The great interest of states & kingdomes. The second part. A sermon preached on a publike thanksgiving, on the 12th. of May, 1646. at Botolphs Alders-gate: and after (upon the desire of some friends) enlarged at Pauls Church in Covent-garden, on the Lords Day, May 17th. 1646. / By Simon Ford, minister of the Gospel at Puddle-Towne in Dorcet-shire.
These mercies concerne 1. Their Rise; (Originall mercies) & these in 1. Gods Choyse of them. v. 6, 7. 2. Gods Covenant with thē. v. 8. 9, 10, 11. 3. Gods protecting Providence over them. v. 12, 13, 14, 15. 2. Their Race; in the consideration whereof they are againe led into 1. Egypt from the 15. to the 33. in which are specified 1. Gods Provision for them from v. 15. to 24 2. Gods Propagation, and increasing of them. v. 24. 3. Gods Miraculous working our enlargement to them, from v. 24. to 39. And this mercy so great, tis repeated againe, v. 43. 2. Wildernesse from 39. v. to the 43. 3. Caraan. v. 44. 45. These words are a part of the third branch of the first Generall, Israels Originall-mercyes. And the piece of Originall-mercy held forth in them, is cut out by the Historicall Narration of a speciall protection of Abraham, Gen. 12. and 20. and Isaac, Gen. 26. whither I must referre you.
These Mercies concern 1. Their Rise; (Original Mercies) & these in 1. God's Choice of them. v. 6, 7. 2. God's Covenant with them. v. 8. 9, 10, 11. 3. God's protecting Providence over them. v. 12, 13, 14, 15. 2. Their Raze; in the consideration whereof they Are again led into 1. Egypt from the 15. to the 33. in which Are specified 1. God's Provision for them from v. 15. to 24 2. God's Propagation, and increasing of them. v. 24. 3. God's Miraculous working our enlargement to them, from v. 24. to 39. And this mercy so great, this repeated again, v. 43. 2. Wilderness from 39. v. to the 43. 3. Caraan. v. 44. 45. These words Are a part of the third branch of the First General, Israel's Originall-mercyes. And the piece of Originall-mercy held forth in them, is Cut out by the Historical Narration of a special protection of Abraham, Gen. 12. and 20. and Isaac, Gen. 26. whither I must refer you.
In the whole verse there is a double charge given by God unto those Kings, in whose power it lay, to injure the travelling Patriarchs. Touch them not. Harme them not.
In the Whole verse there is a double charge given by God unto those Kings, in whose power it lay, to injure the traveling Patriarchs. Touch them not. Harm them not.
There is a sufficient foundation to beare the building which I meane to raise upon these words, in that the charge here given concernes the same persons, in both branches;
There is a sufficient Foundation to bear the building which I mean to raise upon these words, in that the charge Here given concerns the same Persons, in both branches;
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Of the former branch of this Charge, concerning the persons under its Character, there hath beene enough spoken in a more solemne Auditory by a reverend Brother (if not too much at this season, by reason of the strange pleas of the Advocates of Liberti•isme now adaies,
Of the former branch of this Charge, Concerning the Persons under its Character, there hath been enough spoken in a more solemn Auditory by a reverend Brother (if not too much At this season, by reason of the strange pleasant of the Advocates of Liberti•isme now adais,
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for a Toleration of all, how ever erroneous, Schismaticall, or Blasphemous, who pretend to Anointing: as if the very name of Saints were a sufficient Noli me tangere, an universall Protection to them from all Civill, or Church-censures) to whose pleas in behalfe of Anointed Saints (in case he will except those also out of that Charter of Liberty, who dissolve the continuity of the Body by groundlesse schisme, and breaking the Laws that keepe it united;
for a Toleration of all, how ever erroneous, Schismatical, or Blasphemous, who pretend to Anointing: as if the very name of Saints were a sufficient Noli me tangere, an universal Protection to them from all Civil, or Church censures) to whose pleasant in behalf of Anointed Saints (in case he will except those also out of that Charter of Liberty, who dissolve the continuity of the Body by groundless Schism, and breaking the Laws that keep it united;
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let them know, the Scripture never gives Magistrates a stricter charge concerning them, then it gives to Angels; and these (though they pitch their tents round about those that feare God) have no other Orders given them (that I reade of) then, to keepe them in all their waies. If they destroy foundations of Religion,
let them know, the Scripture never gives Magistrates a Stricter charge Concerning them, then it gives to Angels; and these (though they pitch their tents round about those that Fear God) have no other Order given them (that I read of) then, to keep them in all their ways. If they destroy foundations of Religion,
if when they should fight united, they will divide themselves into Parties without command; if they shall leape over the hedge of Order, and ride scouting after their owne singular humours, or plundering their brethren of the faith once delivered to the Saints;
if when they should fight united, they will divide themselves into Parties without command; if they shall leap over the hedge of Order, and ride scouting After their own singular humours, or plundering their brothers of the faith once Delivered to the Saints;
and so endanger, not onely themselves, but the body by their destructive doctrines, examples and practises; (and of this nature divers suppositions more might bee added) sure, the Civill Gods may touch them with a penalty, and the Church-Angels with a censure. And although the men may not be evill; yet Peter supposeth they may bee, and suffer, as evill-doers, as busie-bodies, 1 Peter 4. 15.
and so endanger, not only themselves, but the body by their destructive doctrines, Examples and practises; (and of this nature diverse suppositions more might be added) sure, the Civil God's may touch them with a penalty, and the Church-Angels with a censure. And although the men may not be evil; yet Peter Supposeth they may be, and suffer, as evildoers, as busybodies, 1 Peter 4. 15.
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If they break the Lawes of God, or mans, (the submission unto which doth not contradict Gods) God, as he is not Author, so he will not be Patron of Confusion, by exempting them from satisfying the Lawes they have broken.
If they break the Laws of God, or men, (the submission unto which does not contradict God's) God, as he is not Author, so he will not be Patron of Confusion, by exempting them from satisfying the Laws they have broken.
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but if thou be a breaker of the Law, thy Circumcision is made uncircumcision, Rom. 2. 25. So I to them concerning Saintship. Verily thy Saintship profits thee,
but if thou be a breaker of the Law, thy Circumcision is made uncircumcision, Rom. 2. 25. So I to them Concerning Saintship. Verily thy Saintship profits thee,
if thou be obedient to just Lawes; but if not, now Saintship must not be thy Sanctuary; (as to thy Priviledge) thy Saintship is unsainted; and though (as Joab) thou fly to the hornes of that Altar, thou maist (without the Rebuke in the Text to thy Censurers) be taken from it, and be safely punished.
if thou be obedient to just Laws; but if not, now Saintship must not be thy Sanctuary; (as to thy Privilege) thy Saintship is unsainted; and though (as Joab) thou fly to the horns of that Altar, thou Mayest (without the Rebuke in the Text to thy Censurers) be taken from it, and be safely punished.
and your attention, is the latter branch of the Charge, which concernes the Patriarchs, as Prophets. And although that subject be lesse popular, and so lesse toothsome, or plausible, I hope my Text will bee my security.
and your attention, is the latter branch of the Charge, which concerns the Patriarchs, as prophets. And although that Subject be less popular, and so less toothsome, or plausible, I hope my Text will be my security.
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[ Doe my Prophets no harme ] Prophetas dicit, &c. (saith reverend Calvin upon the place) He calls them Prophets, not onely for their nearer communion with God, but for their faithfull spreading the knowledge of God, [ My ] Prophets, that is, those whom I have Commissioned to speake in my name.
[ Do my prophets no harm ] Prophets dicit, etc. (Says reverend calvin upon the place) He calls them prophets, not only for their nearer communion with God, but for their faithful spreading the knowledge of God, [ My ] prophets, that is, those whom I have Commissioned to speak in my name.
And this Ratio nominis, suting with all alike commissioned to the worlds end, makes the charge not peculiar to Patriarchall, but common to Pastorall Prophets, to the worlds end.
And this Ratio Nominis, suiting with all alike commissioned to the world's end, makes the charge not peculiar to Patriarchal, but Common to Pastoral prophets, to the world's end.
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And so the divine caveat here given to these Kings concerning these Prophets (as such) hath to me the force of an universall caution to all Magistrates, concerning all Gods Prophets.
And so the divine caveat Here given to these Kings Concerning these prophets (as such) hath to me the force of an universal caution to all Magistrates, Concerning all God's prophets.
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Doe these and all other Prophets of mine [ no harm ] that is, no injury. No exemption this, (no not for Prophets) from the power of the Magistrate, (if so, it would not stand with the NONLATINALPHABET Rom. 13. 1.) but from unjust suffering by,
Do these and all other prophets of mine [ no harm ] that is, no injury. No exemption this, (no not for prophets) from the power of the Magistrate, (if so, it would not stand with the Rom. 13. 1.) but from unjust suffering by,
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or under that power. And sure whereinsoever God will owne them for his Prophets, whatever they doe in discharge of their Commission, in that God will owne their wrongs.
or under that power. And sure whereinsoever God will own them for his prophets, whatever they do in discharge of their Commission, in that God will own their wrongs.
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'Twill be an Argument that may perhaps conclude more then the Doctrine affirmes, that if the greatest and most flourishing Kingdomes, have been broken by their ill using, or prospered by their well-using the Saints of God:
It'll be an Argument that may perhaps conclude more then the Doctrine affirms, that if the greatest and most flourishing Kingdoms, have been broken by their ill using, or prospered by their well-using the Saints of God:
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If God dealt with them, accordingly as they did with his Saints: much more may it be verified concerning the usage of Prophets, where such flourishing Kingdomes have had to doe with them.
If God dealt with them, accordingly as they did with his Saints: much more may it be verified Concerning the usage of prophets, where such flourishing Kingdoms have had to do with them.
in that God lookes not on them onely as his Subjects, but takes care of them likewise as his Ambassadors. Sure if the King of England will resolve on Peace or Warre with any Nation, according as they use any of his ordinary Subjects; hee will resolve more effectually according to the entertainment of his Agents and Ambassadours. So that whatsoever can be said concerning Saints in this case, concludes with double strength concerning Prophets.
in that God looks not on them only as his Subject's, but Takes care of them likewise as his ambassadors. Sure if the King of England will resolve on Peace or War with any nation, according as they use any of his ordinary Subject's; he will resolve more effectually according to the entertainment of his Agents and ambassadors. So that whatsoever can be said Concerning Saints in this case, concludes with double strength Concerning prophets.
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But I need not be beholden to Comparison for the proofe of a Truth so positively confirmed in the whole Scripture, there being nothing in which it speaks more fully then it doth to this Point.
But I need not be beholden to Comparison for the proof of a Truth so positively confirmed in the Whole Scripture, there being nothing in which it speaks more Fully then it does to this Point.
I shall (though not enough read to fill my Bosome with such Collections, yet) endeavour to fill my hand; and those I shall make use of, shall be so cleare,
I shall (though not enough read to fill my Bosom with such Collections, yet) endeavour to fill my hand; and those I shall make use of, shall be so clear,
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and convincing that I hope I shall be able to affirme (without an overvaluing my weake labour in this kinde) that these gleanings of Ephraim are not beneath the vintage of Abiezer (i.
and convincing that I hope I shall be able to affirm (without an overvaluing my weak labour in this kind) that these gleanings of Ephraim Are not beneath the vintage of Abiezer (i.
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now ready to ioyne issue with a numerous Army; (and you will conceive that at such a time, hee will minde them of that which most concernes them) And what is that? why? you have Prophets, that encourage you in Gods name, to confidence of successe, see how you use them, beware you doe not distrust them;
now ready to join issue with a numerous Army; (and you will conceive that At such a time, he will mind them of that which most concerns them) And what is that? why? you have prophets, that encourage you in God's name, to confidence of success, see how you use them, beware you do not distrust them;
In the last of these, you have Ieremiah the Prophet complaining of hard usage from his persecutors. They raised lyes upon him and watched advantages to defame him,
In the last of these, you have Jeremiah the Prophet complaining of hard usage from his persecutors. They raised lies upon him and watched advantages to defame him,
because they use a Prophet of God so) they shall not prosper. Thus then, the usage of the prophets of God hath a great influence upon the prospering, or not prospering of a people.
Because they use a Prophet of God so) they shall not prosper. Thus then, the usage of the Prophets of God hath a great influence upon the prospering, or not prospering of a people.
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Will you have the Testimony of a Prophet concerning a Prophet? Elijab being now to be mounted to heaven in a fiery chariot, Elisha who saw how hee would be wanted, sends this Testimony concerning him, in a Sigh after him.
Will you have the Testimony of a Prophet Concerning a Prophet? Elijah being now to be mounted to heaven in a fiery chariot, Elisha who saw how he would be wanted, sends this Testimony Concerning him, in a Sighs After him.
2. Kings 2. 12. And if you will have a Kings concerning Elisha himselfe, you shall see Ioash giving the same Testimony of him ch. 13. 14. The Expression implies it to bee the high engagement that lyes upon States and States-men, to looke to the keeping and protecting of their Prophets among them:
2. Kings 2. 12. And if you will have a Kings Concerning Elisha himself, you shall see Joash giving the same Testimony of him changed. 13. 14. The Expression Implies it to be the high engagement that lies upon States and Statesmen, to look to the keeping and protecting of their prophets among them:
There is nothing it more concernes Princes or people to looke to, then their Military provisions; (tis the security of a people) and these are Prophets. [ Take &c. ]
There is nothing it more concerns Princes or people to look to, then their Military provisions; (this the security of a people) and these Are prophets. [ Take etc. ]
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I shal instance first in Scripture Records of heathen Princes and Kingdomes; then I shall give you a briefe Epitome of the Scriptures ecclesiasticall History concerning it,
I shall instance First in Scripture Records of heathen Princes and Kingdoms; then I shall give you a brief Epitome of the Scriptures ecclesiastical History Concerning it,
The first Prophet I finde taken notice of for his usage among Heathens is this Abraham. How God rebuked Kings for his sake, the places I have already quoted wil abundantly shew.
The First Prophet I find taken notice of for his usage among heathens is this Abraham. How God rebuked Kings for his sake, the places I have already quoted will abundantly show.
And truly the cause of a King, yea of a Kingdom may be such sometimes, that the prayers of Prophets may have a great influence on the turning of it either way.
And truly the cause of a King, yea of a Kingdom may be such sometime, that the Prayers of prophets may have a great influence on the turning of it either Way.
Witnesse Moses his often standing in the Gap: witnesse Gods stopping Ieremiahs mouth, the last and saddest symptome of the peoples totall captivity, Jer. 7. 16. 11. 14. And by the way;
Witness Moses his often standing in the Gap: witness God's stopping Jeremiah's Mouth, the last and Saddest Symptom of the peoples total captivity, Jer. 7. 16. 11. 14. And by the Way;
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Jonah is sent by God with a message of destruction to Niniveh, and the utmost respite hee was to give them was but forty dayes. One would have expected such an unwelcome messenger as he, should have rather found his death from them, then acceptance among them.
Jonah is sent by God with a message of destruction to Nineveh, and the utmost respite he was to give them was but forty days. One would have expected such an unwelcome Messenger as he, should have rather found his death from them, then acceptance among them.
He entertaines the Prophet, and his message so well, that he commands a solemn Humiliation, and therewithall saves his City, which no other way could have rescued from ruine.
He entertains the Prophet, and his message so well, that he commands a solemn Humiliation, and therewithal saves his city, which no other Way could have rescued from ruin.
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[ Take one word 200 concerning the New-Testament Prophets, and of how great concernment the usage of them was to those places where they came, let the great Gospell Prophet himselfe testifie.
[ Take one word 200 Concerning the New testament prophets, and of how great concernment the usage of them was to those places where they Come, let the great Gospel Prophet himself testify.
I shall give you only one example out of the New Testament upon this Head. John Baptist sent by God to prepare the way for Christ among the Jewes, begins to grow much in request with Herod, an Heathen Substitute, appointed by the Romans to govern them.
I shall give you only one Exampl out of the New Testament upon this Head. John Baptist sent by God to prepare the Way for christ among the Jews, begins to grow much in request with Herod, an Heathen Substitute, appointed by the Roman to govern them.
Many filthy vices he was guilty of, but the holy Ghost takes notice of this above all the rest; That he put John in prison. The Text further tells us how his freenesse to the King in medling with his Herodias, rob'd him not only of his liberty, but his life.
Many filthy vices he was guilty of, but the holy Ghost Takes notice of this above all the rest; That he put John in prison. The Text further tells us how his freeness to the King in meddling with his Herodias, robbed him not only of his liberty, but his life.
And how God met with him too in his Person, & with that Herodias that wooed him to so bloody an action, will appeare if wee consider what the Authors of the Centuries relate out of both Josephus and Eusebius. That whorish woman (how proper is the Scripture conjunction of those two qualities! ) was no lesse imperious;
And how God met with him too in his Person, & with that Herodias that wooed him to so bloody an actium, will appear if we Consider what the Authors of the Centuries relate out of both Josephus and Eusebius. That whorish woman (how proper is the Scripture conjunction of those two qualities!) was no less imperious;
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while her incestuous husband sate a staire lower, tempts him to a journy to Rome, to beg a Crown, and to compasse it more effectually, attends him thither.
while her incestuous husband sat a stair lower, tempts him to a journey to Room, to beg a Crown, and to compass it more effectually, attends him thither.
and his ambitious preparations for Royalty, proved the inditement, and a sentence to perpetuall exile, was the judgement past against him by the Emperour.
and his ambitious preparations for Royalty, proved the indictment, and a sentence to perpetual exile, was the judgement passed against him by the Emperor.
And so (say the Centuriasts) Herod by complying with the motions of an ambitious Whore, stript of his goods, Countrey, glory at once, dyed miserably with her in Gallia ().
And so (say the Centuriasts) Herod by complying with the motions of an ambitious Whore, stripped of his goods, Country, glory At once, died miserably with her in Gallia ().
Thus he that was afraid of John, and kill'd him out of a jealousie to secure his Command, thereby provoked God by a jealousie to out him of his Command.
Thus he that was afraid of John, and killed him out of a jealousy to secure his Command, thereby provoked God by a jealousy to out him of his Command.
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And in this you shall see how those Princes, or Kingdoms, have thrived, that have offended against this Interest. I shall (for methods sake) branch this view into particulars; in which you shall also see,
And in this you shall see how those Princes, or Kingdoms, have thrived, that have offended against this Interest. I shall (for methods sake) branch this view into particulars; in which you shall also see,
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for they had before (by a wicked resolution of rejecting what they thought would not tickle them) made their hearts like an Adamant, that is, Sermon-proofe, and conviction-proofe, lest they should heare the Law. The Prophets were legall Preachers, and they would hear none of them;
for they had before (by a wicked resolution of rejecting what they Thought would not tickle them) made their hearts like an Adamant, that is, Sermonproof, and conviction-proofe, lest they should hear the Law. The prophets were Legal Preachers, and they would hear none of them;
They cryed, and I would not heare, vers. 13. I scattered them with a Whirl-wind among the Nations which they knew not, &c. vers. 14. I sent them where they had been as good to have been among deafe people as there,
They cried, and I would not hear, vers. 13. I scattered them with a Whirlwind among the nations which they knew not, etc. vers. 14. I sent them where they had been as good to have been among deaf people as there,
That which is in this Chapter History, is (Jer. 25. 3, 4.) Prophesie. The Lord saith he to this people, hath sent unto you all his Prophets, rising early,
That which is in this Chapter History, is (Jer. 25. 3, 4.) Prophesy. The Lord Says he to this people, hath sent unto you all his prophets, rising early,
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and to the Prophets, prophesie not unto us right things, speake to us smooth things, prophesie deceits? Get yee out of the way, turne yee out of the path, &c. 'Tis very unlikely they would dare say so in down-right terms.
and to the prophets, prophesy not unto us right things, speak to us smooth things, prophesy Deceits? Get ye out of the Way, turn ye out of the path, etc. It's very unlikely they would Dare say so in downright terms.
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But what great matter is this? What matter of moment or concernment in giving the Prophets a preparatory lesson of our owne? We hope all this is no harme to the Prophets, nor danger to us.
But what great matter is this? What matter of moment or concernment in giving the prophets a preparatory Lesson of our own? We hope all this is no harm to the prophets, nor danger to us.
See whether God thinke so too, vers. 13, 14. Indeed? (saith God) are you swoln so great with pride, that you must give Instructions to my Ambassadours? yea,
See whither God think so too, vers. 13, 14. Indeed? (Says God) Are you swollen so great with pride, that you must give Instructions to my ambassadors? yea,
and you shall swell bigger yet, and that till you breake into minutula frustula; such sherds as are usefull for nothing, no not to take fire from the hearth, or water from the Pit.
and you shall swell bigger yet, and that till you break into minutula frustula; such sherds as Are useful for nothing, no not to take fire from the hearth, or water from the Pit.
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if a people make themselves merry, and please themselves a little with jesting at Prophets? Indeed Solomon tells us 'tis a sport to a foole to do mischiefe,
if a people make themselves merry, and please themselves a little with jesting At prophets? Indeed Solomon tells us it's a sport to a fool to do mischief,
and there is a mad man that throwes about fire-brands, arrowes, and death; and yet cries, Am I not in sport? But these mad men think not they jeere and sport themselves out of their houses, and estates by this mirth. Yet they doe so.
and there is a mad man that throws about firebrands, arrows, and death; and yet cries, Am I not in sport? But these mad men think not they jeer and sport themselves out of their houses, and estates by this mirth. Yet they do so.
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They never left scoffing at Prophets till they had brought wrath (viz.) in the Captivity, upon themselves without remedie, saith the sequell of the verse.
They never left scoffing At prophets till they had brought wrath (viz.) in the Captivity, upon themselves without remedy, Says the sequel of the verse.
4. Permitters, or encouragers of false Prophets. The great Patron of false Prophets in scripture, was Ahab. A poore Prophet of the Lord could not looke abroad, but hee was charged,
4. Permitters, or encouragers of false prophets. The great Patron of false prophets in scripture, was Ahab. A poor Prophet of the Lord could not look abroad, but he was charged,
and persecuted as a troubler of Israel. The false Prophets swarmed, no lesse then 450, Ahabs, 400, Iezebels Chaplaines. 1. K. 18. 19. And when the King consults concerning war with Ramoth-Gilead, one Micaiah could not be heard,
and persecuted as a troubler of Israel. The false prophets swarmed, no less then 450, Ahabs, 400, Jezebels Chaplains. 1. K. 18. 19. And when the King consults Concerning war with Ramoth-Gilead, one Micaiah could not be herd,
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because hee did not please his Majesty: but the false prophets were his great Oracles. But how God fitted him, and his Army, 1 Kings. 22. will fully declare.
Because he did not please his Majesty: but the false Prophets were his great Oracles. But how God fitted him, and his Army, 1 Kings. 22. will Fully declare.
v. 13. But what doth this concerne the Kingdome, or Nation? see. v. 16. And the people to whom they prophesy, shall be cast out in the streets of Ierusalem,
v. 13. But what does this concern the Kingdom, or nation? see. v. 16. And the people to whom they prophesy, shall be cast out in the streets of Ierusalem,
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5. Threatners of Prophets 2. Chro. 25. 15. Amaziah a wicked King had gained a victory over the Edomites, to the losse of his Religion. Hee tooke the enemies captive, and yeilded himselfe Captive to their Idols. God sends a Prophet to him,
5. Threateners of prophets 2. Chro 25. 15. Amaziah a wicked King had gained a victory over the Edomites, to the loss of his Religion. He took the enemies captive, and yielded himself Captive to their Idols. God sends a Prophet to him,
and pleads the case with him, shewes him how unreasonable tis to expect safety from those Gods that were now his Prisoners. And how doth he entertain the Prophet? with a check, [ Art thou of the Kings Counsell ] and a threat;
and pleads the case with him, shows him how unreasonable this to expect safety from those God's that were now his Prisoners. And how does he entertain the Prophet? with a check, [ Art thou of the Kings Counsel ] and a threat;
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The Prophet seeing him so carelesse of his great Interest, askes no farther evidence, or Prognostick of his suddain ruine, and therefore is bold to tell him, I know that God hath purposed [ Orig. counselled ] to destroy thee, because thou hast not harkned to my counsell.
The Prophet seeing him so careless of his great Interest, asks no farther evidence, or Prognostic of his sudden ruin, and Therefore is bold to tell him, I know that God hath purposed [ Origin counseled ] to destroy thee, Because thou hast not hearkened to my counsel.
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And a little after, the foolish man stirres the coales that set him and his Kingdome on fire, in provoking Joash King of Israel, v. 15, 16, 17, 22, 23. &c. He had better to have taken Counsell from God by his Prophet,
And a little After, the foolish man stirs the coals that Set him and his Kingdom on fire, in provoking Joash King of Israel, v. 15, 16, 17, 22, 23. etc. He had better to have taken Counsel from God by his Prophet,
and accuseth him highly for sedition, unto the King, v. 10. 12. And (very likely by the command of the King) forbids him to preach any more in Bethel. This indeed is an usage something to the purpose.
and Accuseth him highly for sedition, unto the King, v. 10. 12. And (very likely by the command of the King) forbids him to preach any more in Bethel. This indeed is an usage something to the purpose.
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& thy sons, and thy daughters shall fall by the sword, &c. And what is the Kingdome concerned in it? their share is no lesse then to be captives forth of their land.
& thy Sons, and thy daughters shall fallen by the sword, etc. And what is the Kingdom concerned in it? their share is no less then to be captives forth of their land.
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except Menahem) this Prophesie was in part fulfilled, 2 Kings 15. 29. and perfectly in his successour, Hosheas time, chap. 16. 6. 18, &c. And as for Jeroboam, although the History doe not tell us how he dyed,
except Menahem) this Prophesy was in part fulfilled, 2 Kings 15. 29. and perfectly in his successor, Hosheas time, chap. 16. 6. 18, etc. And as for Jeroboam, although the History do not tell us how he died,
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as appeares, verse 8. chap. 15. Next, that you may see 'twas not onely Amaziah's usage of Amos, that brought, (though it hastned) the peoples Captivity:
as appears, verse 8. chap. 15. Next, that you may see 'twas not only Amaziah's usage of Amos, that brought, (though it hastened) the peoples Captivity:
God forgets not how they used his Prophets in all ages, even from the dayes of Egypt: and now they shall pay for it with a witnesse, Chapter 2. 12, 13, 14, 15, 16. I raised up of your sonnes for Prophets,
God forgets not how they used his prophets in all ages, even from the days of Egypt: and now they shall pay for it with a witness, Chapter 2. 12, 13, 14, 15, 16. I raised up of your Sons for prophets,
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and of your young men for Nazarites, verse 11. Yee commanded the Prophets, Prophesie not, verse 12. Behold I am pressed with you, &c. 13. How God feeles Prophets wrongs!
and of your young men for nazarites, verse 11. Ye commanded the prophets, Prophesy not, verse 12. Behold I am pressed with you, etc. 13. How God feels prophets wrongs!
nor the mighty deliver himselfe, verse 14. nor Bow-man, nor rider, verse 15. nor the strong of heart, verse 16. This likewise was fulfilled in the captivity of the Tribes before mentioned.
nor the mighty deliver himself, verse 14. nor Bowman, nor rider, verse 15. nor the strong of heart, verse 16. This likewise was fulfilled in the captivity of the Tribes before mentioned.
7. Imprisoners of Prophets. And now I must look back once more upon Ahab. It was not enough for that wicked and wretched King to encourage and maintaine false Prophets to affront Micaiah; to refuse to heare him out of prejudice:
7. Imprisoners of prophets. And now I must look back once more upon Ahab. It was not enough for that wicked and wretched King to encourage and maintain false prophets to affront Micaiah; to refuse to hear him out of prejudice:
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but when good Iehoshaphat had prevailed to have him advised with, and he had declared the minde of God to him, he suffers a false Prophet to smite him,
but when good Jehoshaphat had prevailed to have him advised with, and he had declared the mind of God to him, he suffers a false Prophet to smite him,
He shifts his habit, changeth cloathes with Jehoshaphat, and thereby diverts the greatest force of the battell upon Jehoshaphat, mistaken for the King of Israel. But Ahab is not safe, though he be secure in his disguise, and Armour upon that.
He shifts his habit, changes clothes with Jehoshaphat, and thereby diverts the greatest force of the battle upon Jehoshaphat, mistaken for the King of Israel. But Ahab is not safe, though he be secure in his disguise, and Armour upon that.
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A certaine man must draw a Bow at a venture, and shoot, and the Arrow must light on none of all the Army but Ahab, and on no other place about Ahab's body,
A certain man must draw a Bow At a venture, and shoot, and the Arrow must Light on none of all the Army but Ahab, and on no other place about Ahab's body,
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The Holy Ghost tells us, 2 Chron. 36. 16. that the Jewes did not onely mock, but misuse the Prophets of God, till they brought upon them a remedilesse captivity.
The Holy Ghost tells us, 2 Chronicles 36. 16. that the Jews did not only mock, but misuse the prophets of God, till they brought upon them a remediless captivity.
Now among all the Prophets usages that hastned this calamity, it is more then probable, that the imprisoning Jeremiah by the Princes did poste it forward;
Now among all the prophets usages that hastened this calamity, it is more then probable, that the imprisoning Jeremiah by the Princes did post it forward;
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and God ('tis likely enough) gave up the City to deliver a Prophet: for when the store of bread was spent in the C•ty, and Jeremiah likely to starve, (as Jerem. 38. 9.) the City holds not out long after,
and God (it's likely enough) gave up the city to deliver a Prophet: for when the store of bred was spent in the C•ty, and Jeremiah likely to starve, (as Jeremiah 38. 9.) the city holds not out long After,
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And this he makes good in another place, where prophesying of his owne death, he tells his Disciples, that Jerusalem is so fleshed with killing Prophets, that a Prophet cannot perish out of Jerusalem, Luke 13. 33. But the cry of bloud is loud; and the cry of Prophets bloud, of all other, most clamorous. Christ therefore presageth so certaine a ruine to Jerusalem for killing Gods Messengers, that he pronounceth it as past. Verily your house [ is ] left unto you desolate.
And this he makes good in Another place, where prophesying of his own death, he tells his Disciples, that Jerusalem is so fleshed with killing prophets, that a Prophet cannot perish out of Jerusalem, Lycia 13. 33. But the cry of blood is loud; and the cry of prophets blood, of all other, most clamorous. christ Therefore presages so certain a ruin to Jerusalem for killing God's Messengers, that he pronounceth it as past. Verily your house [ is ] left unto you desolate.
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This sinne you are so given to, (when by killing mee, and persecuting my Apostles, you shall have filled up the measure of the sinnes of your Prophet-murthering Ancestors,
This sin you Are so given to, (when by killing me, and persecuting my Apostles, you shall have filled up the measure of the Sins of your Prophet-murdering Ancestors,
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and your owne) shall bring the Romans to your houses, and they shall leave Jerusalem a company of desolate Walls in it, shall make a wildernes (so the word signifies) of your houses, (i. e.) either of your particular habitations,
and your own) shall bring the Romans to your houses, and they shall leave Jerusalem a company of desolate Walls in it, shall make a Wilderness (so the word signifies) of your houses, (i. e.) either of your particular habitations,
How these Jewes hastned this destruction to themselves by putting to death Christ himself, & persecuting his Apostles, the Sermon I have already quoted makes good abundantly.
How these Jews hastened this destruction to themselves by putting to death christ himself, & persecuting his Apostles, the Sermon I have already quoted makes good abundantly.
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I shall take no more notice of it here, then to observe, that (as God prophecying concerning their opposing Christ, Ps. 2. takes notice mainly of their spight against him as Gods Annointed, so) he was mainly opposed under his Offices of Ʋnction; as a King, by Herod, as a Prophet, by high-Priests, Scribes, and Pharisees:
I shall take no more notice of it Here, then to observe, that (as God prophesying Concerning their opposing christ, Ps. 2. Takes notice mainly of their spite against him as God's Anointed, so) he was mainly opposed under his Offices of Ʋnction; as a King, by Herod, as a Prophet, by High priests, Scribes, and Pharisees:
who mainly consult to ruine him, because they saw him so followed, as John 12. 19. (which seemes to me to be the ground of that consultation related againe which they took, chap. 11. 47.) upon which verse 53. they are said to plot his death.
who mainly consult to ruin him, Because they saw him so followed, as John 12. 19. (which seems to me to be the ground of that consultation related again which they took, chap. 11. 47.) upon which verse 53. they Are said to plot his death.
and persecution, as Prophets, as well as Saints; and how this bloud of former Prophets, and these did sticke upon the skirts of that Nation, and how God tooke it,
and persecution, as prophets, as well as Saints; and how this blood of former prophets, and these did stick upon the skirts of that nation, and how God took it,
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and what became of that bloudy people, the Apostle Paul prophesieth, and Eclesiasticall stories relate. The former tells us not onely the thing, but brings this as the cause to put all out of doubt, 1 Thess. 2. 15, 16. where speaking of the Jewes, he tells us, that they, in killing the Lord Jesus, murthering their owne Prophets, persecuting him,
and what became of that bloody people, the Apostle Paul Prophesieth, and Ecclesiastical stories relate. The former tells us not only the thing, but brings this as the cause to put all out of doubt, 1 Thess 2. 15, 16. where speaking of the Jews, he tells us, that they, in killing the Lord jesus, murdering their own prophets, persecuting him,
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(It referres to the afore-cited speech of Christ, where he bids them fill up the measure of their Fathers, viz. those that killed Prophets, by crucifying him,
(It refers to the aforecited speech of christ, where he bids them fill up the measure of their Father's, viz. those that killed prophets, by crucifying him,
and which crossed or neglected unseats great ones, makes God consult to destroy them, brings a sword upon them, puts God upon the expence of extraordinary Providences, to ruine them, will hinder the prosperity of a people, makes them despisers of God and Christ, stops Gods eares to them when they pray, scatters them with a Whirle-winde, breaks them into smallest,
and which crossed or neglected unseats great ones, makes God consult to destroy them, brings a sword upon them, puts God upon the expense of extraordinary Providences, to ruin them, will hinder the Prosperity of a people, makes them despisers of God and christ, stops God's ears to them when they pray, scatters them with a Whirlwind, breaks them into Smallest,
and most uselesse sheards, brings remedilesse wrath upon them, sends them out of their land, takes off the flight from the swift, strength from the strong, deliverance from the mighty, makes their houses desolate, fills up their sinnes,
and most useless shards, brings remediless wrath upon them, sends them out of their land, Takes off the flight from the swift, strength from the strong, deliverance from the mighty, makes their houses desolate, fills up their Sins,
I have already shewed you wherein Gods Interest in Prophets appeares to be greater then in single Saints, I shall here onely make use of that truth againe as Argumentative to prove the Interest of which the Doctrine speaks.
I have already showed you wherein God's Interest in prophets appears to be greater then in single Saints, I shall Here only make use of that truth again as Argumentative to prove the Interest of which the Doctrine speaks.
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but Rebells against him) and entreating them to lay down Armes, to be ruled by his Lawes, and enjoy the priviledges of his Subjects; especially when it lyes in his power to take away, and cut off, not onely their Provisions for Warre; but their lives also every moment.
but Rebels against him) and entreating them to lay down Arms, to be ruled by his Laws, and enjoy the privileges of his Subject's; especially when it lies in his power to take away, and Cut off, not only their Provisions for War; but their lives also every moment.
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What now would you conclude to be that poore handfulls maine Interest? Would it not bee, to entertaine those Ambassadours courteously, receive their Message readily? and would they not offend against their maine Interest,
What now would you conclude to be that poor handfuls main Interest? Would it not be, to entertain those ambassadors courteously, receive their Message readily? and would they not offend against their main Interest,
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and invectives against them, if they should allow some of their owne, (that doe not understand so much as the language in which that Kings Articles for Accommodation and Instructions for his Ambassadors are written) to stand up and tell those Ambassadours, they know their Masters minde better then they, that they teach the people lyes, &c. If they hereupon should threaten, silence, imprison, put to death these Ambassadours, would they not provoke this Monarch to pluck them up, root and branch, to leave their houses desolate, and fill them with wrath and vengeance to the uttermost? I need not apply so plaine a Parable. Look into Matth. 21. 33, &c. and 22, 23, &c. and (change onely the message of Invitation to the wedding in this,
and invectives against them, if they should allow Some of their own, (that do not understand so much as the language in which that Kings Articles for Accommodation and Instructions for his ambassadors Are written) to stand up and tell those ambassadors, they know their Masters mind better then they, that they teach the people lies, etc. If they hereupon should threaten, silence, imprison, put to death these ambassadors, would they not provoke this Monarch to pluck them up, root and branch, to leave their houses desolate, and fill them with wrath and vengeance to the uttermost? I need not apply so plain a Parable. Look into Matthew 21. 33, etc. and 22, 23, etc. and (change only the message of Invitation to the wedding in this,
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and that for fruit from the Vineyard in that place into this concerning which I speake a Treaty of Peace) what Christ intends in them to the Jewes, may be properly applyed to all Nations of Gentiles, to the end of the world,
and that for fruit from the Vineyard in that place into this Concerning which I speak a Treaty of Peace) what christ intends in them to the Jews, may be properly applied to all nations of Gentiles, to the end of the world,
and looke upon Oxen, and Farmes, and Merchandise, private Interests, when God calls upon them for acknowledgements to his Sonne; how they think the crushing and taking Gods Messengers out of the way, will make them the Domini fac-totum, the absolute Masters of Gods Inheritance.
and look upon Oxen, and Farms, and Merchandise, private Interests, when God calls upon them for acknowledgements to his Son; how they think the crushing and taking God's Messengers out of the Way, will make them the Domini factotum, the absolute Masters of God's Inheritance.
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They have his engagement upon his honour, that he will take their wrongs as his owne, that he will interpret despising them to be despising him; that he will confirme the word of his servants,
They have his engagement upon his honour, that he will take their wrongs as his own, that he will interpret despising them to be despising him; that he will confirm the word of his Servants,
and performe the counsell of his Messengers, Isa. 44. 26. that he hath solemnly bound himselfe to binde that in heaven by his Ratification, which they (take it either for a binding of Doctrine, or of Censure, seeing these Scepticall dayes will needs qu•stion the union of both keyes in the same hand) shal binde on earth by their Declaration according to their Commission from him.
and perform the counsel of his Messengers, Isaiah 44. 26. that he hath solemnly bound himself to bind that in heaven by his Ratification, which they (take it either for a binding of Doctrine, or of Censure, seeing these Sceptical days will needs qu•stion the Union of both keys in the same hand) shall bind on earth by their Declaration according to their Commission from him.
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and every high thing that exalteth it selfe against the Knowledge of God, (viz.) that of his preaching: But a power, which he had also in readinesse to revenge all disobedience. Which power, if it be not a power of Church-censure, derived from Matthew 8. 18. (as some of the best Interpreters expound it) must needs bee a power of engaging GODS wrath against,
and every high thing that Exalteth it self against the Knowledge of God, (viz.) that of his preaching: But a power, which he had also in readiness to revenge all disobedience. Which power, if it be not a power of Church censure, derived from Matthew 8. 18. (as Some of the best Interpreters expound it) must needs be a power of engaging GOD'S wrath against,
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And truely, by the way, the cryes of persecuted Prophets are loud ones; for my part, I should be loath any Nation or State, to which I wish well, should force Gods Prophets to goe to him,
And truly, by the Way, the cries of persecuted prophets Are loud ones; for my part, I should be loath any nation or State, to which I wish well, should force God's prophets to go to him,
The People are the sheep, the Prophets are their shepheards, their Pastours: Sure the Flocke is as highly concerned in having, and keeping a faithfull Shepheard as in any thing that can be imagined.
The People Are the sheep, the prophets Are their shepherds, their Pastors: Sure the Flock is as highly concerned in having, and keeping a faithful Shepherd as in any thing that can be imagined.
In a dark night, in a dangerous way, what concernes a Traveller more then to look to his light, to keep it in, and preserve it cleare? They a•e their Salt, and there are putrifying dayes, corrupting times:
In a dark night, in a dangerous Way, what concerns a Traveller more then to look to his Light, to keep it in, and preserve it clear? They a•e their Salt, and there Are Putrifying days, corrupting times:
Seducers, Children that are corrupters, like Flesh-flies, swarme every where in the hot season of Contention, and endeavour to taint the sweetest natures, most tender hearts, and most pretious Spirits. Sure, 'tis the Magistrates (the good House-keepers) speciall Interest to get as much of this Salt as may be, to preserve them from tainting; and to keep this Salt charily when they have it.
Seducers, Children that Are corrupters, like Flesh-flies, swarm every where in the hight season of Contention, and endeavour to taint the Sweetest nature's, most tender hearts, and most precious Spirits. Sure, it's the Magistrates (the good Housekeepers) special Interest to get as much of this Salt as may be, to preserve them from tainting; and to keep this Salt charily when they have it.
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There are divers other names of Relation in Scriptures that import as much, as Fathers, Stewards, Guides, &c. But I think the Point aboundantly proved;
There Are diverse other names of Relation in Scriptures that import as much, as Father's, Stewards, Guides, etc. But I think the Point abundantly proved;
And in this I shall addresse my selfe to all those that would pursue Englands great Interest sincerely, beseeching them that they will look to this, one of the greatest branches, and of the top-boughes of it, the usage of Gods Prophets among them.
And in this I shall address my self to all those that would pursue Englands great Interest sincerely, beseeching them that they will look to this, one of the greatest branches, and of the top-boughes of it, the usage of God's prophets among them.
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By the way, whosoever he was since our mutuall Covenant, first named an English Interest, in opposition to that of our neighbour Nation, it had been happy for both Nations in my judgement, if the knees had not prevented him, and the breasts had never given him suck;
By the Way, whosoever he was since our mutual Covenant, First nam an English Interest, in opposition to that of our neighbour nation, it had been happy for both nations in my judgement, if the knees had not prevented him, and the breasts had never given him suck;
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and truly (for my part,) I have so much Covenant-zeale yet glowing in my breast, that did I know him, I should think my self bound to discover, & bring him to condigne punishment,
and truly (for my part,) I have so much Covenant-zeale yet glowing in my breast, that did I know him, I should think my self bound to discover, & bring him to condign punishment,
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and Christ suffers the Dispensers of Christs truth cannot expect to be exempted. How shall those men spare the Messengers of Jesus Christ, that exalt themselves against Christ himselfe? The Disciple is not above his Master,
and christ suffers the Dispensers of Christ truth cannot expect to be exempted. How shall those men spare the Messengers of jesus christ, that exalt themselves against christ himself? The Disciple is not above his Master,
Now seeing there is a necessity laid upon the Prophets of Christ to plead their owne cause: Brethren, beare with me if I lay out a few sands upon that service, and sacrifice a few words to the expected c•nsure, prejudice, and misinterpretation of this Anti-ministeriall generation.
Now seeing there is a necessity laid upon the prophets of christ to plead their own cause: Brothers, bear with me if I lay out a few sands upon that service, and sacrifice a few words to the expected c•nsure, prejudice, and misinterpretation of this Anti-ministerial generation.
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Mee thinkes 'tis a sad thing Brethren, that those Messengers of good tidings, and Ambassadours of peace, who not many yeares agoe you reverenced as Angels of God,
Me thinks it's a sad thing Brothers, that those Messengers of good tidings, and ambassadors of peace, who not many Years ago you reverenced as Angels of God,
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nay even received as Jesus Christ himselfe, of whom every one was no lesse then a NONLATINALPHABET a Diana newly dropt from heaven in your eyes, are now become the offscowring of all things, Antichristian Priests, and I know not what else the tongues of Sectaries will create them:
nay even received as jesus christ himself, of whom every one was no less then a a Diana newly dropped from heaven in your eyes, Are now become the offscowring of all things, Antichristian Priests, and I know not what Else the tongues of Sectaries will create them:
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yet are scarce thought capable of being persecuted: That among so many Pleas for Toleration of every thing, the Ministeriall calling is only esteemed intolerable: That every scurrilous Pamphleter dares make bold with our calling, and Persons in Print, and proclaime to the world (to the disgrace of our Church & Nation) this news, that in England, in London, the rarest Ministery in the Christian world, is persecuted without controule by the pens of such mercenary Scriblers, that in divers places in the Kingdome, a godly Minister (except he can be so much sheep himself,
yet Are scarce Thought capable of being persecuted: That among so many Pleasant for Toleration of every thing, the Ministerial calling is only esteemed intolerable: That every scurrilous Pamphleter dares make bold with our calling, and Persons in Print, and proclaim to the world (to the disgrace of our Church & nation) this news, that in England, in London, the Rarest Ministry in the Christian world, is persecuted without control by the pens of such mercenary Scribblers, that in diverse places in the Kingdom, a godly Minister (except he can be so much sheep himself,
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as to let his flock be worried before his eyes, and say, or do nothing) can scarce preach without tumults, or come abroad without threatnings; that wee have reason enough to feare such usage from some of those sticklers for confusion in our times,
as to let his flock be worried before his eyes, and say, or do nothing) can scarce preach without tumults, or come abroad without threatenings; that we have reason enough to Fear such usage from Some of those sticklers for confusion in our times,
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as the Father complaines of in his, viz. That when they know not how to answer us, they will terrifie or knocke us out of our Arguments, when, (which God forbid) their party is so far Master of the power of the Kingdome as to dare attempt it .
as the Father complains of in his, viz. That when they know not how to answer us, they will terrify or knock us out of our Arguments, when, (which God forbid) their party is so Far Master of the power of the Kingdom as to Dare attempt it.
And for my part, if they come once to that passe, I shal be sorry to take the liberty of Conscience they will then give me, who now plead most for it themselves.
And for my part, if they come once to that pass, I shall be sorry to take the liberty of Conscience they will then give me, who now plead most for it themselves.
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And why is this feared? because we would faine have Church-power dispenced, as it was in its first institution, before there were Christian Magistrates. Because we would faine keep our Fatherly bowels, and not be forced to use our people,
And why is this feared? Because we would feign have Church power dispensed, as it was in its First Institution, before there were Christian Magistrates. Because we would feign keep our Fatherly bowels, and not be forced to use our people,
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as the wicked Monke did King John, to give them poyson in a Sacrament, because wee desire to have the power of Stewards (as we are) in the house of God, to see that none but our Masters Family dyet at our Masters Table.
as the wicked Monk did King John, to give them poison in a Sacrament, Because we desire to have the power of Stewards (as we Are) in the house of God, to see that none but our Masters Family diet At our Masters Table.
And I feare in this particular, he that feares a godly Minister would bee so high as to shut him out if he had such a power allowed him, hath cause to suspect himselfe an Alien or a Dogge, not fit for that Table; and I am confident if some of the maine Whisperers of this jealousie had windows in their breasts, it would be found, their maine feare is, either that they shall be rejected as too bad,
And I Fear in this particular, he that fears a godly Minister would be so high as to shut him out if he had such a power allowed him, hath cause to suspect himself an Alien or a Dog, not fit for that Table; and I am confident if Some of the main Whisperers of this jealousy had windows in their breasts, it would be found, their main Fear is, either that they shall be rejected as too bad,
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It may be too our maintenance troubles others, who would be contented to share stakes with us, to bring us lower. But me thinks they might remember how they sped that said in another case;
It may be too our maintenance Troubles Others, who would be contented to share stakes with us, to bring us lower. But me thinks they might Remember how they sped that said in Another case;
It may be others think the people will never be brought to worship the Calves in Dan and Bethel, to relish illiterate, and mechanicke Preachers; and the lowest of the people will never passe for Priests, till the Priests (as they call them) be made the lowest of the people. And it may be another sort would faine bring the Ordinances of the Gospell to the judgement of their Law-benches, where they would make a shift to set us by the eares,
It may be Others think the people will never be brought to worship the Calves in Dan and Bethel, to relish illiterate, and mechanic Preachers; and the lowest of the people will never pass for Priests, till the Priests (as they call them) be made the lowest of the people. And it may be Another sort would feign bring the Ordinances of the Gospel to the judgement of their Law-benches, where they would make a shift to Set us by the ears,
I do not readily remember any but wicked Princes (that Scripture records) that suffered good Prophets to be abused before their faces. Let me tell you freely, the people are gone as far in harming Prophets,
I do not readily Remember any but wicked Princes (that Scripture records) that suffered good prophets to be abused before their faces. Let me tell you freely, the people Are gone as Far in harming prophets,
The sheep (as the Father observes it, was an absurdity of his time) feede their Shepheards. Every one that hath the gift of Arrogance and Ignorance enough (contrary to an Ordinance of your own) takes a liberty of lawlesse prophesying, and by that practice (to al whose eyes a love of Anarchy hath not blinded) prophesies the ruine of this flourishing Church & State, except your care timely prevent it.
The sheep (as the Father observes it, was an absurdity of his time) feed their Shepherds. Every one that hath the gift of Arrogance and Ignorance enough (contrary to an Ordinance of your own) Takes a liberty of lawless prophesying, and by that practice (to all whose eyes a love of Anarchy hath not blinded) prophecies the ruin of this flourishing Church & State, except your care timely prevent it.
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And what scorn is everywhere cast by Sectaries of all sorts not only upon all the Ministery of this Kingdom in generall, but upon an Assembly, in wch there is as much learning, holinesse, & gravity, as ever Europe (I think) could shevv in a like number of men;
And what scorn is everywhere cast by Sectaries of all sorts not only upon all the Ministry of this Kingdom in general, but upon an Assembly, in which there is as much learning, holiness, & gravity, as ever Europe (I think) could show in a like number of men;
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then the late wholsome discovery of the poyson of Aspes under the lips of many of them, in the historicall part of Gangrena. What threatning speeches have proceeded from some of them, (the true Image of their bloudy thoughts) are they not written in the Records of him to whom vengeance belongeth? The all-seeing God knows, what arrows and swords they continually speake, against the Prophets of the most High:
then the late wholesome discovery of the poison of Asps under the lips of many of them, in the historical part of Gangrene. What threatening Speeches have proceeded from Some of them, (the true Image of their bloody thoughts) Are they not written in the Records of him to whom vengeance belongeth? The All-seeing God knows, what arrows and swords they continually speak, against the prophets of the most High:
Thus far they goe, and farther they would proceed, no question, (or else they strangely degenerate from their Grandsires of Munster) if you would but sleep a little,
Thus Far they go, and farther they would proceed, no question, (or Else they strangely degenerate from their Grandsires of Munster) if you would but sleep a little,
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and let them play the Kings a while without controule. But God forbid that they should ever proceed so far as to perswade you to enable, or suffer them to act what they have in their thoughts, against those without whom,
and let them play the Kings a while without control. But God forbid that they should ever proceed so Far as to persuade you to enable, or suffer them to act what they have in their thoughts, against those without whom,
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neither they, nor your selves, had ever had the common enemy at such a lift, as (God be blessed) you now have. I beseech you pardon me this Character, and (seeing 'tis a plausible Argument, which you have more then once bin urged withall for favour to the rabble of all sorts of Sectaries, to minde you of the good such and such have done for you and the Kingdome,) give me leave a little to reflect upon the advantages, which by the means of the Ministery the Lord hath brought to the great worke.
neither they, nor your selves, had ever had the Common enemy At such a lift, as (God be blessed) you now have. I beseech you pardon me this Character, and (seeing it's a plausible Argument, which you have more then once been urged withal for favour to the rabble of all sorts of Sectaries, to mind you of the good such and such have done for you and the Kingdom,) give me leave a little to reflect upon the advantages, which by the means of the Ministry the Lord hath brought to the great work.
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That the people offered themselves so willingly to your assistance, that they contributed their estates so liberally, that they have adventured their lives so valiantly, that they have borne the length, and chances of Warre so patiently, adhered to you so constantly, that the City hath assisted so cordially, that our Brethren came to our assistance so readily, nay (let me add) that your owne hearts have been kept up so resolutely; the main meanes under God, (I dare say) hath been the concurrence of the faithfull Prophets of God with you, in this worke. Far from my breast be the thought that they shall ever have cause to say with their Saviour:
That the people offered themselves so willingly to your assistance, that they contributed their estates so liberally, that they have adventured their lives so valiantly, that they have born the length, and chances of War so patiently, adhered to you so constantly, that the city hath assisted so cordially, that our Brothers Come to our assistance so readily, nay (let me add) that your own hearts have been kept up so resolutely; the main means under God, (I Dare say) hath been the concurrence of the faithful prophets of God with you, in this work. far from my breast be the Thought that they shall ever have cause to say with their Saviour:
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Helpe us against those seeds-men of the evill one that creepe into houses, and sow tares, where 'tis not in our power (though never so watchfull) to prevent them.
Help us against those Seeds-men of the evil one that creep into houses, and sow tares, where it's not in our power (though never so watchful) to prevent them.
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Hee positively affirmes that if they permitted such Schooles of Errours, against their judgment, (for what ever ends of policy) it were in effect to proclaim their tenets orthodox, yea more orthodox then their own ;
He positively affirms that if they permitted such Schools of Errors, against their judgement, (for what ever ends of policy) it were in Effect to proclaim their tenets orthodox, yea more orthodox then their own;
But especially look to it that there may bee no cause given from any carriage of any of you, to make faithfull Ministers thinke, plaine truth will not bee as welcome to Westminster now as heretofore, considering that you have so much cause to thanke God, that in this great worke you have had so many plaine dealing Preachers about you, who have beene instrumentall to keepe up your spirits in the lowest times,
But especially look to it that there may be no cause given from any carriage of any of you, to make faithful Ministers think, plain truth will not be as welcome to Westminster now as heretofore, considering that you have so much cause to thank God, that in this great work you have had so many plain dealing Preachers about you, who have been instrumental to keep up your spirits in the lowest times,
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& have continually advised you to those wayes which God hath blessed with so much successe, especially in the point of the Covenant, in the quarrell whereof you have ever since the day you tooke it (for the most part, constantly) prospered; and considering too, that some that have Printed seditious,
& have continually advised you to those ways which God hath blessed with so much success, especially in the point of the Covenant, in the quarrel whereof you have ever since the day you took it (for the most part, constantly) prospered; and considering too, that Some that have Printed seditious,
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If there be, let him consider what God saith to his own people, when they bragged, God had delivered them to do all manner of abominations, Jer. 7. 10. 12. 14, 15, 16. Neither will any (I hope) be so unmindfull of his Covenant (however some aequivocate in it grossely) as to tolerate those who must needs (according to their Hereticall and Schismaticall Principles) out of mistaken conscience persecute Ministers (as Christ saith some should his Disciples) and think they therein do God service.
If there be, let him Consider what God Says to his own people, when they bragged, God had Delivered them to do all manner of abominations, Jer. 7. 10. 12. 14, 15, 16. Neither will any (I hope) be so unmindful of his Covenant (however Some aequivocate in it grossly) as to tolerate those who must needs (according to their Heretical and Schismatical Principles) out of mistaken conscience persecute Ministers (as christ Says Some should his Disciples) and think they therein do God service.
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What success God hath given an handfull of them (among many thousands of otherwise minded) in the Army, I hope shall be no stronger plea for an Antiministeriall, and haereticall, then it is for the scandalous and profane party; with which these,
What success God hath given an handful of them (among many thousands of otherwise minded) in the Army, I hope shall be no Stronger plea for an antiministerial, and heretical, then it is for the scandalous and profane party; with which these,
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I am sure, by the Covenant you may as lawfully suffer both, as either. I know there are those here in this City, that would faine take an Argument from the successes that God hath given to his owne cause, in the hands of differently affected persons, to set God in the head of an heterogeneous body, made up of as differing members, as Nebuchadnezzars Image was of differing metalls, I meane a party made up of all kinds of Sectaries.
I am sure, by the Covenant you may as lawfully suffer both, as either. I know there Are those Here in this city, that would feign take an Argument from the Successes that God hath given to his own cause, in the hands of differently affected Persons, to Set God in the head of an heterogeneous body, made up of as differing members, as Nebuchadnezar's Image was of differing metals, I mean a party made up of all Kinds of Sectaries.
I hope they will consider how the Cavalliers sped, when upon their successes, they blasphemously vaunted, that God was turned Cavallier; and thereby be perswaded to beware,
I hope they will Consider how the Cavaliers sped, when upon their Successes, they blasphemously vaunted, that God was turned cavalier; and thereby be persuaded to beware,
Honourable Patriots give mee pardon for this digression in point of Method, I aske none in point of matter. Nor indeed is it so altogether improper here.
Honourable Patriots give me pardon for this digression in point of Method, I ask none in point of matter. Nor indeed is it so altogether improper Here.
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I speake not for idle, ignominious, or scandalous Ministers that are called Ministers in opprobrium Ministerii, such as drive the bloody trade of damning soules.
I speak not for idle, ignominious, or scandalous Ministers that Are called Ministers in opprobrium Ministerii, such as drive the bloody trade of damning Souls.
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then in the Pulpit. Let their lot be so much the heavier, by how much they should have beene better then they are, seeing they are so much the worse, (as Salvian saith in another case) because they are no better, who should have been better.
then in the Pulpit. Let their lot be so much the Heavier, by how much they should have been better then they Are, seeing they Are so much the Worse, (as Salvian Says in Another case) Because they Are no better, who should have been better.
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(I could wish they had not too many Patrons among those, who thinke the continuing them, will so corrupt our governement, as to make a greater resort to their separated Congregations.) I thinke I speake the thoughts of all the godly Ministers in the land, they will be so far from charging you with harming Prophets for punishing, and putting out these, that they will thinke no action of yours will do them more right, then freeing them from such botches of that honourable calling.
(I could wish they had not too many Patrons among those, who think the Continuing them, will so corrupt our government, as to make a greater resort to their separated Congregations.) I think I speak the thoughts of all the godly Ministers in the land, they will be so Far from charging you with harming prophets for punishing, and putting out these, that they will think no actium of yours will do them more right, then freeing them from such botches of that honourable calling.
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Sleyden tells us that Thomas Muncer the fire-brand of Germany in its first Reformation, began those Combustions by preaching against Luther, and cutting out a middle way between him and the Pope, to make Luther as odious on one side,
Sleyden tells us that Thomas Muncer the firebrand of Germany in its First Reformation, began those Combustions by preaching against Luther, and cutting out a middle Way between him and the Pope, to make Luther as odious on one side,
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I cannot but take notice that Mr. * Tombes in his late examination of Master Marshall's Sermon, (though he deny the necessary dependance of the rest of those Muncerian and Munsterian miscarriages, upon the opinion of Antipaedobaptisme, in which point Master Marshall hath answered sufficiently,
I cannot but take notice that Mr. * Tombs in his late examination of Master Marshall's Sermon, (though he deny the necessary dependence of the rest of those Muncerian and Munsterian miscarriages, upon the opinion of Antipaedobaptism, in which point Master Marshal hath answered sufficiently,
and most Anabaptists of any) 'tis no wonder if they bring themselves, and the places where they are, into such turbulent, and Antimagistraticall practises.
and most Anabaptists of any) it's not wonder if they bring themselves, and the places where they Are, into such turbulent, and Antimagistratical practises.
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And truely, 'tis no wonder to me, when I consider that the Principles of their enmity to Ministery will easily be improved to an overthrow of Magistracy.
And truly, it's no wonder to me, when I Consider that the Principles of their enmity to Ministry will Easily be improved to an overthrow of Magistracy.
and believe it Citizens, (whose Government hitherto hath been your Glory) according to these mens principles, (as farre as they are pleased to discover them) you have no greater security for your sword, or seat of Justice, for your Chaines and Scarlet, then wee have for our Coats or our Pulpits. And sure in their usuall way of arguing, from a pretended flaw in our Calling, to a scorn of our Doctrine, a surprizall of our Office, and a persecution of our Persons; though they doe not mention you in their premises, yet they may in the Conclusion; ('Tis ordinary with their Sophistry, to bring more in the conclusion then is in the premises) and it will goe hard with them,
and believe it Citizens, (whose Government hitherto hath been your Glory) according to these men's principles, (as Far as they Are pleased to discover them) you have no greater security for your sword, or seat of justice, for your Chains and Scarlet, then we have for our Coats or our Pulpits. And sure in their usual Way of arguing, from a pretended flaw in our Calling, to a scorn of our Doctrine, a surprisal of our Office, and a persecution of our Persons; though they do not mention you in their premises, yet they may in the Conclusion; (It's ordinary with their Sophistry, to bring more in the conclusion then is in the premises) and it will go hard with them,
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if when they have begun with the Minister, they do not end with the Magistrate, & when they have made the Minister good man Priest, they will bid faire to make my Lord, Mr. Major .
if when they have begun with the Minister, they do not end with the Magistrate, & when they have made the Minister good man Priest, they will bid fair to make my Lord, Mr. Major.
For let any man tell me in sober sadnes, whether by the Warrant, which they pretend from 1 Pet. 4. 10. they may not as wel make themselves Magistrates, as they conclude themselves Preachers. I know not if a mans sole gifts authorize him to teach (though not by vertue of any office,
For let any man tell me in Sobrium sadness, whither by the Warrant, which they pretend from 1 Pet. 4. 10. they may not as well make themselves Magistrates, as they conclude themselves Preachers. I know not if a men sole Gifts authorise him to teach (though not by virtue of any office,
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yet out of charity; as they distinguish most absurdly, as if Charity would beare a man out in doing acts of office, without a Commission) why they may not be as charitable to the Lord Major and Court of Aldermen, as to us;
yet out of charity; as they distinguish most absurdly, as if Charity would bear a man out in doing acts of office, without a Commission) why they may not be as charitable to the Lord Major and Court of Aldermen, as to us;
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especially seeing the manifestation of the Spirit is given to every man to profit withall: & sure there is a gift of Governing, as well as a gift of Prophecying.
especially seeing the manifestation of the Spirit is given to every man to profit withal: & sure there is a gift of Governing, as well as a gift of Prophesying.
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And let any man againe resolve me whether if [ Be not Lords over Gods Heritage ] exclude us from all power in the Church; [ Call no man Master upon earth;
And let any man again resolve me whither if [ Be not lords over God's Heritage ] exclude us from all power in the Church; [ Call no man Master upon earth;
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especially when they shall vote you Infidels (as the Anabaptists have most of you already in effect) and your Government to be after the manner of the nations; as they have us Anticristian, and our government tyrannicall. Adde to this, that your governement in your Families hangs in the same string;
especially when they shall vote you Infidels (as the Anabaptists have most of you already in Effect) and your Government to be After the manner of the Nations; as they have us Anticristian, and our government tyrannical. Add to this, that your government in your Families hangs in the same string;
Sure it concernes you neerely to take that care for them which the Apostle Paul chargeth his Corinthians to take for Timothy, 1 Corinth. 16. 10. that they may bee among you without feare; that no man despise them.
Sure it concerns you nearly to take that care for them which the Apostle Paul charges his Corinthians to take for Timothy, 1 Corinth. 16. 10. that they may be among you without Fear; that no man despise them.
Let not such usages be esteemed no persecution, because 'tis not Man-slaughter; and faithfull Ministery the lesse Martyrs, because they are not murthered. Truely, that things are not come to that height, 'tis not because the Persecutors are not bloudy enough,
Let not such usages be esteemed no persecution, Because it's not Manslaughter; and faithful Ministry the less Martyrs, Because they Are not murdered. Truly, that things Are not come to that height, it's not Because the Persecutors Are not bloody enough,
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Were it not for them I know not, (things having been carried as they have (that I say no more) by some of the Civill and Martiall power) how many Articles of our Faith had remained unquestioned by this time.
Were it not for them I know not, (things having been carried as they have (that I say no more) by Some of the Civil and Martial power) how many Articles of our Faith had remained unquestioned by this time.
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But sure, that they yet dare not outface the light, 'tis no small fruit of the labours of the orthodox Prophets. Sure had our Pulpits (through our default) beene as open to them,
But sure, that they yet Dare not outface the Light, it's no small fruit of the labours of the orthodox prophets. Sure had our Pulpits (through our default) been as open to them,
as (by the fault of others) the Presses have, you had scarce (as far as some could prevaile to rob you of them) had, left you, a God, a Christ, an holy Ghost, a Word of God, a Sacrament, nay (you had been so far from being allowed to be Christians, that) you had been denyed to be Men, and been unreasonably scoft at for not renouncing your soules.
as (by the fault of Others) the Presses have, you had scarce (as Far as Some could prevail to rob you of them) had, left you, a God, a christ, an holy Ghost, a Word of God, a Sacrament, nay (you had been so Far from being allowed to be Christians, that) you had been denied to be Men, and been unreasonably scoffed At for not renouncing your Souls.
The innumerable incomprehensible Reserve of New-light is the Gyges ring, by meanes whereof they walke in a cloud at noon-day, and keep their principles invisible .
The innumerable incomprehensible Reserve of New-light is the Gyges ring, by means whereof they walk in a cloud At noonday, and keep their principles invisible.
How (beloved) can you think it safe for Religion now, to part with your orthodox Prophets, that hold fast the forme of sound Doctrine, and have learning enough to confute these gainsayers; for a rabble of bottomlesse opinions, and opinionists:
How (Beloved) can you think it safe for Religion now, to part with your orthodox prophets, that hold fast the Form of found Doctrine, and have learning enough to confute these gainsayers; for a rabble of bottomless opinions, and opinionists:
& yet save themselves harmlesse by questioning the application, as not belonging to the Ministers of this Church; whom they will not own as men commissioned by God, but Emissaries of Antichrist, and therefore unlawfully called.
& yet save themselves harmless by questioning the application, as not belonging to the Ministers of this Church; whom they will not own as men commissioned by God, but Emissaries of Antichrist, and Therefore unlawfully called.
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I could in the first place (but that the objecters and they in other things agree so well, that in this, there is little hope they will fall out) set them and the Papists by the eares about it.
I could in the First place (but that the Objectors and they in other things agree so well, that in this, there is little hope they will fallen out) Set them and the Papists by the ears about it.
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And how say you now Master Anabaptist, are our Ministers true Ministers or no? No (saith he) for they are sent by the Pope of Rome, and so Anti-christian.
And how say you now Master Anabaptist, Are our Ministers true Ministers or no? No (Says he) for they Are sent by the Pope of Rome, and so Antichristian.
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For I remember this is a Sermon, not a Treatise. To cleare this particular, the ground of my exhortation to you, (my Lords and Gentlemen) I shall not need.
For I Remember this is a Sermon, not a Treatise. To clear this particular, the ground of my exhortation to you, (my lords and Gentlemen) I shall not need.
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Nor will I thinke you are so given to change, as to disavow that now, which you have in a publique edict acknowledged. I read your sense of this Question in your Ordinance for Ordination, where in the Preamble you assert, That no man ought to take upon him the office of a Minister untill he be lawfully called, and ordained thereunto;
Nor will I think you Are so given to change, as to disavow that now, which you have in a public edict acknowledged. I read your sense of this Question in your Ordinance for Ordination, where in the Preamble you assert, That no man ought to take upon him the office of a Minister until he be lawfully called, and ordained thereunto;
that this Ordination, (that is, an outward solemn setting apart of persons for the office of the Ministery in the Church by preaching Presbyters) is an Ordinance of Jesus Christ.
that this Ordination, (that is, an outward solemn setting apart of Persons for the office of the Ministry in the Church by preaching Presbyters) is an Ordinance of jesus christ.
That those who have been formerly ordained by Bishops, (seeing that action was performed by them as Presbyters, with the Assistance of other Presbyters) have an Ordination for substance valid,
That those who have been formerly ordained by Bishops, (seeing that actium was performed by them as Presbyters, with the Assistance of other Presbyters) have an Ordination for substance valid,
So that 'tis the sense of both Houses, that our Ordination (as by Bishops, the medium by which the Anabaptists prove us Antichristian) is notwithstanding according to an Ordinance of Jesus Christ for substance,
So that it's the sense of both Houses, that our Ordination (as by Bishops, the medium by which the Anabaptists prove us Antichristian) is notwithstanding according to an Ordinance of jesus christ for substance,
If you are converted to Christ, and not to opinion, you must needs come within the reach of the Apostles Argument. If these Ministers be not Apostles to others, yet they are to you. For most of you are begotten by their Gospell, and I hope no dutifull sonne will charge his Father with illegitimation.
If you Are converted to christ, and not to opinion, you must needs come within the reach of the Apostles Argument. If these Ministers be not Apostles to Others, yet they Are to you. For most of you Are begotten by their Gospel, and I hope no dutiful son will charge his Father with illegitimation.
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To others who thus argue, our Ministery is derived from Antichrist, that is, in their meaning, from Bishops installed by him, and 'tis therefore Antichristian; although the consequence of that Argument be justly obnoxious, (for 'tis not being derived from persons having an Antichristian power, that makes a thing Antichristian,
To Others who thus argue, our Ministry is derived from Antichrist, that is, in their meaning, from Bishops installed by him, and it's Therefore Antichristian; although the consequence of that Argument be justly obnoxious, (for it's not being derived from Persons having an Antichristian power, that makes a thing Antichristian,
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unlesse it can be proved that the thing so derived is derived by that Antichristian power; the same persons may act by a double power, a legall, and an usurped power;
unless it can be proved that the thing so derived is derived by that Antichristian power; the same Persons may act by a double power, a Legal, and an usurped power;
And it may be probable enough, and as probable (I am sure) as any thing they can bring to the contrary; (which is enough to invalidate this Argument) that (though for some ages past, it were granted, that Bishops invested by Popes, have been the Ordainers, and the Ministery hath had its succession from them) that there vvas Christianity in England long before Popery; and the Ministery then may be said to be derived from beyond Popery; and ' tvvill be questionable vvhether even those Popish Bishops did all or any of them originally receive their Presbytership from Rome, or from that succession; though they received their Episcopacy from Rome.
And it may be probable enough, and as probable (I am sure) as any thing they can bring to the contrary; (which is enough to invalidate this Argument) that (though for Some ages past, it were granted, that Bishops invested by Popes, have been the Ordainers, and the Ministry hath had its succession from them) that there was Christianity in England long before Popery; and the Ministry then may be said to be derived from beyond Popery; and ' tvvill be questionable whether even those Popish Bishops did all or any of them originally receive their Presbytership from Room, or from that succession; though they received their Episcopacy from Room.
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Besides, secondly, this Argument will cast as strong jealousies upon the calling of all the present Ministerie of all the Reformed Churches, seeing Popish Ordainers have at one time or another interrupted the Order of Apostolicall succession, and then it will inferre, that at present in all,
Beside, secondly, this Argument will cast as strong jealousies upon the calling of all the present Ministry of all the Reformed Churches, seeing Popish Ordainers have At one time or Another interrupted the Order of Apostolical succession, and then it will infer, that At present in all,
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and in most of them for some ages, there hath been no Ministerie; and so no lawfull Ordinances: and by the same Reason (as farre as we know the extent of Christianity in the World) wee may argue in like manner, seeing Antichrist hath had his claw in every corner of it at one time or another as it is more then probable.
and in most of them for Some ages, there hath been no Ministry; and so no lawful Ordinances: and by the same Reason (as Far as we know the extent of Christianity in the World) we may argue in like manner, seeing Antichrist hath had his claw in every corner of it At one time or Another as it is more then probable.
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And so Christs Promise to bee with Teachers and Baptizers (who must have a lawfull call to make them capable of that promise) to the end of the World, would at this time, (there being no lawfull called Teachers and Baptizers supposed in the world;
And so Christ Promise to be with Teachers and Baptizers (who must have a lawful call to make them capable of that promise) to the end of the World, would At this time, (there being no lawful called Teachers and Baptizers supposed in the world;
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either the Baptisme which they received from this Ministery was valid, or null; if valid, they destroy their position, that our Ministerie is unlawfull (for no act of office (as administring a Sacrament) can bee valid from one that is not a lawfull Officer,) and I answer as the Father in a like case, I acknowledge this Ministerie upon the same grounds upon which they owne those that are Baptized by it.
either the Baptism which they received from this Ministry was valid, or null; if valid, they destroy their position, that our Ministry is unlawful (for no act of office (as administering a Sacrament) can be valid from one that is not a lawful Officer,) and I answer as the Father in a like case, I acknowledge this Ministry upon the same grounds upon which they own those that Are Baptised by it.
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. If invalid; then they must bee baptized againe, if they will keep any Church-fellowship; and then they must either baptize themselves, (contrary to the Institution, and all examples of Scripture) or be Baptized by others:
. If invalid; then they must be baptised again, if they will keep any Church fellowship; and then they must either baptise themselves, (contrary to the Institution, and all Examples of Scripture) or be Baptised by Others:
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and how shall they bee assured of their Calling, or Baptisme to whom they addresse themselves, seeing even they also must be faine, either to derive it from one of these Ministers, or those that were Baptized by them; (and so the Argument touches them here againe) or themselves. And hee that questions thus farre is to seek indeed,
and how shall they be assured of their Calling, or Baptism to whom they address themselves, seeing even they also must be feign, either to derive it from one of these Ministers, or those that were Baptised by them; (and so the Argument touches them Here again) or themselves. And he that questions thus Far is to seek indeed,
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Still seeke out and punish irregular Assemblies, and seditious Preachers and Practisers, and feare not the Bug-Beare word of Pehsecuting Saints, when they are out of the way of Saints. This doe, And the good hand of the LORD hee upon you for good.
Still seek out and Punish irregular Assemblies, and seditious Preachers and Practisers, and Fear not the Bug-Beare word of Pehsecuting Saints, when they Are out of the Way of Saints. This do, And the good hand of the LORD he upon you for good.
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If this Exhortation bee any way beneficiall, I have my end, let God have the Glory; if not, I have done my Duty; and if Prophets fare ill, after such a warning, by the procuring,
If this Exhortation be any Way beneficial, I have my end, let God have the Glory; if not, I have done my Duty; and if prophets fare ill, After such a warning, by the procuring,
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De more Psaltes posteriori hemistichio explicat prius; tangere enim Christos Dei non est aliud quā in Prophetis malignari. A Lap. in Heb. c. 1. v. 9.
De more Psaltes posteriori hemistichio Explains prius; tangere enim Christos Dei non est Aliud quā in Prophetess malignari. A Lap. in Hebrew c. 1. v. 9.
Et si nondum unctionis erat usus, Propheta tamen id reipsa fuisse in Abrahamo, &c. testatur, quod Deus in Ceremoniis legalibus postea ostendit. Calv. ad locum.
Et si Nondum unctionis erat usus, Propheta tamen id Reipsa Fuisse in Abrahamo, etc. testatur, quod Deus in Ceremoniis legalibus postea ostendit. Calvin ad locum.
Hac ratione arrogantis meretriculae instigationibus obtemperans Herodes, cum ipsâ bonis, gloria ac patriâ exutus miserrimè in Gallia vitam finiit. Cent. Magd. Cent. 1. lib. 2. c. 3.
Hac ratione arrogantis meretriculae instigationibus obtemperans Herod, cum ipsâ bonis, gloria ac patriâ exutus miserrimè in Gallia vitam finiit. Cent. Magd Cent. 1. lib. 2. c. 3.
Aug. cant. Cres. Gram. lib. 3. Quid respondere possent non invenientes, solito crebrius, & audacius ▪ Circumcellionum violentiis turbis { que } furentibus nos a praedicanda Catholicâ veritate sua { que } fallaciâ convincendá deterrere coeperunt.
Aug. Cant. Cres Gram. lib. 3. Quid respondere possent non invenientes, solito crebrius, & audacius ▪ Circumcellionum violentiis turbis { que } furentibus nos a praedicanda Catholicâ veritate sua { que } fallaciâ convincendá deterrere coeperunt.
Christianos quos maxime Christi nomine seducunt, jam per ipsius Christi Evange lium natos inveniunt & faciunt illos divitias suas. Aug. 13. cont. Mani.
Christians quos maxim Christ nomine seducunt, jam per Himself Christ Evangelize lium natos inveniunt & faciunt Illos Riches suas. Aug. 13. contentedly. Mani.
Sleid. lib. 5. Com. Huc•scil. Alstetum ubi eomnigra vit ille, coepit docere primum non solum adversas p•n•ificem Romanum, sed ipsum quoque Lutherum; utri•sque doctrinam esse vi•iosam & impuram, &c.
Sleid. lib. 5. Come Huc•scil. Alstetum ubi eomnigra vit Isle, Coepit docere primum non solum adversas p•n•ificem Romanum, sed ipsum quoque Luther; utri•sque Doctrinam esse vi•iosam & impuram, etc.
But it is no marvaile that when men grow into Sects such things happen, ospecially when the Reformation of an abuse is denyed in an orderly Synodicall way. [ In which yet (referring to Munster) Master Tombes to excuse the Anabaptists, without Authority, crosseth the History that Sleyden tells us, l. 10. that before the Magistrates of Munster expelled them, by a Decree they allowed them a dispute before them with the Ministers, which as the place would permit was an orderly Synodicall way; and afterwards offered them another, before learned, and able Moderators, which Rotman refused ] and the persons that seek it declaimed against, accused, and accursed, and persecuted as Schismaticks, and Hereticks, and unlearned and factious men, [ marke these words; this is the plaine state of most of our Sectaries in England ] joyne with a discontented party for finister ends, so that the men that hold an opinion have no regular Ministery nor orderly meetings to debate, or conclude of things among themselves; and to agree upon a confession of their Doctrine to be by all avouched. Tombs Examin. page 24. Sect. 5.
But it is no marvel that when men grow into Sects such things happen, ospecially when the Reformation of an abuse is denied in an orderly Synodical Way. [ In which yet (referring to Munster) Master Tombs to excuse the Anabaptists, without authority, Crosseth the History that Sleyden tells us, l. 10. that before the Magistrates of Munster expelled them, by a decree they allowed them a dispute before them with the Ministers, which as the place would permit was an orderly Synodical Way; and afterwards offered them Another, before learned, and able Moderators, which Rotman refused ] and the Persons that seek it declaimed against, accused, and accursed, and persecuted as Schismatics, and Heretics, and unlearned and factious men, [ mark these words; this is the plain state of most of our Sectaries in England ] join with a discontented party for finister ends, so that the men that hold an opinion have no regular Ministry nor orderly meetings to debate, or conclude of things among themselves; and to agree upon a Confessi of their Doctrine to be by all avouched. Tombs Examine. page 24. Sect. 5.
And how probable this is see the disputation recorded in Gangraena. 2. Part. p. 17. where the Anabaptisticall Disputants unlorded the Lord Ma•or, & called him in scorne, Master Major.
And how probable this is see the disputation recorded in Gangraena. 2. Part. p. 17. where the Anabaptistical Disputants unlorded the Lord Ma•or, & called him in scorn, Master Major.
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Intra Carthaginem apparere in plateis & compitis Dei fervos sine contumelia non licuit. Persecutionem hanc suisse non putant, qui a non & occisi sunt — sed in Ʋrbe illa, non tam hominum fuerūt hac beneficia, sed legum. Salv. Another addresse to all together, concerning this Interest.
Intra Carthaginem apparere in plateis & compitis Dei fervos sine Contumely non Lucuit. Persecutionem hanc suisse non Putant, qui a non & occisi sunt — sed in Ʋrbe illa, non tam hominum fuerunt hac Benefices, sed Legume. Salvation another address to all together, Concerning this Interest.
Quotidie Haeretici immutāt dogmata sua. Deni { que } si vir Ecclesiasticus de Scripturis eruditus contenderit contra ees, & Scripturis sanctis coarguerit eos, statim requirunt quomodo aliud novum dogma reperiant. Non quaerunt quomodo salventur ▪ sed quomodo superent. Hier. in Ps. 5.
Quotidie Haeretici immutant dogmata sua. Deni { que } si vir Ecclesiasticus de Scriptures eruditus contenderit contra ees, & Scriptures sanctis coarguerit eos, Immediately requirunt quomodo Aliud novum dogma reperiant. Non quaerunt quomodo salventur ▪ sed quomodo superent. Hier. in Ps. 5.
Periculosum vobis at { que } etiam mirabile est tot nunc fides existere, quot voluntates, &c. Sic plurimae coeperunt esse fides, ut nulla sit; imo vero annuae, menstruae { que } de Deo fides de•ernuntur; novis subvertuntur vetera, &c. Hilar. lib ad Constantium & Const. Impp. de Arian.
Periculosum vobis At { que } etiam Marvelous est tot nunc fides existere, quot Voluntates, etc. Sic plurimae coeperunt esse fides, ut nulla sit; imo vero annuae, menstruae { que } de God fides de•ernuntur; Novis subvertuntur Veteran, etc. Hilar. lib ad Constantinum & Constantinople Imperatorum de Arian.
A Luciferian is brought in by Hierome, arguing thus. Si Ariani haeretici sunt, & haeretici Gentiles sunt, & Ariani Gentiles sunt; Si autem Ariani Gentiles sunt, & constat nullam societatem Ecclesiae esse cum Arianis, (i. e.) cum Gentilibus; manifestum est vestram Ecclesiam quae ab Arianis, i. e. Gentilibus Episcopos suscipit, non tam Episcopos suscipere, quam de Capitolio Sacerdotes, ac per hoc Antichristi magis Sinagoga, quam Christi Ecclesia debet nuncupari. (I repeat this the more large, because it expresseth to the full all the cavills of these dayes against our Calling and Churches.) To which the Father answers. Si Ariani (ut dicis) Gentiles sunt, & Arianorum conventicula castra sunt Diaboli; quomodo in-castris Diaboli Baptizatum recipis? & infra. Tu enim Episcopum probas, quia ab eo recipis bptizatum. — eadem ratione Episcopum ab Arianis recipio qua tu recipis baptizatum. — Quare ergo a nobis parietibus separaris, cum in fide, & Arianorum nobiscum receptione consentias? Heir. adv. Lucif.
A Luciferian is brought in by Jerome, arguing thus. Si Ariani haeretici sunt, & haeretici Gentiles sunt, & Ariani Gentiles sunt; Si autem Ariani Gentiles sunt, & constat Nullam societatem Ecclesiae esse cum Arians, (i. e.) cum Gentiles; Manifest est vestram Church Quae ab Arians, i. e. Gentiles Episcopos suscipit, non tam Episcopos suscipere, quam de Capitol Sacerdotes, ac per hoc Antichrist magis Sinagoga, quam Christ Ecclesia debet nuncupari. (I repeat this the more large, Because it Expresses to the full all the cavils of these days against our Calling and Churches.) To which the Father answers. Si Ariani (ut Say) Gentiles sunt, & Arianorum Conventions Castles sunt Diaboli; quomodo in-castris Diaboli Baptizatum recipis? & infra. Tu enim Bishop probas, quia ab eo recipis bptizatum. — Same ratione Bishop ab Arians recipio qua tu recipis baptizatum. — Quare ergo a nobis parietibus separaris, cum in fide, & Arianorum nobiscum reception consentias? Heir. Advantage. Lucifer.
