The a fury of vvarre, and b folly of sinne, (as an incentive to it) declared and applyed. For caution and remedy against the mischiefe and misery of both. In a sermon preached at St. Margarets Westminster, before the Honourable House of Commons, at their late solemne and publike fast, Aprill 26. 1643. By Iohn Ley Minister of Great Budworth in Cheshiere.
AMong the manifold fallacies, which that great Sophister (who deceiveth the whole World, Revel. 12.9.) imposeth upon people, of all times and States, there is none by which a greater number (with more apparent danger) are deluded (and therefore none more necessary to be discovered) then the mistitling of morall qualifications of Vertue and vice:
AMong the manifold fallacies, which that great Sophister (who deceives the Whole World, Revel. 12.9.) Imposes upon people, of all times and States, there is none by which a greater number (with more apparent danger) Are deluded (and Therefore none more necessary to be discovered) then the mistitling of moral qualifications of Virtue and vice:
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and accepteth as truely wise, are (by those who are not such themselves) accounted fooles, 1 Cor. 4.10. 2 Cor. 11.16, 17. or (as our Saviour Christ (though he were the wisedome of God, 1 Cor. 1.24.
and Accepteth as truly wise, Are (by those who Are not such themselves) accounted Fools, 1 Cor. 4.10. 2 Cor. 11.16, 17. or (as our Saviour christ (though he were the Wisdom of God, 1 Cor. 1.24.
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Against the latter part of this Imposture, (as more neerely concerning our present condition) I shall endeavour to derive a remedy, out of these two Verses read unto you,
Against the latter part of this Imposture, (as more nearly Concerning our present condition) I shall endeavour to derive a remedy, out of these two Verses read unto you,
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and that discovery may (by Gods assistance) helpe forward our deliverance (which is the maine designe of this dayes worke) out of these distresses, which (by the malignant subtilty of the Popish party) are cast upon two Kingdomes, Ireland and England: on that first,
and that discovery may (by God's assistance) help forward our deliverance (which is the main Design of this days work) out of these Distresses, which (by the malignant subtlety of the Popish party) Are cast upon two Kingdoms, Ireland and England: on that First,
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and on both of them, by that confounding and destructive Engine, whereof the Standard and Trumpet, are the noted Ensignes, vers. 21. Of them, (as in relation to Military mischiefe) the Prophet puts the Question, How long shall I see the Standard,
and on both of them, by that confounding and destructive Engine, whereof the Standard and Trumpet, Are the noted Ensigns, vers. 21. Of them, (as in Relation to Military mischief) the Prophet puts the Question, How long shall I see the Standard,
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and heare the sound of the Trumpet? to which, the Answer is given by God himselfe, in these words, My people is foolish, they have not knowne me, they are sottish children, they have none understanding, they are wise to doe evill,
and hear the found of the Trumpet? to which, the Answer is given by God himself, in these words, My people is foolish, they have not known me, they Are sottish children, they have none understanding, they Are wise to do evil,
or the people flying before, or from the face of the Enemy, bcause the same consonants of the Hebrew word, thereafter as the pricks are varied, may signifie either flying or a thing lifted up,
or the people flying before, or from the face of the Enemy, Because the same consonants of the Hebrew word, thereafter as the pricks Are varied, may signify either flying or a thing lifted up,
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but both of them, were offensive to any good man, (as intimating that unto his mind) which is very grievous to be seene, ( as garments rouled in blood, Esa. 9.5.) and dolefull to be heard, (as the cryes and groanes of wounded or dying men,) and dreadfull too,
but both of them, were offensive to any good man, (as intimating that unto his mind) which is very grievous to be seen, (as garments rolled in blood, Isaiah 9.5.) and doleful to be herd, (as the cries and groans of wounded or dying men,) and dreadful too,
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as the Allarme of the Trumpet, Amos 3.6. the confused noyse of the Warriers, noted in the fore-named 9th. and 5th. of Esa. the noyse of stamping of the hoofes of strong Horses, Jer. 47.3. and (as it followeth in the next words) the rushing of Chariots, and rumbling of wheeles;
as the Alarm of the Trumpet, Amos 3.6. the confused noise of the Warriors, noted in the forenamed 9th. and 5th. of Isaiah the noise of stamping of the hoofes of strong Horses, Jer. 47.3. and (as it follows in the next words) the rushing of Chariots, and rumbling of wheels;
And therefore, that is from the intimation forementioned, when the people are most terribly threatned, a Standard is said to be set up, Jer. 51.12. and a day of Warre-like wrath, and execution, is called a day of the Trumpet and Allarme, Zeph. 1.16.
And Therefore, that is from the intimation forementioned, when the people Are most terribly threatened, a Standard is said to be Set up, Jer. 51.12. and a day of Warlike wrath, and execution, is called a day of the Trumpet and Alarm, Zephaniah 1.16.
for the Land is spoyled, sodainely are my Tents spoyled, and my Curtaines in a moment, verse 19, 20. And (in the next words) hee windes up his patheticall Compassion in this Question, How long shall I see the Standard? and heare the sound of the Trumpet?
for the Land is spoiled, suddenly Are my Tents spoiled, and my Curtains in a moment, verse 19, 20. And (in the next words) he winds up his pathetical Compassion in this Question, How long shall I see the Standard? and hear the found of the Trumpet?
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He can set the Alpha of Alarum, and the Omega of retreat, as neare together, or as farr asunder, as he is pleased to make the measure of their distance.
He can Set the Alpha of Alarm, and the Omega of retreat, as near together, or as Far asunder, as he is pleased to make the measure of their distance.
Some warres are begun and ended in a few moneths, such an one might that have been (which God put to Davids choyce, which was measured to three months space, 2 Sam. 24. v. 13. And such was the Pirats warre, to which Cn. Pompeius (as Augustine observeth) put an end with incredible celerity, and shortnesse of time, which took up but a few moneths: as Orosius noteth.
some wars Are begun and ended in a few months, such an one might that have been (which God put to Davids choice, which was measured to three months Molle, 2 Sam. 24. v. 13. And such was the Pirates war, to which Can Pompeius (as Augustine observeth) put an end with incredible celerity, and shortness of time, which took up but a few months: as Orosius notes.
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Some are reckoned by yeares, and those in much different proportions, as the warr made by the Romans (against the fugitive Fencers) lasted three yeares; The third Carthaginian warre four yeares. The second eighteene yeares. The first twenty and three yeares: The Roman warre with Mithridates, was drawne out to forty yeares, and the Samnits warre to fiftie yeares, so long had the warre (betwixt the Hollanders and Spaniards continued at the yeare, 1624. (as a French Oratour hath given in the account) but it is much more which his Country-man Commineus observeth of the warre betwixt the Florentines and the Pisans which exercised those States three hundred yeares together.
some Are reckoned by Years, and those in much different proportions, as the war made by the Romans (against the fugitive Fencers) lasted three Years; The third Carthaginian war four Years. The second eighteene Years. The First twenty and three Years: The Roman war with Mithridates, was drawn out to forty Years, and the Samnits war to fiftie Years, so long had the war (betwixt the Hollanders and Spanish continued At the year, 1624. (as a French Orator hath given in the account) but it is much more which his Countryman Comminois observeth of the war betwixt the Florentines and the Pisans which exercised those States three hundred Years together.
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but indeed the whole time of Ieremiahs Prophecying (which was about forty one yeares) was a time of great tribulation, by warr-like Commotions and miseries under the raignes of Iosiah, 2 King. 23. Iehojakim and Zedechiah Kings of Iudah, 2 King. 24. in whose dayes Ierusalem was besieged by the Babylonians, from the tenth day of the tenth month (in the ninth yeare of his raigne) to the ninth day of the fourth month, in the eleventh yeare of it, 2 King. 25.1.
but indeed the Whole time of Jeremiah's Prophesying (which was about forty one Years) was a time of great tribulation, by warlike Commotions and misery's under the reigns of Josiah, 2 King. 23. Jehoiakim and Zedekiah Kings of Iudah, 2 King. 24. in whose days Ierusalem was besieged by the Babylonians, from the tenth day of the tenth Monn (in the ninth year of his Reign) to the ninth day of the fourth Monn, in the eleventh year of it, 2 King. 25.1.
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The Question brought in by such a passionate Preface (as you have heard out of ver. 19. & 20.) will guide our thoughts, to a consideration of the evill of warre, which made the Prophet to be so mournfull for it, and so weary of it.
The Question brought in by such a passionate Preface (as you have herd out of for. 19. & 20.) will guide our thoughts, to a consideration of the evil of war, which made the Prophet to be so mournful for it, and so weary of it.
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for warre is not alwayes to be taken up, by Treaties of peace, but peace sometimes to be procured by and alwayes to be intended in a prosecution of warre.
for war is not always to be taken up, by Treaties of peace, but peace sometime to be procured by and always to be intended in a prosecution of war.
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And therefore when David questioned with Vriah concerning the besieging of Rabbah, 2 Sam. 11.1. He demanded how Joab did, and how the people did, and how the warre prospered: So in our English Translation;
And Therefore when David questioned with Uriah Concerning the besieging of Rabbah, 2 Sam. 11.1. He demanded how Joab did, and how the people did, and how the war prospered: So in our English translation;
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as he gives it, who hath written most exactly of it) is this Warre is the state of them that strive by force (as they are such) that is under the notion,
as he gives it, who hath written most exactly of it) is this War is the state of them that strive by force (as they Are such) that is under the notion,
and consideration of forcible striving against each other, or to speake of it (as it hath proved in the experience of all ages, where the most Malignant men, have had the greatest stroake in it) It is a wicked,
and consideration of forcible striving against each other, or to speak of it (as it hath proved in the experience of all ages, where the most Malignant men, have had the greatest stroke in it) It is a wicked,
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then Bellum good, which Epithite most properly belongeth onely unto God, Matth. 19.17. though (to say the truth) it be much worse among men, then it is among the unreasonable creatures:
then Bellum good, which Epithet most properly belongeth only unto God, Matthew 19.17. though (to say the truth) it be much Worse among men, then it is among the unreasonable creatures:
But the violence of warre (as the wicked, that are most addicted to it use the matter) is a lawlesse and boundlesse confusion, such as that complained of by the Prophet Isaiah, The people shall be oppressed, every one by another, every one by his neighbour;
But the violence of war (as the wicked, that Are most addicted to it use the matter) is a lawless and boundless confusion, such as that complained of by the Prophet Isaiah, The people shall be oppressed, every one by Another, every one by his neighbour;
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And by the Prophet Ieremie, They that were brought up in scarlet, were brought downe to embrace the dung-hills, Lament. 4. ver. 5. and a confusion wherein such as are not meetly qualified for servants, will take upon them to be Masters ( servants ruled over us, say the degraded Masters of Israell, by way of complaint, Lamen. 5.8.) and those usurping upstarts,
And by the Prophet Ieremie, They that were brought up in scarlet, were brought down to embrace the dunghills, Lament. 4. ver. 5. and a confusion wherein such as Are not meetly qualified for Servants, will take upon them to be Masters (Servants ruled over us, say the degraded Masters of Israel, by Way of complaint, Lamen. 5.8.) and those usurping upstarts,
when they are so leud and dissolute, as no good-man would willingly endure them to lodge a night in his house, will boisterously breake open his doores, rifle all his Roomes, Closets, Chests, Caskets and Cabinets,
when they Are so lewd and dissolute, as no goodman would willingly endure them to lodge a night in his house, will boisterously break open his doors, rifle all his Rooms, Closets, Chests, Caskets and Cabinets,
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and if he were as rich as Iob was in the height of his prosperity, they will make him as poore as Iob, in the depth of his adversity, and much poorer too:
and if he were as rich as Job was in the height of his Prosperity, they will make him as poor as Job, in the depth of his adversity, and much Poorer too:
For Iob had the goods in his house spared from spoyle or pillage (though he lost all his come and cattell in the field) whereas many, who carve out their owne portion of other mens goods, by the Sword, have not left the right owners,
For Job had the goods in his house spared from spoil or pillage (though he lost all his come and cattle in the field) whereas many, who carve out their own portion of other men's goods, by the Sword, have not left the right owners,
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So in the Country, and if they could advance to rifle some rich City, they that are not worthy to be trusted for a yard of Inkle, would come into Shops,
So in the Country, and if they could advance to rifle Some rich city, they that Are not worthy to be trusted for a yard of Inkle, would come into Shops,
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That was one part of the barbarous wrongs of the Irish Rebells, not long agoe committed as I have been confidently enformed by a Gentleman of good credit.
That was one part of the barbarous wrongs of the Irish Rebels, not long ago committed as I have been confidently informed by a Gentleman of good credit.
as you may reade of (touching the Levites Concubine) Iudg. 19. was committed, in King Edward the thirds time upon a Holy-day at the time of Divine service by French Souldiers, in a Church at Winchelsey in Sussex, taking their lustfull turns upon a beautifull woman,
as you may read of (touching the Levites Concubine) Judges 19. was committed, in King Edward the thirds time upon a Holiday At the time of Divine service by French Soldiers, in a Church At Winchelsey in Sussex, taking their lustful turns upon a beautiful woman,
so are they violated together in the lawlesse violence of Warre, and so you find them threatned together, in the 13. of Isaiah. Their children shall be dashed in pieces before their eyes, their houses spoiled,
so Are they violated together in the lawless violence of War, and so you find them threatened together, in the 13. of Isaiah. Their children shall be dashed in Pieces before their eyes, their houses spoiled,
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For those that have but little wit and no grace, (which is the ordinary qualification of meere mercinary Souldiers) let loose the reynes of their corruptions to all licentiousnesse, making so little account of the Lawes,
For those that have but little wit and no grace, (which is the ordinary qualification of mere mercenary Soldiers) let lose the reins of their corruptions to all licentiousness, making so little account of the Laws,
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with this accords the complaint of oppressed Hierusalem in the Lament. of Ieremie, The Law is no more, Lam. 2.9. no more in force, because (by force) suffered to be no more in use:
with this accords the complaint of oppressed Jerusalem in the Lament. of Ieremie, The Law is no more, Lam. 2.9. no more in force, Because (by force) suffered to be no more in use:
and when Lawes are hush't, matters are hurried by a boishterous prevalence, not governed by right or reason, Every one doing that which is right in his owne eyes, Judg. 17.6. and that will be whatsoever is wrong in the eyes of God, and all good men.
and when Laws Are hushed, matters Are hurried by a boishterous prevalence, not governed by right or reason, Every one doing that which is right in his own eyes, Judges 17.6. and that will be whatsoever is wrong in the eyes of God, and all good men.
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when a Kingdome is not united against a forraigne foe, but divided against it selfe, and by that division, in great danger of a desperate downefall, Mark. 3.24, 25. It is called intestine Warre, which is as a burning in the bowells or intrailes;
when a Kingdom is not united against a foreign foe, but divided against it self, and by that division, in great danger of a desperate downfall, Mark. 3.24, 25. It is called intestine War, which is as a burning in the bowels or entrails;
Which if it should goe on, as the wicked wish, and all good-men abhorre to thinke of, would make this Kingdome, of a famous Sanctuary of peace, a Seminary of discord, of a Granary or Store-house of plenty (or garden of delights, as Pope Innocent the 4th. called it) a wildernesse of Want;
Which if it should go on, as the wicked wish, and all Good men abhor to think of, would make this Kingdom, of a famous Sanctuary of peace, a Seminary of discord, of a Granary or Storehouse of plenty (or garden of delights, as Pope Innocent the 4th. called it) a Wilderness of Want;
for such is the Wast of Warre, as makes the Land which before an Army was as the Garden of Eden, behind it to be no better then a desolate Wildernesse, Joel 2. v. 3. which, (if it long continue,) must needs bring forth a devouring famine throughout a very spatious and plentifull Kingdome.
for such is the Wast of War, as makes the Land which before an Army was as the Garden of Eden, behind it to be no better then a desolate Wilderness, Joel 2. v. 3. which, (if it long continue,) must needs bring forth a devouring famine throughout a very spacious and plentiful Kingdom.
And famine hath made even pitifull women to be cruell to their owne children, as to act the parts of Butchers, Cookes and guests at the same Messe, the flesh of their little ones, their little ones of a span long, Lam. 4.10. & 2.20.
And famine hath made even pitiful women to be cruel to their own children, as to act the parts of Butchers, Cooks and guests At the same Mess, the Flesh of their little ones, their little ones of a span long, Lam. 4.10. & 2.20.
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and the desolation of the Sanctuary, which (though by the ungodly it be little regarded,) to such as are truely Religious, will be matter of the heaviest apprehension that can be.
and the desolation of the Sanctuary, which (though by the ungodly it be little regarded,) to such as Are truly Religious, will be matter of the Heaviest apprehension that can be.
while they had the holy Gospell of peace, and civill peace with the Gospell, what sweet refreshing they have formerly had, in the Communion of Saints, on the Sabbaths,
while they had the holy Gospel of peace, and civil peace with the Gospel, what sweet refreshing they have formerly had, in the Communion of Saints, on the Sabbaths,
and other seasons of sacred Assemblies, yea even in their meetings of humiliation, when by Civill Warre they see great Congregations are dissolved, the Shepheards and their flocks seperated, the Sheepe scattered,
and other seasons of sacred Assemblies, yea even in their meetings of humiliation, when by Civil War they see great Congregations Are dissolved, the Shepherds and their flocks separated, the Sheep scattered,
if not both he, and they butchered, without any glimpse of hope, (of a long time) to be absolved from that great and terrible excommunication of Pastors and People.
if not both he, and they butchered, without any glimpse of hope, (of a long time) to be absolved from that great and terrible excommunication of Pastors and People.
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This is that Calamity which the Prophet Amos compareth to a famine of bread, (but makes it much more grievous) when men (saith he) shall wander from Sea to Sea, from North even to the Easst, and shall runne too and fro, to seeke the word of the Lord,
This is that Calamity which the Prophet Amos compareth to a famine of bred, (but makes it much more grievous) when men (Says he) shall wander from Sea to Sea, from North even to the Easst, and shall run too and from, to seek the word of the Lord,
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And Lactantius being (in disposition answerable to his Name,) a mild and milken man, abhorring blood-shed, thought it was not lawfull, for a Iust man to be a Warriour, whose Iustice was to be his Warfare:
And Lactantius being (in disposition answerable to his Name,) a mild and milken man, abhorring bloodshed, Thought it was not lawful, for a Just man to be a Warrior, whose justice was to be his Warfare:
and his tendernesse of nature, made him so partiall to pitty, so unjust to Justice, that he held, a just man should not be a witnesse against any one in a Capitall crime:
and his tenderness of nature, made him so partial to pity, so unjust to justice, that he held, a just man should not be a witness against any one in a Capital crime:
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Of later times, some of the more moderate Papists, have written against it, as Cornelius, Agrippa, Ferus, Erasmus, but especially Erasmus, who divers times, in his Bookes, hath made an assault with his Pen, upon the profession and practise of War;
Of later times, Some of the more moderate Papists, have written against it, as Cornelius, Agrippa, Ferus, Erasmus, but especially Erasmus, who diverse times, in his Books, hath made an assault with his Pen, upon the profession and practice of War;
but very good reason, why a Souldier should be very holy, and it is, because he is by his Adventures of his life, to accompt himselfe as a daily dying man,
but very good reason, why a Soldier should be very holy, and it is, Because he is by his Adventures of his life, to account himself as a daily dying man,
and the consideration of that, may make him so penitent for offences past, and so provident for his future happinesse, that (betwixt both) his life while it lasteth, may be more religious,
and the consideration of that, may make him so penitent for offences past, and so provident for his future happiness, that (betwixt both) his life while it lasteth, may be more religious,
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First, By the example of the Centurion, Math. 8. who by his owne authority, and command over Souldiers, illustrated the power of Christ over the creatures, in such sort,
First, By the Exampl of the Centurion, Math. 8. who by his own Authority, and command over Soldiers, illustrated the power of christ over the creatures, in such sort,
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as that our Saviour, (without any touch of reproach) to his profession, gave this praise of his faith, I have not found so great faith, no not in Israel, ver. 10. And of Cornelius (the Centurion of the Italian band) the testimony (given by the Holy Ghost) is, That he was a devout man, one that feared God with all his house, who gave much almes to the people,
as that our Saviour, (without any touch of reproach) to his profession, gave this praise of his faith, I have not found so great faith, no not in Israel, ver. 10. And of Cornelius (the Centurion of the Italian band) the testimony (given by the Holy Ghost) is, That he was a devout man, one that feared God with all his house, who gave much alms to the people,
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Secondly, When in the third of Luke, the Souldiers (with others) came to Iohn Baptist, as Disciples to a Master to be instructed, what to doe, he returned them this answer:
Secondly, When in the third of Lycia, the Soldiers (with Others) Come to John Baptist, as Disciples to a Master to be instructed, what to do, he returned them this answer:
Doe violence to noman, neither accuse any man falsely, and be content with your wages, ver. 14. The first prohibition may seeme to bind them to the peace,
Do violence to Roman, neither accuse any man falsely, and be content with your wages, ver. 14. The First prohibition may seem to bind them to the peace,
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Thirdly, The Magistrate hath the power of the Sword, Rom. 13.4. not onely against one single offender, but against many, if many deserve it, and to doe Justice upon many, may require many Swords (so many as may make up a whole Army) and if there be military force raised to hinder justice, there may military force be used to pursue it to effect.
Thirdly, The Magistrate hath the power of the Sword, Rom. 13.4. not only against one single offender, but against many, if many deserve it, and to do justice upon many, may require many Swords (so many as may make up a Whole Army) and if there be military force raised to hinder Justice, there may military force be used to pursue it to Effect.
so it may be lawfull for a number of men assaulted or endangered, by an Army of enemies (by force of arms in a Military manner) to free themselves from their oppression and tyranny.
so it may be lawful for a number of men assaulted or endangered, by an Army of enemies (by force of arms in a Military manner) to free themselves from their oppression and tyranny.
Fiftly, If any people or kingdome should disclaime all use of Armes, in such a case they could not long subsist, in any condition of safety, from invasion or assault:
Fifty, If any people or Kingdom should disclaim all use of Arms, in such a case they could not long subsist, in any condition of safety, from invasion or assault:
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As we see by the example of the Jewes, superstitiously forsaking their own just defence on the Sabbath day, wherby they were exposed to the spoyl of those that hated them, 1 Mach. 12. from ver. 33. to 41. and by such deserting of a just defence, may men betray themselves, their lives, Lawes, Liberties and Estates, into the hands of ambitious or bloody enemies, which by the light of nature they are obliged with all their power to preserve.
As we see by the Exampl of the Jews, superstitiously forsaking their own just defence on the Sabbath day, whereby they were exposed to the spoil of those that hated them, 1 Mach. 12. from for. 33. to 41. and by such deserting of a just defence, may men betray themselves, their lives, Laws, Liberties and Estates, into the hands of ambitious or bloody enemies, which by the Light of nature they Are obliged with all their power to preserve.
First, No warre can be lawfull without the allowance of lawfull authority, and the authority that must allow it, is only that, which is legislative, or a law-making authority.
First, No war can be lawful without the allowance of lawful Authority, and the Authority that must allow it, is only that, which is legislative, or a lawmaking Authority.
or prey or pillage, but as Christians must pray, so Christian Souldiers must fight, That they may lead a peaceable and quiet life, in all godlinesse and honesty, 2 Tim. 2. and v. 2.
or prey or pillage, but as Christians must pray, so Christian Soldiers must fight, That they may led a peaceable and quiet life, in all godliness and honesty, 2 Tim. 2. and v. 2.
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and in the Name of the Lord of Hosts must the Banner be set up, Psal. 20.5. and Petitions put up for those that fight by them that fight not, Exod. 17.11, 12. that the successe of the battell may be swayed on the better side.
and in the Name of the Lord of Hosts must the Banner be Set up, Psalm 20.5. and Petitions put up for those that fight by them that fight not, Exod 17.11, 12. that the success of the battle may be swayed on the better side.
Fifthly, For the season of warre, it must not be taken up too soone, nor too hastily untill other meanes of peace and Justice have been tryed to prevent it,
Fifthly, For the season of war, it must not be taken up too soon, nor too hastily until other means of peace and justice have been tried to prevent it,
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Wherefore is was an Act. of more pride then prudence, an argument rather of rashnesse then valour, (like that of Semiramis, who hearing that the Babylonians rebelled,
Wherefore is was an Act. of more pride then prudence, an argument rather of rashness then valour, (like that of Semiramis, who hearing that the Babylonians rebelled,
while she was dressing up her head, went presently, partly drest and partly undrest to the warres without any more preparation, either for pacification or suppression of them) in our King Richard the first, who being told (as he sate at Supper) that the French King had besieged his Towne of Vernoil in Normandy, protested that he would not turne his backe,
while she was dressing up her head, went presently, partly dressed and partly undrest to the wars without any more preparation, either for pacification or suppression of them) in our King Richard the First, who being told (as he sat At Supper) that the French King had besieged his Town of Vernoil in Normandy, protested that he would not turn his back,
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So did the precipitation of Cambyses, who for want of due providence and provision for his Army, within a few dayes brought a fearefull famine upon it,
So did the precipitation of Cambyses, who for want of due providence and provision for his Army, within a few days brought a fearful famine upon it,
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and so he that can and will not assist in it (to his power) commeth under the curse of Meroz, Iudg. 5. Curseye Meroz, curse ye bitterly the Inhabitants thereof;
and so he that can and will not assist in it (to his power) comes under the curse of Meroz, Judges 5. Curseye Meroz, curse you bitterly the Inhabitants thereof;
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because they came not to help the Lord, to help the Lord against the mighty, v. 23. And of the Prophet Ieremy, speaking of the destruction of Moab, Cursed be he that keepeth backe his Sword from bloud, Jer. 48.10.
Because they Come not to help the Lord, to help the Lord against the mighty, v. 23. And of the Prophet Ieremy, speaking of the destruction of Moab, Cursed be he that Keepeth back his Sword from blood, Jer. 48.10.
For though warre it selfe be a grievous calamity, yet if the enemy be not couragiously resisted, in his owne way of violence, a worse thing then warre will follow upon it, that is perpetuall tyranny and slavery upon the consciences and persons of the vanquished,
For though war it self be a grievous calamity, yet if the enemy be not courageously resisted, in his own Way of violence, a Worse thing then war will follow upon it, that is perpetual tyranny and slavery upon the Consciences and Persons of the vanquished,
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so that the evill of warre, both concomitant with it, and consequent upon it, well considered, may serve as incentives of courage, to ingenious and generous spirits, to resist it, to repell it,
so that the evil of war, both concomitant with it, and consequent upon it, well considered, may serve as incentives of courage, to ingenious and generous spirits, to resist it, to repel it,
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It is one part of the happy priviledge of the godly, and that an excellent one, that all things shall some way or other, worke for their good, Rom. 8.28.
It is one part of the happy privilege of the godly, and that an excellent one, that all things shall Some Way or other, work for their good, Rom. 8.28.
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As 1. To cast us downe by a lowly humiliation of our selves. 2. To raise up in us a just indignation against the causes of warre. 3. To uphold those in due reputation, who are friends to peace. 4. To exhort the better sort, to be at unity among themselves. 5. To reprove those who desert their own side,
As 1. To cast us down by a lowly humiliation of our selves. 2. To raise up in us a just Indignation against the Causes of war. 3. To uphold those in due reputation, who Are Friends to peace. 4. To exhort the better sort, to be At unity among themselves. 5. To reprove those who desert their own side,
the relation of whose miserable condition we have read of, heard and talked of, but seldome taken to heart, either by a sympathy of sorrow with them, or hearty supplication for them.
the Relation of whose miserable condition we have read of, herd and talked of, but seldom taken to heart, either by a Sympathy of sorrow with them, or hearty supplication for them.
And who be they? Besides our sinnes (which I shall have occasion to complaine of, in the answer to the Question) there be many, who have done very much ill service in secret, to so pernicious a purpose;
And who be they? Beside our Sins (which I shall have occasion to complain of, in the answer to the Question) there be many, who have done very much ill service in secret, to so pernicious a purpose;
I meane the Papists, for they have been of old, and ever will be the most bold and busie Incendiaries in all Protestant States, by them have been cast about the Coales of contention among us, which now they have blowne up into this dangerous combustion.
I mean the Papists, for they have been of old, and ever will be the most bold and busy Incendiaries in all Protestant States, by them have been cast about the Coals of contention among us, which now they have blown up into this dangerous combustion.
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and the truly Catholike craft and ambition of the falsely called Catholike Religion to devide those into as many fractions as they can, over whom they desire to domineere by united Tyranny;
and the truly Catholic craft and ambition of the falsely called Catholic Religion to divide those into as many fractions as they can, over whom they desire to domineer by united Tyranny;
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and according to that rule, they have acted the parts of subtile Seperatists (in an active sense) sowing the Tares of strife, betwixt severall States and Kingdomes, as the Jesuites did to advance the Popes quarrell against the Venetians: and in the same State labouring to fill the minds of Governours with jealousies and suspitions,
and according to that Rule, they have acted the parts of subtle Separatists (in an active sense) sowing the Tares of strife, betwixt several States and Kingdoms, as the Jesuits did to advance the Popes quarrel against the Venetians: and in the same State labouring to fill the minds of Governors with jealousies and suspicions,
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And for the people, they ply them with artificiall fomentations of different fancies and opinions, to raise an hearty disaffection betwixt them, which may put them upon a prosecution of contrary designes,
And for the people, they ply them with artificial fomentations of different fancies and opinions, to raise an hearty disaffection betwixt them, which may put them upon a prosecution of contrary designs,
To this purpose were the Instructions given by Cardinall Allen at Rhemes, anno 1579. to such Popish Seducers as then were to be sent from the Seminary in France into England, to with-draw the people of the Kingdome from their due obedience,
To this purpose were the Instructions given by Cardinal Allen At Rheims, Anno 1579. to such Popish Seducers as then were to be sent from the Seminary in France into England, to withdraw the people of the Kingdom from their due Obedience,
and to make way for their great project of perdition in 88. by deviding them, under the titles of Protestant and Puritane, and provoking them (under those different denominations) to reall and mutuall both hate and contempt:
and to make Way for their great project of perdition in 88. by dividing them, under the titles of Protestant and Puritan, and provoking them (under those different denominations) to real and mutual both hate and contempt:
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because they (with Religion) have put off all humanity, and civility with all other good manners, who would not think that for such mischievous devices, this head of Allens was soone after thought worthy to be covered with a Cardinals Hat? So farre the Arch-bishop.
Because they (with Religion) have put off all humanity, and civility with all other good manners, who would not think that for such mischievous devices, this head of Allens was soon After Thought worthy to be covered with a Cardinals Hat? So Far the Archbishop.
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Here I shall crave leave of the more knowing and more observing part of this Auditory, that I may descend to the Information of the weaker sort of people (for their better warning, who either have not read,
Here I shall crave leave of the more knowing and more observing part of this Auditory, that I may descend to the Information of the Weaker sort of people (for their better warning, who either have not read,
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or doe not remember or not consider, or cannot apply the Plots of the Papists to the present condition of our time and State) of the crafty and cruell sollicitations of that party, to enkindle the fire of warin Ireland, and from thence (notwithstanding all the water betwixt us and that Kingdom) to disperse it abroad ver all the Counties of England, as now they have done.
or do not Remember or not Consider, or cannot apply the Plots of the Papists to the present condition of our time and State) of the crafty and cruel solicitations of that party, to enkindle the fire of warin Ireland, and from thence (notwithstanding all the water betwixt us and that Kingdom) to disperse it abroad for all the Counties of England, as now they have done.
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And to this purpose they have impudently given out in Ireland; Sometimes that His Majesty was personally (though disguised) present with the Rebells there;
And to this purpose they have impudently given out in Ireland; Sometime that His Majesty was personally (though disguised) present with the Rebels there;
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And that there was a Covenant (betwixt the Irish and the Scots upon these tearmes ) that the Irish should never take part with the English against the Scots, nor the Scots with the English against the Irish;
And that there was a Covenant (betwixt the Irish and the Scots upon these terms) that the Irish should never take part with the English against the Scots, nor the Scots with the English against the Irish;
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So that the Scots were to leave never a drop of English blood in England, and that the Irish had command to leave never a drop of English blood in Ireland;
So that the Scots were to leave never a drop of English blood in England, and that the Irish had command to leave never a drop of English blood in Ireland;
That there was an Army to come to their aide from Spaine, another (of no fewer then 40000.) from France, another from Flanders, that Dublin was taken, and that the distressed in Ireland might have no hope of succour in England, or Scotland, they told them, that there was the like stirres in both these Kingdoms:
That there was an Army to come to their aid from Spain, Another (of no fewer then 40000.) from France, Another from Flanders, that Dublin was taken, and that the distressed in Ireland might have no hope of succour in England, or Scotland, they told them, that there was the like stirs in both these Kingdoms:
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And that they might have the more colour for their bloody combination, these seditious Seeds-men gave out, that the Puritane Parliament in England was the cause of all this;
And that they might have the more colour for their bloody combination, these seditious Seeds-men gave out, that the Puritan Parliament in England was the cause of all this;
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and therefore they began with the Protestants first, least they should begin with them, who had resolved to murther all the Papists throughout the Kingdome, and yet (like odious hypocrites as they be) they sometimes pretended, that if the Lord Lievtenant of Ireland (that last was) had not been put to death, by the Parliament, they had not made this Insurrection:
and Therefore they began with the Protestants First, lest they should begin with them, who had resolved to murder all the Papists throughout the Kingdom, and yet (like odious Hypocrites as they be) they sometime pretended, that if the Lord Lieutenant of Ireland (that last was) had not been put to death, by the Parliament, they had not made this Insurrection:
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whereas (indeed,) they held and hated him, as the most heavy-handed Deputy, that was set over them, (though Protestants had as great cause to complaine of the weight of his hand,
whereas (indeed,) they held and hated him, as the most heavy-handed Deputy, that was Set over them, (though Protestants had as great cause to complain of the weight of his hand,
Their hatred of the best Protestants, under the name of Puritans is notorious throughout the three Kingdom, of England, Scotland and Ireland: but they hate them most, where they thinke they are most able to doe them hurt, that's in Parliament:
Their hatred of the best Protestants, under the name of Puritans is notorious throughout the three Kingdom, of England, Scotland and Ireland: but they hate them most, where they think they Are most able to do them hurt, that's in Parliament:
and therefore they have been alway forward to falsifie their Acts and Intentions, to blast that venerable Assembly with the blackest calumny they can conceive,
and Therefore they have been always forward to falsify their Acts and Intentions, to blast that venerable Assembly with the Blackest calumny they can conceive,
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and all the Kingdome, yea all the Christian world knoweth their devillish malignity towards that most Honourable Court in the Powder-plot, purposely devised against the place of their meeting, that where the crull Lawes (as they call them) were made against their Religion, both place and persons, should be blowne up at once, which plot, had it taken effect, they purposed to have laid it on the Puritans.
and all the Kingdom, yea all the Christian world Knoweth their devilish malignity towards that most Honourable Court in the Powder plot, purposely devised against the place of their meeting, that where the crull Laws (as they call them) were made against their Religion, both place and Persons, should be blown up At once, which plot, had it taken Effect, they purposed to have laid it on the Puritans.
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and the Warre we now see translated out of Irish into English, and their hate and spight written (in Capitall Letters) with the blood of English Protestants.
and the War we now see translated out of Irish into English, and their hate and spite written (in Capital Letters) with the blood of English Protestants.
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I am not so vainly presumptuous, as to present such particulars as these, to instruct the sage and prudent Senators of this most High and Honourable Court, (who see,
I am not so vainly presumptuous, as to present such particulars as these, to instruct the sage and prudent Senators of this most High and Honourable Court, (who see,
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and fore-see, a thousand times more, and further into the Popish mistery of Iniquity, (with all the Engins that are working under it,) then many thousands of such private persons as my selfe can possible conceive;
and foresee, a thousand times more, and further into the Popish mystery of Iniquity, (with all the Engines that Are working under it,) then many thousands of such private Persons as my self can possible conceive;
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but (by such a breviate as I have brought in) to make some more cautelous resentment of Popish plots in the common people and of their common perill, thereby,
but (by such a breviate as I have brought in) to make Some more cautelous resentment of Popish plots in the Common people and of their Common peril, thereby,
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Thirdly, The Miseries and Mischiefes of Warre, being such as have been shewed, it cannot but well become every good and wise man to shew himselfe disaffected to it,
Thirdly, The Misery's and Mischiefs of War, being such as have been showed, it cannot but well become every good and wise man to show himself disaffected to it,
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and (in ballacing the conditions on both sides) will suffer his glory and the conscionable discharge of their trust (to the King and Kingdome) to make downe weight in the finall determination thereof:
and (in ballacing the conditions on both sides) will suffer his glory and the conscionable discharge of their trust (to the King and Kingdom) to make down weight in the final determination thereof:
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But for a peace upon such tearmes as those we now mentioned, that Englishman who would not like Ionah (when to appease a tempest and save a Ship from splitting, he was content to be cast into and swallowed up of the Sea, Ion. 1.12.) willingly lay downe his life, is not worthy to live.
But for a peace upon such terms as those we now mentioned, that Englishman who would not like Jonah (when to appease a tempest and save a Ship from splitting, he was content to be cast into and swallowed up of the Sea, Ion. 1.12.) willingly lay down his life, is not worthy to live.
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and betwixt whom the neerest Union that can be, is required, if there were but a single seperation, of a paire of excellent Friends, we should have an affectionate sorrow in our hearts for their sakes:
and betwixt whom the nearest union that can be, is required, if there were but a single separation, of a pair of excellent Friends, we should have an affectionate sorrow in our hearts for their sakes:
as Augustine passionately expressed, upon the quarrels and invectives betwixt Hierom and Ruffinus, Woe is mee (saith he) that I cannot find you both together,
as Augustine passionately expressed, upon the quarrels and invectives betwixt Hieronymus and Ruffinus, Woe is me (Says he) that I cannot find you both together,
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And yet this Emnity was not exercised, with the Pike, but with the Pen, the dropps that were spilt (in their Warre) were not dropps of blood, but of Inke.
And yet this Enmity was not exercised, with the Pike, but with the Pen, the drops that were spilled (in their War) were not drops of blood, but of Ink.
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so many spoiled, and ruined (for this world) so great a desolation, as is made in many parts, of this late flourishing Kingdome, by a most unnaturall Warre,
so many spoiled, and ruined (for this world) so great a desolation, as is made in many parts, of this late flourishing Kingdom, by a most unnatural War,
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But what hope of Peace when both sides have so farre proceeded in Warre, When a man seeth Armies prepared, it is a madnesse (as the Orator sa•• 〈 ◊ 〉 o expect a peace?
But what hope of Peace when both sides have so Far proceeded in War, When a man sees Armies prepared, it is a madness (as the Orator sa•• 〈 ◊ 〉 oh expect a peace?
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if no Divines, but such as are of S. Augustines sincerity, and charity, did officiate (as Chaplaines) and that while perswasions to peace are proposed on the one side, incentives to warre were not sounded on the other.
if not Divines, but such as Are of S. Augustine's sincerity, and charity, did officiate (as Chaplains) and that while persuasions to peace Are proposed on the one side, incentives to war were not sounded on the other.
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Of the Parliaments propension to peace (by offering and accepting of such conditions as may consist, with the great trust reposed in them, (both for the reformation of matters amisse in Church and State,
Of the Parliaments propension to peace (by offering and accepting of such conditions as may consist, with the great trust reposed in them, (both for the Reformation of matters amiss in Church and State,
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and in whose power it was and yet is to crowne them all with a comfortable conclusion.) We have had so many emphaticall professions not only of his peaceable mind towards the Parliament,
and in whose power it was and yet is to crown them all with a comfortable conclusion.) We have had so many emphatical professions not only of his peaceable mind towards the Parliament,
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or presumptions in usurping his power and abusing his name, his subjects, (especially those who in a common calamity should have been severed from the common sort by a marke of security,
or presumptions in usurping his power and abusing his name, his subject's, (especially those who in a Common calamity should have been severed from the Common sort by a mark of security,
His Majesties expresses (such as become a true Abimilech (that is both a Father and a King, the Royall Sonne and Heire of him, who gloried in the Title [ Rex Pacificus, ] and said a King by the Law of Nature, becomes anaturall Father to his Lieges at his Coronation ) are as followeth, that his life (when it is most pleasant is nothing so pretious to him,
His Majesties Expresses (such as become a true Abimelech (that is both a Father and a King, the Royal Son and Heir of him, who gloried in the Title [ Rex Pacificus, ] and said a King by the Law of Nature, becomes anaturall Father to his Lieges's At his Coronation) Are as follows, that his life (when it is most pleasant is nothing so precious to him,
and his heart bleeds at the apprehension of Civill Warre, and he doth ingage himselfe (in the word of a King) That the security of all and every one of the Parliament from violence is,
and his heart bleeds At the apprehension of Civil War, and he does engage himself (in the word of a King) That the security of all and every one of the Parliament from violence is,
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and ever shall be, as much as his care to preserve himselfe, and his children: and that he will be as carefull of their priviledges; as of his owne Prerogatives.
and ever shall be, as much as his care to preserve himself, and his children: and that he will be as careful of their privileges; as of his own Prerogatives.
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That in all his time (before the Parliament) having never caused the effusion of one drop of blood, in his riper judgement in government, he will never open such issues of blood,
That in all his time (before the Parliament) having never caused the effusion of one drop of blood, in his riper judgement in government, he will never open such issues of blood,
as might drowne himselfe and his posterity in them , that he hath given up all the faculties of his soul to an earnest desire of Peace and reconciliation with his people.
as might drown himself and his posterity in them, that he hath given up all the faculties of his soul to an earnest desire of Peace and reconciliation with his people.
in his Majesties accommodation of Accord with his Subjects of Scotland, which he professed when he shewed himselfe most displeased with them, in these words, if some of their bad blood were shed, he should make accompt that the blood was let out of his owne veines,
in his Majesties accommodation of Accord with his Subject's of Scotland, which he professed when he showed himself most displeased with them, in these words, if Some of their bad blood were shed, he should make account that the blood was let out of his own Veins,
unto such pious and Honourable Lords, as whose consciences liked no compliance with the Popish Religion, whose innocence was not affraid of peaceable Justice, whose wisedome fore-saw the destruction of two Kingdomes if they should assault one another with Armed furie, which their goodnesse abhorred as his Majesty did.
unto such pious and Honourable lords, as whose Consciences liked no compliance with the Popish Religion, whose innocence was not afraid of peaceable justice, whose Wisdom foresaw the destruction of two Kingdoms if they should assault one Another with Armed fury, which their Goodness abhorred as his Majesty did.
And as David (when he was diverted by Abigail, from his designe of destruction of Nabal, and his family for his churlish ingratitude towards him:) blessed God, and her,
And as David (when he was diverted by Abigail, from his Design of destruction of Nabal, and his family for his churlish ingratitude towards him:) blessed God, and her,
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and her advice, for keeping him from comming to shed blood, 1 Sam. 24.32, 33. so his Majestie (though neither so rough or rash in a resolution of revenge,
and her Advice, for keeping him from coming to shed blood, 1 Sam. 24.32, 33. so his Majesty (though neither so rough or rash in a resolution of revenge,
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And though, (as Solomon saith) the heart of a King is unsearchable, Prov. 25.2. Unsearchable by any, except by the King of Kings, we may probably conceive, upon the consideration of and in conformitie to such premises, that when both the English and Scottish Armies were in Array (for a posture of encounter) his Majesty might have such meditations as these.
And though, (as Solomon Says) the heart of a King is unsearchable, Curae 25.2. Unsearchable by any, except by the King of Kings, we may probably conceive, upon the consideration of and in conformity to such premises, that when both the English and Scottish Armies were in Array (for a posture of encounter) his Majesty might have such meditations as these.
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These Souldiers on both sides, now ready to rush upon mutuall mischiefe, are my naturall Subjects, my Subjects are the strength and honour of my State,
These Soldiers on both sides, now ready to rush upon mutual mischief, Are my natural Subject's, my Subject's Are the strength and honour of my State,
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and who shall sustaine the greatest losse at the last by such reciprocall slaughters but my selfe who am King of both Kingdomes? If my Subjects kill up one another, my power will be much impaired, my dignity diminished, for in the multitude of people is the Kings honour, Prov. 14.28.
and who shall sustain the greatest loss At the last by such reciprocal slaughters but my self who am King of both Kingdoms? If my Subject's kill up one Another, my power will be much impaired, my dignity diminished, for in the multitude of people is the Kings honour, Curae 14.28.
And if King Edward the Confessor, when his Captaines promised, for his sake, they would not leave one Dane alive, thought it better, to leade a private and unbloody life,
And if King Edward the Confessor, when his Captains promised, for his sake, they would not leave one Dane alive, Thought it better, to lead a private and unbloody life,
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and to continue a King (over two numerous Nations) without blood-guiltinesse, then to commit them to a hostile conflict, with hazard of great slaughter on both fides,
and to continue a King (over two numerous nations) without Bloodguiltiness, then to commit them to a hostile conflict, with hazard of great slaughter on both fides,
And though they have given me occasion of a severe contestation with them, yet if we Princes (as one of my renowned Predecessors wisely said (it was K. Henry the seventh) should take every occasion that is offered, the world should never be quiet, but wearied with continuall Warres.
And though they have given me occasion of a severe contestation with them, yet if we Princes (as one of my renowned Predecessors wisely said (it was K. Henry the seventh) should take every occasion that is offered, the world should never be quiet, but wearied with continual Wars.
And for the cause of this quarrell, of my Scottish Subjects, it is a question of Rights and Priviledges and lawfull liberties of their consciences, persons and estates, fitter to be decided by the prudence of Parliamentary Commissioners,
And for the cause of this quarrel, of my Scottish Subjects, it is a question of Rights and Privileges and lawful Liberties of their Consciences, Persons and estates, fitter to be decided by the prudence of Parliamentary Commissioners,
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Once indeed did that Prince of most admired prudence Solomon call for a Sword to decide a controversie betwixt two mothers, pleading about their right to a living and a dead child, 1 King. 3.24.
Once indeed did that Prince of most admired prudence Solomon call for a Sword to decide a controversy betwixt two mother's, pleading about their right to a living and a dead child, 1 King. 3.24.
but he did not use it as a Sword, nor did he meane it, but onely (by pretending perill to the living child) to discover the true mother, both of the living and the dead, by the evidence of her compassion who would rather have none of it at all,
but he did not use it as a Sword, nor did he mean it, but only (by pretending peril to the living child) to discover the true mother, both of the living and the dead, by the evidence of her compassion who would rather have none of it At all,
And if one child were so tenderly beloved by a true mother, I that am a true Father (not a tyrannicall Usurper) of my people, cannot but be more chary of many thousands of them,
And if one child were so tenderly Beloved by a true mother, I that am a true Father (not a tyrannical Usurper) of my people, cannot but be more chary of many thousands of them,
And my royall Father, who (for his wisdome) hath been magnified as a second Solomon is highly commended, For having done a most Kingly and Christian-like deed in Scotland, which the most renowned of all his Predecessours could never doe, in beating downe and extinguishing that hereditary prosecution of malice (called the deadly feud) A conquest which shall give him the honour and power of kingly prudence for evermore.
And my royal Father, who (for his Wisdom) hath been magnified as a second Solomon is highly commended, For having done a most Kingly and Christianlike deed in Scotland, which the most renowned of all his Predecessors could never do, in beating down and extinguishing that hereditary prosecution of malice (called the deadly feud) A conquest which shall give him the honour and power of kingly prudence for evermore.
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And that done, and both Scotland and England united in his Royall Right, he proposed and zealously pursued their union under the generall title of great Brittaine. And I will not so degenerate from his gracious disposition,
And that done, and both Scotland and England united in his Royal Right, he proposed and zealously pursued their Union under the general title of great Britain. And I will not so degenerate from his gracious disposition,
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And though the Souldiers be ready and forward to fight, better it were that the most valiant Captains should yeeld to the perswasions of a weake woman,
And though the Soldiers be ready and forward to fight, better it were that the most valiant Captains should yield to the persuasions of a weak woman,
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as Coriolanus to his Mother Volumnia, or that two compleat Armies (readie to dash one with another,) should suffer their manhood to be overcome by female mediation; (as did the Armies of King Edward the third,
as Coriolanus to his Mother Volumnia, or that two complete Armies (ready to dash one with Another,) should suffer their manhood to be overcome by female mediation; (as did the Armies of King Edward the third,
Such was His Majesties good meaning to his Subjects of Scotland (published in print, not much above two yeares ago) which may be a just ground of all, that hath bin hitherto said in his Name,
Such was His Majesties good meaning to his Subject's of Scotland (published in print, not much above two Years ago) which may be a just ground of all, that hath been hitherto said in his Name,
And I doubt not but the lives of his true Christian Subjects in common (both as Christians, according to the pious compassion of Charles the Emperour, Who had rather save one Christian,
And I doubt not but the lives of his true Christian Subjects in Common (both as Christians, according to the pious compassion of Charles the Emperor, Who had rather save one Christian,
then kill a thousand Moores or Turks or other perfidious enemies ) and as Subjects to whom he hath the relation of a father (as hath been shewed) may be still pretious in his sight (his owne sight I meane, not in others who looke upon a Protestant Parliament,
then kill a thousand Moors or Turks or other perfidious enemies) and as Subject's to whom he hath the Relation of a father (as hath been showed) may be still precious in his sighed (his own sighed I mean, not in Others who look upon a Protestant Parliament,
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4. Preparations to warre are many times (and alwayes should be) made with purposes of peace (as we have observed before) which each party is so much the more engaged to accept of (upon so honorable tearms) as they make more profession of Justice and Religion.
4. Preparations to war Are many times (and always should be) made with Purposes of peace (as we have observed before) which each party is so much the more engaged to accept of (upon so honourable terms) as they make more profession of justice and Religion.
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Now if our desires, endeavours and hopes of peace (which we should keepe, if it were possible with all the world, Rom. 12.18.) should all prove frustrate, we must by our Christian Prudence doe our best to make a vertue of necessity,
Now if our Desires, endeavours and hope's of peace (which we should keep, if it were possible with all the world, Rom. 12.18.) should all prove frustrate, we must by our Christian Prudence do our best to make a virtue of necessity,
For a fourth Application of the Point (the sharpe point of the Sword of warre) let it be our warning against division among all those, whom the adverse power would unite in a society of sufferings, if they should successefully proceed;
For a fourth Application of the Point (the sharp point of the Sword of war) let it be our warning against division among all those, whom the adverse power would unite in a society of sufferings, if they should successfully proceed;
the civill, sober and temperate man, shall be urged, and it may be forced to swallow downe needlesse draughts (as an Horse doth a drench) by domineering drunkards;
the civil, Sobrium and temperate man, shall be urged, and it may be forced to swallow down needless draughts (as an Horse does a drench) by domineering drunkards;
the rich man shall be sure to be made a prey to the needy, or greedy Souldiers, whose luxury will lavish out in a day or night, what a provident worldling is laying up all a whole years together:
the rich man shall be sure to be made a prey to the needy, or greedy Soldiers, whose luxury will lavish out in a day or night, what a provident worldling is laying up all a Whole Years together:
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And if he have a wife or daughter, whom their carnall appetite will not refuse for a familiar companion, he may suffer in the sensuall and shamefull abuse of their persons;
And if he have a wife or daughter, whom their carnal appetite will not refuse for a familiar Companion, he may suffer in the sensual and shameful abuse of their Persons;
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we should now (above all times) unite our hearts in affectionate well wishings to the common welfare, our heads in a communion of counsels and cares to recover it,
we should now (above all times) unite our hearts in affectionate well wishings to the Common welfare, our Heads in a communion of Counsels and Cares to recover it,
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and our hands for support of our selves, and suppression of those, who (if they had us in their power) would fall upon us more fiercely then the evening Wolves, ( Hab. 1.8.) upon aprey of fatted lambes.
and our hands for support of our selves, and suppression of those, who (if they had us in their power) would fallen upon us more fiercely then the evening Wolves, (Hab. 1.8.) upon aprey of fatted Lambs.
and as it were to crumble away into petty breaches of particular Societies, into new Sects and Factions? Is it a time for any of them to desert the common cause of their Brethren, by Nation and Religion,
and as it were to crumble away into Petty Breaches of particular Societies, into new Sects and Factions? Is it a time for any of them to desert the Common cause of their Brothers, by nation and Religion,
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and against them both to partake with Papists, and to put to their helping hand on their side, not considering or not caring (what shallow heads or hollow hearts have they the whiles) what intent first set their wheeles in motion,
and against them both to partake with Papists, and to put to their helping hand on their side, not considering or not caring (what shallow Heads or hollow hearts have they the while) what intent First Set their wheels in motion,
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then to wrap up their native Country in most lamentable ruine, and to bring downe the straight and golden Scepter of Jesus Christ (by which he governeth his Church) under the sway of the crooked and wooden Crosier of Antichrist, who pretends title to the chiefe office of a Pastor of Christs flock,
then to wrap up their native Country in most lamentable ruin, and to bring down the straight and golden Sceptre of jesus christ (by which he Governs his Church) under the sway of the crooked and wooden Crosier of Antichrist, who pretends title to the chief office of a Pastor of Christ flock,
It is worthy the notice of those that have not read it in the Irish Remonstrance, and of their remembrance that have read it, what order they have agreed upon for our confusion, which is this.
It is worthy the notice of those that have not read it in the Irish Remonstrance, and of their remembrance that have read it, what order they have agreed upon for our confusion, which is this.
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First, They have resolved to extirpate all the English out of Ireland, as hath been shewed, That Kingdome setled and peopled only with sound Catholikes (it is their title not mine;
First, They have resolved to extirpate all the English out of Ireland, as hath been showed, That Kingdom settled and peopled only with found Catholics (it is their title not mine;
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and the service (they should say the Sacrifice, for they meane a slaughter of the English) in England performed, then they will joyntly fall upon Scotland, for the reducing of that Kingdome to the obedience of the Pope;
and the service (they should say the Sacrifice, for they mean a slaughter of the English) in England performed, then they will jointly fallen upon Scotland, for the reducing of that Kingdom to the Obedience of the Pope;
which being finished, they have engaged themselves to the King of Spaine for assisting him against the Hollanders, that was their plot, discovered by examination taken upon Oath.
which being finished, they have engaged themselves to the King of Spain for assisting him against the Hollanders, that was their plot, discovered by examination taken upon Oath.
For if all the crafty Counsels of Spaine, of the Conclave of the Pope and Cardinals, of the Congregations of Iesuites and other Assemblies of pestilent Polititians (our sworne Enemies) should lay their heads together,
For if all the crafty Counsels of Spain, of the Conclave of the Pope and Cardinals, of the Congregations of Iesuites and other Assemblies of pestilent Politicians (our sworn Enemies) should lay their Heads together,
That English valour may be diverted from the ruine of England to the recovery of Ireland, or if the Sword of warre must be the Sword of divine Justice, to avenge the quarrell of thy Covenant against a rebellious people, Let it, O Lord, (we beseech thee) doe most execution upon thine obdurate enemies,
That English valour may be diverted from the ruin of England to the recovery of Ireland, or if the Sword of war must be the Sword of divine justice, to avenge the quarrel of thy Covenant against a rebellious people, Let it, Oh Lord, (we beseech thee) do most execution upon thine obdurate enemies,
Now of the Answer, For my people is foolish, they have not knowne me, they are sottish children, they have none understanding, they are wise to doe evill,
Now of the Answer, For my people is foolish, they have not known me, they Are sottish children, they have none understanding, they Are wise to do evil,
They neither know God nor acknowledge or glorifie him as God, but set their wits on worke for wickednesse, therin having a kind of cunning, (which the unwise world calleth wisdome) while they remaine ignorant, inconsiderate, dull and stupid towards the doing of good.
They neither know God nor acknowledge or Glorify him as God, but Set their wits on work for wickedness, therein having a kind of cunning, (which the unwise world calls Wisdom) while they remain ignorant, inconsiderate, dull and stupid towards the doing of good.
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The one expressed; The other implied; that which is expressed is the cause of the calamities fore-mentioned, For my people, or because my people is foolish, &c. And that will direct us to a two-fold Observation.
The one expressed; The other implied; that which is expressed is the cause of the calamities forementioned, For my people, or Because my people is foolish, etc. And that will Direct us to a twofold Observation.
2. The other the disgracefull denomination of sinners, or the contemptible titles given unto them, as foolish, sottish, without knowledge or understanding.
2. The other the disgraceful denomination of Sinners, or the contemptible titles given unto them, as foolish, sottish, without knowledge or understanding.
First, For the cause in the 18. verse, the Indictment against them is framed under other titles, Thy way and thy doings have procured these things unto thee, this thy wickednesse,
First, For the cause in the 18. verse, the Indictment against them is framed under other titles, Thy Way and thy doings have procured these things unto thee, this thy wickedness,
Wherefore doth living man complaine, and man for the punishment of his sinnes? Lam. 3.39. or (as the Geneva hath it) Wherefore is the living man sorrowfull? He suffereth for his sinnes.
Wherefore does living man complain, and man for the punishment of his Sins? Lam. 3.39. or (as the Geneva hath it) Wherefore is the living man sorrowful? He suffers for his Sins.
and the iniquity of her Priests, did Jerusalems misery come upon her, Chap. 4.12. for the Prophets prophecied falsly, and the Priests bare rule by their meanes, Jer. 5.31.
and the iniquity of her Priests, did Jerusalems misery come upon her, Chap. 4.12. for the prophets prophesied falsely, and the Priests bore Rule by their means, Jer. 5.31.
And they ruled with bloudy and unrighteous rigour, For they shed the blood of the Iust, in the midst of Jerusalem, Chapt. 4. ver. 13. And in the 30. Chapter, God emphatically avoweth his owne Justice against their wickednesse, in these words, I have wounded thee with the wound of an enemy, with the chastisement of a cruell one,
And they ruled with bloody and unrighteous rigour, For they shed the blood of the Just, in the midst of Jerusalem, Chapter 4. ver. 13. And in the 30. Chapter, God emphatically avoweth his own justice against their wickedness, in these words, I have wounded thee with the wound of an enemy, with the chastisement of a cruel one,
So that we must not take this Text, though it impute ignorance unto these Jewes, to import any extenuation of their transgressions which may serve to excuse them, either a toto, or a tanto, as sometimes ignorance is pleaded, by way of argument,
So that we must not take this Text, though it impute ignorance unto these Jews, to import any extenuation of their transgressions which may serve to excuse them, either a toto, or a tanto, as sometime ignorance is pleaded, by Way of argument,
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or inducement to compassion, and pardon, as it is by God himselfe, in the Prophecie of Ionah, Should I not spare Nineveh, that great City, wherein are more then sixscore thousand persons, that cannot discerne betweene their right and their left hand,
or inducement to compassion, and pardon, as it is by God himself, in the Prophecy of Jonah, Should I not spare Nineveh, that great city, wherein Are more then sixscore thousand Persons, that cannot discern between their right and their left hand,
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but I obtained mercy, because I did it ignorantly in unbeleefe, 1 Tim. 1.13. for such ignorance was partly inevitable, partly involuntary, but this was neither, and therefore it is urged rather by way of aggravation, to augment their guilt:
but I obtained mercy, Because I did it ignorantly in unbelief, 1 Tim. 1.13. for such ignorance was partly inevitable, partly involuntary, but this was neither, and Therefore it is urged rather by Way of aggravation, to augment their guilt:
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Now since the Prophet, the people, and God himselfe, so expresly put together the cause and the effect, (sinne and punishment) and that the punishment expressed in the question, sinne is implied in the Answer,
Now since the Prophet, the people, and God himself, so expressly put together the cause and the Effect, (sin and punishment) and that the punishment expressed in the question, sin is implied in the Answer,
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for not to know and acknowledge God, (as God) is a sinne as sure as well as a folly, we must first observe, the Malignant operation of sinne in procuring punishment upon a people, and it is doctrinely or historically so universally diffused throughout the whole Bible, from Gen. 2.17. to Revelations 22.19.
for not to know and acknowledge God, (as God) is a sin as sure as well as a folly, we must First observe, the Malignant operation of sin in procuring punishment upon a people, and it is doctrinely or historically so universally diffused throughout the Whole bible, from Gen. 2.17. to Revelations 22.19.
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And for them who never read a leafe of these divine Dictates, as they have by the light of nature discerned a great difference betwixt Vertue and Vice, (as their Bookes of Ethicks,
And for them who never read a leaf of these divine Dictates, as they have by the Light of nature discerned a great difference betwixt Virtue and Vice, (as their Books of Ethics,
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as the Mariners (in whose Ship Ionah would have sayled to Tharshish, ) shewed, by their inquiry by Lotts for the guilty person who was the cause of the Tempest, Ionah cap. 1. ver. 5, 7. and by the continuall practice of the Heathens in sacrifices to the gods they served, (acknowledging sinne to be the cause of their common calamities,) and offering them up for pacification of an offended Deity.
as the Mariners (in whose Ship Jonah would have sailed to tarshish,) showed, by their inquiry by Lotts for the guilty person who was the cause of the Tempest, Jonah cap. 1. ver. 5, 7. and by the continual practice of the heathens in Sacrifices to the God's they served, (acknowledging sin to be the cause of their Common calamities,) and offering them up for pacification of an offended Deity.
nor will it be necessary, to bring downe the generall guilt, and hurt of sinne, by shewing how troublesome a thing it is in breaking peace betwixt God and man, Lament. 2. ver. 4, 5, 6, 7, 8. and 17.21. chap. 3. ver. 3, 5. and 15. chap. 4.11. Esay. 57.20. a man and his owne conscience, and betwixt Man and Man in Forraine and Civill Warre, Hab. 1.8. Esa. 19.2.
nor will it be necessary, to bring down the general guilt, and hurt of sin, by showing how troublesome a thing it is in breaking peace betwixt God and man, Lament. 2. ver. 4, 5, 6, 7, 8. and 17.21. chap. 3. ver. 3, 5. and 15. chap. 4.11. Isaiah. 57.20. a man and his own conscience, and betwixt Man and Man in Foreign and Civil War, Hab. 1.8. Isaiah 19.2.
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and so to proceed to the other point, of the folly of sinne and sinners, which I suppose hath been lesse insisted on by any, (though it be not lesse worthy of prosecution at large,
and so to proceed to the other point, of the folly of sin and Sinners, which I suppose hath been less insisted on by any, (though it be not less worthy of prosecution At large,
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First then for the present point, the guilt of sinne being expressely shewed by this answer of God, to be the cause of all the evill (which was so grievous to the Prophet.) It is our parts what tribulation soever light upon us, to give God the glory of his Justice, without murmuring at any thing he doth,
First then for the present point, the guilt of sin being expressly showed by this answer of God, to be the cause of all the evil (which was so grievous to the Prophet.) It is our parts what tribulation soever Light upon us, to give God the glory of his justice, without murmuring At any thing he does,
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and to make a free confession of our sinnes, (without mincing) as Dan. 9. the holy Prophet having a joint apprehension of the peoples provocation of God by their sinnes,
and to make a free Confessi of our Sins, (without mincing) as Dan. 9. the holy Prophet having a joint apprehension of the peoples provocation of God by their Sins,
and of Gods indignation against them, expressed in his punishment of them, for that cause, maketh his confession to God in this manner, We have sinned and have committed iniquity,
and of God's Indignation against them, expressed in his punishment of them, for that cause, makes his Confessi to God in this manner, We have sinned and have committed iniquity,
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yet he goeth on, we have rebelled, even by departing from thy precepts, and from thy judgements, ver. 5. and then he cometh to the cause, whereby they came to such a guilt of sinne, it was from their refusall of their guidance, whom God had sent to leade them in the right way, (and how could they but wander when they forsooke the light) neither have we harkened (saith he) unto thy servants the prophets, which spake in thy Name, to our Kings, our Princes and our Fathers,
yet he Goes on, we have rebelled, even by departing from thy Precepts, and from thy Judgments, ver. 5. and then he comes to the cause, whereby they Come to such a guilt of sin, it was from their refusal of their guidance, whom God had sent to lead them in the right Way, (and how could they but wander when they forsook the Light) neither have we hearkened (Says he) unto thy Servants the Prophets, which spoke in thy Name, to our Kings, our Princes and our Father's,
and to all the people of the land, ver. 6. he spareth no person, great or meane, past or present, ver. 6. Because of all this, hee taketh both the sinne and the shame upon himselfe and his Countreymen,
and to all the people of the land, ver. 6. he spares no person, great or mean, past or present, ver. 6. Because of all this, he Takes both the sin and the shame upon himself and his Countrymen,
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and then if we looke back upon our precedent carriage towards God, and his present dealing towards us, we may have cause to conceive, not only that the burden of our sinnes (in common) have pressed him even as a Cart is pressed with Sheaves, Amos 2. ver. 13. and that he hath great cause in the generall, to ease himselfe by diseasing them, who overloaded him with such a wicked weight,
and then if we look back upon our precedent carriage towards God, and his present dealing towards us, we may have cause to conceive, not only that the burden of our Sins (in Common) have pressed him even as a Cart is pressed with Sheaves, Amos 2. ver. 13. and that he hath great cause in the general, to ease himself by diseasing them, who overloaded him with such a wicked weight,
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and all have feared) came downe upon us, and chiefely these three. First, Idolatry. Secondly, Prophanation of the Sabboth. Thirdly, Contempt of Gods most faithfull servants;
and all have feared) Come down upon us, and chiefly these three. First, Idolatry. Secondly, Profanation of the Sabbath. Thirdly, Contempt of God's most faithful Servants;
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First, For Idolatry, I will not tell you (of my selfe) how much it hath increased in a few years before the summons of the Honourable Senate now assembled, you may receive information for that, by better warrant,
First, For Idolatry, I will not tell you (of my self) how much it hath increased in a few Years before the summons of the Honourable Senate now assembled, you may receive information for that, by better warrant,
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They had a Secretary of State, Sir Francis Windebank, a powerfull Agent for the speeding of all their desires, a Popes Nuntio residing here to act and governe them according to such influences as he received from Rome, and to intercede for them with the most powerfull concurrence of the Forraigne Princes of that Religion:
They had a Secretary of State, Sir Francis Windebank, a powerful Agent for the speeding of all their Desires, a Popes Nuntio residing Here to act and govern them according to such influences as he received from Room, and to intercede for them with the most powerful concurrence of the Foreign Princes of that Religion:
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New Iurisdictions were erected of Romish Arch-bishops, Taxes levyed, another State moulded within this State independant in Government, contyary in interest and affection, secretly corrupting the ignorant,
New Jurisdictions were erected of Romish Archbishop's, Taxes levied, Another State moulded within this State independent in Government, contyary in Interest and affection, secretly corrupting the ignorant,
or negligent professours of our Religion, and closely uniting and combining themselves against such as were sound, in this posture waiting for an opportunity by force to destroy those whom they could not hope to seduce.
or negligent professors of our Religion, and closely uniting and combining themselves against such as were found, in this posture waiting for an opportunity by force to destroy those whom they could not hope to seduce.
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as it hath done since the yeare 1628. they that have been solicited (for above threescore yeares) in vaine, to abate some (at the best indifferent) Ceremonies,
as it hath done since the year 1628. they that have been solicited (for above threescore Years) in vain, to abate Some (At the best indifferent) Ceremonies,
for more conformity with the reformed Protestant Churches, might within a Jubile (of the shortest size) become as compleate Papists as any reside at Rome or Rhemes.
for more conformity with the reformed Protestant Churches, might within a Jubilee (of the Shortest size) become as complete Papists as any reside At Room or Rheims.
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Ezek. 16. ver. 22, 26, 28, 32, 35, 38. Hose. 2.1, 2. which enkindleth the rage of jealousie against the disloyall party, for jealousie, saith Solomon, is the rage of a man,
Ezekiel 16. ver. 22, 26, 28, 32, 35, 38. Hose. 2.1, 2. which enkindleth the rage of jealousy against the disloyal party, for jealousy, Says Solomon, is the rage of a man,
And that the wrath of a jealous God, is not more remisse in such a case then that of a jealous man, we may be sure of, by the patheticall expression of the Prophet Nahum, God is jealous,
And that the wrath of a jealous God, is not more remiss in such a case then that of a jealous man, we may be sure of, by the pathetical expression of the Prophet Nahum, God is jealous,
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and he counteth those rather his adversaries and enemies, who breake covenant with him, (as the Iewes did in their Idolatrous desertions of him) then the most notorious transgressours that never entred covenant with him,
and he counteth those rather his Adversaries and enemies, who break Covenant with him, (as the Iewes did in their Idolatrous desertions of him) then the most notorious transgressors that never entered Covenant with him,
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as the Sodomites, and therefore doth Ierusalem, or the Prophet (in her Name complaine,) the punishment of the iniquity of my people, is greater then the punishment of the sinne of Sodome, Lament. 4. ver. 6. and so indeed it was,
as the Sodomites, and Therefore does Ierusalem, or the Prophet (in her Name complain,) the punishment of the iniquity of my people, is greater then the punishment of the sin of Sodom, Lament. 4. ver. 6. and so indeed it was,
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whereas the Jewes, (by warres, famine and captivity) indured many kinds of misery, vehement in degree, permanent in time, whereof they would have taken a sodaine death,
whereas the Jews, (by wars, famine and captivity) endured many Kinds of misery, vehement in degree, permanent in time, whereof they would have taken a sudden death,
and holy duties of that day, as these last 40. yeares have done, and is it not just with God, that those who would justle his religious rest out of it's right, should be restlesse in their condition? as the Jewes complained, our necks are under persecution, we labour and have no rest, Lam. 5.5. by continuall agitations of hostility.
and holy duties of that day, as these last 40. Years have done, and is it not just with God, that those who would justle his religious rest out of it's right, should be restless in their condition? as the Jews complained, our necks Are under persecution, we labour and have no rest, Lam. 5.5. by continual agitations of hostility.
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and with him his ordinances, his word and Sacraments, and whatsoever he hath consecrated as serviceable to the glory of his name, and salvation of his people;
and with him his ordinances, his word and Sacraments, and whatsoever he hath consecrated as serviceable to the glory of his name, and salvation of his people;
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as for their wit or learning, eloquence of speech, elegancy of carriage, perhaps (somewhat too Court-like) and for their riches, or refference to great persons;
as for their wit or learning, eloquence of speech, elegancy of carriage, perhaps (somewhat too Courtlike) and for their riches, or refference to great Persons;
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But abstracting from these and such like secular plausibilities, if a Minister have set himselfe in good earnest to preach and presse sound doctrine to the conscience,
But abstracting from these and such like secular plausibilities, if a Minister have Set himself in good earnest to preach and press found Doctrine to the conscience,
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and punctually to exemplifie it in his owne life and conversation, if as an Embassadour from Christ (as he is by his calling, 2 Cor. 5.20.) and (as in duty he ought) he deliver all the councell of God, Act. 20.27.
and punctually to exemplify it in his own life and Conversation, if as an Ambassador from christ (as he is by his calling, 2 Cor. 5.20.) and (as in duty he ought) he deliver all the council of God, Act. 20.27.
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lest keeping back any part of it, he should be guilty of the blood of souls, v. 26. if he have taken the boldnesse to admonish and rebuke the rich as well as the poore,
lest keeping back any part of it, he should be guilty of the blood of Souls, v. 26. if he have taken the boldness to admonish and rebuke the rich as well as the poor,
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as he may and must doe, 1 Tim. 6.17. Iames 5. ver. 1. if, in the administration of the Sacrament, he have endeavoured to put difference betweene the holy and prophane, the uncleane and the cleane, Ezek. 44.23.
as he may and must do, 1 Tim. 6.17. James 5. ver. 1. if, in the administration of the Sacrament, he have endeavoured to put difference between the holy and profane, the unclean and the clean, Ezekiel 44.23.
least they should eate and drinke their owne damnation, 1 Cor. 11. and have not denyed to deliver the consecrated symboles of the body and blood of Christ, to such as made scruple of the gesture, enjoyned by the Canon,
lest they should eat and drink their own damnation, 1 Cor. 11. and have not denied to deliver the consecrated symbols of the body and blood of christ, to such as made scruple of the gesture, enjoined by the Canon,
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but unlawfull to reject them) if he have opposed prophane pastimes, or superstitious customes, such an one (and he that is not such an one, howsoever accompted of by men, is not approved of God) hath been more hated, contemned, reviled and persecuted, by the most,
but unlawful to reject them) if he have opposed profane pastimes, or superstitious customs, such an one (and he that is not such an one, howsoever accounted of by men, is not approved of God) hath been more hated, contemned, reviled and persecuted, by the most,
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or conscience of saving, either their own soules or others (whereof they have usurped the charge) and are so farre below the endowments of sufficient shepheards, that they are not competently qualified to be a sheepe of the fold.
or conscience of Saving, either their own Souls or Others (whereof they have usurped the charge) and Are so Far below the endowments of sufficient shepherds, that they Are not competently qualified to be a sheep of the fold.
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And how much this bad usage, of the best of Gods servants, may provoke their great Masters wrath against a people, you may guesse, by Davids high displeasure against the Princes of Ammon, and the revenge he tooke of them,
And how much this bad usage, of the best of God's Servants, may provoke their great Masters wrath against a people, you may guess, by Davids high displeasure against the Princes of Ammon, and the revenge he took of them,
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for their base abuse of his Embassadours, 2 Sam. 10. from the fourth verse to the end of the Chapter; but you may be sure, the Lord will severely punish this high contempt of his most holy and worthy servants, by that you may reade, 2 Chr. c. 36. the Lord God of their Fathers sent to them, by his messengers, rising up betimes and sending,
for their base abuse of his ambassadors, 2 Sam. 10. from the fourth verse to the end of the Chapter; but you may be sure, the Lord will severely Punish this high contempt of his most holy and worthy Servants, by that you may read, 2 Christ c. 36. the Lord God of their Father's sent to them, by his messengers, rising up betimes and sending,
because he had compassion on his people, and on his dwelling place: but they mocked the messengers of GOD, and despised his word, and misused his Prophets,
Because he had compassion on his people, and on his Dwelling place: but they mocked the messengers of GOD, and despised his word, and misused his prophets,
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but he must take revenge of the unsufferable wrongs done against his owne Majesty and his Ministers fidelity, such indignities against them, cannot but provoke great indignation in the Almighty;
but he must take revenge of the unsufferable wrongs done against his own Majesty and his Ministers Fidis, such indignities against them, cannot but provoke great Indignation in the Almighty;
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as the next verse sheweth, therefore he brought upon them the Sword of the Chaldees, who slew their young men with the Sword, in the house of their Sanctuary;
as the next verse shows, Therefore he brought upon them the Sword of the Chaldees, who slew their young men with the Sword, in the house of their Sanctuary;
and every one against his neighbour, City against City, Esa. 19.2. but especially when Gods owne people, professers of the same Religion, are up in Armes (one against another) as Manasseh against Ephraim, Ephraim against Manasseh, and both against Judah, Esa. 9.21.
and every one against his neighbour, city against city, Isaiah 19.2. but especially when God's own people, professers of the same Religion, Are up in Arms (one against Another) as Manasses against Ephraim, Ephraim against Manasses, and both against Judah, Isaiah 9.21.
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And (as now we feele to our sorrow) in the stormy commotions of our owne Kingdome, wherein Protestant is stirred up against Protestant, City against City,
And (as now we feel to our sorrow) in the stormy commotions of our own Kingdom, wherein Protestant is stirred up against Protestant, city against city,
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yea in Cities, Townes, villages and Families, many Esau's and Iacobs strugling, (as in the wombe of Rebeccah ) Husband and Wife, Fathers and Children, Bretheren and Bretheren, breaking through the strongest bonds of covenant and nature, (obliging them to love and peace) into division and dissention,
yea in Cities, Towns, villages and Families, many Esau's and Iacobs struggling, (as in the womb of Rebecca) Husband and Wife, Father's and Children, Brethren and Brethren, breaking through the Strongest bonds of Covenant and nature, (obliging them to love and peace) into division and dissension,
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And if we looke beyond the reward of wickednesse, (in this world) to the judgement to come, we shall discover a danger, to such contemners of the Lords Ministers, far worse,
And if we look beyond the reward of wickedness, (in this world) to the judgement to come, we shall discover a danger, to such contemners of the lords Ministers, Far Worse,
nor your words, when you depart out of that house or City, shake off the dust of your feet, verily (I say unto you) it shall be more tolerable for Sodome and Gomorrah, in the day of judgement,
nor your words, when you depart out of that house or city, shake off the dust of your feet, verily (I say unto you) it shall be more tolerable for Sodom and Gomorrah, in the day of judgement,
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And if it be a thing so displeasing to God, so dangerous to men not to receive his servants into their houses, what is it then, to drive them out of their Countryes? or shut them up in prison? to strip them of their cloathes, to put them in nasty dungeons, to deprive them of diet necessary to the support of nature? And if the dust of their feet shall be a witnesse against them that receive them not (for that is the meaning of that fore-cited command given by our Saviour,
And if it be a thing so displeasing to God, so dangerous to men not to receive his Servants into their houses, what is it then, to drive them out of their Countries? or shut them up in prison? to strip them of their clothes, to put them in nasty dungeons, to deprive them of diet necessary to the support of nature? And if the dust of their feet shall be a witness against them that receive them not (for that is the meaning of that forecited command given by our Saviour,
and practised by the Apostles, Act. 13.51.) what a Conviction will be against them, by the words of their mouths, by many sound and excellent Sermons, preached unto them by their exemplary lives in holy conversation set before them.
and practised by the Apostles, Act. 13.51.) what a Conviction will be against them, by the words of their mouths, by many found and excellent Sermons, preached unto them by their exemplary lives in holy Conversation Set before them.
Those who contemne the true Ministers of the Gospell in these times, will haply say, that if they were men of such extraordinary gifts, in prophecying and casting out Devils,
Those who contemn the true Ministers of the Gospel in these times, will haply say, that if they were men of such extraordinary Gifts, in prophesying and casting out Devils,
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First, That the acceptation of Gods Ministers, should not be made for those extraordinary Acts, wherewith themselves may be damned, Mat. 7.22. and others deceived, 2 Thess. 2.9, 10. and none saved without other helps, 1 Cor. 13.2.
First, That the acceptation of God's Ministers, should not be made for those extraordinary Acts, wherewith themselves may be damned, Mathew 7.22. and Others deceived, 2 Thess 2.9, 10. and none saved without other helps, 1 Cor. 13.2.
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and yet this ministration of righteousnesse, the righteousnesse of faith by the Gospell is exceeding glorious, 2 Cor. 9. ver. 8, 9, 10. So that the feet of those that bring it, should be beautifull to those to whom it was brought, Rom. 10.15.
and yet this ministration of righteousness, the righteousness of faith by the Gospel is exceeding glorious, 2 Cor. 9. ver. 8, 9, 10. So that the feet of those that bring it, should be beautiful to those to whom it was brought, Rom. 10.15.
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and said, If we had been in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets, Math. 23.30, 31. When in the meane time, they did farre worse:
and said, If we had been in the days of our Father's, we would not have been partakers with them in the blood of the prophets, Math. 23.30, 31. When in the mean time, they did Far Worse:
for they thirsted after the bloud of Christ, the Sonne of God, and pursued him with implacable spight to the death, to whom all the Patriarks, Prophets and Apostles, Martyrs and Saints (how many,
for they thirsted After the blood of christ, the Son of God, and pursued him with implacable spite to the death, to whom all the Patriarchs, prophets and Apostles, Martyrs and Saints (how many,
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how worthy soever, yea and all the Angels of Heaven taken to them) were not so much as one Grasse-hopper, to all the Inhabitants of the world, were all of them as glorious, as Salomon in his Royalty.
how worthy soever, yea and all the Angels of Heaven taken to them) were not so much as one Grasshopper, to all the Inhabitants of the world, were all of them as glorious, as Solomon in his Royalty.
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and should be so severe in his life, as never to laugh, se impartiall in reproofe as to spare neither King nor Subject, Luk. 13.32. Priest nor people, friend nor foe, Math, 16.23. and so sharpe in rebukes and comminations, as you may reade him in the 23. of Math. from the 13. verse to the end of the Chapter:
and should be so severe in his life, as never to laugh, see impartial in reproof as to spare neither King nor Subject, Luk. 13.32. Priest nor people, friend nor foe, Math, 16.23. and so sharp in rebukes and comminations, as you may read him in the 23. of Math. from the 13. verse to the end of the Chapter:
many Scribes and Pharisees to pursue him with slanderous accusations, an irreligious rabbleto make a clamorous out-cry against him, Crucifie him, crucifie him, an Heathen Pilat to passe a deadly sentence upon him, a Longius or to correct the Legend, a Lonchius (that is a Speare-man souldier) to pierce him,
many Scribes and Pharisees to pursue him with slanderous accusations, an irreligious rabbleto make a clamorous outcry against him, Crucify him, crucify him, an Heathen Pilat to pass a deadly sentence upon him, a Longius or to correct the Legend, a Lonchius (that is a Speare-man soldier) to pierce him,
and many one of that pillaging profession (as it is used at this day) to spoyle him of his garment and not as the Souldiers (who were his guard to Mount Calvary ) to dispose of it, with a formality of Justice,
and many one of that pillaging profession (as it is used At this day) to spoil him of his garment and not as the Soldiers (who were his guard to Mount Calvary) to dispose of it, with a formality of justice,
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how the most faithfull, constant and powerfull Preachers, and the most sincere and conscionable Christians in all places, (where the prophane and Popish Tyrants doe prevaile) are persecuted,
how the most faithful, constant and powerful Preachers, and the most sincere and conscionable Christians in all places, (where the profane and Popish Tyrants do prevail) Are persecuted,
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And yet these men (such as the Prophet Ezekiell sheweth to have affinity or rather consanguinity with beasts, Brutish men and skillfull to destroy, Cha. 21. ver. 31.) take upon them the Name of Christians,
And yet these men (such as the Prophet Ezekiel shows to have affinity or rather consanguinity with beasts, Brutish men and skilful to destroy, Cha. 21. ver. 31.) take upon them the Name of Christians,
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and (which is yet more then that, and an undoubted evidence of his egregious imposture, who so blinds the minds of men, as to make himselfe (though a Devill, to be taken for a God, 2 Cor. 4.4.) There are many who believe what these professe (though their practise be most contrary) and adhere unto them to the hazard of all their owne temporall being,
and (which is yet more then that, and an undoubted evidence of his egregious imposture, who so blinds the minds of men, as to make himself (though a devil, to be taken for a God, 2 Cor. 4.4.) There Are many who believe what these profess (though their practice be most contrary) and adhere unto them to the hazard of all their own temporal being,
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Thus we see that fullfilled on our Saviours Disciples in our dayes, which he fore-told (of his Apostles) many hundred years ago, whosoever killeth you will thinke that he doth God service, Joh. 16.2.
Thus we see that Fulfilled on our Saviors Disciples in our days, which he foretold (of his Apostles) many hundred Years ago, whosoever kills you will think that he does God service, John 16.2.
And they are moved to this madnesse (many times) by a misconceit of the soundest Christians (which we must confute & return upon themselvs) as if they were the causes of the common calamities of a Kingdom or Nation:
And they Are moved to this madness (many times) by a misconceit of the soundest Christians (which we must confute & return upon themselves) as if they were the Causes of the Common calamities of a Kingdom or nation:
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a stale slander of Satan, cast upon the best in the precedent Ages (as many of the Ancients testifie) and easily taken up at any time against the most godly, to whom all publike plagues (whether from Heaven or earth or water,
a stale slander of Satan, cast upon the best in the precedent Ages (as many of the Ancients testify) and Easily taken up At any time against the most godly, to whom all public plagues (whither from Heaven or earth or water,
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whether of warre, famine or pestilence) were imputed, as procured by their impieties: because they did not worship Heathen Deities, and thereupon (as convicted of the guilt,
whither of war, famine or pestilence) were imputed, as procured by their impieties: Because they did not worship Heathen Deities, and thereupon (as convicted of the guilt,
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for they ascribed their prosperity to their service of the Queene of Heaven in offering up Cakes and burning Incense unto her, and their adversity to their omission of that Idolatry, Ier. 44.17, 18. When the quite contrary was true,
for they ascribed their Prosperity to their service of the Queen of Heaven in offering up Cakes and burning Incense unto her, and their adversity to their omission of that Idolatry, Jeremiah 44.17, 18. When the quite contrary was true,
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and That they who durst not be good for feare of warre from abroad, for their being bad, suffered farre more cruelties of their owne Country-men at home,
and That they who durst not be good for Fear of war from abroad, for their being bad, suffered Far more cruelties of their own Countrymen At home,
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or experience of all times, we must doe it (and we may doe it most justly) in the names and for the crimes of such as are adverse to the vertue and power of godlinesse for their speculative and practicall Atheisme, their robbing of God of his right in honouring of Idols and dishonouring his name,
or experience of all times, we must do it (and we may do it most justly) in the names and for the crimes of such as Are adverse to the virtue and power of godliness for their speculative and practical Atheism, their robbing of God of his right in honouring of Idols and Dishonoring his name,
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and for their intemperance in meats and drinkes, their incontinence in delights (whereof some are such as in modesty we may not so much as mention) and all this committed with such high degrees of excesse,
and for their intemperance in Meats and drinks, their incontinence in delights (whereof Some Are such as in modesty we may not so much as mention) and all this committed with such high Degrees of excess,
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Therefore when any epidemicall danger is come upon a people, these Malefactors (whose wickednesse hath drawn it downe upon them) should like Achan be stoned, Iosh. 7. veo. 25. or as Ionah be cast into the Sea, Ion. 1.15.
Therefore when any epidemical danger is come upon a people, these Malefactors (whose wickedness hath drawn it down upon them) should like achan be stoned, Joshua 7. veo. 25. or as Jonah be cast into the Sea, Ion. 1.15.
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And on the contrary the Godly (that we may conclude this point, with their just Apology) by their interest in Christ (which gives them right to the enjoyment of all good things) 1 Cor. 3.22, 23. are the meanes of much happinesse to any State or Kingdome,
And on the contrary the Godly (that we may conclude this point, with their just Apology) by their Interest in christ (which gives them right to the enjoyment of all good things) 1 Cor. 3.22, 23. Are the means of much happiness to any State or Kingdom,
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But when they dye, it is many times like Sampsons pulling downe the pillars of the house with him, Iudg. 16.29, 30. (their prayers and acceptation of their persons with God, being as the props on which a Temporall prosperity is supported,) and they leave a Kingdome destitute of defence,
But when they die, it is many times like Sampsons pulling down the pillars of the house with him, Judges 16.29, 30. (their Prayers and acceptation of their Persons with God, being as the props on which a Temporal Prosperity is supported,) and they leave a Kingdom destitute of defence,
for they are as Elisha said of Elijah, the Chariots of Israel and the Horse-men thereof, 2 King. 2.12. and therefore woe unto the wicked, when God takes the godly away from them:
for they Are as Elisha said of Elijah, the Chariots of Israel and the Horsemen thereof, 2 King. 2.12. and Therefore woe unto the wicked, when God Takes the godly away from them:
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as to say he could doe nothing against the Sodomites, untill Lot had taken sanctuary in the City of Zoar, ver. 22. but when he was departed from them, a showre of Brimstone was powred downe upon them, ver. 24.
as to say he could do nothing against the Sodomites, until Lot had taken sanctuary in the city of Zoar, ver. 22. but when he was departed from them, a shower of Brimstone was poured down upon them, ver. 24.
when the number of the elect is fully made up, and all the wheat for Gods Store-house growne full ripe, the Tares that were mingled with it, shall be bundled up for burning,
when the number of the elect is Fully made up, and all the wheat for God's Storehouse grown full ripe, the Tares that were mingled with it, shall be bundled up for burning,
after the fanning of his floore by Christ, whereby the solid graine and light chaffe are severed, that shall be first gathered into his garner, and then this burned with unquenchable fire, Mat. 3.12. and when the Sheepe and the Goates are separated, the one on the right hand of the Iudge, the other on the left, and the Sheepe invited and admitted to his society, with Come ye blessed of my Father, &c. Mat. 25.34.
After the fanning of his floor by christ, whereby the solid grain and Light chaff Are severed, that shall be First gathered into his garner, and then this burned with unquenchable fire, Mathew 3.12. and when the Sheep and the Goats Are separated, the one on the right hand of the Judge, the other on the left, and the Sheep invited and admitted to his society, with Come you blessed of my Father, etc. Mathew 25.34.
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but under the name and notion of ignorance, folly and sottishnesse, and being bound in dutie and conscience both, to know God and glorifie him, as God:
but under the name and notion of ignorance, folly and sottishness, and being bound in duty and conscience both, to know God and Glorify him, as God:
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as we may observe by the confession of David, I have sinned greatly (saith he) in that I have done, and presently after, I have done very foolishly, 2 Sam. 24.10. great sin and great folly goe together, and so a very wicked man is a very foole.
as we may observe by the Confessi of David, I have sinned greatly (Says he) in that I have done, and presently After, I have done very foolishly, 2 Sam. 24.10. great since and great folly go together, and so a very wicked man is a very fool.
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In prosecution of this point, I looke for a paradoxall prejudice, to oppose me, for there are many that strongly believe, there is more affinity betwixt folly and piety, then betwixt folly and sinne.
In prosecution of this point, I look for a paradoxal prejudice, to oppose me, for there Are many that strongly believe, there is more affinity betwixt folly and piety, then betwixt folly and sin.
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and that by a double light, the one of Scripture, the other of Nature, so that if a man have either of the eyes of his soule open, the eye of Faith as a Christian,
and that by a double Light, the one of Scripture, the other of Nature, so that if a man have either of the eyes of his soul open, the eye of Faith as a Christian,
they have corrupted themselves, their spot is not the spot of my children, they are a perverse and crooked generation, Deut. 32.5. and the next words are, Doe yee thus requite the Lord O foolish people and unwise? ver. 6. a corrupt, spotted, perverse and crooked people, (which are fit Titles for a wicked people,) is a foolish and unwise people.
they have corrupted themselves, their spot is not the spot of my children, they Are a perverse and crooked generation, Deuteronomy 32.5. and the next words Are, Do ye thus requite the Lord Oh foolish people and unwise? ver. 6. a corrupt, spotted, perverse and crooked people, (which Are fit Titles for a wicked people,) is a foolish and unwise people.
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and in his owne case he passeth sentence on himselfe, in the like disgracefull language, Psal. 38. Mine iniquities are gone over my head, (saith he) as an heavy burthen, they are too heavy for me, my wounds stinke,
and in his own case he passes sentence on himself, in the like disgraceful language, Psalm 38. Mine iniquities Are gone over my head, (Says he) as an heavy burden, they Are too heavy for me, my wounds stink,
and shewed to be more ignorant then an Oxe or an Asse, Esa. 1.3. then a Storke, Ier. 8.7. then the Pismire, Pro. 6.6. In the Proverbs of Solomon, the nomenclature, or phrase of the affinity betwixt sinne and folly, is too samiliar, to require quotations out of them:
and showed to be more ignorant then an Ox or an Ass, Isaiah 1.3. then a Stork, Jeremiah 8.7. then the Pismire, Pro 6.6. In the Proverbs of Solomon, the nomenclature, or phrase of the affinity betwixt sin and folly, is too samiliar, to require quotations out of them:
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and now (as in the mid-way) betwixt Religion and Reason, and in our passage, from the one to the other, we may take a testimony or two, out of the Booke of Ecclesiasticus: which is a kind of Participle of Scripture Divinity,
and now (as in the midway) betwixt Religion and Reason, and in our passage, from the one to the other, we may take a testimony or two, out of the Book of Ecclesiasticus: which is a kind of Participle of Scripture Divinity,
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Chapter, he that is God (saith he) was not pacified towards the old Giants, who fell away in the strength of their foolishnesse, ver. 7. he might have said, in his sense, in the strength of their wickednesse: (for their sinnes were like themselves, Giant-like,
Chapter, he that is God (Says he) was not pacified towards the old Giants, who fell away in the strength of their foolishness, ver. 7. he might have said, in his sense, in the strength of their wickedness: (for their Sins were like themselves, Giantlike,
or mighty sinnes (as the Prophet Amos gives the Epithite, Chap. 5.12.) and their foolishnesse was equall to their sinnes, mighty or strong foolishnesse:
or mighty Sins (as the Prophet Amos gives the Epithet, Chap. 5.12.) and their foolishness was equal to their Sins, mighty or strong foolishness:
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Here was counsell, but none understanding, (wise counsell the while) he turned away the people from serving the Lord, the counsell that was turned to such an evill purpose, must needs be as wicked as unwise,
Here was counsel, but none understanding, (wise counsel the while) he turned away the people from serving the Lord, the counsel that was turned to such an evil purpose, must needs be as wicked as unwise,
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And that there is sound sence, and good reason (for the equivalence of these termes) sinner and foole, sinne and folly, the most prudent Doctor (of that sect, which of all that are not Christian, come neerest, to the rules of Christianity) sheweth where he saith, that a Foole hath all manner of faults in him, which we may invert,
And that there is found sense, and good reason (for the equivalence of these terms) sinner and fool, sin and folly, the most prudent Doctor (of that sect, which of all that Are not Christian, come nearest, to the rules of Christianity) shows where he Says, that a Fool hath all manner of Faults in him, which we may invert,
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and foolishnesse shall follow it, close at the heeles, as the predicate, thus, wickednesse is folly, or because it may make a better impression (in concreto) a wicked man is a foole, by his indisposition either to be or to doe good:
and foolishness shall follow it, close At the heals, as the predicate, thus, wickedness is folly, or Because it may make a better impression (in Concrete) a wicked man is a fool, by his indisposition either to be or to do good:
and that shall consist of severall Arguments. First Some taken from the causes of folly. Secondly, Some from the signes, markes and effects of it. First for the causes:
and that shall consist of several Arguments. First some taken from the Causes of folly. Secondly, some from the Signs, marks and effects of it. First for the Causes:
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And the wiser any Instructer is, the more doth the wicked man reject him, as we may reade in the third of the Proverbs of Solomon, Wisedome cryeth without, she uttereth her voice in the streets, ver. 20. How long (ye simple ones) will ye love simplicity,
And the Wiser any Instructer is, the more does the wicked man reject him, as we may read in the third of the Proverbs of Solomon, Wisdom Cries without, she utters her voice in the streets, ver. 20. How long (you simple ones) will you love simplicity,
but they would none of her counsell, ver. 30. and whereas there is a spirit in men (as Elihu said to Iob, ) and the Inspiration of the Almighty giveth them understanding, Job 32.8.
but they would none of her counsel, ver. 30. and whereas there is a Spirit in men (as Elihu said to Job,) and the Inspiration of the Almighty gives them understanding, Job 32.8.
the wicked are adverse to his spirit, and if it offer to enlighten them, and inflame them, they are ready (by their reluctancies) to quench the light and heate presented unto them,
the wicked Are adverse to his Spirit, and if it offer to enlighten them, and inflame them, they Are ready (by their Reluctancies) to quench the Light and heat presented unto them,
for that is it which the Apostle forbiddeth (and the wicked forbeare not) 1 Thes. 5.19. and so in effect they say unto God, depart from us, for we desire not the knowledge of thy wayes, Job 21.14. and so the Father of lights, (as he is called, Iames 1.17.) withholdeth the light of instruction from such, because they love darkenesse rather then light, Joh. 3.19.
for that is it which the Apostle forbiddeth (and the wicked forbear not) 1 Thebes 5.19. and so in Effect they say unto God, depart from us, for we desire not the knowledge of thy ways, Job 21.14. and so the Father of lights, (as he is called, James 1.17.) withholdeth the Light of instruction from such, Because they love darkness rather then Light, John 3.19.
and by that being no better then bruitish, (for every man is bruitish by his own knowledge, Ier. 10.14.) we may say of them, (as the Lord doth in my Text,) they are a foolish people, sottish children, they have none understanding.
and by that being no better then brutish, (for every man is brutish by his own knowledge, Jeremiah 10.14.) we may say of them, (as the Lord does in my Text,) they Are a foolish people, sottish children, they have none understanding.
Secondly, for the Booke, which is the treasurie of sound and saving instruction, (to wit the word of God,) wherein (as S. Augustine said) there is a marvellous profoundnes,
Secondly, for the Book, which is the treasury of found and Saving instruction, (to wit the word of God,) wherein (as S. Augustine said) there is a marvellous profoundness,
and enlightneth the eyes, Psal. 19.7, 8. and makes a man wiser then his enemies, Psal. 119. ver. 98. yea wiser then his teachers, ver. 99. (if he ply that Booke more diligently then they,) But the wicked hath no liking of it, takes no delight in it,
and Enlighteneth the eyes, Psalm 19.7, 8. and makes a man Wiser then his enemies, Psalm 119. ver. 98. yea Wiser then his Teachers, ver. 99. (if he ply that Book more diligently then they,) But the wicked hath no liking of it, Takes no delight in it,
and they that reject the word of the Lord (and therein they reject him also) what wisedome is in them? Jer. 8.9. if they be such Rebels against the light, Job 24.13. God can and in Justice he may, make their Sunne is goe downe at noone, Amos 8.9. and make all their wayes darknesse, Prov. 2.13. he can smite the Horse with astonishment, and his rider with madnesse, Zach. 12.1. he can make Iudges (that should excell in wisedome) fooles, Job 12.17. Diviners mad, turne wisemen backward, and make their counsell folly, Esa. 44.25. as he did Achitophels, 1 Sam. 15.3. he can (and he hath threatned to doe it, and he hath done it,) smite the wicked with blindnesse, madnesse and astonishment of heart, Deut. 28.28.
and they that reject the word of the Lord (and therein they reject him also) what Wisdom is in them? Jer. 8.9. if they be such Rebels against the Light, Job 24.13. God can and in justice he may, make their Sun is go down At noon, Amos 8.9. and make all their ways darkness, Curae 2.13. he can smite the Horse with astonishment, and his rider with madness, Zach 12.1. he can make Judges (that should excel in Wisdom) Fools, Job 12.17. Diviners mad, turn Wise men backward, and make their counsel folly, Isaiah 44.25. as he did Achitophels, 1 Sam. 15.3. he can (and he hath threatened to do it, and he hath done it,) smite the wicked with blindness, madness and astonishment of heart, Deuteronomy 28.28.
and like not to entertaine, or retaine the knowledge of God in their minds, he will give them over (and such wilfull fooles well deserve it) to a reprobate mind, Rom. 1.28.
and like not to entertain, or retain the knowledge of God in their minds, he will give them over (and such wilful Fools well deserve it) to a Reprobate mind, Rom. 1.28.
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Because they receive not the love of the truth, this they may be saved, God sends them strong delusions, to beleeve a lye, that they may be damned, 2 Thes. 2.10, 11. and he may justly, (and often doth) give them up to his impostures, who of fooles, will make them mad-men,
Because they receive not the love of the truth, this they may be saved, God sends them strong delusions, to believe a lie, that they may be damned, 2 Thebes 2.10, 11. and he may justly, (and often does) give them up to his Impostors, who of Fools, will make them madmen,
as he did the Scribes and Pharisees, Luk. 6.11. and who (when he hath them wholly in his power) will use them like to mad-men, keeping them in darke lodgings, under chaines and scourges.
as he did the Scribes and Pharisees, Luk. 6.11. and who (when he hath them wholly in his power) will use them like to madmen, keeping them in dark lodgings, under chains and scourges.
or of such good lessons of his Booke as would make them wise, if they did not very unwisely reject or neglect them both, their defect in themselves, (which increaseth their folly) is manifold;
or of such good Lessons of his Book as would make them wise, if they did not very unwisely reject or neglect them both, their defect in themselves, (which increases their folly) is manifold;
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as Their want 1. Of Intelligence. 2. Of Memory. 3. Of method. 4. Of Diligence. 5. Of Consideration, concerning those things, which are of greatest moment, to make them truely wise, and happy:
as Their want 1. Of Intelligence. 2. Of Memory. 3. Of method. 4. Of Diligence. 5. Of Consideration, Concerning those things, which Are of greatest moment, to make them truly wise, and happy:
for their wise wickednesse, (for the Prophet saith, they are wise to doe evill ) we shall speake of that under the other generall part of the verse, which is the exception.
for their wise wickedness, (for the Prophet Says, they Are wise to do evil) we shall speak of that under the other general part of the verse, which is the exception.
For the first, if we consider the godly and the wicked in their physicall temperament (which hath an influence I confesse upon the operations of the mind:) the observation of Vossius, belongeth equally to both, which is;
For the First, if we Consider the godly and the wicked in their physical temperament (which hath an influence I confess upon the operations of the mind:) the observation of Voss, belongeth equally to both, which is;
For as the Apostle saith, the naturall man receiveth not, or (as the Geneva readeth the Greeke word) perceiveth not, (and that will beare both interpretations) the things of the Spirit of God:
For as the Apostle Says, the natural man receives not, or (as the Geneva readeth the Greek word) perceives not, (and that will bear both interpretations) the things of the Spirit of God:
for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2.14. and with the want of divine illumination, concurreth, (many times) a mist of satanicall illusion, blinding the minds of the wicked, 2 Cor. 4.4. as was intimated before.
for they Are foolishness unto him, neither can he know them, Because they Are spiritually discerned, 1 Cor. 2.14. and with the want of divine illumination, concurreth, (many times) a missed of satanical illusion, blinding the minds of the wicked, 2 Cor. 4.4. as was intimated before.
And if he did not so farre benight them, (by putting his darke veile upon their intellectuall eyes) their understandings would yet be and certainly are ecclipsed, many times, by the excesse and disorder of their unruly passions,
And if he did not so Far benight them, (by putting his dark veil upon their intellectual eyes) their understandings would yet be and Certainly Are eclipsed, many times, by the excess and disorder of their unruly passion,
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I will give instance in the particulars, as In 1. Love. 2. Desire. 3. Anger. 4. Hate. 5. Hope. 6. Feare. 7. Sorrow. 8. Ioy. All which, (if they exceed moderation) as they are hinderances to the health of the body,
I will give instance in the particulars, as In 1. Love. 2. Desire. 3. Anger. 4. Hate. 5. Hope. 6. fear. 7. Sorrow. 8. Joy All which, (if they exceed moderation) as they Are hindrances to the health of the body,
As for the excesse of Love, how it be-mists and misleads the understanding, we may see by its working severall wayes, the love of beauty, is a Pearle in the eye of the mind, hindering it from discerning the difference betwixt Love and lust,
As for the excess of Love, how it bemist and misleads the understanding, we may see by its working several ways, the love of beauty, is a Pearl in the eye of the mind, hindering it from discerning the difference betwixt Love and lust,
and sometimes pursuing its own contentment, untill it bring forth the meere contrary affection: as we find in the story of Ammon and Thamar, 2 Sam. 13.15. it makes a man (though not otherwise unwise) to be easily deceived, and (after deceipt deiscovered) to be taken again and again in the same snare;
and sometime pursuing its own contentment, until it bring forth the mere contrary affection: as we find in the story of Ammon and Tamar, 2 Sam. 13.15. it makes a man (though not otherwise unwise) to be Easily deceived, and (After deceit deiscovered) to be taken again and again in the same snare;
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as we see in Sampson, the eye of whose understanding was blinded, by his fond love and delight in Dalilah, before the Philistines put out the eyes of his body:
as we see in Sampson, the eye of whose understanding was blinded, by his found love and delight in Delilah, before the philistines put out the eyes of his body:
else he would never have trusted her, (as he did) after she had thrice betraied him, Iudg. 16. from v. 6. to the 17. The love of gaine is a pin and webbe in the eye of a covetous man;
Else he would never have trusted her, (as he did) After she had thrice betrayed him, Judges 16. from v. 6. to the 17. The love of gain is a pin and web in the eye of a covetous man;
and therefore his workes did sufficiently testifie of him, that God had sent him, as his Sonne, Iohn 5.36. And spake such words as never man spake, Iohn 7.46.
and Therefore his works did sufficiently testify of him, that God had sent him, as his Son, John 5.36. And spoke such words as never man spoke, John 7.46.
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because they did both, Iohn 7.48, 49. and the reason was, because they loved the praise of men, more then the praise of God; Joh. 12.43. The like deceit doth darken the Conclave of the Roman Rabbies (the Pope and Cardinals, the Pharisees of the latter times) to this very day, by shutting out all informations of truth, which comport not with their proud ambitious and pragmaticall humour;
Because they did both, John 7.48, 49. and the reason was, Because they loved the praise of men, more then the praise of God; John 12.43. The like deceit does darken the Conclave of the Roman Rabbies (the Pope and Cardinals, the Pharisees of the latter times) to this very day, by shutting out all informations of truth, which comport not with their proud ambitious and pragmatical humour;
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Such was the desire of Amnon towards Thamar, whose lusting after her, made him in his body leane from day to day, 2 Sam. 13.4. and in his mind so besotted, as not to discerne that his love was lust, his lust incest:
Such was the desire of Amnon towards Tamar, whose lusting After her, made him in his body lean from day to day, 2 Sam. 13.4. and in his mind so besotted, as not to discern that his love was lust, his lust Incest:
then the love wherewith he had desired her before, v. 15. It was not so base a desire (I confesse) which David his father had of the water of the well of Bethlem;
then the love wherewith he had desired her before, v. 15. It was not so base a desire (I confess) which David his father had of the water of the well of Bethlehem;
sheweth) which suffered him not to apprehend (untill it was brought unto him) that it was the price of blood, because it could not be had without breaking through the Host of their enemies (the Philistins ) ver. 16. nor that done without the jeopardy of their lives, that fetched it,
shows) which suffered him not to apprehend (until it was brought unto him) that it was the price of blood, Because it could not be had without breaking through the Host of their enemies (the philistines) ver. 16. nor that done without the jeopardy of their lives, that fetched it,
and therefore accounting it too deare a draught for himselfe, hee powred it out unto the Lord, 2 Sam. 23.16, 17. The desire of Rachell was more warrantable (for the object) then either of these;
and Therefore accounting it too deer a draught for himself, he poured it out unto the Lord, 2 Sam. 23.16, 17. The desire of Rachel was more warrantable (for the Object) then either of these;
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but not a mother, which she longed as much to be, as any breeding woman longeth for that which her appetite most affecteth) put her upon this passionate request unto her husband, Give me children or else I die, Gen. 30.1.
but not a mother, which she longed as much to be, as any breeding woman Longeth for that which her appetite most affects) put her upon this passionate request unto her husband, Give me children or Else I die, Gen. 30.1.
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her desire was so vehemently set upon Mother-hood, that either she thought she should die, if her life were not saved by that painfull and perilous adventure of child bearing:
her desire was so vehemently Set upon Motherhood, that either she Thought she should die, if her life were not saved by that painful and perilous adventure of child bearing:
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or that she should have no delight in life, and so be (as the Apostle speaketh of a wanton Widow) though from a contrary cause, as dead while she lived, 1 Tim. 5.6. if she continued childlesse;
or that she should have no delight in life, and so be (as the Apostle speaks of a wanton Widow) though from a contrary cause, as dead while she lived, 1 Tim. 5.6. if she continued childless;
and rule of grace in the opposite affections anger and hate. First for anger, Salomon saith, It resteth in the bosome of fooles, Eccles. 7.9. It may sometimes steale into or rush into the bosome of a wise-man;
and Rule of grace in the opposite affections anger and hate. First for anger, Solomon Says, It rests in the bosom of Fools, Eccles. 7.9. It may sometime steal into or rush into the bosom of a Wiseman;
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for Wise-men (saith he) have said of Anger, that it is a short madnesse; and (for the time it continueth in act) the foulest and maddest of all the affections:
for Wise men (Says he) have said of Anger, that it is a short madness; and (for the time it Continueth in act) the Foulest and maddest of all the affections:
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and if he had bridled his anger when he sadled his Asse, he would not of an oraculous Counsellour (2 Sam. 16.23.) have turned such a notorious foole or mad-man,
and if he had bridled his anger when he saddled his Ass, he would not of an oraculous Counselor (2 Sam. 16.23.) have turned such a notorious fool or madman,
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as this was, but rather ridiculous) who having raised his wrath against the River Gindes for drowning of a white Horse of his, exalted his folly so high,
as this was, but rather ridiculous) who having raised his wrath against the River Grindes for drowning of a white Horse of his, exalted his folly so high,
as to turne his intended Warre against Babylon upon that River (the greatest next unto Euphrates ) whereof hee threatned to take revenge by deviding it into so many streames,
as to turn his intended War against Babylon upon that River (the greatest next unto Euphrates) whereof he threatened to take revenge by dividing it into so many streams,
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the sinfull absurdity of which, we may observe in wicked King Ahab, who when he might have knowne the truth of Micaiah (the man of God) had no mind to heare him,
the sinful absurdity of which, we may observe in wicked King Ahab, who when he might have known the truth of Micaiah (the man of God) had no mind to hear him,
And may we not observe the like blindnesse in the minds of many, even of the learned Papists, out of the hatred of Protestants? Which they shew by their imposing false opinions upon them,
And may we not observe the like blindness in the minds of many, even of the learned Papists, out of the hatred of Protestants? Which they show by their imposing false opinions upon them,
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The first you may see (as in many Popish Writers) so especially in the booke of that fiery Friar Fevardentius called Theomachia Calvinistica, wherein his fancy (being infatuated by his malice) makes him to faine 1400. errours,
The First you may see (as in many Popish Writers) so especially in the book of that fiery Friar Ferventius called Theomachia Calvinistica, wherein his fancy (being infatuated by his malice) makes him to feign 1400. errors,
as Erasmus observed in an Epistle to the Cardinall of Mentz. Those things (saith he) were condemned ( in Luthers workes ) as savouring of Heresie, which were read in and received from more ancient Writers,
as Erasmus observed in an Epistle to the Cardinal of Mainz. Those things (Says he) were condemned (in Luthers works) as savouring of Heresy, which were read in and received from more ancient Writers,
for he deserted an Exposition of Scripture, and tooke up another, though lesse warranted (by the testimony of the Ancients) because it was more crosse to the Tenet of Calvin; and even to this day, we may observe many whose malignity (like that of Ahab's towards Micaiah ) shutstheir eyes against the light of Information;
for he deserted an Exposition of Scripture, and took up Another, though less warranted (by the testimony of the Ancients) Because it was more cross to the Tenet of calvin; and even to this day, we may observe many whose malignity (like that of Ahab's towards Micaiah) shutstheir eyes against the Light of Information;
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And what a grosse and mad mistake doth a wicked fugitive make, when (through feare) hetakes the sound of a shaken leafe for a drawne Sword, Levit. 26.36. and flieth from it to save his life;
And what a gross and mad mistake does a wicked fugitive make, when (through Fear) hetakes the found of a shaken leaf for a drawn Sword, Levit. 26.36. and flies from it to save his life;
he that shall judge of his head by the faintnesse of his heart (in such a case) cannot but thinke him a very foole or a mad-man, to conceive such danger (where there is none at all) as well as a Coward, running away to some refuge of safety.
he that shall judge of his head by the faintness of his heart (in such a case) cannot but think him a very fool or a madman, to conceive such danger (where there is none At all) as well as a Coward, running away to Some refuge of safety.
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And what folly, and how frequent a folly is it in many, out of feare of the creature to rush upon the displeasure and indignatiō of the Almighty Creator ( who is a consuming fire, He. 12. and the last) when they dare not (for fear of offence and danger from man, (whose life is but a vapour, Jam. 4.14.) be really and zealously religious,
And what folly, and how frequent a folly is it in many, out of Fear of the creature to rush upon the displeasure and Indignation of the Almighty Creator (who is a consuming fire, He. 12. and the last) when they Dare not (for Fear of offence and danger from man, (whose life is but a vapour, Jam. 4.14.) be really and zealously religious,
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least the prophane should set upon them with reproachfull contumelies, whereby they expose themselves (which none but very fooles would doe) upon the greatest perill that can be imagined, the fearefullest doome of the holy Ghost, Revel. 21. concerning the fearefull (such as are afraid to be good and to own God for their Lord ) Who with the unbeleeving and other offenders, shall have their parts in the lake, which burneth with fire and brimstone, v. 8. of that Chapter.
lest the profane should Set upon them with reproachful Contumelies, whereby they expose themselves (which none but very Fools would do) upon the greatest peril that can be imagined, the fearfullest doom of the holy Ghost, Revel. 21. Concerning the fearful (such as Are afraid to be good and to own God for their Lord) Who with the unbelieving and other offenders, shall have their parts in the lake, which burns with fire and brimstone, v. 8. of that Chapter.
as it did Ahab, who (when he was denied the vineyard of Naboth the Iesraelite ) betooke him to his bed, would looke upon no man, for he turned away his face, and shut his mouth against his meat, he would eat no bread, because he could not drinke the wine of that vineyard (as his owne) 1 King. 21.1.
as it did Ahab, who (when he was denied the vineyard of Naboth the Iesraelite) betook him to his Bed, would look upon no man, for he turned away his face, and shut his Mouth against his meat, he would eat no bred, Because he could not drink the wine of that vineyard (as his own) 1 King. 21.1.
And in the Story of Nabal it is shewed, that (when Abigal had told him in what danger he had been by Davids indignation upon his denyall of his humble, moderate and necessary request) His heart died within him and he became as a stone, 1 Sam. 25. v. 37. which was not (it is like) through feare,
And in the Story of Nabal it is showed, that (when Abigal had told him in what danger he had been by Davids Indignation upon his denial of his humble, moderate and necessary request) His heart died within him and he became as a stone, 1 Sam. 25. v. 37. which was not (it is like) through Fear,
for the danger was past, but through sorrow, that he had so unwisely and ungratefully returned David evill for good, to the great perill of himselfe and family;
for the danger was passed, but through sorrow, that he had so unwisely and ungratefully returned David evil for good, to the great peril of himself and family;
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and delivered to those that were under him ceremonies and sacrifices, Wisd. 14.15. and a few verses after, so the multitude allured with the grace of the worke, tooke him now for a god, who (a little before) was honoured as aman, ver. 20. and this was an occasion to deceive the world, ver. 21. by drawing on Idolatry.
and Delivered to those that were under him ceremonies and Sacrifices, Wisdom 14.15. and a few Verses After, so the multitude allured with the grace of the work, took him now for a god, who (a little before) was honoured as amam, ver. 20. and this was an occasion to deceive the world, ver. 21. by drawing on Idolatry.
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Immoderate sorrow for the dead, required comfort to the living, that comfort was ministred, by a resemblance of the dead, that resemblance was made an Idol, that Idol was worshipped with ceremonies and sacrifices,
Immoderate sorrow for the dead, required Comfort to the living, that Comfort was ministered, by a resemblance of the dead, that resemblance was made an Idol, that Idol was worshipped with ceremonies and Sacrifices,
Which sometimes makes a wise-man to thinke and speake, and doe like a foole, David was the man who was much commended for his wisedome, 1 Sam. 18.5, 14, 15, 30. 2 Sam. 14.17. and he shewed himselfe wise, in acting the part of a mad-man, 1 Sam. 21.13.
Which sometime makes a Wiseman to think and speak, and do like a fool, David was the man who was much commended for his Wisdom, 1 Sam. 18.5, 14, 15, 30. 2 Sam. 14.17. and he showed himself wise, in acting the part of a madman, 1 Sam. 21.13.
and made him such an immoderate and unadvised mourner, as if Ioab had not recovered him out of that fit of fond lamentation, he had brought upon himselfe a greater evill, then any befell him from his youth untill then, as you may reade, 2 Sam. 18.33. and chap. 19. from the first vers, to the end of the seventh;
and made him such an immoderate and unadvised mourner, as if Ioab had not recovered him out of that fit of found lamentation, he had brought upon himself a greater evil, then any befell him from his youth until then, as you may read, 2 Sam. 18.33. and chap. 19. from the First vers, to the end of the seventh;
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and it was the generall folly of the Israelites, (under the Egyptian bondage) that for sorrow and griefe of heart, they would not hearken unto Moses, Exod. 6.9. who came unto them from God for their deliverance.
and it was the general folly of the Israelites, (under the Egyptian bondage) that for sorrow and grief of heart, they would not harken unto Moses, Exod 6.9. who Come unto them from God for their deliverance.
but not help it at all, for as folly is joy to him that is destitute of understanding, Prov. 15.21. so is joy a folly in him, both a meanes to effect it, and a marke to discerne it;
but not help it At all, for as folly is joy to him that is destitute of understanding, Curae 15.21. so is joy a folly in him, both a means to Effect it, and a mark to discern it;
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and in some degrees it proceedeth to madnesse, else the Wise-man would not have acknowledged, that he said of laughter it is mad, Ecel. 2.2. and how madly doe many delights mislead a man, when they bring him to be a lover of pleasures more then of God, 2 Tim. 3.4. though in his presence be the fulnesse of joy, and at his right hand pleasures for evermore, Ps. 16.11.
and in Some Degrees it Proceedeth to madness, Else the Wiseman would not have acknowledged, that he said of laughter it is mad, Ecclesiastical. 2.2. and how madly do many delights mislead a man, when they bring him to be a lover of pleasures more then of God, 2 Tim. 3.4. though in his presence be the fullness of joy, and At his right hand pleasures for evermore, Ps. 16.11.
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And in the twelfth of the Acts of the Apostles, we reade that when Peter (upon his miraculous deliverance out of prison) came to the house of Mary (the mother of Iohn whose surname was Marke, ) ver. 12. and knocked at the doore, a Damsell coming to it,
And in the twelfth of the Acts of the Apostles, we read that when Peter (upon his miraculous deliverance out of prison) Come to the house of Marry (the mother of John whose surname was Mark,) for. 12. and knocked At the door, a Damsel coming to it,
and having heard his voice, went hastily back, and told them within who it was that was without, they said she was mad, ver. 15. but sure she was (at the least) somewhat foolish,
and having herd his voice, went hastily back, and told them within who it was that was without, they said she was mad, ver. 15. but sure she was (At the least) somewhat foolish,
and her excessive joy was the cause of her folly, for she opened not the doore for joy, ver. 14. whereas if her mind had been prudently composed, she should rather have made them within to stay a little for the joy they expected not,
and her excessive joy was the cause of her folly, for she opened not the door for joy, ver. 14. whereas if her mind had been prudently composed, she should rather have made them within to stay a little for the joy they expected not,
as to have their carnall sports and pastimes, (on the Sabbath day) are the most ignorant hearers of Sermons, to whom (before many others) that of the Apostle may be applyed:
as to have their carnal sports and pastimes, (on the Sabbath day) Are the most ignorant hearers of Sermons, to whom (before many Others) that of the Apostle may be applied:
when for the time they ought to have been teachers, they have need againe to be taught which be the first principles of the Oracles of God, Heb. 5.12.
when for the time they ought to have been Teachers, they have need again to be taught which be the First principles of the Oracles of God, Hebrew 5.12.
as neither eloquent, nor learned enough for the elevation of his witt, yet afterwards, when he was both a better and a wiser man, he saw his own shallownesse,
as neither eloquent, nor learned enough for the elevation of his wit, yet afterwards, when he was both a better and a Wiser man, he saw his own shallowness,
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and thereby so unable to judge of true, sound and solid Divinity) that he tooke M. Perkins but for a barren empty fellow, and a passing meane Scholler, whose excellent Learning, the best Divines (both at home and abroad) have highly approved of,
and thereby so unable to judge of true, found and solid Divinity) that he took M. Perkins but for a barren empty fellow, and a passing mean Scholar, whose excellent Learning, the best Divines (both At home and abroad) have highly approved of,
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I will adde to these observations of the excesse of passions and affections, and their impeachment of the apprehension of man, the saying of Basil in his tract of reading prophane Authours, which is that a man cannot come to the knowledge of himselfe (and he is an ignorant or proud foole that knowes not himselfe) if his mind be not purged from excesse of passions;
I will add to these observations of the excess of passion and affections, and their impeachment of the apprehension of man, the saying of Basil in his tract of reading profane Authors, which is that a man cannot come to the knowledge of himself (and he is an ignorant or proud fool that knows not himself) if his mind be not purged from excess of passion;
and the sentence of the Areopagite Judges, who judged inordinate passions, to be such enemies of true judgement, that they would suffer no pleaders before them, to make any Exordiums of insinuation into their affections,
and the sentence of the Areopagite Judges, who judged inordinate passion, to be such enemies of true judgement, that they would suffer no pleaders before them, to make any Exordiums of insinuation into their affections,
Thus you see when passions are rampant, true Judgement is couchant, when they are raised to their Zenith above, judgement is put downe to the nadir be low.
Thus you see when passion Are rampant, true Judgement is couchant, when they Are raised to their Zenith above, judgement is put down to the nadir be low.
If to this distemper of minde there be joyned the intemperance of the palate, and excesse of diet, there will be place for the vulgar proverbe, Loaden bellies make but leaden witts, for thereby the braine is floated with too much moisture,
If to this distemper of mind there be joined the intemperance of the palate, and excess of diet, there will be place for the Vulgar proverb, Loaded bellies make but leaden wits, for thereby the brain is floated with too much moisture,
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and the blood ingrossed and thickned, whereby the spirits that are engendred of it, are not so spirituall and active as those that proceed from purer blood, the proper effect of temperate dyet.
and the blood ingrossed and thickened, whereby the spirits that Are engendered of it, Are not so spiritual and active as those that proceed from Purer blood, the proper Effect of temperate diet.
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And may we not observe, in this obstinate reluctancy to the prudence of the Parliament, a muster of passions? sure there is too much love towards some, too much selfe-love in many, els they would not have the publike peace given up in sacrifice to their particular interests, there is too much desire in divers,
And may we not observe, in this obstinate reluctancy to the prudence of the Parliament, a muster of passion? sure there is too much love towards Some, too much Self-love in many, Else they would not have the public peace given up in sacrifice to their particular interests, there is too much desire in diverse,
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there is (I doubt not) a height of wrath and hate in many, which will not be asswaged (without wrong;) there is a guilt and feare in offenders, which cannot endure a diligent inquiry into their crimes, much lesse the due punishment which (for them) they doe deserve.
there is (I doubt not) a height of wrath and hate in many, which will not be assuaged (without wrong;) there is a guilt and Fear in offenders, which cannot endure a diligent inquiry into their crimes, much less the due punishment which (for them) they do deserve.
And there are that have hope the shaking of the Kingdome by War-like commotions, will make somewhat loose, which may fall to their lot, to mend their estate,
And there Are that have hope the shaking of the Kingdom by Warlike commotions, will make somewhat lose, which may fallen to their lot, to mend their estate,
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and so by refractory oppositions to reason and religion, so violent, so generall, the greatest part of Great Brittaine is at this day become a great Bedlam of mad-men, by acting such bloody Tragedies upon each other,
and so by refractory oppositions to reason and Religion, so violent, so general, the greatest part of Great Britain is At this day become a great Bedlam of madmen, by acting such bloody Tragedies upon each other,
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so Calvin conceived of the contentions of Protestants in his time, though they did not proceed to blood-shed or blowes, good God (saith he) what delight and sport doe we make the Papists? (viz. by our dissentions) we could not gratifie them more if they had hired us to doe them some acceptable service.
so calvin conceived of the contentions of Protestants in his time, though they did not proceed to bloodshed or blows, good God (Says he) what delight and sport do we make the Papists? (viz. by our dissensions) we could not gratify them more if they had hired us to do them Some acceptable service.
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Therefore the excesse of passions and affections is a cause of errour and folly, and to make the argument personall as well as reall we may thence deduce thus much,
Therefore the excess of passion and affections is a cause of error and folly, and to make the argument personal as well as real we may thence deduce thus much,
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We will enter and measure with the long Ell, Phil. Com. l. 1. c. 11 p. 30. Upon which words the margin note is this, by the long Ell, he meaneth the Pike, wherewith Souldiers at the sack of a Towne, use to measure velvets, silks and cl••ths.
We will enter and measure with the long Ell, Philip Come l. 1. c. 11 p. 30. Upon which words the margin note is this, by the long Ell, he means the Pike, wherewith Soldiers At the sack of a Town, use to measure velvets, silks and cl••ths.
Cu• Franc• app•i•uissent, exis•••••• 〈 … 〉 •am viris, quam mulieribus, tempore missarum in Ec••esia, ad ea• 〈 ◊ 〉 Ecclesiam cum 〈 ◊ 〉 festinatione concurrerunt, & inter••cie••es multos, & depr•••antes Ecclesiam ▪ aspexerunt (inter caeteras) quandum feminam p•••iram 〈 ◊ 〉, & e•e 〈 ◊ 〉 •orme, qu••um •••in• converetat ut audiret missas. Ad quam Nebu•••es satis intemperanter, in eadem •cclesia••• denies, mox suae libidini (ut er•nt ar•a•i, prostraverunt etiam di•e• unus post aliam 〈 … 〉, donec mulier •a•••ara spir•tum exhalaret, Tho. Walsingham, H•••. Edw. 3. p. 166.
Cu• Franc• app•i•uissent, exis•••••• 〈 … 〉 •am Viris, quam mulieribus, tempore Masses in Ec••esia, ad ea• 〈 ◊ 〉 Church cum 〈 ◊ 〉 festinatione concurrerunt, & inter••cie••es multos, & depr•••antes Church ▪ aspexerunt (inter Caeteras) quandum feminam p•••iram 〈 ◊ 〉, & e•e 〈 ◊ 〉 •orme, qu••um •••in• converetat ut audiret missas. Ad quam Nebu•••es satis intemperanter, in Same •cclesia••• Denies, mox suae libidini (ut er•nt ar•a•i, prostraverunt etiam di•e• Unus post aliam 〈 … 〉, donec mulier •a•••ara spir•tum exhalaret, Tho. Walsingham, H•••. Edward 3. p. 166.
Scel•• non tentum geritur, sed & docetur, quid potest inhumanius, quid acerbius dici ▪ disciplina est ut perimere quis possi•, & gloria est, quod perimit. Ibidem.
Scel•• non tentum geritur, sed & docetur, quid potest inhumanius, quid acerbius dici ▪ Discipline est ut Destroy quis possi•, & gloria est, quod perimit. Ibidem.
Ne { que } vere •conser• quenq•••, crimine capitali, quia •ibil distat, utrum verbo, aut serro pot••• occidas; quoni••• occisie ipsa p••hibe••• Ibidem.
Ne { que } vere •conser• quenq•••, crimine capitali, quia •ibil distat, utrum verbo, Or serro pot••• occidas; quoni••• occisie ipsa p••hibe••• Ibidem.
Erasin. Epist Anton. a Bergis. lib. 2. ep. 27. Annotat. in Luc cap. 3. & c. 22. Bnchirid. Militis Christ ian: pas sim. Chiliad. Adag. Ʋulce Bellum inexpertis, pag. 256. typis wechel An. 1629.
Erasin. Epistle Anton a Bergis. lib. 2. Epistle. 27. Annotated in Luke cap. 3. & c. 22. Bnchirid. Militis christ Jan: pas sim. Chiliad. Adag. Ʋulce Bellum inexpertis, page. 256. typis wechel Nias 1629.
Meritò in terra homini non gloria, sed pax est quaerenda, pax cum Deo, pax cum proximo, pax cum seipso. Bernard. in Fest. Omnium Sanct. Serm. 5. cal. 297.
Meritò in terra Homini non gloria, sed pax est quaerenda, pax cum God, pax cum proximo, pax cum Seipso. Bernard. in Fest. Omnium Sanct. Sermon 5. call. 297.
They entred the State in disguise, and counterfeited letters, not only in the names of particular, persons but of whole Societies, as of the Republike of Genoa, and the city of Ʋerona. Hist of the quarrels of Pope Paul the fifth with the State of Ʋenice. l. 2. p. 134.
They entered the State in disguise, and counterfeited letters, not only in the names of particular, Persons but of Whole Societies, as of the Republic of Genoa, and the City of Ʋerona. Hist of the quarrels of Pope Paul the fifth with the State of Ʋenice. l. 2. p. 134.
Heu mibi qui vos simul i•u•nire nonpossu••, ut inovear, ut doleo. ut Itmeo, proc•derem ad pe les vestros, sterem quant• valerem, rogarem quaotu a amarem, nu•• utrum { que } vestrâ pro setpso, nunc utrum { que } pro alterutro & pro alijs ac maxi are infi•mu — qut vos tanquam in Theatro vitae bujus cum mag•o sur pericu•o. pectant. August. Epi•l. 〈 ◊ 〉 Tom. 20 inter opera H•eron p 350. & 391.
Heu mibi qui vos simul i•u•nire nonpossu••, ut inovear, ut Dole. ut Itmeo, proc•derem ad pe les vestros, sterem quant• valerem, rogarem quaotu a amarem, nu•• utrum { que } vestrâ Pro setpso, nunc utrum { que } Pro alterutro & Pro Alijs ac maxi Are infi•mu — qut vos tanquam in Theatre vitae bujus cum mag•o sur pericu•o. pectant. August. Epi•l. 〈 ◊ 〉 Tom. 20 inter opera H•eron p 350. & 391.
The Kings of Palestine were commonly called Abimelechs, a Name compounded of benignity and Authority, signifying a Father and a King, for Rulers (and among them Kings are 〈 ◊ 〉) are Fathers to such as are subordinate to them, as a King ••. 18 Iob 29.16. and under that Title they are to be honoured by the fift Commandement, whereby is implyed that they must rule with indulgence as Fathers, and their Subjects obey with benevolence as children.
The Kings of Palestine were commonly called Abimelechs, a Name compounded of benignity and authority, signifying a Father and a King, for Rulers (and among them Kings Are 〈 ◊ 〉) Are Father's to such as Are subordinate to them, as a King ••. 18 Job 29.16. and under that Title they Are to be honoured by the fift Commandment, whereby is employed that they must Rule with indulgence as Father's, and their Subject's obey with benevolence as children.
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It is ordered and est ablished, and that (upon pain of the high, est punishment to be inflicted by authority of this Assembly) that every Roman Catholick, English, Welch & Scottish (who was of that profession before the troubles) who will joyne in the present union, shall be preserved and cherished in his life, goods & estate, as fully & freely as any native. So in the orders made at the Popish generall Assembly at Kilkenny, Octo. 24. 1642 Ord. 14. & Order 33
It is ordered and est ablished, and that (upon pain of the high, est punishment to be inflicted by Authority of this Assembly) that every Roman Catholic, English, Welch & Scottish (who was of that profession before the Troubles) who will join in the present Union, shall be preserved and cherished in his life, goods & estate, as Fully & freely as any native. So in the order made At the Popish general Assembly At Kilkenny, Octo 24. 1642 Ord. 14. & Order 33
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Ammian Marcelli (an Heathen Souldier) observeth the just judgement of the Almighty-powers in punishing Maximinus and other bloody butchers. Marcel. hist. l. 25. c. 5. See also the discourse in Plutarchs Moralls, de Sera numinis vindicta.
Ammian Marcelli (an Heathen Soldier) observeth the just judgement of the Almighty-powers in punishing Maximinus and other bloody butchers. Marcel. hist. l. 25. c. 5. See also the discourse in Plutarchs Morals, de Sera numinis Vindictae.
That this is no time-serving Denet, my discourse is witnesse (penned and perused by divers learned Divines 14 years ag••) to prove that •h Canon cannot discharge a Minister from his duty, charged upon him at his Ordination for preaching the Word, and administration of the Sacraments to any, unlesse greater exception can be taken against thē, thē their doubting of the lawfulnesse of any particular gesture.
That this is no time-serving Denet, my discourse is witness (penned and perused by diverse learned Divines 14 Years ag••) to prove that •h Canon cannot discharge a Minister from his duty, charged upon him At his Ordination for preaching the Word, and administration of the Sacraments to any, unless greater exception can be taken against them, them their doubting of the lawfulness of any particular gesture.
Arnob lib. 1. contra gent. Tertullian Apologet 640. Origen l. 3. contra Celsum. Euseb l 4. Hist. Eccles c. 12. Ciprian. l. adver. Demetrian August Retract. l. 2. c. 43. & de Civ. Dei l. 1. c. 30 & l. 4. c. 30 31
Arnob lib. 1. contra gent. Tertullian Apologet 640. Origen l. 3. contra Celsum. Eusebius l 4. Hist. Eccles c. 12. Cyprian. l. Adversary. Demeatrian August Retract. l. 2. c. 43. & the Civ. Dei l. 1. c. 30 & l. 4. c. 30 31
Si Tiberis ascendit ad mania si Nitus non ascendit in avna, si caelum stetit, si terra movit, &c statim Christianos ad Leoxes. Tertul. Apologet p 36. 40 Edit. 2. Nic Rigaltij Luret. 1641.
Si Tiberis ascendit ad mania si Nitus non ascendit in avna, si caelum Stetit, si terra Movit, etc. Immediately Christians and Leoxes. Tertulian Apologet p 36. 40 Edit. 2. Nicaragua Rigaltij Luret. 1641.
Some fetch the affinity of folly and sinne, from Cains dwelling place the Land of Nod. Gen. 4.16. calling a wicked man Nodite, a Cainite, that is, one of Cains condition, or one that as Iude speaketh, goeth in the way of Caine, therefore a Foole, Noddy or Nodite, a fit man to be an inhabitant of that Countrey, where he dwelt, but we need not looke so farre back for affinity betwixt folly and sin, for the word rendered foolish, in my Text, and so used and transtated, Zach 11. 1•. is the same with •u• wonted word, for a wicked man, or wicked one, to wit, the word [ evill ] for that word is both Hebrew and English, and it signifieth not only foolish and ignorant, but rash and froward: from the word Nabal may come the Latine Nobulo, which as the word Nabal may note a Knave and a fool; the Greeke word NONLATINALPHABET folly, and NONLATINALPHABET sinne, differ but a letter, and it is like our English word [ Foole ] was derived of the Greeke word [ NONLATINALPHABET ] a wicked one.
some fetch the affinity of folly and sin, from Cains Dwelling place the Land of Nod. Gen. 4.16. calling a wicked man Nodite, a Cainite, that is, one of Cains condition, or one that as Iude speaks, Goes in the Way of Cain, Therefore a Fool, Noddy or Nodite, a fit man to be an inhabitant of that Country, where he dwelled, but we need not look so Far back for affinity betwixt folly and since, for the word rendered foolish, in my Text, and so used and transtated, Zach 11. 1•. is the same with •u• wonted word, for a wicked man, or wicked one, to wit, the word [ evil ] for that word is both Hebrew and English, and it signifies not only foolish and ignorant, but rash and froward: from the word Nabal may come the Latin Nobulo, which as the word Nabal may note a Knave and a fool; the Greek word folly, and sin, differ but a Letter, and it is like our English word [ Fool ] was derived of the Greek word [ ] a wicked one.
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Gentes septētrionales sunt plurimùm ingenio inferiores, sed rebore superiores Australibus: cujus ratio est, quod sub frigido ext membra indurentur ad quidvis telerandū, sed ab inclusum interius calerem babent sanguinem crasstorem, contra quā usa venit, australibus quippe quibus in calere illo externo sanguis & spiritus subtilior, unde & ingenio & sapientis prevalent. Ioh. Gerard Voss de orig. & progressu Idolat. Iib. 2. cap 34. Tom. 1. p. 484.
Gentes septētrionales sunt plurimùm ingenio inferiores, sed rebore Superiores Australibus: cujus ratio est, quod sub frigido Ext membra indurentur ad quidvis telerandun, sed ab inclusum Interius calerem babent sanguinem crasstorem, contra quā usa venit, australibus quip quibus in calere illo externo sanguis & spiritus subtilior, unde & ingenio & sapientis prevalent. John Gerard Voss de Origin. & progressu Idolatry. Lib. 2. cap 34. Tom. 1. p. 484.
Compertum est ab his damnata ut haeretica in libris Lutheri, quae in Bernardi Augustini { que } libris, ut orthodoxa, immò ut pia leguntur. Erasm. Epist. Alberto Cardinati moguntino, l 12. ep. 10. col. 585. edit Lond. 1642.
Compertum est ab his damnata ut Heretical in Books Lutheran, Quae in Bernardi Augustini { que } Books, ut Orthodox, immò ut pia leguntur. Erasmus Epistle Alberto Cardinati moguntino, l 12. Epistle. 10. col. 585. edit Lond. 1642.
