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A95657 Pseudeleutheria. Or Lawlesse liberty. Set forth in a sermon preached before the Right Honourable the Lord Major of London, &c. in Pauls, Aug. 16. 1646. / By Edvvard Terry, Minister of the Word, and pastor of the church at Great-Greenford in the country of Middlesex. Sept. 11. 1646. Imprimatur. John Downame. Terry, Edward, 1590-1660. 1646 (1646) Wing T781; Thomason E356_11; ESTC R201136 37,931 42

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thinke of them as the Crow their Bird most faire Woe unto them saith the Prophet that call evill good and good evill that put darkenesse for light and light for darkenesse and woe unto them that are wise in their owne eyes c. Isaiah 5. 20. 21. because wisedome presumed on and drawne from the broken cisterne of a mans owne braine is in the reputation of God and hath as great an woe before it in that Chapter as the sins of Covetousnesse or Oppression or Drunkennesse Thirdly take this for granted before hand that there is very much deceit in appearance if not our blessed Saviour had spared that precept in the seventh Chapter of Iohn v. 24 not to judge of things according to appearance but to judge righteous judgement Because many things that appeare are not what they appeare to be Because Satan that he may the more certainely deceive can transforme himselfe into an Angel of light 2 Cor. 11. 14. Lastly in all thy undertakings before thou conclude of any thing order thy actions and thy resolutions by those words in the nineteenth of Judges the last verse first consider secondly take advice thirdly speake thy minde or resolve what to doe Or as that Scripture is rendred in the former translation 1 consider 2 consult 3 give sentence First seriously consider of the thing in question for Inconsideration and Prejudice were never made for competent Judges Consider of things whether they be true or false Now for the triall of truth Antiquity must ground and bottome it The un-erring word of God must balance and trie it And the lives and practises of all the holy men of God whom God hath proposed to us for examples must ratifie and confirme it and this scrutinie must be most impartially carried First truth is grounded upon Antiquity it was from the beginning for there are no new Divine truths quod verrum antiquum quod falsum recens Secondly the word of God must ballance and trie it and therefore trie before thou trust Beleeve not every spirit but trie the spirits whether they be of God 1 Ioh. 4. 1. Repaire to the Law and Testimonie c. Isaiah 8. 20 Prove all things hold fast that which is good 1 Thes. 5. 21. Loane not to thine owne understanding Pro. 3. 5. But beleeve how that others who labour to get the knowledge the right interpretation of Gods revealed will declared in his word First from God by prayer Secondly from men by conference Thirdly from Bookes by reading And are further able to reade the holy Scriptures in that language wherein they were first written may be able to speake no more to give the sense of a Scripture as well as thou that canst but or happily scarce reade it in the English For thy further and better instruction therefore Secondly consult not with men only of thine owne opinion but with others also for if we will see things aright we must sometimes make use of other mens eyes as well as of our owne for in our owne there may be some defect and we know that pore-blind and blood-shot and squint-eyes cannot see well the last looking over or besides the object and the other two cannot well discerne things as they are And thirdly when thou hast wisely considered and carefully consulted then resolve And that thou maiest so doe to the quiet and comfort both of thy selfe and others know that the wisedome which is from above is first pure then peaceable Jam. 3. 17. and therefore follow peace and holinesse Heb. 12. 14. Never think thou art too good too upright too holy too religious ever in the right use of all good meanes seeke labour strive study covet to be better for this is a justifiable covetousnesse 1 Cor. 12. 21. and follow peace too every one striving to exceed one another in love for this is a godly emulation Thus have I inserted something by way of Preface before these following meditations if this or they shall prove any way usefull I have my reward if otherwise my very hearty desires to cast in my mite by offering some word in season amongst those many by much more worthy that have made themselves publicke shall be my comfort Thine as far as thou art a friend to Truth and Peace Ed. Terry PSAL. 2. 3. Let us breake their bands asunder and cast away their cords from us THis Psalme is Davids for so the Apoostles tell us Acts 4. 25. that God by the mouth of his servant David said why doe the heathen rage and the people imagine a vaine thing c. And this Psalme was pen'd by David as is most probably conceived after his victory over the Philistines who gathered themselves against him when the people had made him King in the roome of Saul And now that we may make as much of this Psalme our owne this day as may help us to the cleerer understanding of this text I beseech you take notice that the three first verses in it are a narration of the attempts of many wicked men against the Kingdome of David as the Type and against Christ too as the Antitype or person typified in this Psalme The carriages projects attempts of these wicked unruly men who would cast off subjection are exprest here in the first verse by way of interrogation why doe the heathen rage and the people imagine a vaine thing c the Prophet admiring their folly in going about that which was impossible for them to effect why doe they rage Or come tumultuously together as men in an uproare for so the originall word implies noting their pride and fiercenesse as in horses from whom the Metaphor is taken which neigh and rage before they rush into the battel But why to what purpose is all this when God who can will maintaine Davids right as he most thankfully acknowledgeth Psal. 9. 4. thou hast maintained my right and my cause c. he must be King though he have many enemies not only amongst the meanest but mightiest to oppose him whose attempts studies power pollicies rage shall prove to be of none effect for when they conceive mischeife and travell with wickednesse they shall bring forth a lie as it is Psal. 7. 14. for Christ shall confound them he shall first scorne and laugh at their attempts v. 4. God speaking there after the manner of men for God will make them to know how that they which reckon without him must reckon againe He will speake to them in wrath vexe them in displeasure as it is verse 5. or he will handle them roughly for so t is in the originall breaking them in peeces like a potters vessell verse 9. their wound shall be incurable their ruine irrecoverable like the breaking of an earthen vessell once broken never to be repaired Yet notwithstanding this their associating and leaguing together their animating and encouraging one another in this evill way is positively laid downe in the 2 and 3 vers. of this Psal. in the 2