul: that consulted the Witch of Endor; and Shemaiah the Nehelamite, that taught the People to Rebell. Both unprosperous men;
The other Parallel, is in Saul: that consulted the Witch of Endor; and Shemaiah the Nehelamite, that taught the People to Rebel. Both unprosperous men;
Wherein to let passe a thousand charms against Witch-craft, rekon'd up by Gregory Tholosanus, in his Syntagma. I shall mention onely those, which himselfe approves of, and will stand with Religion; and they are these.
Wherein to let pass a thousand charms against Witchcraft, reckoned up by Gregory Tholosanus, in his Syntagma. I shall mention only those, which himself approves of, and will stand with Religion; and they Are these.
which faith as it must be Soveraigne against Witch-craft; (for neither could Iannes and Iambres the Magicians, resist or stand against Moses, nor Simon Magus against S. Peter, nor Elymas the Sorcerer, against S. Paul: ) So must it be good against Rebellion likewise:
which faith as it must be Sovereign against Witchcraft; (for neither could Jannes and Jambres the Magicians, resist or stand against Moses, nor Simon Magus against S. Peter, nor Elymas the Sorcerer, against S. Paul:) So must it be good against Rebellion likewise:
for Faith is a grace, that will Conquer the World, saith S. Iohn; Subdue Kingdomes, saith S. Paul, and Bring into subjection, every thing that exalteth it selfe:
for Faith is a grace, that will Conquer the World, Says S. John; Subdue Kingdoms, Says S. Paul, and Bring into subjection, every thing that Exalteth it self:
The Poets tell us what strange vertue, there is in verses, to subdue the force of Witchcraft. Virgil. Carminibus, coelo possis deducere Lunam: Carminibus, Circes socios mutavit Vlyssis.
The Poets tell us what strange virtue, there is in Verses, to subdue the force of Witchcraft. Virgil. Carminibus, coelo possis deducere Lunam: Carminibus, Circes socios mutavit Vlyssis.
For as in a Poem, or an Epigram: So in a good mans life there is an exact NONLATINALPHABET measure of feet, and syllables, for quantity, quality, and harmony:
For as in a Poem, or an Epigram: So in a good men life there is an exact measure of feet, and syllables, for quantity, quality, and harmony:
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Together with an high, and ravishing sense: wherewith God, and man are delighted. And thus, if we would (as it were) with Poeticall exactnesse, and care:
Together with an high, and ravishing sense: wherewith God, and man Are delighted. And thus, if we would (as it were) with Poetical exactness, and care:
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For as it is observed by Tholosanus out of Irenaeus, and Epiphanius: That most of your primitive Schismatiques, and Heresiarchs, were malefici Wizards, or Witches. So must I observe:
For as it is observed by Tholosanus out of Irnaeus, and Epiphanius: That most of your primitive Schismatics, and Heresiarchs, were malefici Wizards, or Witches. So must I observe:
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That this Rebellion, how often soever, attempted heretofore by Papists; how long soever, plotted by the present Agents: could never thrive; did never break forth: while the Church stood.
That this Rebellion, how often soever, attempted heretofore by Papists; how long soever, plotted by the present Agents: could never thrive; did never break forth: while the Church stood.
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Then Rebellion extended it selfe, like the Divell with a woe to the Inhabitants of the Earth and of the Sea. To confirme us, in that maxime, Imperare nescit qui parere non didicit.
Then Rebellion extended it self, like the devil with a woe to the Inhabitants of the Earth and of the Sea. To confirm us, in that maxim, Imperare nescit qui parere non Didicat.
So, I cannot but wonder, since a legall proceeding, against Rebellion, hath in one County of this Kingdom, lay'd the Witchcraft of it, there ever since;
So, I cannot but wonder, since a Legal proceeding, against Rebellion, hath in one County of this Kingdom, laid the Witchcraft of it, there ever since;
Resigning that, to be done by the sword of Warre: which should belong to the halter. Which brings me to the sixth, and last Remedy, of both. And that is.
Resigning that, to be done by the sword of War: which should belong to the halter. Which brings me to the sixth, and last Remedy, of both. And that is.
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Which brings me, to my last sicut of Application: wherewith I will conclude. The first is of Reprehension. For as, although the Law of God prescribe against Witches:
Which brings me, to my last sicut of Application: wherewith I will conclude. The First is of Reprehension. For as, although the Law of God prescribe against Witches:
Let these men know, that even the Rebells, would have these very things, themselves goe on with, to be Treasons and Rebellion, with the highest aggravations, should they have been done by a Parliament of Papists.
Let these men know, that even the Rebels, would have these very things, themselves go on with, to be Treasons and Rebellion, with the highest aggravations, should they have been done by a Parliament of Papists.
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Yet let 'em be assur'd, these things, will one day be Iudged, by One, that is no NONLATINALPHABET, no accepter of Persons that will Iudge them by their workes; not their workes by them:
Yet let they be assured, these things, will one day be Judged, by One, that is no, no accepter of Persons that will Judge them by their works; not their works by them:
And therefore God where he doomes a Rebell to death, bids us, be strong and of a good courage, Iosh. 1. 18. and the Prophet Isaiah after he had girded the Associators with an assurance they should be broken in peices, Isa. 8. 9. in 11, and 12. verses instructs us, not to walke in the way of the Association:
And Therefore God where he dooms a Rebel to death, bids us, be strong and of a good courage, Joshua 1. 18. and the Prophet Isaiah After he had girded the Associators with an assurance they should be broken in Pieces, Isaiah 8. 9. in 11, and 12. Verses instructs us, not to walk in the Way of the Association:
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neither to fear their feare, nor to be afraid &c. and he tells us the end of the Associators, v. 21. they shall be hardly bestead, and hungry; and it shall come to passe, that they shall fret themselves,
neither to Fear their Fear, nor to be afraid etc. and he tells us the end of the Associators, v. 21. they shall be hardly besteaded, and hungry; and it shall come to pass, that they shall fret themselves,
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what ever familiarity they pretend to God's spirit and acquaintance with Christ Iesus, yet as sure as by Sampsons short haire we may conclude God is departed from them:
what ever familiarity they pretend to God's Spirit and acquaintance with christ Iesus, yet as sure as by Sampsons short hair we may conclude God is departed from them:
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It may be were I amongst them, some Zedekiah would whirrit me on the eare with a Which way went the spirit of the Lord from us? But I answer as Elijah to the Messengers of Ahaziah, Is it not because there is not a God in England, that you betake your selves to these Murthers, these Thefts, these Sacriledges? &c. Sure you beleive your selves like Saul, God is gone from you:
It may be were I among them, Some Zedekiah would whirrit me on the ear with a Which Way went the Spirit of the Lord from us? But I answer as Elijah to the Messengers of Ahaziah, Is it not Because there is not a God in England, that you betake your selves to these Murders, these Thefts, these Sacrileges? etc. Sure you believe your selves like Saul, God is gone from you:
And so Leo in his 65. Const. Nov. Censures them that make use of witch-craft as Apostataes. Apostataes from God are they, that are Rebells against his anoynted:
And so Leo in his 65. Constantinople Nov. Censures them that make use of witchcraft as Apostates. Apostates from God Are they, that Are Rebels against his anointed:
We should have been all Papists by this time was a frequent word in Essex and London, when I was there. 1. King. 18. 44. which was pretended for the necessity, of putting the Kingdome into a posture of War, and defence. Annal. 1 ▪ c. 7.
We should have been all Papists by this time was a frequent word in Essex and London, when I was there. 1. King. 18. 44. which was pretended for the necessity, of putting the Kingdom into a posture of War, and defence. Annal. 1 ▪ c. 7.
'Tis a Story, and it's this. The Devill declared to Hillar. (who was praying for one bewitch'd) that he was charmed and necessitated to doe what was done, but if he pleased to send to such a place, and remove such Spells, all then would succeed without force. Hillarion would not cast out the Devill by Beelzebub, but prayed on till he obtained it that way. And so should we.
It's a Story, and it's this. The devil declared to Hillar. (who was praying for one bewitched) that he was charmed and necessitated to do what was done, but if he pleased to send to such a place, and remove such Spells, all then would succeed without force. Hilarion would not cast out the devil by Beelzebub, but prayed on till he obtained it that Way. And so should we.
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